Academic literature on the topic 'Zen – Acculturation'

Razvoj identiteta gluhih posljednjih je desetljeća u središtu pozornosti brojnih istraživanja. Tim je istraživanjima ustanovljeno da na razvoj identiteta utječu brojne različite odrednice - slušni status roditelja, jezik i način komunikacije, stupanj oštećenja sluha i obrazovanje. Kako među gluhima veliku većinu čine upravo gluhi rođeni čujućim roditeljima, iznimno je važno razumjeti sve posebnosti djelovanja odrednica na razvoj njihova identiteta. Za procjenu kulturnog identiteta gluhih relevantne su dvije skale, DIDS – Deaf Identity Development (Glickman, 1993) i DAS – Deaf Acculturation Scale (Maxwell-McCaw i Zea, 2011). Kroz pregled istraživanja, temeljenih na ovim skalama, u ovom radu daje se prikaz relevantnih odrednica te njihov utjecaj na razvoj identiteta kod gluhih s kulturološkog pogleda na gluhoću.

The aim of this research was to examine the frequency of a particular identity type, as well as the relationships between cultural identification and demographic variables related to the hearing, educational and marital status of deaf and hard of hearing persons. The research sample consisted of 443 hearing-impaired persons of both sexes (274 deaf and 169 hard of hearing), aged between 18 and 87 years, from 17 Croatian cities. For the purpose of collecting demographic data, a questionnaire was constructed. Cultural identity was examined using the DAS (Deaf Acculturation Scale, Maxwell-McCow and Zea, 2011). Although 58% of the respondents were attending oral schools for the deaf and regular elementary and secondary schools, with only 12% of them having deaf parents, 80% of them showed either deaf acculturation (48%) or bicultural identifi cation (32%); 12% were hearing acculturated, while 8% had marginal identity, which is in accordance with previous research results. Statistical analyses showed significant relations between cultural identity and the degree of hearing loss (hard of hearing persons more often than deaf persons were hearing-acculturated, biculturally, or marginally acculturated), the age of hearing loss onset (being significantly lower in deaf acculturated persons than in biculturally acculturated and hearing-acculturated ones), the age at which respondents started learning Croatian Sign Language (deaf acculturated started significantly earlier than biculturally acculturated and hearing acculturated persons); educational level (the highest levels are achieved by hearing and biculturally acculturated persons); the type of elementary school (those from schools for the deaf tend toward deaf or bicultural identity; those from regular schools more frequently have hearing identity; those from oral schools for the deaf more often have marginal identity) and secondary school (those who had attended regular schools more often had a hearing identity, whereas those who attended school for the deaf more often had a deaf identity), marital status (more single persons were found among hearing and marginally acculturated persons), as well as their partner’s hearing status (hearing acculturated persons preferred hearing partners, and deaf acculturated persons preferred deaf ones). The relationship between cultural identity and the respondents’ parents’ hearing status didn’t prove to be significant. The practical implications of the obtained results are being considered.

Analizom odgovora sudionika na česticama Skale akulturacije gluhih (Maxwell-McCaw i Zea, 2011) željeli smo steći detaljniji uvid u osjećaj pripadnosti zajednici Gluhih odnosno čujućih, u sklonosti gluhih i nagluhih osoba prema svakoj od dviju kultura, aktivnostima sudjelovanja u životima dviju kultura, kulturalnim znanjima o jednoj odnosno drugoj kulturi i samoprocjeni ovladanosti jezikom svake od njih, posebno u odnosu i na različite stupnjeve oštećenja sluha (laka, umjerena i teška nagluhost te gluhoća). U istraživanje su bile uključene 443 osobe, u dobi od 18 do 87 godina, oba spola, iz 17 gradova u Republici Hrvatskoj (31 lako nagluha osoba, 57 umjereno nagluhih, 69 teško nagluhih, 256 gluhih te 30 osoba s umjetnom pužnicom). Ispitivanje razine akulturacije gluhih i nagluhih osoba u kulturu Gluhih odnosno čujućih, provedeno je primjenom Skale akulturacije gluhih DAS (Deaf Acculturation Scale, Maxwell-McCow i Zea, 2011). Analiza odgovora pokazuje da i gluhe i nagluhe osobe značajno više teže identifikaciji sa zajednicom Gluhih nego sa zajednicom čujućih, osim lako nagluhih osoba, kod kojih ne postoje razlike u identifikaciji. I gluhe i nagluhe osobe (osim onih s umjetnom pužnicom) u značajno većoj mjeri sudjeluju u aktivnostima zajednice Gluhih nego čujućih. Međutim, društvo drugih gluhih i nagluhih osoba preferiraju gluhe osobe, a kod nagluhih osoba i osoba s umjetnom pužnicom nisu utvrđene značajne razlike u kulturnim preferencijama. Svi sudionici posjeduju više znanja o kulturi čujućih nego o kulturi Gluhih, no značajno više lako i umjereno nagluhe osobe. Gluhe osobe značajno su boljom procijenile svoju kompetenciju u znakovnom nego u govornom jeziku, a nagluhe osobe i osobe s UP svoje kompetencije u dvama jezicima procjenjuju podjednakima. Ovi rezultati idu u prilog i dodatno objašnjavaju rezultate prethodnih istraživanja, po kojima nagluhe osobe i osobe s umjetnom pužnicom u većoj mjeri od gluhih osoba tendiraju dvokulturnom i čujućem identitetu. Razmatraju se praktične implikacije dobivenih rezultata te se elaborira trenutna situacija u kulturi Gluhih u Hrvatskoj.

D'abord objet d'études scientifiques, le bouddhisme devient objet de pratique vers le milieu du XXe siècle. Dans un premier temps, cette étude se propose de montrer l'évolution de cette sagesse exogène en Occident, guidant lentement nos pas vers la France. Apporté par le maître japonais Taisen Deshimaru en 1967, nous nous sommes attachés, dans un second temps, à expliciter les processus d'implantation et d'adaptation du Zen dans l'Hexagone. A cet effet, nous avons porté notre attention sur un groupe spirituel composé de treize personnes, lesquelles pratiquent quotidiennement au dojo Zen de Nice. Dans un troisième temps, nous nous sommes particulièrement intéressés à la manière dont ces pratiquants vivent leur pratique du Zen en milieu urbain, c'est-à-dire comment ils concilient leur pratique régulière avec leurs obligations sociales, ainsi que leur vie professionnelle et familiale. Par cette pratique effective, nous nous sommes demandés, s'il existe d'ores et déjà des spécificités françaises du Zen, lesquelles nous autoriseraient à parler d'un "Zen français", comme on parle d'un "Zen japonais".

"Thèse présentée à l'Université Laval comme exigence partielle du doctorat en théologie offert à l'Université de Sherbrooke en vertu d'un protocole d'entente avec l'Université Laval."
Les arts martiaux japonais proposent différentes approches dont Fune vise le développement spirituel de l’être. Or, en s’acculturant, cette vision originale des arts martiaux n ’aurait-elle pas dû s'ouvrir à d’autres horizons spirituels, tel le christianisme, par exemple? Ce n’est malheureusement pas le cas. Dans la culture francophone occidentale, l’approche spirituelle repose sur un rapport exclusif entre Fart martial et la tradition religieuse japonaise, dont le zen. L’objectif de cette recherche est d’amorcer une réflexion critique sur ce type de rapport exclusif. Pour atteindre cet objectif, après avoir exploré certaines avenues, nous avons choisi de référer à un exemple représentatif: Roland Habersetzer. Auteur de nombreux ouvrages sur les arts martiaux, Habersetzer se distingue plus particulièrement dans le domaine du karaté, où il est passé maître. Dans l’un de ses ouvrages, il oriente le discours spirituel du karaté dans un rapport exclusif avec le bouddhisme zen. Nous contestons la thèse d’Habersetzer en nous appuyant sur une relecture de la dimension spirituelle des arts martiaux japonais. À cet effet, nous avons postulé que la dimension spirituelle des arts martiaux est une création culturelle, l’aboutissement d’une tension dynamique entre deux pôles de la culture japonaise: le profane et le sacré. C’est à partir de cette perspective que nous avons abordé notre investigation, basée sur une méthodologie mettant l’accent sur l’analyse de contenu. Notre exploration nous a permis de démontrer que le discours actuel soutenu par le maître Habersetzer trahit le sens fondamental que la culture japonaise véhicule sur la dimension spirituelle des arts martiaux dans son propre pays. À partir d’un objectif qui vise essentiellement le développement spirituel de la personne, la diversité des options religieuses et martiales offrent, au lapon, un éventail de possibilités. En ne tenant pas compte de ce point de vue, le discours d’Habersetzer encourage l’existence d’une situation contradictoire qui prive actuellement les Occidentaux d’un héritage spirituel qui leur permettrait d’aborder un art martial à partir de leurs propres convictions religieuses.

Chapter 3 discusses the beginning phase of acculturation, from the time of Dōgen’s awakening in China in 1225 to the middle of the thirteenth century by stressing the direct personal transmission that eventually led to the support Zen teachers gained from both the shogunal and imperial authorities in Japan. After discussing various factors that gave rise to the strength of the Chan tradition in China but also gradually led to its weakening, the chapter covers the struggles and mixed results faced by the early Japanese pilgrims, particularly Dōgen, Eisai, and Enni, on returning from sojourns on the mainland, in addition to the meditative and literary methods these figures employed in order to propagate the transplantation process.

Globalization and intercultural clashes have become an integral part of the life of the modern world. In 2013, every 33 people in the world were migrants. (Alexander S. English et al., 2015) Migrants, arriving in a new country of residence, do not always adapt quickly, experiencing stress. The stress associated with acculturation in the transition to a new culture arises from the inability to establish communication with local residents. The culture is dynamic, constantly changing from generation to generation, adapting to changes in the world and technology. Moreover, culture, as Zeng understands, is specific to each person and therefore ethnicity or race is more important (Tseng & Streltzer, 2001).