Literatura académica sobre el tema "Oral and ritual expressions"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte las listas temáticas de artículos, libros, tesis, actas de conferencias y otras fuentes académicas sobre el tema "Oral and ritual expressions".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Artículos de revistas sobre el tema "Oral and ritual expressions"
1
Adenuga, Tayo Joan. "CULTURAL HYBRIDITY IN IWOLORI RITUAL DANCE OF EKINRIN-ADDE QUEENS". Cognizance Journal of Multidisciplinary Studies 5, n.º 3 (30 de marzo de 2025): 283–308. https://doi.org/10.47760/cognizance.2025.v05i03.022.
Texto completoResumen
This study examines the under-researched area of women-centered ritual performances within Indigenous African communities, with a specific focus on the cultural hybridity evident in Iwolori ritual dance of Ekinrin-Adde queens. While broader African ritual practices have received scholarly attention, women-specific rituals remain significantly under-explored. This study therefore illuminates the processes of cultural blending and modification that have resulted in new expressive forms in Iwolori, thereby ascertaining the elements of hybridity in the ritual dance. Drawing upon Homi Bhabha's (1994) theory of hybridity, this study employs a descriptive research design to analyse the form and composition of Iwolori. Data were collected through semi-structured oral interviews with selected Ekinrin-Adde queens, traditional chiefs, and community members. Non-participant observation of the Iwolori ritual dance was also employed as method of gathering data. Findings revealed that dynamic negotiation of tradition, modernity, and female agency are the principal elements of hybridity responsible for the emergent cultural expressions in Iwolori, which have profoundly shaped the cultural landscape of Ekinrin-Adde community. This study contributes to a deeper understanding of the complexities and significance of women's cultural expressions in Africa. It recommends the continued documentation of women-based practices, rituals, and performances across Africa to promote global recognition and foster interdisciplinary scholarly engagement.
2
Fauzi, Nurul Atikah. "The Concept of Gender in Cirebon Oral Literature and Its Transformation in the Memitu Slametan Rituals". Journal of World Science 3, n.º 12 (19 de diciembre de 2024): 1699–709. https://doi.org/10.58344/jws.v3i12.1254.
Texto completoResumen
Cirebon oral literature, specifically tembung éntar, is an essential cultural resource that reflects societal values, particularly concerning gender roles. However, previous studies have not thoroughly examined how these expressions play out in ritual practices, highlighting a gap that this research seeks to fill. This study investigates the concept of gender found in tembung éntar and how it changes within the traditional ritual of Slametan Memitu. Employing a qualitative descriptive approach with semiotic analysis, 412 tembung éntar texts were analyzed. The data collection process involved documentation and analysis performed in four stages: gathering data, reducing it, presenting findings, and verifying the results. The findings showcase symbolic representations of gender roles in which tembung éntar indicates masculine and feminine qualities, including persistence, diligence, care, and obedience. The Slametan Memitu ritual transforms these symbolic meanings into cultural practices, illustrated by expressions such as “Asah, Asih, Asuh” and “Manek gunung temurub jurang,” which emphasize mutual support and resilience. This research offers a fresh perspective by connecting oral literature with ritual performance, stressing the cultural representation of gender roles. Upcoming studies could investigate similar transformations in different cultural settings.
3
Pimenova, Ksenia. "Lieux sacrés de la vallée du Haut Iškin (Touva)". Études mongoles et sibériennes, centrasiatiques et tibétaines 38, n.º 1 (2007): 197–223. http://dx.doi.org/10.3406/emong.2007.1185.
Texto completoResumen
Sacred sites in the valley of the Üstüü-Iškin (Tuva): oral traditions and ritual practices This article explores the role played by sacred places and local oral tradition in preserving the collective memory of the inhabitants of the valley of the Üstüü-Iškin (Western Tuva). I distinguish between two particular types of places: those which are ‘positive’ and where rituals are conducted regularly and ‘negative’ places, where harmful spirits roam. For the inhabitants of the valley, each particular place has its own history and specific features, which are embodied in ancient legends and in more recent personal accounts that are narrated and perceived as truth, not as fiction. The truthful aspect of these expressions of oral tradition has made possible the preservation of particular places and the corresponding beliefs, and in this way, of the whole system of relations between man and nature which seems to survive and to manifest itself in the most evident way at the level of small and relatively isolated local communities.
4
Sarmadan, S. y Siti Gomo Attas. "Structural Analysis of Katoba Ritual Text Speech in Muna Communities". Journal of Indonesian Language Education and Literary 4, n.º 2 (1 de enero de 2020): 36–44. http://dx.doi.org/10.31327/jilel.v4i2.1132.
Texto completoResumen
The katoba ritual as a form of oral tradition from the Muna tribe is an integral part of the culture of the supporting community. The purpose of this study is to describe the structure of the ritual text speech of the Muna communities. The structure of the ritual speech utterances in this study is called the pogau toba text (PTT). This study uses a qualitative method with a Van Dijk structural approach that focuses on three frameworks of text structure, namely macro structure, superstructure, and microstructure. The results showed that 1) the macro structure, which is the overall meaning, global meaning, or general meaning of the PTT. The macro structure found in the PTT is the inauguration of a child as a Muslim. This is reflected in the pronunciation of the two words of the shahada of Asyhadu Allah ilaha Ilallah wa ashadu anna Muhammadar Rasulullah which marks a person's Islamic status; 2) superstructure, namely the four main flow structure of PTT in the context of the katoba ritual, namely opening “pembukaan”, toba conditions “syarat-syarat toba”, core of toba “inti toba”, and the closing “penutup”; and 3) microstructure, which is limited to the style of the PTT language, namely diction or choice of words in the katoba ritual emphasizing religious and moral elements that are concrete through the use of polite and gentle language, found also a parallelism in grammatical structure, and expressions metaphorical expressions that take the symbols of flora and fauna or other natural objects are presented to convey an idea, concept, or specific purpose.
5
Lobanova, Lyudmila S. "“GRAB IL’INSKY MEAT”. FROM RITUAL REALITY TO THE LEGEND MOTIF". Folklore: structure, typology, semiotics 6, n.º 2 (2023): 49–68. http://dx.doi.org/10.28995/2658-5294-2023-6-2-49-68.
Texto completoResumen
The article considers a special ritual behavior – grabbing meat, which was an integral part of the animal sacrifice rite on Elijah’s Day of the village Noshul of Priluzsky district of the Komi Republic until the 1930s, and also determines the role of the “grabbing meat” motif in the modern oral local tradition. Based on an analysis of ethnographic materials, it was revealed that grabbing meat was a kind of ritual element of summer vow holidays with the sacrifice of animals not only in the village Noshul, but also in certain areas of Karelians and Northern Russians. Considering it in a number of other unusual ways of distributing sacrificial meat, such as throwing it from the roof of a building and issuing it through a church fence, makes it possible to compare ritual behavior with fights and fist battles of rural patronal holidays. Grabbing meat adds to the ritual of sacrificing an animal “strangeness”, “casus”, so that information about the sacrifice is preserved in oral tradition. The analysis of the content and form of oral stories recorded during the folklore and ethnographic expedition in 2006 allows the author to conclude that the collective memory retains not the story of the sacrifice on Elijah’s Day, but a fixed expression – “grab Elijah’s Day meat”, which becomes the plot-forming motif of narratives about Elijah’s Day. The language form of expression provides a relationship with Elijah’s Day and leads to annual updating, which creates the conditions for the motif preservation and translation in the local oral tradition.
6
Lebaka, Morakeng Edward Kenneth. "Ethnographic Research of the use of Music in Healing as a Cultural Phenomenon in Greater Sekhukhune District Municipality, Limpopo Province in South Africa". DIALOGO 7, n.º 2 (30 de junio de 2021): 60–66. http://dx.doi.org/10.51917/dialogo.2021.7.2.5.
Texto completoResumen
This study investigates the relationship between music and healing in the African context, as well as the relationship between music, culture, and identity. Since the traditional approach to music-making makes it a part of the institutional life of the Bapedi community, among the Bapedi people, the music itself was and is thought to enable communication with the living-dead, often inducing ancestral spirit possession, ‘causing the spirits to descend’. We observe in this study how traditional healers in the Greater Sekhukhune District Municipality express their emotions through music, and how they use music for regulating their emotions during malopo religious rituals. The main goal of the study was to examine how these emotions relate to traditional healers’ mental health and wellbeing. A range of data collection and analysis were employed in this study. The research employed a naturalistic approach and the primary source for data collection was oral interviews. The data was collected through video recordings of malopo religious rituals, interviews, and observations. Relationships between music, expression, and movement, as well as music, culture, and identity were elucidated. The results have demonstrated that during the dance itself, the healing power of the dance, is shown by both the trainees and their traditional healers, for example, during malopo ritual, after reaching a state of trance, they become spiritually healed. Villagers who witnessed the dance and participated only as an audience, also indicated a feeling of wellbeing after participating in the malopo ritual. The study has revealed that music is an integral part of the Bapedi culture and heritage. Furthermore, it was found that malopo ritual is a performance for appeasing possessing ancestral spirits such as those of the traditional healers and their trainees, which may cause illness if displeased, but on the other hand, may empower the traditional healers to execute the healing process. The research suggests that malopo ritual binds the people to their ancestors (the ancestral realm) and also provides healing therapy. Songs are sung and recited in order to create harmony between the living and the living-dead.
7
Rosidin, Odien, Erwin Salpa Riansi y Asep Muhyidin. "LEKSIKON KULINER TRADISIONAL MASYARAKAT KABUPATEN PANDEGLANG". LITERA 20, n.º 1 (29 de abril de 2021): 45–71. http://dx.doi.org/10.21831/ltr.v20i1.33908.
Texto completoResumen
Kuliner tradisional bukan sekadar mencerminkan khazanah makanan, bahan yang digunakan, cara pengolahan, dan cita rasa olahan lokal yang unik, tetapi juga merepresentasikan entitas budaya masyarakat secara utuh. Leksikon nama kuliner tradisional menyiratkan makna budaya yang penting untuk digali dan diinterpretasikan dalam kaitannya dengan pengungkapan nilai -nilai simbolik dan budaya yang dikandungnya. Penelitian ini bertujuan mendeskripsikan kuliner tradisional masyarakat Kabupaten Pandeglang berdasarkan tinjauan bentuk leksikon, fungsinya dalam upacara atau ritual adat, dan pandangan masyarakat terhadap simbol dan makna kuliner tradisional sebagai pelengkap dalam upacara atau ritual adat. Penelitian ini didesain dengan menggunakan pendekatan kualitatif dengan memakai metode etnografis berancangan antropolinguistik. Sumber data penelitian adalah tuturan lisan para informan sebagai narasumber. Pengumpulan data dengan teknik observasi partisipan dan wawancara. Analisis data dengan empat kegiatan, yaitu pengumpulan, reduksi, penyajian, dan verifikasi. Hasil penelitian sebagai berikut. Pertama, ditemukan 25 leksikon nama makanan; 14 leksikon nama makanan pelengkap upacara atau ritual adat; 32 leksikon nama alat pembuatan, 35 leksikon nama bahan, dan 38 leksikon nama proses pembuatan. Kedua, kuliner tradisional dalam fungsinya sebagai pelengkap upacara atau ritual adat mencerminkan tiga dimensi nilai, yaitu individual, sosial, dan pengetahuan. Ketiga, kuliner tradisional sebagai pelengkap upacara atau ritual adat merepresentasikan simbol dan makna yang berhubungan erat dengan identitas sosial budaya masyarakat Kabupaten Pandeglang. Temuan penelitian bermanfaat untuk dokumentasi produk budaya kuliner lokal dan upaya revitalisasi dan pemertahanan budaya tradisional menghadapi moderninasi dan globalisasi.Kata kunci: leksikon, kuliner tradisional, sosial budaya, ritual adatLEXICON OF THE COMMUNITY TRADITIONAL CULINARY IN PANDEGLANG REGENCYAbstractTraditional culinary not only reflects the food treasures, ingredients used, processing methods, and unique local processed flavors, but also represents the cultural entity of the community as a whole. The lexicon of traditional culinary names implies cultural meanings that are important to explore and interpret in relation to the expression of the symbolic and cultural values they contain. This study aims to describe the traditional culinary delights of the people of Pandeglang Regency based on a review of the lexicon forms, their function in traditional ceremonies or rituals, and people's views on traditional culinary symbols and meanings as a complement to traditional ceremonies or rituals. This study was designed using a qualitative approach using ethnographic methods with anthropolinguistic design. The data source of this research was the oral speech of the informants as sources. Data collection was done by participant observation and interview techniques. Data were analyses were conducted in four activities, namely collection, reduction, presentation, and verification. The research results are as follows. First, the following are found: 25 lexicons of food names, 14 lexicons of names of complementary foods for traditional ceremonies or rituals, 32 lexicons of manufacturing tool names, 35 lexicons of material names, and 38 lexicons of manufacturing process names. Second, traditional culinary in its function as a complement to traditional ceremonies or rituals reflects three dimensions of value; namely individual, social, and knowledge. Third, traditional culinary as a complement to traditional ceremonies or rituals representing symbols and meanings are closely related to the socio-cultural identity of the people of Pandeglang Regency. The research findings are useful for documenting local culinary culture products and efforts to revitalize and maintain traditional culture in facing modernization and globalization.Keywords: lexicon, traditional culinary, social culture, traditional rituals
8
Watts, James W. "One Text in Two Bodies". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 15, n.º 1 (30 de agosto de 2024): 36–48. http://dx.doi.org/10.1558/post.27474.
Texto completoResumen
Reading scriptural texts aloud to congregations is a common practice in many religious traditions, yet receives little scholarly attention. This article encourages more scholarship on this phenomenon by focusing on the ritual manipulation of books of scriptures while reading. It analyses the social force of this religious practice by combining a theory of ritualizing scriptures in three dimensions with studies of oral readings by literacy scholars. Reading visible scriptures aloud to congregations mixes expressive and iconic ritualization, which makes it both inspiring and legitimizing. It also combines the divine voice of scripture and the community’s voice in the reader, whose voice speaks for both. Religious communities use scriptural expression as a means to include more people into congregational leadership. Literacy studies document how group reading experiences cast oral readers as representing the audience as much as the author. In reading aloud to a group, the reader expresses the group’s voice. Oral readings of visible scriptures can therefore inspire people and foster a sense of congregational unity through the ritual acceptance of scriptural authority.
9
IVANOVSKA, Olena. "FOLKLORE AND CUSTOMARY LAW: LEGAL MEANINGS IN UKRAINIAN FOLK TRADITIONS". Folia Philologica, n.º 6 (2023): 13–22. http://dx.doi.org/10.17721/folia.philologica/2023/6/2.
Texto completoResumen
Folklore is a key source for understanding the fundamentals of legal relations in the traditional Ukrainian society. The proposed article focuses on customary law as an archaic form of legal relations that developed as a creative product with characteristic features of a folklore text, namely variability, anonymity, syncretism, where ritual becomes a tool for manifesting and implementing the custom, making it public. In this context, folk poetic creativity emerges as the oldest source of the Ukrainian legal culture. The research highlights that folklore texts contain significant elements that help reveal the characteristic features of traditional legal systems, including labor relations, rituals, social contracts, and sales agreements. A philological approach to deciphering legal relics, based on the analysis of folk tales, songs, proverbs, sayings, and rituals, is a novel direction in folklore and humanities research in general. Through this approach, the article reveals the diversity of cultural traditions that served as a legal basis in the Ukrainian society and shows how customs regulated labor and social relations. The study offers a new perspective on the importance of folk poetic texts as a source of legal culture demonstrating how they reflect and shape societal norms, reinforcing them with collective rituals and ceremonies. This approach helps uncover hidden meanings and legal principles that define traditional life, making them accessible to the modern reader. The study draws attention to the underexplored ways of understanding the specificity of the unique Ukrainian legal culture through the decoding of the legal semantics in oral texts and ritual actors’ regular practices. The proposed ideas are based on the experience of studying the history of the Ukrainian customary law by scholars from the University of Saint Volodymyr and the author’s interpretation of folklore as a semiosphere of traditional meanings, where legal senses are significant, and their variable, as well as public expression through ritual texts has sanctioning power and is part of collective communication.
10
Ramadani, Fikret y Vjollca Dibra. "Songs and the cult of fire on the summer day in Opoja". Multidisciplinary Science Journal 7, n.º 9 (28 de marzo de 2025): 2025549. https://doi.org/10.31893/multiscience.2025549.
Texto completoResumen
This study analyzes two key elements of the summer day (Verza Day) festival in Opoja: song and the cult of fire. The Verza festival, held annually on March 13th in this region of the Sharri municipality, represents a rich cultural heritage with ancient historical roots. Songs and rituals related to fire have played a fundamental role in the spiritual experience of the community, representing early forms of communication with nature and supernatural forces. In this paper, song is examined as an artistic creation of oral literature with a distinct function. Through analysis, the artistic and cultural values embedded in these songs are highlighted. The ritual of singing is intertwined with specific symbolic actions, which contribute to maintaining spiritual and social balance within the community. On the other hand, this study explores the cult of fire as a widespread phenomenon in Albanian folk culture. In the context of Dita e Verzës, fire symbolizes purification, renewal, and protection from evil. Practices such as lighting bonfires and jumping over flames are interpreted as expressions of the inhabitants' belief in the transformative power of this natural element. By employing an ethno-psychological and historical approach, this study aims to provide a broader and deeper understanding of these rituals and their role in the cultural identity of Opoja. The preservation and documentation of these traditions remain essential to ensuring their continuity for future generations as part of historical memory.
Tesis sobre el tema "Oral and ritual expressions"
1
Antohin, A. E. S. "Expressions of sacred promise : ritual and devotion in Ethiopian Orthodox Praxis". Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1436745/.
Texto completoResumen
This thesis investigates the notion of sacred promise, a grounded devotional category for Ethiopian Orthodox Christians. It is based on ethnographic research among urban parishes seeking to gather the often dispersed memberships of local Orthodox communities in Dessie, a city of a quarter million residents in north-central Ethiopia. The central thesis contends that the spaces and methods of engagement by Ethiopian Orthodox Christians are organized by the internal dynamics of archetypal promises. I consider the wide spectrum of social and ritual activities contained within the domain of “church” to be consistent with a developed socio-theological genre of “covenant”. Covenant is narratively defined as a dialogic of bestowal and responsibility and it is also expressed in performative, material, and associative dimensions. Starting from an investigation of the liturgical praxis of temesgen (the ethic of thanksgiving), each chapter explores variations of covenant: as unifying events of human/divine manifestation (e.g. feast days); as the honour of obligation within individual stances of paying respect on an interpersonal and meta-relational level, at church and during visits to mourning houses; and through customs of reciprocity by confraternities and the blessings such practices confer on the givers and receivers. Lastly, pilgrimage presents a context where personal commemorative events transform into “traditions” due to their ability to sustainably influence broader communal commitments. Analysed collectively, Ethiopian Orthodox Christians creatively distil a core monotheistic precept through their everyday devotional acts. Rather than interpreting covenant as exclusively an ethno-historical idea of “chosen peoples”, this research advances a meta-argument concerning the processual nature of creation within tradition. Presenting an original perspective on the rupture/continuity paradigm within the anthropology of Christianity, I trace how this doctrinal principle originated through an inventive merging of culture and ideology, demonstrated through the synthesis of Old and New Testament in ritual and allegory and by local conditions of religious heterogeneity within Ethiopia.
2
Benqasim, Lhoussaine. "Les Ait Sidi Ali Amhawch : structures anthropologiques et construction du pouvoir au Maroc central (1715-1932)". Electronic Thesis or Diss., Paris, EHESS, 2025. http://www.theses.fr/2025EHES0019.
Texto completoResumen
À travers une généalogie, réelle ou symbolique, les Ait Sidi Ali Amhawch, descendants de Dadda Ali Ohsain, s'inscrivent assurément dans le champ religieux au milieu rural du Moyen Atlas central. Ainsi, prédisposés à assumer des rôles politiques, les Imhiwach ont construit un pouvoir spirituel et temporel qu’ils ont exercé pendant deux siècles (1715-1932). Forts de leur capital religieux et social, les Imhiwach deviennent des leaders charismatiques, producteurs d'actions et de paroles légitimes. À partir d’une étude ethnographique des expressions culturelles, des traditions orales et rituelles, cette thèse se propose d'apporter un éclairage sur le parcours de la famille Amhawch, en révélant les mouvements qui ont traversé la société du Moyen Atlas et leurs impacts sur les structures anthropologiques, ainsi que sur les perceptions et attitudes des individus. Trois périodes historiques sont mises en avant dans cette étude : la période précoloniale, durant laquelle les Ait Sidi Ali Amhawch ont construit des alliances tribales et se sont opposés au Makhzen (pouvoir traditionnel) ; la période coloniale, au cours de laquelle ils ont mené une résistance armée, qualifiée de guerre sainte, contre l’armée française ; et enfin, la période postcoloniale, marquée par des transformations profondes des institutions sociales et culturelles. Bien que les pratiques rituelles et la tradition orale expriment indubitablement l’ancrage de l’histoire des Imhiwach dans la mémoire collective de la population du Moyen Atlas, cette étude cherche à élucider la dimension sociale, politique et religieuse de la sainteté des Imhiwach au Moyen Atlas centralThrough their genealogy, whether real or symbolic, the Ait Sidi Ali Amhawch, descendants of Dadda Ali Ohsain, are certainly part of the religious field in the rural environment of the central Middle Atlas. Thus, predisposed to assume political roles, the Imhiwach built a spiritual and temporal power that they exercised for two centuries (1715-1932). Strengthened by their religious and social capital, the Imhiwach became charismatic leaders, producing legitimate actions and words. Based on an ethnographic study of cultural expressions, oral and ritual traditions, this thesis aims to shed light on the Amhawch family's journey, revealing the movements that have traversed Middle Atlas society and their impact on anthropological structures, as well as on individual perceptions and attitudes. Three historical periods are highlighted in this study: the pre-colonial period, during which the Ait Sidi Ali Amhawch built tribal alliances and opposed the Makhzen (traditional power); the colonial period, during which they led an armed resistance, described as a holy war, against the French army; and finally, the post-colonial period, marked by profound transformations in social and cultural institutions. Although ritual practices and oral tradition undoubtedly express the anchoring of the Imhiwach story in the collective memory of the Middle Atlas population, this study seeks to elucidate the social, political and religious dimension of Imhiwach’s sanctity in the central Middle Atlas
3
Ting, Eewen. "A Dictionary of Unorthodox Oral Expressions for English Learners and Teachers". BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/4453.
Texto completoResumen
To learn a language successfully, one needs to incorporate terms which are used commonly by native speakers but cannot be found in dictionaries. Words like uh-huh, oops, ouch, and brrr, are some examples of these terms. These expressions, commonly categorized under such linguistic labels as interjections (Ameka, 1992), alternants (Poyatos, 2002), and response cries (Goffman,1981), are what Dr. Lynn Henrichsen (1993) and Rebecca Oyer (1999) termed Unorthodox Oral Expressions (UOEs). These utterances are considered unorthodox because many of them are not formal or standard English words. Because of that, “we do not consider them part of the productive system of English,” so English dictionaries and textbooks rarely include these words (Luthy, 1983, p.19). Also, they are used mostly in informal speech rather than in formal written English. Hence, non-native English learners usually don’t have the opportunity to learn these informal utterances in English classes (Chittaladakorn, 2011; Oyer, 1999).Though unorthodox, these expressions are important for English language learners (ELL) to learn so that they will be able to carry out more natural and native-like conversations and understand what these utterances mean when native speakers use them. Because UOEs are so under-taught and there are so few teaching UOEs, there is a great need for a UOE dictionary that includes not only pronunciation and meaning, but also the syntactic features and semantic and pragmatic functions of these expressions. This project includes the creation of an online UOE dictionary to fill that need in English language acquisition.
4
Baldwin, Carol May. "The voice of emotion: Acoustic properties of six emotional expressions". Diss., The University of Arizona, 1988. http://hdl.handle.net/10150/184337.
Texto completoResumen
Studies in the perceptual identification of emotional states suggested that listeners seemed to depend on a limited set of vocal cues to distinguish among emotions. Linguistics and speech science literatures have indicated that this small set of cues included intensity, fundamental frequency, and temporal properties such as speech rate and duration. Little research has been done, however, to validate these cues in the production of emotional speech, or to determine if specific dimensions of each cue are associated with the production of a particular emotion for a variety of speakers. This study addressed deficiencies in understanding of the acoustical properties of duration and intensity as components of emotional speech by means of speech science instrumentation. Acoustic data were conveyed in a brief sentence spoken by twelve English speaking adult male and female subjects, half with dramatic training, and half without such training. Simulated expressions included: happiness, surprise, sadness, fear, anger, and disgust. The study demonstrated that the acoustic property of mean intensity served as an important cue for a vocal taxonomy. Overall duration was rejected as an element for a general taxonomy due to interactions involving gender and role. Findings suggested a gender-related taxonomy, however, based on differences in the ways in which men and women use the duration cue in their emotional expressions. Results also indicated that speaker training may influence greater use of the duration cue in expressions of emotion, particularly for male actors. Discussion of these results provided linkages to (1) practical management of emotional interactions in clinical and interpersonal environments, (2) implications for differences in the ways in which males and females may be socialized to express emotions, and (3) guidelines for future perceptual studies of emotional sensitivity.
5
Ballif, Kristin Leifson. "Oral Performances as Ritual: Animating the invisible in Mormon Women's Miscarriage Stories". Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTAF,15532.
Texto completo
6
Chittaladakorn, Khemlada. "Unorthodox Oral Expressions in English Dictionaries, Corpora, Textbooks, and English Language Instructional Materials". BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2911.
Texto completoResumen
The aim of this project is to provide useful data from published dictionaries, corpora, and instructional materials, as well as sample lessons, to promote the teaching of Unorthodox Oral Expressions (UOEs) to learners of English as a second/foreign language. In the first chapter, the author reviews relevant literature, explains what UOEs are, and discusses the importance of incorporating UOEs in EFL or ESL classrooms. In the second chapter, a linguistic categorization of UOEs is given. In the third chapter, the results are given of an examination of 10 different dictionaries. The purpose of this examination was to find which of 56 target UOEs are included in each dictionary and what kind of definitions are given for them. The results show that many common UOEs are not included in most, or any, dictionaries. For the UOEs that are included in most dictionaries, the definitions do not always agree, and factors such as intonation are not taken into account. Moreover, the explanations on how the UOEs can be used are not complete. In the fourth chapter, three English language corpora are examined to discover which of the target 56 UOEs are the most frequently used. The results show some differences in UOE frequency between the corpora that include both spoken and written English text and the spoken English corpora. In the fifth chapter, the teaching of UOEs in ESL textbooks is analyzed. The results show that most of these books do not teach UOEs explicitly. In chapter six, experimental instructional units are provided. Results of piloting these lessons at Brigham Young University's English Language Center are discussed. In the last chapter, the author suggests possible future research involving UOEs.
7
Ramos, José Lúcio Costa. "Ritual do cuidar de idosos com demência de Alzheimer: história oral de vida de cuidadores familiares". reponame:Repositório Institucional da UFBA, 2013. http://www.repositorio.ufba.br/ri/handle/ri/10244.
Texto completoResumen
Submitted by Hiolanda Rêgo (hiolandar@gmail.com) on 2013-04-25T17:38:59Z
No. of bitstreams: 1
Dissertaçõ_Enf_José Ramos.pdf: 1527411 bytes, checksum: e512f6a0a7b0f32365e75bbad548afea (MD5)Approved for entry into archive by Flávia Ferreira(flaviaccf@yahoo.com.br) on 2013-05-03T01:36:19Z (GMT) No. of bitstreams: 1 Dissertaçõ_Enf_José Ramos.pdf: 1527411 bytes, checksum: e512f6a0a7b0f32365e75bbad548afea (MD5)
Made available in DSpace on 2013-05-03T01:36:19Z (GMT). No. of bitstreams: 1 Dissertaçõ_Enf_José Ramos.pdf: 1527411 bytes, checksum: e512f6a0a7b0f32365e75bbad548afea (MD5)
Este estudo tem como enfoque o ritual de cuidados realizado cotidianamente pelos cuidadores familiares junto aos idosos com diagnóstico de Demência de Alzheimer, buscando descrever, à luz da Teoria da Diversidade e da Universalidade do Cuidar Cultural de Madeleine Leininger, as ações e comportamentos de cuidar, bem como seus sentidos e repercussões na vida dos cuidadores. Como objetivo geral, este estudo busca: analisar o ritual do cuidar de idosos portadores de Demência de Alzheimer a partir da história oral de vida de cuidadores familiares; e como específicos: identificar o perfil do cuidador familiar do idoso com demência de Alzheimer; descrever os cuidados diários realizados pelo cuidador familiar no ritual do cuidar do idoso com demência de Alzheimer; e descrever as repercussões do ritual do cuidar do idoso com demência de Alzheimer na vida do cuidador familiar. Trata-se de um estudo descritivo, de natureza qualitativa, guiado pelo método da História Oral de Vida, tendo como colaboradores 20 cuidadores familiares de idosos com demência de Alzheimer, vinculadas ao Ambulatório de Demências do Centro de Referência Estadual de Atenção à Saúde do Idoso localizado em Salvador – BA. Para se obter as entrevistas foi utilizada a técnica da entrevista semi-estruturada e foram seguidas as recomendações éticas da Resolução nº 196/96 do Conselho Nacional de Saúde. A sistematização e análise dos dados ocorreram a partir da Análise de Conteúdo de Bardim. Os resultados mostram que a maioria dos cuidadores é do sexo feminino, são casadas, têm média de idade de 53,3 anos, são filhas dos idosos e concluíram o ensino médio. Já as famílias têm entre 2 e 6 membros, o que pode dificultar a alternância de cuidadores entre seus membros. O tempo de cuidado diário ao idoso é em torno de 24 horas, denotando a necessidade constante de cuidados pelos idosos e o desgaste de se cuidar em tempo integral. Já os idosos vinculados aos cuidadores familiares deste estudo são, em sua maioria, do sexo feminino, têm diagnóstico provável de demência de Alzheimer há 4,8 anos, em média, e vivem sob a assistência do cuidador há aproximadamente 4,65 anos. Das entrevistas, emergiram 5 categorias: o (des)conhecimento sobre a demência de Alzheimer: sobram dúvidas, faltam informações; o despertar da família para a demência de Alzheimer: dos primeiros indícios aos primeiros suplícios; o diagnóstico de demência de Alzheimer e a busca pelo apoio; o ritual do cuidar de idosos com demência de Alzheimer: vivências de cuidado baseadas na cultura familiar, apoiada em duas subcategorias: do nascer ao por do sol: o ritual do cuidar durante o dia e do por do sol ao amanhecer: o ritual do cuidar durante a noite e a última categoria: o significado do cuidado prestado diariamente ao idoso com demência de Alzheimer. Percebeu-se o ritual do cuidar de idosos com demência de Alzheimer executado pelos familiares como um constructo baseado em diferentes culturas. Os cuidados são frutos das culturas e, portanto, para que a Enfermagem promova orientações e ações mais resolutivas junto aos cuidadores, é preciso ter um contato prévio e uma compreensão dos diversos aspectos culturais que permeiam o cotidiano destes sujeitos. Os achados deste estudo vêm reforçar a necessidade de se intensificar o cuidado aos cuidadores de idosos com demência de Alzheimer, tanto por parte das equipes de saúde que lidam constantemente com estes sujeitos, quanto com os gestores de saúde, a partir da elaboração e implementação de políticas públicas que deem suporte a estas famílias.
Salvador
8
Ribeiro, Suzana Lopes Salgado. "Tramas e tramas: identidades em marcha". Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-01112007-143040/.
Texto completoResumen
Este trabalho propõe um estudo sobre o processo de construção de identidades, no MST. A pesquisa de campo acompanhou o dia-a-dia da Marcha à Brasília, realizada em 2005. O texto é composto por uma apresentação de oito narrativas, seguidas de uma descrição do trabalho de campo. Na segunda parte, apresenta-se uma explicação teórica e metodológica conceitos como, experiência, memória, narrativa e identidade, sempre tentando explicar como esses conceitos são relacionados com o fazer da história oral. No interior das discussões surgem os embates em torno da construção das identidades dos membros do Movimento e a visão identitária gestada por suas lideranças.The purpose of this research is to look at the process of construction of identities inside the biggest social movement in the contemporary Brazilian society: the MST. The field work accompanied the day-by-day live of the March to Brasília (Brazil\'s capital), that happened in 2005. The theses text is composed by a presentation of eight live stories, followed by a description of the field word. The second part presents theorical and methodological approach on questions as: experience, memory, narrative and identity, always trying to explain how these procedures are related with the labor in oral history. In the core of the narrative\'s interpretation is raised a debate involving the identities construction of Movement\'s members and the identity created by its leaderships.
9
Lane, Renee. "A Comparison of Oral & Written Verbal Expressions of Creative Thinking Using the Prose Quantification System". TopSCHOLAR®, 1986. https://digitalcommons.wku.edu/theses/2531.
Texto completoResumen
The purpose of this study was to compare oral and written expressions of creative thinking which took the form of prose, e.g. stories. The Prose Quantification System (PQS) was the instrument of comparison. The PQS is an instrument developed to predict teachers' ratings of the creative quality of written prose. The study investigated the following: (a) interjudge agreement and intrajudge stability for oral and written stories, (b) Teacher Ratings of Story Creativity (TRSC) of oral and written stories, (c) alternate mode (i.e., oral vs. written) equivalence and (d) criterion validity of the PQS.
PQS story-starters (unfinished opening lines to a story) were administered to 87 fifth-grade students enrolled in four classes in two schools located in Nashville, Tennessee. Each student received two story-starters about the same content or object (i.e., box) but in different contexts (usual vs. unusual settings). Students were asked to complete one story orally and the other in written form.
Thus, a total of 174 stories were collected. The stories were then (a) blindly rated by eight teachers according to the creativity level of the stories using a seven point Likert Scale and (b) scored by five judges who were selftrained in the use of the PQS using the PQS Scoring Manual (Redfield and Martray, 1984b).
Interrater agreement and intrajudge stability were comouted using an average correlation coefficient and percent agreement, respectively. Both interrater agreement and intrajudge stability were computed separately for the oral and written language samples. Results indicated that the PQS for oral and written language samples, used by judges self-trained with the Scoring Manual, is reliable across judges and over specified periods of time.
Eight 2 x 2 x 2 ANOVAs were used to determine whether PQS judges and teachers allowed storv-starter context (usual vs. unusual setting), order of requested response (oral first vs. written first) and mode (oral vs. written) to influence their scores and ratings. Results indicated a main effect for mode for TRSC and the following PQS scores: elaboration, originality, organization, and total score. TRSC of written stories were significantly higher than TRSC of oral stories; PQS elaboration, organization and total scores of oral stories were significantly higher than PQS elaboration, organization and total scores of written stories; PQS originality scores for written stories were significantly higher than PQS originality scores for oral stories. ANOVAs indicated the following significant interaction effects: (a) PQS ideational fluency scores of written stories in a usual setting were significantly higher than PQS ideational fluency scores for oral stories in an unusual setting; (b) PQS associational fluency scores for written stories in an unusual setting were significantly higher than PQS associational fluency scores for oral stories in a usual or unusual setting and for written stories in a usual setting; and (c) PQS originality scores were significantly higher for written stories in either a usual or unusual setting than PQS originality scores for oral stories in a usual setting. Therefore, the PQS judges viewed the oral stories to be more creative overall than the written stories while the teachers viewed the written stories to be more creative overall than the oral stories.
Multiple regression analyses were used to investigate the relationship (a) between the PQS (subscale and total scores) and TRSC of oral stories and (b) between the PQS (subscale and total scores) and TRSC of written stories. These stepwise multiple regression ?rocedures indicated that PQS total scores of oral stories are the best predictors of oral TRSC and PQS total scores of written stories are the best predictors of written TRSC. Therefore, the PQS is an accurate predictor of TRSC of oral and written stories.
Results of this study indicated that (a) the PQS is a reliable instrument when used as a measure of the creative quality of oral and/or written language samples by judges self-trained with the PQS Scoring Manual, (b) oral and written expressions of creative thinking differ, and (c) the PQS is an accurate predictor of TRSC of oral and/or written stories. It is suggested that future research include (a) reexamination of alternate mode equivalence of the PQS and (b) investigation of the reliability of TPSC.
10
Martinet, Lily. "Les expressions culturelles traditionnelles en droit international". Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01D018.
Texto completoResumen
Au début du XXIe siècle, l'usage de la locution «expression culturelle traditionnelle» s'est répandu à travers plusieurs forums internationaux. Bien que les expressions culturelles traditionnelles n'aient jamais été définies en droit international, deux instruments issus du système des Nations Unies, la Convention sur la protection et la promotion de la diversité des expressions culturelles et la Déclaration des Nations Unies sur les droits des peuples autochtones, les citent expressément. Cette thèse présente, en premier lieu, l'apparition et l'évolution en droit international de cette nouvelle notion. Elle propose ensuite de dégager les caractères des expressions culturelles traditionnelles pour comprendre ce qu'elles recouvrent. Cette étape permet de distinguer les expressions culturelles traditionnelles de notions voisines, comme celle de «savoirs traditionnels» ou encore comme celle de «patrimoine culturel immatériel», ce qui aboutit à s'interroger sur les enjeux juridiques qui leur sont liés et à aborder les questions soulevées par leur sauvegarde. Parmi ces questions, la plus prééminente consiste à s'interroger sur la forme juridique que devrait prendre le lien entre une expression culturelle traditionnelle et la communauté qui l'a créée et préservée. Dans cette perspective, deux approches émergent. La première considère les expressions culturelles traditionnelles comme un facteur de développement économique, tandis que la deuxième les envisage comme un outil de préservation des identités culturelles. La confrontation de ces deux approches montre le rôle relativement limitée des expressions culturelles traditionnelles en matière de développement économiqueAt the beginning of the 21st century, the use of the term "traditional cultural expression" spread among several international forums. Although they have never been legally defined, traditional cultural expressions are mentioned by two instruments originating within the United Nations system: the UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions (2005) and the United Nations Declaration on the Rights of Indigenous Peoples (2007). This thesis presents how this notion emerged and evolved in international law. It also identifies the characteristics of this new legal concept to understand its meaning. This step allows to differentiate traditional cultural expressions from neighboring notions, such as "traditional knowledge" and "intangible cultural heritage." This leads to the study of legal issues relating to traditional cultural expressions and their safeguarding. Among these issues, the most paramount question is to ascertain the legal form that should be given to the link that binds a traditional cultural expression to the community that created and preserved it. In this view, two approaches appear. The first one considers traditional cultural expressions as a factor of economic development, whereas the second one contemplates them as a tool for the preservation of cultural identities. Confrontation of these two approaches demonstrate the limited role of traditional cultural expressions in the field of economic development
Libros sobre el tema "Oral and ritual expressions"
1
Falola, Toyin. Oral and written expressions of African cultures. Durham, N.C: Carolina Academic Press, 2009.
Buscar texto completo
2
Studies, Institute of Ismaili, ed. People of the Prophet's House: Artisitc ritual expressions of Shi'i Islam. London: Azimuth Editions in association with The Institute of Ismaili Studies [and] in collaboration with the British Museum's Department of the Middle East, 2015.
Buscar texto completo
3
Delfin, Tolentino. Saliksik-Kondilyena: Papers on indigenous practice, ritual life and oral tradition. Baguio City, Philippines: Cordillera Studies Center, University of the Philippines Baguio, 2017.
Buscar texto completo
4
Cruz, Héctor Muñoz. Yancuitlalpan: Tradición y discurso ritual. México, D.F: Universidad Autónoma Metropolitana, Unidad Iztapalapa, División de Ciencias Sociales y Humanidades, 1994.
Buscar texto completo
5
Pellotier, Víctor Manuel Franco. Oralidad y ritual matrimonial entre los amuzgos de Oaxaca. México, D.F: Universidad Autónoma Metropolitana, Unidad Iztapalapa, Departamento de Antropología, 2011.
Buscar texto completo
6
Blackburn, Stuart H. The sun rises: A shaman's chant, ritual exchange and fertility in the Apatani Valley. Leiden: Brill, 2010.
Buscar texto completo
7
Blackburn, Stuart H. The sun rises: A shaman's chant, ritual exchange and fertility in the Apatani Valley. Leiden: Brill, 2010.
Buscar texto completo
8
Gaenszle, Martin. Ancestral voices: Oral ritual texts and their social contexts among the Mewahang Rai of East Nepal. Münster: Lit, 2002.
Buscar texto completo
9
Solís, Neyra Alvarado. Oralidad y ritual: "el dar parte" en el xuravét de San Pedro Jícoras, Durango. Morelia, Michoacán [México]: Universidad Michoacana-San Nicolás de Hidalgo, 1996.
Buscar texto completo
10
Blackburn, Stuart H. The sun rises: A shaman's chant, ritual exchange, and fertility in the Apatani Valley. Leiden: Brill, 2010.
Buscar texto completoCapítulos de libros sobre el tema "Oral and ritual expressions"
1
Miller, Zubin. "The Ritual of Comedy: Expressions from the Young Indian Middle Class". En Politics of Recognition and Representation in Indian Stand-Up Comedy, 31–51. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-39427-0_2.
Texto completo
2
Fung, Anissa. "Condensation of Ritual Symbolism and Visual Culture: From Chinese Liqi to Contemporary Art Expressions". En Landscapes: the Arts, Aesthetics, and Education, 221–41. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-7729-3_16.
Texto completo
3
Carr, Christopher. "Underwater-Underground Creatures in the Cosmologies of Postcontact Eastern Woodland and Plains Indians as Told in Oral Narratives". En Being Scioto Hopewell: Ritual Drama and Personhood in Cross-Cultural Perspective, 333–449. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-44917-9_8.
Texto completo
4
Rüsch, Maren. "Chapter 17. The narrative of a witness". En Culture and Language Use, 453–78. Amsterdam: John Benjamins Publishing Company, 2024. http://dx.doi.org/10.1075/clu.23.17rus.
Texto completoResumen
On a regular basis, the news and other shows and documentaries on East African television feature various stories not only about events in politics and society, but also of personal fates related to them. In addition to the presenters, citizens of East African countries share their perspectives on how they experienced events. This paper focuses on the way in which these speakers tell their stories on a Kenyan TV show. It will show how the common ritual oral tradition in Swahili, also well-established in everyday conversation, is recontextualized in the media and therefore brought from the ritual frame to the digital context, where it is supposed to fulfill a particular purpose in favor of the TV program. Therefore, the presenters instrumentalize the narratives’ inherent linguistic practices applied by their witnesses to engage viewers in their program.
5
Caseldine, Christopher R., Christopher Carr y Samantha R. Feinberg. "Journeys to Afterlives in the Cosmologies of Postcontact Eastern Woodland and Plains Indians: Inventory, Frequencies, and Geographic Distributions of Elements in Oral Narratives". En Being Scioto Hopewell: Ritual Drama and Personhood in Cross-Cultural Perspective, 195–266. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-44917-9_6.
Texto completo
6
Duncan, Carol B. "Revival Zion and Spiritual Baptists". En The Oxford Handbook of Caribbean Religions, 166–80. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780190916961.013.13.
Texto completoResumen
Abstract This chapter covers the traditions of Revival Zion and Spiritual Baptists. Both religions emerged in the English-speaking Caribbean in Jamaica and St. Vincent and Trinidad and Tobago, respectively. Moreover, both Spiritual Baptists and Revival Zion expressed anticolonial, national cultural identities and their contributions to expressive oral cultures. The chapter explains that the Spiritual Baptists and Revival Zion represent evolving African Caribbean worldviews, ritual practices, and cultural expressions rooted in the traditions of enslaved Africans and their descendants. It details the historical overview of the introduction of Christianity taken up by enslaved Africans before considering its historicity and its embeddedness in colonial frameworks.
7
Parry, Tyler D. "Better than Nothing". En Jumping the Broom, 102–19. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469660868.003.0006.
Texto completoResumen
The use of the broomstick wedding among European-American communities is an understudied component of this ritual history, and this chapter provides the first extended treatment of the marital phenomenon among people of European descent in the United States. Marginalized communities in isolated areas, such as white people in Appalachia, Cajuns in the Louisiana bayous, and miners in the rural American west, were inclined to adopt the ritual due to geographical circumstances that made access to ministers difficult. Like most other populations, each group shows a unique approach to performing the ritual, suggesting how each of them employed elements of cultural autonomy. Additionally, the chapter argues that many white Americans, especially those linked to cultures based on oral tradition, retained an understanding of “jumping the broom” in their colloquial speech. Just as many recognize “tying the knot” as an expression for marriage, “jumping the broom” was also similarly popular in regional vernaculars of European Americans throughout the nineteenth and twentieth centuries.
8
"Iroquois Thanksgiving Address". En Schlager Anthology of Early America. Schlager Group Inc., 2022. https://doi.org/10.3735/9781935306672.book-part-012.
Texto completoResumen
The Iroquois Thanksgiving Address is an ancient Haudenosaunee (Iroquois) expression of gratitude that acknowledges connection to all beings. The address is known to have existed at the latest since the formation of the Haudenosaunee Confederacy—perhaps around 1451—when its ritual use was established by the Peacemaker, the founder of the confederacy, but it was likely passed down through oral tradition for untold centuries before. The word Haudenosaunee means “the People of the Longhouse” or “They Are Building a Longhouse,” and it is the name of a confederated group of six (originally five) Native American nations, including the Mohawk. Longhouse refers to the characteristic structures in which they lived—immense rectangular structures made of logs that housed numerous families. The longhouse was more than just a shelter; it became a metaphor for the cultural and social values of the Haudenosaunee.
9
Sherinian, Zoe C. "Changing Musical Style and Social Identity in Tamil Christian Kirttanai". En Music and Dance as Everyday South Asia, 97–112. Oxford University Press, 2024. https://doi.org/10.1093/oso/9780197566237.003.0007.
Texto completoResumen
Abstract The Indian devotional genre of kirttanai has been the most widely performed genre of indigenous Christian music among Protestant Tamils in South India since the late-seventeen hundreds. Songs produced by upper-caste Christians in karnatak classical style called kirttanai were disseminated by missionaries after 1853 to poor lower-caste converts in villages and towns as a primary means to transmit Christianity. Since then, kirttanai have gone through various oral transformations of style resulting in three different versions of this practice: karnatak, folk, and Western hymn-like performances utilizing harmonic accompaniment on the organ. In this chapter, the author argues that the stylistic transformations or “reindigenizations” of kirttanai are a manifestation of the need to create indigenous Christian musical and theological expression relevant to changing socio-religious identities among Tamil Christians. The chapter shows that musical ritual acts as a primary context in which Christians meaningfully reconstruct and renegotiate their identities of class, caste, and location.
10
"Ritual Prayers". En The Oral Art of Soqoṭra, 1884–921. BRILL, 2021. http://dx.doi.org/10.1163/9789004447356_047.
Texto completoActas de conferencias sobre el tema "Oral and ritual expressions"
1
Sambeka, Fince Leny, Sherly Lensun, Rianna Jona Sumampouw y Nooke Hosang. "An Analysis of Regional Language Expressions in Tondanonese Community Ritual Prayers". En Proceedings of the 1st International Conference on Social Sciences (ICSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icss-18.2018.186.
Texto completo
2
Menon, Indu V. y Shebin M.S. "Shamanic Rituals and the Survival of Endangered Tribal Languages: An Anthropological Study in Gaddika". En GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.10-4.
Texto completoResumen
In many ancient communities, particularly tribal communities, there exists a system of dialogue and conversation with and between supernatural beings and the supernatural world they inhabit, as well as their transmigration into a human’s body. The supernatural world is considered to be the realm of the gods, or of the spirits of ancestors, or of satanic evil spirits. A Shaman is suggested to summon, and communicate with, tribal or cult gods, while controling spirits, ancestors, animals and birds with afforded powers. Shamanic rituals have patent linguistic significance. In communities with a strong shamanic tradition, the shamans generally use traditional language, without altering their unique features. The songs used in these rituals are also in traditional tribal dialect. This study focuses on Gaddika, the shamanic ritual of the Rawla tribe, a tribal community in Kerala, and about songs contributing to the ritual. The study examines to what extent the Rawla dialect has been retained in its ‘original’ form, and the tribal myths that are woven into ritual language. The Rawla language belongs to the Dravidian family, and has been passed on in oral form only. In the Gaddika ritual, the original language is widely used and is central to the survival of the language. This study was conducted among the Rawla community, through observations during several Gaddika rituals, thus documenting the songs and ritual dialogues. As such, the study documented the language in its orginal form and structure, along with prominent myths passed on through generations. The study analyses this shamanic ritual and its verbal patterns. The study concludes with that shamanic discourses and magico-religious rituals have a vital role in the continuity and in the survival of the historical dialect,
3
Khaninova, R. "FOLKLORE TRADITION OF GOOD WISHES (YORYAL) IN THE POETRY OF MIKHAIL KHONINOV". En VIII International Conference “Russian Literature of the 20th-21st Centuries as a Whole Process (Issues of Theoretical and Methodological Research)”. LCC MAKS Press, 2023. http://dx.doi.org/10.29003/m3732.rus_lit_20-21/223-227.
Texto completoResumen
In the poetry of the classic Kalmyk literature of the twentieth century. Mikhail Khoninov (1919-1981) folklore tradition of the genre of good wishes (yoryal) was embodied in a number of poems and poems. The poet's good wishes are created both in the aspect of ritual poetry (yoryal for a newborn, yoryal for the house, yoryal for food, etc.) and in the aspect of modern reality (yoryal for the party, yoryal for the new year, yoryal for study, etc.). The folklore tradition of well-wishing, characteristic of Kalmyk poetry of the last century, on the one hand, demonstrated a synthesis of genres, on the other, the interaction of oral folk art and literature with the preservation of the national system of versification.
4
Tamatani, Tetsuya, Natsumi Takamaru, Go Ohe, Takayuki Nakagawa, Naito Kurio, Keiko Kudou, Yoshiko Yamamura, Takamitsu Mano y Youji Miyamoto. "Abstract 3061: The clinicopathologic roles of SOX2 and Oct4 expressions in stage 1 and 2 oral squamous cell carcinoma". En Proceedings: AACR Annual Meeting 2018; April 14-18, 2018; Chicago, IL. American Association for Cancer Research, 2018. http://dx.doi.org/10.1158/1538-7445.am2018-3061.
Texto completo
5
Sakakura, Koichi, Hideyuki Takahashi, Kyoichi Kaira, Minoru Toyoda, Tetsunari Oyama y Kazuaki Chikamatsu. "Abstract 155: Expressions of autophagy-related proteins positively correlate with infiltration of immune cells and disease progression in oral squamous cell carcinoma". En Proceedings: AACR Annual Meeting 2014; April 5-9, 2014; San Diego, CA. American Association for Cancer Research, 2014. http://dx.doi.org/10.1158/1538-7445.am2014-155.
Texto completo
6
de Lima, Maria Leane y Wescley Alysson Gomes Farias. "Dance as an element of body expression and prejudice in school: An analysis of gender in the pedagogical practice of a public school". En I Seven Applied Social Sciences Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/icongresssevenappliedsocialsciences-013.
Texto completoResumen
Even before man introduced his oral language expressions to communicate in society, he began his forms of manifestations and expressions using body movements. From a historical perspective, dance is part of many societies and cultures. From this combination of expressions, gestures and signs, man subsequently presented several rhythms. In Brazil, dance was already present among indigenous people, especially in their close relationship with nature. Thus, this research seeks to bring knowledge about the importance of dance in the life of the individual and in the school environment, considering that it is a complete physical exercise, which works on psychological, cognitive and motor issues in the development of movements such as balance, coordination, strength, speed and flexibility. Conducted in a municipal elementary school, with dance teachers and students, this research is exploratory in nature with qualitative approaches. Its objective is to problematize dance in school classes, as an activity surrounded by prejudice. Given the data presented, we can think about how much dance is still understood as a feminine practice, generating many discussions and prejudices in the school environment. Thinking about men in dance means breaking the paradigms of a sexist and prejudiced society, analyzing a real scenario in public schools.
7
Zorić Latovljev, Milena S. y Ljiljana Ž. Pešikan-Ljuštanović. "„KUSAM SUSAM, U PRSA SE BUSAM” – MESTO KRATKIH GOVORNIH FORMI U POEZIJI DEJANA ALEKSIĆA". En Književnost za decu u nauci i nastavi, 235–48. University of Kragujevac, Faculty of Education in Jagodina, Serbia, 2024. https://doi.org/10.46793/kdnn23.235zl.
Texto completoResumen
The paper analyses selected poetry collections by Dejan Aleksić, from the point of view of the use of simple oral expressions, phrases and syntagms, which are commonly used in everyday speech. The starting premise is that Dejan Aleksić ironi- cally re-semantizes, and to certain extent de-semantizes elements of traditional culture, forming a humorous contrast based on unfulfilled expectations (for example, the Alazon blowing in own trumpet is no longer a display of heroism and universally acknowledged virtues ‒ ability, strength, honesty, but celebrates gluttony – the devouring of the sesame). The relationship with oral literature and traditional culture is a feature which makes Aleksić’s poetry modern. Various forms of citation are, for the most part, the subject of comical deconstruction ‒ the poet’s playful use of traditional proverbs and sayings builds a comical disharmony and establishes a new picture of the world and the child.
8
Tanaka, Takaharu. "An Investigation on Mechanical Energy Supply in Rotating Flow Passage of Centrifugal Pump". En ASME 2003 Pressure Vessels and Piping Conference. ASMEDC, 2003. http://dx.doi.org/10.1115/pvp2003-2172.
Texto completoResumen
Centrifugal pump is a typical turbomachinery, which transfers mechanical energy to hydraulic energy through the rotational motion of impeller blades. It is commonly used and generally operated at a very high efficiency. Therefore, it would seem that theoretical discussion of performance and experimental observations of internal flow conditions inside the pump should be fully understood by now. However, it appears that neither the basic expressions nor the theoretical design methods are that clear. For example, the most fundamental definition of pump head, which is the most important equation in pump textbooks, is not often well explained. The purpose of this oral presentation is to share preliminary results of on-going studies on the energy transfer in centrifugal pumps.
9
Scrobohaci, M. L., L. Drouet y L. Bertin. "USEFULNESS OF FOLLOW UP OF ANTIGENIC AND FUNCTIONAL LEVELS OF PROTEIN C AND FACTOR VII FOR EARLY DIAGNOSIS OF LIVER TOXICITY". En XIth International Congress on Thrombosis and Haemostasis. Schattauer GmbH, 1987. http://dx.doi.org/10.1055/s-0038-1643067.
Texto completoResumen
Protein C (PC) and Factor VII (F VII) are both vitamino-K dependent factors with similar short half-life. Differential behaviour of both factors in their two expressions was assessed on :- 16 resolutive liver toxicity due to reinforced chemotherapy,- 7 specific liver toxicity of Asparaginase or Bisanthrene- 6 veno-occlusive disease complicating an allogenic bone marrow transplantation- 5 cirrhotic liver insufficiencies- 10 patients submitted to stabilised treatment by oral anticoagulant- 3 families of congenital deficiencies in F VII.In case of congenital deficiency in F VII, both expressions of this factor were parallely decreased and PC was normal. During anti-vitamin K therapy, functional levels of PC and F VII were parallely decreased, more profondly than antigenic dosages. In case of severe liver insufficiencies both expressions of both factors were parallely decreased. Evoluated V0D behaved as severe liver insufficiency. Onset of therapy by asparaginase and bisanthrene, resolutive toxicity due to reinforced chemotherapy and early phase of the V0D were characterized by a decrease of the functional activities of these factors before molecular decrease and despite a systematic preventive treatment by injection of vitamin K. Often one of these factors was more affected than the other (in these cases : PC more often than F VII). The ratio activity/antigenicity of these factors proved to be an early and sensitive marker of liver involvement. Changes occured earlier than modifications in prealbumin or in liver enzymes. Considerations of these tests to follow liver functions and specially to assess early diagnosis of VOD must be considered.
10
Varvounis, Manolis. "New Methodological Orientations of Greek Folklore". En GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.10-2.
Texto completoResumen
In this paper, the theoretical and methodological changes that determine Greek folklore in the first two decades of the 21st century are examined. Also, I include the collaboration and the fruitful dialogue of folklore with the social anthropology in Greece, and its scientific results. The study of folk culture, as established by older folklorists, focused on cultural continuities, for reasons amply discussed in the relevant bibliography. However, the perception of cultural transformation in the area of folk culture also led to the study of a series of exemplary modern or postmodern phenomena from contemporary or modern folklore, where the correlation with the historical, social and cultural parameters now became mandatory. Therefore, the dominant concept of cultural differentiation was introduced to the fields of folklore and ethnography, too, especially in the form of the study of modernist (and, as a rule, urban) phenomena. The older forms of Greek folklore relate to the agro-livestock economy of the societies that gave birth to and ‘consumed’ them. This paper refers to Greek popular culture, both in the traditional and in modern and popular forms and expressions. In any case, ‘tradition’ constitutes the basis of folk culture events, with regards to the concepts of the symbolic functionality of ritual forms and the strategies for acquiring social prestige, where the latter is often the driving force of the various folklore events. Indeed, social prestige is often the connective link of each commune, a fact repeated up to the present, despite the changes in the traditional communes’ social base and status.
Informes sobre el tema "Oral and ritual expressions"
1
Shaba, Varteen Hannah. Translating North-Eastern Neo-Aramaic Idioms into English. Institute of Development Studies, enero de 2023. http://dx.doi.org/10.19088/creid.2023.002.
Texto completoResumen
North-eastern Neo-Aramaic (also known as NENA) languages and literature are a prosperous and encouraging field of research. They abound with oral traditions and expressions that incorporate various spoken forms including everyday language, tales, songs, chants, prayers, proverbs, and more. These are used to transfer culture, knowledge, and community values. Some types of oral forms are idioms and fixed expressions. Idioms are extremely problematic to translate for a number of reasons, including: cultural and linguistic differences between languages; their specific connection to cultural practices and interpretations, and the difficulty of transferring the same meanings and connotations into another language with accuracy. This paper explores how to define and classify idioms, and suggests specific strategies and procedures to translate idioms from the NENA dialect Bartella (a local Aramaic dialect in Nineveh Plain) into English – as proposed by Baker (1992: 63–78). Data collection is based on 15 idioms in Bartella dialect taken from the heritage play Khlola d baretle teqta (Wedding in the old Bartella). The findings revealed that only three strategies are helpful to transfer particular cultural conceptualisations: using an idiom of similar meaning and form; using an idiom of similar meaning but different form, and translation by paraphrasing. Based on the findings, the author provides individuals and institutions with suggestions on how to save endangered languages and dialects, particularly with regard to the religious minorities’ heritage. Key among these recommendations is encouraging researchers and scholars to direct translation projects and activities towards preserving minority languages with their oral heritage and cultural expressions, which are susceptible to extinction.
2
At the Gates of Paradise: Art of the Guaraní of Paraguay. Inter-American Development Bank, septiembre de 2005. http://dx.doi.org/10.18235/0008210.
Texto completoResumen
The exhibit unites a number of artistic expressions of the Guaraní Indians of Paraguay, from the colonial period to the present. Include 65 pieces including statuary, both sacred and secular, photographs, videos, and contemporary art. All of the art works allow for a better understanding of the Guaraní culture that transmits knowledge fundamentally through an oral tradition, but has also come to assimilate a number of influences, modifying them to their own needs. The exhibition was open at the Art Gallery of the Cultural Center of the Inter-American Development Bank on September 2005.