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Mirabdullayeva, Zulfiya Olimjonovna, and Egasheva Marjona. "Analysis of Legends in Translations." European Journal of Higher Education and Academic Advancement 1, no. 1 (2023): 238–41. http://dx.doi.org/10.61796/ejheaa.v1i1.187.
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In this article, one of the oldest genres of Uzbek folk art in translations, it narrates events and incidents related to social life on the basis of fictional fiction. Because it was created in the process of people's desire to know and understand natural phenomena and social events. That is why the legend provides concise information about social life, people's outlook, customs and historical events.
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Аріз, Вафа Абдуллаєва-Набієва. "PRAGMATIC-EXTRALINGUISTIC APPROACH TO LANGUAGE." Молодий вчений, no. 11 (99) (November 30, 2021): 64–66. http://dx.doi.org/10.32839/2304-5809/2021-11-99-15.
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Language is a human phenomenon that combines mental, social and cultural life. Mentally, it is characterized by cognitive, comparative, and generalization processes. From a social point of view, a person is not alone in society. The communication he receives and gives takes place through language. Language is a mirror, a treasure, a cultural generalization. It reflects not only the real world that surrounds a person, but also people's social consciousness, mentality, national character, way of life, customs, traditions, morals, value system, attitude and worldview. Cultural values are also preserved in vocabulary, grammar, idioms, proverbs, folklore, fiction and scientific literature, written and oral forms of speech. In addition, language facilitates a person's adaptation to the environment, helps to correctly assess objects, events and relationships, helps to recognize objects in the surrounding world, classify them and sort information about them.
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Rao, M. Narasimha, and Prof K. Ratna Shiela Mani. "SIGNIFICANCE OF RURAL CULTURE IN THE SHORT FICTION OF MANOJ DAS." Journal of English Language and Literature 09, no. 01 (2022): 68–73. http://dx.doi.org/10.54513/joell.2022.9107.
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A brief survey of Indian Short Fiction in English indicates that there is a wide scope for its study. Manoj Das has presented a serene and simple way of life of rural community in India in his fiction which is rapidly disappearing. He is one of the foremost short story writers in Post-Independent India and an outstanding bilingual writer both in English and Oriya at ease. He depicts very effectively and skillfully the way of life of people living in villages, their values, norms, beliefs, attitudes, traditions, customs, superstitions, religion, etc., in his stories. He is a keen observer of the changing socio-political and cultural scenario in the post independent India. The stories of Manoj Das are so subtle and suggestive that they have a concealed element of didacticism, a zeal for social reform as he is keenly interested in fostering and promoting the qualitative life of the rural people of India. Hence, in this paper I presented my views and opinions from Indian perspective keeping in mind the life of the rural people with all their day to day activities and problems as portrayed by Manoj Das. In spite of their penury, the cultural values and conventional ways are not given up. Thus, the author preserves the rich Indian cultural heritage in spite of his depicting the follies and foibles of human life.
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Ijboldina, Irina. "Family values, customs, traditions and ethics of the Russian family in Bessarabia (the interwar period in Romanian literature)." Journal of Ethnology and Culturology 30 (December 2021): 141–48. http://dx.doi.org/10.52603/rec.2021.30.18.
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The article analyzes the essays “Bessarabian Roads” by Mikhail Sadoveanu, written in the genre of ethnographic fiction, and the moral-descriptive novel by Georgy Bezvikonny “The Last Superfluous Man”. Our selection of works was based on the representativeness of these sources for the announced topic. M. Sadoveanu recreates a phantomatic picture of the micro-space of the Russian noble family of Madame Panina (1920s); the system of the images of these essays clearly reveals the atmosphere of social disorientation of the Russian population, as well as the manifestation of clear trends of integration into the Romanian social space. However, the family values, customs, traditions and the morals of the Russian family in Bessarabia during the interwar period retain some elements of continuity. G. Bezvikonny in details recreates the spirit of the era, its historical flavor, retrospectively reflects the life of a typical Bessarabian family with a high social class status (the so-called “Russian boyars”); in his novel, the biopsychological portrait of the family, constituted over generations, emerges in the detailed aspects of family values, customs and traditions. The above mentioned works also substantively consider the issues of “Bessarabian identity”, which were especially relevant in the aspect of studying the Russian family in the interwar period.
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Satria, Adhi Putra, and Eugenia Brandao. "Understanding the Nature of Legal Knowledge: In-Depth Critique of the Legal Fiction Principle." Walisongo Law Review (Walrev) 5, no. 2 (2023): 203–20. http://dx.doi.org/10.21580/walrev.2023.5.2.17560.
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This article seeks to explore the meaning and purpose of the foundation of pure legal fiction, criticizing it. This article asks the fundamental question: Why should legal knowledge be understood? With arguments based on empirical facts and literature, the analysis concludes that the foundations of legal fiction become irrational when applied in social life, especially given the high quantitative complexity and legal language. Public understanding of the law is a source of ethics, customs, and empirical experience, requiring a contextual regulatory approach. Therefore, the fundamental change in the knowledge of the law that society expects to become optional provides a new foundation more in line with social reality. This articulation can contribute to positive legal thinking and broaden public insight into the role of law in everyday life.Artikel ini berupaya untuk mengeksplorasi makna dan tujuan dari asas fiksi hukum sembar memberikan kritik terhadapnya. Artikel ini mengajukan pertanyaan mendasar, yaitu mengapa pengetahuan hukum perlu dipahami? Dengan argumentasi yang didasarkan pada fakta empiris dan literatur, analisis menyimpulkan bahwa asas fiksi hukum menjadi tidak rasional ketika diterapkan dalam kehidupan sosial, terutama seiring dengan kompleksitas jumlah dan bahasa hukum yang tinggi. Pemahaman masyarakat terhadap hukum bersumber dari etika, kebiasaan, dan pengalaman empiris, memerlukan pendekatan regulasi yang kontekstual. Oleh karena itu, perubahan asas dari pengetahuan hukum yang diharapkan masyarakat menjadi tidak wajib, memberikan landasan baru yang lebih sesuai dengan realitas sosial. Artikulasi ini dapat memberikan sumbangan pada pemikiran hukum positifistik dan perluasan wawasan masyarakat terhadap peran hukum dalam kehidupan sehari-hari.
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Khamidov, Khayrillo, and Diyora Abdurakhimova. "Translation of Idioms from Japanese and Turkish to Uzbek Language." International Journal of Multicultural and Multireligious Understanding 8, no. 4 (2021): 397. http://dx.doi.org/10.18415/ijmmu.v8i4.2579.
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This article is devoted using idioms in translating Japanese and Turkish fiction book into Uzbek language. This article analyses Japanese phrases and discusses methods of translating them. As a comparison, Russian and Turkish alternatives of some phrases are given as well. This article also emphasizes how idiomatic expression can illustrate delicate meaning of cultural heritage and uniqueness of the nation. Some proposals which have been put forth by the article and scientific deductions might be helpful for effectively translating the text. Obviously, there are many elements of cultural uniqueness in all fiction books and there have been problems during the translation. In order to solve these problems it requires great deal of talent which is not easy to gain. It can be easily seen in phraseological units which represent traditions, social life and customs of one particular nation. Because rebuilding phrases requires not only special approach but also distinguish those phrases among one thousand words. Moreover, translating them into another language comprehensively is very complex process. It requires to know about Uzbek and Japanese languages’ different original constructions of many phrases in completely different roots and this prioritizes to be careful with ethology of phraseological units and learning source thoroughly. In the following article authors focused on problems of translating phraseological aspects.
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Sujata. "Guilt and Redemption : A Critical Study of the Kite Runner by Khalid Housseini." History Research Journal 5, no. 4 (2019): 191–212. http://dx.doi.org/10.26643/hrj.v5i4.7502.
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The literature of Afghanistan speaks the voice of every violated soul either it is male or female. Specially, it speaks the voice of violence, taking place towards every male, female and child. Violence is not only a harsh threat to our life but it blocks our happiness. Violence totally kills our ambition, and simultaneously our every future positivity by which we can face the bold incidents coming in front of us. Actually violence has no clear cut definition and explanation. A process of creative fiction has always been a segment of the creative evolution of the society itself. Afghan fiction has also the same segment and immersed in the social and political milieu. In the tumultuous era of past three or more decades and especially after 1979, there is change of patterns and subjectivity of Afghan writers. These writers have almost created a body of a literature that is homeless in every respect and the almost literature is produced largely by the diasporas creative souls of Afghanistan. These writers due to the miserable condition left the country and now living in foreign lands. The phases of different type of war and violence have affected Afghanistan and inflicted so much harm on the country. This harm was to such extent that the social life of common people along with their customs and traditions are completely in disorder and a state of disarray. So Afghan writers worked for the improvements and every Afghan artist became so much conscious and keen to preserve and worked for the recreation of Afghanistan’s post. It is quite natural Afghan writers blend their fiction in their memory of time they lived in the country to and their highly emotional and experiences in Afghanistan. Afghan writers, haunted strongly by memories, and they prefer talking about only Afghanistan. They rarely talks about their plight as exiled and refuge in the host country like U.S.A and France. The diverse area of study finds its face in the faithful exploration of day to day life exclusively from the perspective of the common victimized Afghan. This study presents a sequence and execution of violence as well as guilt and redemption in the novel the Kite Runner by Khalid Housseini. 
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MAKEIEV, SERHII. "The concept of classes in early work of F. Engels." Sociology: Theory, Methods, Marketing, Stmm. 2021 (4) (December 2021): 73–86. http://dx.doi.org/10.15407/sociology2021.04.073.
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In 2020 the scientific community celebrated the 200th anniversary of the birth of Friedrich Engels with numerous publications, conferences, and meetings. But as if by tradition representatives of various social and humanitarian disciplines, including sociologists, were and remain to this day, surprisingly inattentive (or indifferent) to the concepts of classes and class analysis presented by the founder of Marxism in his first book «The Condition of the Working Class in England», published in 1845. Modern life writers of F. Engels usually rank the work as a genre of high-quality journalistic investigations, as an engaged political journalism, as the first publications on the problem of urbanization, and as one of the best examples of a fiction book about the life and customs of the Victorian era. The article substantiates its belonging to the social and humanitarian science in accordance with today’s ideas about the relevance of scientific research. A sociological explication and interpretation of the views on the formation, evolution and prospects for the participation of large groups of people in the process of transforming social orders are proposed. The first part presents the biographical context of Engels’ writing of his first major work, as well as some post-biographical facts about the memory of his stay in Manchester in connection with the living conditions of English workers. The second part lists those conceptual constructs that can be taken for the concept of classes.
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Damanik, Juwita Carolyn. "Sociological Analysis of "Abandon the Old in Tokyo" Comic Story by Yoshihiro Tatsumi." Eralingua: Jurnal Pendidikan Bahasa Asing dan Sastra 5, no. 2 (2021): 364. http://dx.doi.org/10.26858/eralingua.v5i2.15804.
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Abstract. This study aims to compare the social life of Tokyo workers and what Yoshihiro Tatsumi describes in the comic gekiga “Abandon the Old in Tokyo” in the period of Japan’s rapid economic growth (mid 1950-early 1970) using the sociological approach of literary works. Social life that will be studied is specifically on the social interactions of Tokyo workers with society, employers, colleagues, parents and also the form of the worker's family system at that time. The method used in this study is the qualitative descriptive method. The findings showed that the comic story, despite being a work of fiction, does indeed depict the real social conditions of Tokyo workers during a period of rapid economic growth where workers tend to be individualistic and hedonistic. The rapid changes in Tokyo at that time does not carry over into the work environment where workers still adhere to patrilineal management which is very formal, however between colleagues some form of informality and intimacy still exists in the face of extremely difficult working conditions. Meanwhile, the neglect of parents by the younger generation occurs a lot due to changes in the family system changing from the IE system to the kazoku system, the economic and the housing situation, as well as the relationship between family members is no longer close. Marriage no longer occurs to maintain the IE system and customs, rather, marriage occurs on the basis of love between husband and wifeKeywords: Sociological Analysis, Abandon the Old in Tokyo, Gekiga, Workers
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Stishova, Nataliіa. "“Temple Feast” and “Village Day” within the discourse of modern Ukraine." JOURNAL OF ETHNOLOGY AND CULTUROLOGY 31 (2022): 100–106. http://dx.doi.org/10.52603/rec.2022.31.11.
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The article presents the analysis of the transformational processes in preserving customs, rituals, and traditions of the Temple Feast and celebration of the Village Day in the socio-cultural space of present-day Ukraine. The Wake Ceremony has been and remains an important phenomenon of spiritual and traditional Ukrainian culture that occupies an important place in the minds of people, regulating their lives, activities and sacred practices. The holiday serves as an important stage in the temporal dimension of the year, regulating the change of periods for work and rest. The aim of the article is to reveal the role of the Temple Feast and the Village Day in the festive and ritual culture as well as social life of Ukrainians, on the basis of our own observations, partly by way of using scientific and fiction literature and Internet resources. The article shows that the holiday system has a direct impact on the organization of economic, political, and cultural life of every society. Celebration has a unifying function and carries an emotional loading, ensuring at the same time the transmission of traditions accumulated by generations, bringing people together on the basis of spiritual, aesthetic and creative interests. The practice of festive and ritual culture and social life of the Ukrainians has been enriched by a new form of celebration in the countryside, i. e. a joint celebration of the Temple Feast and the Village Day, that unites the members of the village community, and even several nearby settlements, thus playing an important role in strengthening moral and aesthetic standards and improving communication
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Leoni, Tessa Dwi, and Wahyu Indrayatti. "MUATAN KEARIFAN LOKAL DALAM CERITA RAKYAT KEPULAUAN RIAU." Jurnal Kiprah 5, no. 2 (2018): 61–80. http://dx.doi.org/10.31629/kiprah.v5i2.308.
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This study aims to describe: (1) local wisdom reflected in the folklore Kepulaun Riau viewed from the view of life (philosophy); (2) the local wisdom reflected in the Kepulauan Riau folklore is seen from the attitude of social life, counsel, and iktibar; (3) local wisdom reflected in Kepulauan Riau folklore as seen from ceremonies or traditional ceremonies; (4) the local wisdom reflected in the Kepulauan Riau folklore is seen from the principles, norms and rules of rule embodied into a social system; and (5) the local wisdom reflected in Kepulauan Riau folklore is seen from the habits, everyday behavior of social intercourse. The problem is analyzed based on folklore theory. The method used in this research is descriptive method of analysis. This object is collected by observation ; recording and interviews. Data analysis technique is done by content analysis technique. Based on the results of the study, folklore is still growing in Kepulauan Riau society. The folklore is so full of values. it also reflects local wisdom of local people who can show the pattern of customs and local cultural peculiarities. The findings of this study can be used as a basic backdrop for literary and cultural researchers to study the culture of Indonesia in general and Malay culture of Kepulauan Riau in particular. Furthermore, for the people of Kepulauan Riau itself, the findings is one of conservation efforts of Malay culture in Kepulauan Riau. In addition, the results of this study can be an alternative teaching materials, one of which can be arranged in Prosa Fiction textbook.
 Keywards: Local wisdom, Folklore, Kepulauan Riau
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Agarwal, Anupam, and Sonal Shukla. "Untouchable and Coolie: The Soul of Social Realism." International Journal of Advance Research and Innovation 2, no. 1 (2014): 117–22. http://dx.doi.org/10.51976/ijari.211421.
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Mulk Raj Anand is very well- known as an Indian novelist, distinguished writer, reformer, art critic, editor, journalist, a short story writer and political activist. He opened a new section of writers of fiction along with Raja Rao and R. K. Narayan and produced a great deal of English literature and his mastery in the realistic and sympathetic portrayal of the exploited class of Indian society marks his genius as a socially committed novelist. That‟s why he is not only known as India‟s Charles dickens but also considered the messiah of the have-nots, unloved, down trodden and unwanted. The exploitation of the downtrodden in Indian society made him focus his attention on their miserable and pathetic condition and formed the major theme of his works. His writings reflect his urgent social concern, preoccupations and the social impulse and made the reader to be immediately aware of the exploitation faced by the downtrodden through the heart throbbing description of their wretched state. Painted with the colors of social realism Mulk Raj Anand‟s two novels Untouchable and Coolie reflect the hard core reality of the Indian society of early decades of twentieth century.. Written with a purpose both these novels condemn the modern capitalistic Indian society and feudal system for the shameless and tragic exploitation of the poor and underdog as there is nothing but a true, real and bitter reflection of the society in both the novels dealing with a similar central theme of social exploitation, the exploitation of the downtrodden and the under-privileged because of the curse of untouchability, poverty, hunger, child labour, social governance, social set up of society, customs, religious belief, prejudices and the suffering of the Indian masses by the forces of capitalism, industrialism and colonialism. The present paper shows the true colours of social realism in Untouchable and Coolie; the epic like novels of M. K. Anand to strike a cord in the hearts of the consciententious Indians through a beautiful and real to life portrayal of the exploited masses of Indian society.
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Mandal, Anil Kumar, and Dr Arjun Kumar. "Socio-Cultural reality of Canadian Women in the fiction of Alice Munro." International Journal of English Literature and Social Sciences 7, no. 6 (2022): 170–72. http://dx.doi.org/10.22161/ijels.76.23.
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Throughout this paper I have systematized and studied in critical terms, a range of Alice Munro mainly women-centric short stories, with an in-depth study of their living condition under the traditional social conventions. Being concerned about women Munro in her fiction has recreated the world of Canadian women, with its true picture of the Canadian society, with culture, custom and environment. She has continuously wrote about the invaluable document of human relationship, as well as female experience under social values and expectation. In her work, Munro explores women's role in different situation of life as a young girl, a career women, a lover, wife or mother. In each of these roles Canadian women found a reflection of their selves mirrored in Munro's chronical of women's social history down the decades. She writes about past experiences of her childhood, cultural traits and social structure that she minutely observed in her different age group. Her subjects are rural landscape, lives of girls and women, their coming of age, love, hate, marriage, suffering and stuff of rural life with reference to small town locality. Lake Huron, Otawa Valley and Wowanash County. Munro's strength, as a short story writer, is the range of her portraits of a variety of female characters from childhood to old age. In this way, most of the girls and women of Munro, as the main protagonists, confront, challenges at personal, familial and social level. However, they all are not alike; some are submissive and introvert and feeble while others bold, rebellious and self-indulgent who are real girls and women of Munrovian model, search their original self, and who put aside all their pretentions, show the Canadian society, alternatively, to the world what they, in reality are. Muro is a realistic writer, her character a represent cultural reality of rural Canadianness of her age. Del and Rose are Munrovian iconic characters, with whom she reveals her own childhood, youth and maturity and they have been transfigured in her favorite books Lives of Girls and Women and Beggar Maid intentionally. Protagonists of Dance and Progress are modelled on herself.
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Sangadieva, Erzhen Gendenovna. "Ethnographic and mythopoetic space of the novel “Big Argish” by Mikhail Osharov." Litera, no. 7 (July 2021): 12–21. http://dx.doi.org/10.25136/2409-8698.2021.7.35920.
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The problem of studying the traditional cultures of the peoples of Russia is relevant in the modern social science and humanities research. A significant role in this process is played by literature that reveals the peculiarities of ethnopoetics, worldview, and perception of the world. In fiction writing, the ethnic specificities are reflected in depiction in the natural world, everyday life, mentality, as well ethnographic features of lifestyle of a certain community. Based on the novel by Mikhail Osharov (1894-1937), the article examines the ethnographic peculiarities of depicting the world and man. Analysis is conducted on images of the characters through the specificity of their ethnopsychological consciousness and traditional worldview. The research employs semantic and axiological methods. The scientific novelty consists in the analysis of the national concept of the world through ethnographic peculiarities of depicting literary mages in the novel “Big Argish” by Mikhail Osharov. The novel was written in the Russian language, describing the unique culture, traditions and customs of the Evenki people of the early 1930s. During the political repressions, Mikhail Osharov was shot, and his artistic heritage was eliminated from the sociocultural space of the Soviet literature and literary studies. In the context of returning the names and heritage of the repressed writers, develops a new perspective of the literary works. In his novel, Mikhail Osharov preserved the peculiarities of traditional culture and everyday life of the Evenki people of the early XX century.
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Yahya Al-Hilo, Mujtaba Mohammedali, and Haider Saad Yahya Jubran. "AIdeological Manipulation Strategies of Religion and Emotional Deception: A Study of Nathaniel Hawthorne’s The Scarlet Letter." Advances in Language and Literary Studies 13, no. 1 (2022): 49. http://dx.doi.org/10.7575/aiac.alls.v.13n.1.p.49.
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One of the foundational cornerstones upon which works of literature are built is Religion. It is a motivational ideology that inspires authors to write fiction. Ideological literary works are not mere aesthetic attempts that reflect the unlimited potential ability of literature to present the unthinkable: they are serious works that reflect the very social turmoil that the author has been experiencing in his society. The Scarlet Letter by Nathaniel Hawthorne perfectly represents this type of genre. He successfully shows the way Religion was ideological manipulated by the authorities in that Puritan society. This paper highlights the different ideological strategies influential individuals employ to change people’s convictions. After a short perusal of the different stages, the theory of ideology has undergone, it presents the most significant ideological factors in the novel depending on various thinkers, mainly Sigmund Freud, Jacques Lacan, and Slavoj Zizek. It also shows the domination of ideology over the life of people: it may be observed in their clothes, customs, cultural attitude, and means of communication. Depending on certain theorists, this research finally proves that it is beyond the possibility of anyone to break the chains of ideology and live in a Real world. The illusion of ideology sneaks into every single detail of people’s lives, as represented in Hawthorne’s novel.
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R, Dr Meghana Rao, and Shankar Devasoth. "Representation of History and Culture in Amitav Ghosh’s The Circle of Reason and The Shadow Lines." International Journal of English Literature and Social Sciences 7, no. 5 (2022): 040–44. http://dx.doi.org/10.22161/ijels.75.7.
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Indian English fiction scholars portray history and culture and their encounters in man centric social orders with a profound thoughtful comprehension. Ghosh’s set of experiences and culture are depicted delicately and truth be told they are the main spirits in his fiction. He depicts their social development. Amitav Ghosh never presents his women characters as obvious extremist women’s activists nor as the generalization pictures of Sita and Savitri. His portrayal of women is basically sensible. Through his portrayal of women in his novels, Amitav Ghosh has strived to investigate the close to home universe of culture that assists the readers with figuring out the inferior to reasonableness as well as their critical research. In The Shadow Lines history and culture is being addressed as gutsy as men since they battle the difficulties of livelihood, destitution unfairness. In the novel The Circle of Reason characters are that of an extraordinary progressive, with solid patriot sentiments. The tendency of the post present day Indian English creator is to flabbergast a great many whimsical portrayals and categorisations with the result that unquestionable lines and cut off points between the designs, as well as blissful of an insightful work are speedy disappearing. Amitav Ghosh mirrors the states of history and culture in his books. Ghosh follows the development of the way of life and world from the generalizations to the orientation segregation. His women characters are depicted as life providers and are the main spirits of his fiction. He depicts history and culture and its involvement in thoughtful comprehension. This paper concentrates on the portrayal of culture and history in select novels of Amitav Ghosh of his The Shadow Lines and The Circle of Reason. In these two novels, Ghosh visualizes a future where custom will prompt the liberating changes in the bigger social issues. The research paper also portrays the existence of three age across societies and boundaries. In this present paper, I additionally would examine philosophical components, women’s struggle against man centric culture, orientation talk and status of women in the general public.
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Харсиев, Б. М. Г. "Застольные обычаи ингушей: традиции и инновации". Вестник антропологии (Herald of Anthropology), № 2024 № 1 (березень 2024): 212–19. http://dx.doi.org/10.33876/2311-0546/2024-1/212-219.
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Автор на основе современных полевых исследований и личного опыта описывает особенности застольных обычаев ингушей в их динамике. Социальная антропология оперирует многими элементами традиционной культуры, в ее исследовательское поле входят и правила поведения в этнической среде, которые являются важным фактором коммуникативных отношений. Актуальность темы исследования заключается в том, что застольная культура ингушей, уходящая своими корнями в историческое прошлое, постепенно трансформировала свое проявление под влиянием вызовов времени и социально-политического строя общества. В частности, со второй половины минувшего века население все активнее приобщалось к новым правилам советского быта, размывались традиционные гендерные отношения, не столь важной становилась этика патриархального старшинства. Внедряемые в течение нескольких поколений через просвещение и образование нормы социальной культуры и поведения, наконец, в конце XX в. стали приносить ощутимые результаты. Произошел перелом в сторону отказа от модусов этнической этики в пользу общепринятых норм. Описание застольных обычаев ингушей как одной из интереснейших проекций социальной культуры ранее не получило должного внимания в науке. Оставаясь в рамках фольклора и художественной литературы, этот существенный элемент института гостеприимства не подвергался теоретическому осмыслению. The author, based on current field research and personal experience, describes the Ingush table customs in their dynamics. Social anthropology operates with many elements of ethnic culture, including the rules of behavior in an ethnic environment, which are an important factor of communicative relations. The topic requires research as the Ingush feast culture, rooted in the historical past, tends to transform its manifestation depending on the challenges of the time and the socio-political structure of society. In particular, since the second half of the last century, the population has been increasingly accustomed to the new rules of Soviet life, traditional gender relations have been eroded, and the ethics of patriarchal seniority has become less important. The norms of social culture and behavior introduced for generations through enlightenment and education finally in the late twentieth century began to produce tangible results. There has been a shift towards rejecting the modus operandi of ethnic ethics in favor of generally accepted norms. The description of Ingush drinking customs as one of the most interesting projections of social culture has not received due attention in scientific literature. Having been featured in fiction, this essential element of the institute of hospitality has not yet been subjected to theoretical reflection.
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Tahan, S. Sh, and B. A. Sirenova. "The issues of national spirituality in Oralkhan Bokey’s journalistic works." BULLETIN of L.N. Gumilyov Eurasian National University. Journalism Series 145, no. 4 (2023): 107–15. http://dx.doi.org/10.32523/2616-7174-2023-145-4-107-115.
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The article looks into the ways the journalistic works by Oralkhan Bokey, while dedicated to contemporaneous topics, reflect on the forms of spirituality and existential experiences of the Kazakh people. The study sheds light on the significance of the sacred names of Abai and Makhambet in the structuring of national spirituality, and highlights how important the deep cultural symbolism of the customs coming from the distant historical past that are rooted in the present life of the people are for explaining their genetic code. Of particular interest is the highest esteem which Bokey the publicist expresses for the oratorical word of the Kazakh society in the past, which, in his understanding, is a national tradition of the spirit that should be carried into the future. The essayistic genre is proclaimed by Bokey as a translator of the people’s spiritual values, and a mirror of the internal world of a contemporary that reflects the latter’s new existential psychology. The essay as an effective form of art of the word and the central genre of journalism should continue the traditions of “kosemsoz”, the national journalism of the past, as a form of national spirituality. Bokey views journalism as belonging with literary fiction as a form of social consciousness, while literature improves its tools for reflecting and studying the collisions of the surrounding world in close contact with journalism.
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Abu Jweid, Abdalhadi Nimer Abdalqader, and Fatima A. Al-Khamisi. "Theoretical Insights of History, Morality, and Society as the Literary Trio of the Author-Reader Relationship." International Journal of Linguistics, Literature and Translation 7, no. 3 (2024): 53–58. http://dx.doi.org/10.32996/ijllt.2024.7.3.6.
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This paper attempts to examine the relationship between the author and the reader by polarizing history, morality, and society as a selected triad of theoretical interpretation. The study mainly focuses on the theoretical insights of these relationships in order to give proper clues for delving deep into the technical and thematic peculiarities of different literary genres. Therefore, it follows a qualitative approach to some fictional works, particularly novels, to demonstrate how the authorial perspective intersects with the reader’s ability to grasp the latent textual messages projected by authors in the course of the plots. The relationship between the author and the reader will be limited to three related topics, namely, history, morality, and society. As for history, the study sheds light on the postcolonial attributes of literature to reveal the function of liberal humanism in bridging the gap between the colonized people and the colonizers. Morality, on the other hand, will be discussed to explore the relative view of morality by authors and how the reader might conceptualize it according to his/her cultural background. Lastly, the discussion of society will be limited to the social customs and norms approached by authors to deliver a comprehensive depiction of the social reality in which the reader lives his/her true life.
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Nikam, Dr Sudhir, and Mr Kamble Rajiv Bhimrao. "Cross-Cultural Scenario in Margaret Atwood’s Surfacing and Bharati Mukherjee’s Jasmine." SMART MOVES JOURNAL IJELLH 5, no. 5 (2017): 8. http://dx.doi.org/10.24113/ijellh.v5i5.10157.
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There is hardly a country in this industrialized world today, where one can find an ethnically homogenous population. The aftermath of colonialism, the creation of refugees- often the result of ethnic conflicts- and the movement of people in search of greater economic, political or social opportunities have contributed to the worldwide mix of people. Canada and India are the countries affected by the growing diversity. However this diversity has different facets in both the countries. In the literary world Canada, Multiculturalism is the main theme of writing and in India, presentation of cultural diversity is yet at the beginning stage. This statement has to be tasted on the fictional works of Margaret Atwood from Canada and Bharati Mukherjee from India. Both the writers are very unique in their writing and have trodden the different ways of using Cultural-diversity.
 Culture is an integral part of a human society and its nation. Then the question arises: what is culture? The Oxford English Dictionary defines culture as a “particular form or type of intellectual development in a society generated by its distinctive customs, achievements and outlook.” At the wide canvass, culture is taken as consolidating the way of life of an entire society and includes codes of manners, dress, language, rituals, social customs and folklore of a nation. Every country has a typical and distinctive culture of its own. However, when an independent country becomes a colony, the native culture goes under a change. This is the case with the countries like Kenya, Nigeria and India. When these countries came in contact with western culture, a process of change in culture was initiated, and this journey made the traditional culture of respective countries destroyed. While Indian literature had cross cultural encounters with the English studies, Canada has been undergoing a cultural metamorphosis with the mix of second races and people from all over the world.
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Ardian, Edi. "Democracy and Feudalistic between Daisy Miller and Mrs. Costello through Sociological Approach as reflected in Daisy Miller (1879)." ENGLISH JOURNAL OF INDRAGIRI 3, no. 2 (2019): 60–71. http://dx.doi.org/10.32520/eji.v3i2.603.
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There are several kinds of literary works. They are a poem, novel, fiction, drama,etc. Daisy Miller is one of the famous and popular novels. This novel is written inthe spring of London. The Author is Henry James. The writer analyzed this novel bythe sociological approach. This research applies qualitative research which thedata are taken from the analysis document and material from books and internetresearch. Data analysis concerns the interpretative technique that focuses onexamining data. The main source of this research is the novel Daisy Miller thisresearch is going to answer the research questions what is the characteristic ofdemocracy and Feudalistic is as reflected in Daisy miller novel? And what are thephenomena between democracy and Feudalistic in Daisy Miller novel? From theanalysis the author concluded that Daisy Miller is a representative of Americanwoman as same as democracy in the American Custom, She is going abroad toSwitzerland which is peaceful country inhabited by all kinds of people of differentrace, ethnic, language, skin color, religion, profession, from all over the world.The Henry James as the author showed Daisy Miller as a vulgar and as free asthe representation of American culture that has correlated with the social life. On theother hand, the author describes Mrs. Costello as a Feudalistic of Europeanculture. Mrs. Costello is a representation as European social-life that alwaysdistinguishes between high and low status and it is one of the character of Feudalism.The feudalistic was that the power of the ruling class or Aristocracy rested on theircontrol of the farmable lands, leading to a class based upon the exploitation of thepeasants who farm these lands.
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Inozemtseva, E. I. "DERBENT IN CULTURAL AND CIVILIZATION SPACE OF THE MIDDLE AGES: FEATURES AND PECULIARITIES." History, Archeology and Ethnography of the Caucasus 13, no. 2 (2017): 14–22. http://dx.doi.org/10.32653/ch13214-22.
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The article covers the place and role of Derbent in the cultural and civilization space of the Medieval Caucasus. Basing on written sources, the author highlights important features and peculiarities of the town situated at the ‘eternal crossing’, its polyethnic nature was the main structure-forming factor and the cultural environment was a kind of symbiosis based on centuries of interaction of traditions of historically developed ethnic, confessional and social groups of townspeople. A certain negative balance in the historical and cultural process of Medieval Derbent was accounted for the slave trade. Traditionally being one of the transit centers of the slave trade in the Eastern Caucasus, in the 11th-13th centuries Derbent acquired the status of the most well-known and active slave trade market. During the process of Islamization, Dagestan people found themselves under direct influence of the Arab-Muslim civilization. Together with the religion, the rich scientific literature and fiction of the peoples of the Middle East came here and had an entirely fruitful influence on the development of spiritual life of the region. Representatives of the Muslim elite of Derbent were recognized authorities in the field of hadith science and Muslim law. Medieval Derbent was not only a religious but also a major center of spiritual culture, a kind of intellectual base and foundation of the local Muslim spiritual elite. The Arabic language and writing were critical for the formation of the local culture and science. In the comparative historical aspect, the development of Medieval Derbent had a strongly-pronounced specific character conditioned, first of all, by the centuries-old history of the town, which created unique conditions for the formation of the ethno-confessional composition of the town’s population, for the development of economic and social life. As polyethnicity was the main structure-forming factor in Derbent, it should be considered as a specific model of stable long-term interethnic interaction. For many centuries, Derbent was a well-known center of large-scale transit trade in the Eastern Caucasus. Realizing the natural needs of peoples for the exchange of goods, trade was a powerful factor of creation because it stimulated the development of crafts, science, art, development of new territories, and construction of towns. Trade was also an important factor of peace as it required political stability. At the same time, trade was a factor of dialogue culture, the culture of civilized communication, respect for customs and faith of partners in trade. An important feature of Derbent was its unique socio-cultural function: it was the center of not only economic, but also considerable cultural attraction.
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Solanki, Pankaj. "A Comparative Study of Kalidasa’s Abhijnana Shakuntalam and Namita Gokhale’s Shakuntala: The Play of Memory." SMART MOVES JOURNAL IJELLH 7, no. 12 (2019): 9. http://dx.doi.org/10.24113/ijellh.v7i12.10234.
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Shakuntala is one of the most acclaimed women characters of Indian Literature. For the first time Shakuntala’s character originated in The Mahabharata. Since then she has been represented in various texts in various languages of India. The present paper is an attempt to analyze the representation of Shakuntala by the authors from ancient times to the present. For this purpose ancient work Abhijnana Shakuntalam by Kalidasa and the modern work Shakuntala: The Play of Memory by Namita Gokhale are studied.
 In Kalidasa’s Abhijnana Shakuntalam Shakuntala is the real daughter of Sage Vishvamitra and nymph Menka. However, she is adopted and brought up by Sage Kanva and his wife Gautmi. She is a rustic girl, brought up in a hermitage. With the progress of the play, she is married to King Dushyanta who forgets her because of a curse. Later, she was adopted by sage Kashyapa and his wife Aditi. She gives birth to a brave child Bharat and finally reunites with her husband.
 Shakuntala: The Play of Memory by Namita Gokhale was Published in 2005 and it is a challenging work of Indian English fiction. Like the remakes of films there may be re-invention and re-interpretation of old myths embodied in literary works. In her masterpiece Shakuntala, Namita Gokhale has portrayed the story of a woman named after the heroine of Kalidasa’s classic drama Abhijnana Shakuntalam. In contrast to her legendary namesake, she is bold, spirited and imaginative. Right from her childhood she is conscious of the discrimination towards female. In her marriage with a mahasamant, Srijan, she feels suffocated by social customs. Hungry for experience she deserts home to travel with a Greek horse merchant, Nearchus. Together they travel far and wide and surrender to unbridled pleasures. Shakuntala assumes the identity of Yaduri: the ‘fallen woman.’ But she forsakes this life as well to meet her salvation in her death at Kashi.
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Harmon, Kristen. "Beyond Islay : A Brief Literary History of Deaf Utopia and Dystopia." Sign Language Studies 24, no. 1 (2023): 93–127. http://dx.doi.org/10.1353/sls.2023.a912331.
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Abstract: The idea of a sign language town, or a Deaf utopia, where Deaf and signing people can come together to live in a geographical or figurative homeland has long persisted in US Deaf life, letters, and literature. In the wake of the Milan Congress of 1880, Alexander Graham Bell's alarming rhetoric concerning "a deaf mute variety of the human race" and the "campaign against sign language," the idea of a homeland, and a Deaf commonwealth took on additional resonance. However, in the absence of geographical sign language towns, utopian and figurative homelands then became an important possible alternative through a communal shared space formed through language, culture, and customs. Homelands for Deaf people can extend to both physical spaces like Deaf schools and Deaf clubs or metaphorical and creative spaces, as in Deaf literature itself. Additionally, this article uses the proclaimed "first Deaf culture novel," Douglas Bullard's Islay: A Novel (1986), about a fictional Deaf republic, as a brief case study of several different overlapping cultural, social, artistic, and literary movements; written Deaf literature before and after this novel is, in some ways, markedly different, and in other ways, much the same due to the ways in which language and modality schemas are invoked in imaginative literature written in English. This study provides additional literary and cultural context for Islay as well as a brief history of Deaf creative writing in prose in relation to key mid-to-late twentieth century Deaf cultural and social movements.
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Li, San Yun. "The realities of Korean culture and The literary translation (using Park Kyongni’s novel "Daughters of pharmacist Kim" as an example)." NSU Vestnik. Series: Linguistics and Intercultural Communication 16, no. 3 (2018): 127–37. http://dx.doi.org/10.25205/1818-7935-2018-16-3-127-137.
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Famous South Korean writer Park Kyongni’s novel «Daughters of Pharmacist Kim» covers the period from the end of the 19th century to the beginning of the 20th century which was tragic for Korean people and their social norms because of the Japanese occupation. It depicts particularly the religious beliefs of Korean people, the relationships in the society and the family, the role of the woman, and the daily life of people of different social groups (aristocrats, the wealthy, servants). The objective of this article is to critically analyze the translation of the novel that touches upon many phenomena exotic for most Russian readers, such as the national identity of Korean culture or the material and spiritual life of Korean society. The comparison of the Korean and the Russian texts shows that the translation of some ethnographic realia does not quite match the original. For example, some words related to the following phenomena are translated incorrectly: Korean traditional underfloor heating (ondol), superstitions, Koreans’ religious beliefs and their perception of ancestors’ spirits, supernatural forces, mourning ceremonies, and attire worn to a funeral. In addition to believing in ancestors’ spirits, Koreans also believed in prophecies. For example, children of someone who died of arsenic poisoning were believed to be destined to leave no male offspring. This prophecy comes true in the novel: Pharmacist Kim’s first son dies in childhood and six daughters are born afterwards. Koreans paid special attention to shamans and believed in their supernatural essence. To this day, Koreans’ religious beliefs dating back to ancient times and various folk beliefs peacefully coexist with other world religions. In modern South Korea, people still observe customs and traditions related to funeral rites and wakes, they fear and revere the spirits of the dead, and perform «feeding ancestors’ spirits» ceremonies twice a year on certain days chosen according to the lunar calendar. In addition to the shortcomings of the Russian translation described above, some dialectal items of the Southern province Kyungsan-do are translated incorrectly, and so are occasionally rendered the rules of the traditional verbal etiquette. It may be considered as a gross error because the latter are anchored in the very essence of Korean language and make up an important part of Korean mentality. Conclusion. So, this analysis of conveying background information through Korean realia in the novel «Daughters of Pharmacist Kim» confirms the theorists’ conclusion that the translator must know background cultural information of the source text. Errors and flaws found in the translation of some ethnographic realia show that those errors and flaws are not likely to affect significantly the novel’s content or its artistic value. At the same time, the fictional quality of the novel is affected by the lack of translator’s knowledge of its dialectal peculiarities and some facts of non-material culture related to customs, elements of cult and public relations among Koreans. All of the above leads to the incorrect perception of some cultural realia of Korea described in the novel of Korean classic writer Park Kyongni.
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Burroughs, Robert. "THE NAUTICAL MELODRAMA OFMARY BARTON." Victorian Literature and Culture 44, no. 1 (2016): 77–95. http://dx.doi.org/10.1017/s1060150315000431.
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In hisMemoirs of anUnfortunate Son of Thespis(1818), the actor Edward Cape Everard recalled a performance of Sheridan'sSchool for Scandalthat was interrupted in its third act by a rowdy bunch of sailors. At the sight of Charles Surface drinking, the sailors allegedly left the auditorium, entered the stage, and accosted the actor playing Charles, “exclaiming ‘My eyes, you're a hearty fellow! Come, my tight one, hand us a glass’” (qtd. in Russell 104). As apocryphal as the encounter seems, it is not the only account of mariners rushing the early-nineteenth century stage to join in with the drama. In her analysis of these anecdotes Gillian Russell comments that though they may have been intended to depict the sailor “as naïve and unsophisticated, unable to make the distinction between fiction and reality. . . it is not surprising that the sailor should have disregarded the rules of mimesis and the distinction between stage and auditorium” (104), for the sailor's life lent itself to, and was structured by, theatricality. Service in “the theatres of war,” or more generally in the “wooden world” of the ship, demanded strict performance of custom and ritual in the forging of social identities and relations, not least of all in the ritualistic initiation ceremonies and corporal punishments that were enacted in front of the amassed audience of the crew (Russell 139–57; see Dening). At sea and in dock sailors entertained themselves with amateur theatricals. On shore, they were keen theatre-goers, and in auditoriums and elsewhere they played up to the characteristics of the sailor in the brazen assertion of an identity that was celebrated in stories, songs, and plays, but frequently also belittled, bemoaned, and victimized, the latter particularly while the press gangs were active.
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MURRAY, KEVIN. "Life as Fiction." Journal for the Theory of Social Behaviour 15, no. 2 (1985): 173–87. http://dx.doi.org/10.1111/j.1468-5914.1985.tb00050.x.
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Mustafa, Gharbi M., and Kawyar Y. Ahmed. "The Representations of Kurdish Women in Selected Turkish Novels." Academic Journal of Nawroz University 9, no. 3 (2020): 260. http://dx.doi.org/10.25007/ajnu.v9n3a794.
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The representations of minorities by the mainstream writers have frequently been viewed negatively. The depiction has been of a major concern to the literary writings. However, the representations of Kurdish women in Turkish literary works has rarely been tackled in scholarly papers and researches. Generally, the life of a Kurdish woman is molded by patriarchal practices, traditions, and customs that govern all social zones, rather than the legal rights. The patriarchal ideologies embedded in women’s mind make them believe that they could do nothing but what is expected from them; to be submissive and obedient.This research paper focuses on the representation of the Kurdish women in selected modern Turkish novels by three particular Turkish novelists: Honor (Penguin, 2012) by Elif Shafak written in English language ; Face to Face by Ayşe Kulin (Everest, 2006) written in Turkish ; The Legend of Ararat ( Collins and Harvill Press, 197) by Yashar Kemal written in Turkish . The research aims at selecting a variety of authors based on gender, ethnicity, Language and region. Yashar Kemal, is a Turkish writer of a Kurdish origin from Gökçedam, a village in the southern province of Osmaniya; Elif Shafak, is a Turkish-British writer who lives abroad and Ayşe Kulin, a woman writer from Istanbul. By means of textual analysis, the study investigates the representation of Kurdish women in these texts. Through a comparative approach, the paper endeavors to examine the ways in which the selected authors depict the Kurdish women and their social predicaments in their fictional works. Moreover, it investigates the images and conditions these authors depict to the mainstream Turkish readers as well as to the public readers in the rest of the world. This is portrayed through the construction of specific female characters that enhances a stereotype Kurdish women, who are powerless, submissive, ignorant and victims of the patriarch Kurdish society in southwest Turkey. It also explore the diversity in the authors' representation; the sympathetic to the Kurds, challenging the stereotypes viewpoints of the Kurdish women or the negative image and the harsh representation that includes depicting misconceptions and defects in the construction of the Kurdish identity and social structure. The women in the novels are presented as victims of the gender-based system simply for having been born female; they are marginalized and discriminated against in a variety of ways.
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Sulaiman, Dr Muhammad, and Dr Badsha Munir. "Psychological and Sexual Study of the Characters of Prem Chand's Story "Bhoot"." DARYAFT 14, no. 01 (2022): 39–48. http://dx.doi.org/10.52015/daryaft.v14i01.208.
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Prem Chand was a great fiction writer of Urdu language and literature. He understood the requirements of art fiction writing. He had studied the works of world famous fiction writers and intellectuals. He was fully aware of social attitudes and human psychology. In the novel “Bhoot” he has described the psychological and sexual references that arise from defective family traditions and customs. This story teaches that the practice of giving birth to one and there should be abolished because it has deadly and negative effect on the family and society.
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Sulaiman, M., and Badsha Munir. "Psychological and Sexual Study of the Characters of Prem Chand's Story "Bhoot"." DARYAFT 14, no. 01 (2022): 39–48. http://dx.doi.org/10.52015/daryaft.14i01.208.
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Prem Chand was a great fiction writer of Urdu language and literature. He understood the requirements of art fiction writing. He had studied the works of world famous fiction writers and intellectuals. He was fully aware of social attitudes and human psychology. In the novel “Bhoot” he has described the psychological and sexual references that arise from defective family traditions and customs. This story teaches that the practice of giving birth to one and there should be abolished because it has deadly and negative effect on the family and society.
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Sinyakova, Lyudmila N. "НОME Topos and Associated Motifs in A. P. Chekhov’s Prose of 1890s: Humility, Escape, Departure". Philology 19, № 9 (2020): 102–13. http://dx.doi.org/10.25205/1818-7919-2020-19-9-102-113.
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Purpose: The article examines the topos of HOME and following motifs A. P. Chekhov’s late prose. Results: The 1st story, A Woman’s Kingdom, portrays a rich young woman who is bored with her eventless everyday life. Being clever and open-hearted, Anna Akimovna searches for human values, such as empathetic communication, loving family, etc. The fictive time is Christmas Eve and Christmas Day, so genre tradition of Christmas narratives involves miracles connected with status changes (marriage, family reunification, poor relative gets award or gift from their rich uncle, an orphan finds their parents, and so on). Ritual temporality suggests some fate changes, and it makes Anna Akimovna dream about her matrimony matters with the worker Pimenov. At last she realizes that Pimenov is below her socially, and social instinct leads her closer to vapid and stupid such as Lysevich or important administrative official Krylin. Dull days she spends at home compel her to leave her dreams for humility. Thus, home-associated motifs in the story are boredom, weariness, and humility. The second narrative, At Home, is based on a return plot. Vera Kardina, who has received her education courses in Moscow, suffers from primitive customs of her home estate. Eventually, she realizes that she is becoming as rude and narrow-minded as the others inhabitants. Therefore, she decides to escape into an unhappy marriage. Corresponding motifs are the same: boredom and weariness, but the main character’s escape reveals the higher degree of disagreement with her current lifestyle. In the third short story, A Doctor’s Visit, the female character’s disease is explained by her inner anxiety related to her social role. Liza Lyalikova is the heir of a huge factory, but she worries that it makes her unhappy and lonely. Doctor Korolev is sure that the best way for Liza’s recovery is to quit the business. When the characters meet next morning, doctor believes that Liza would leave home. Both characters compare the factory with the devil, the absolute evil force, that forms the main motif of the short story. Here, the HOME topos is reconstructed in symbolic way. Conclusion: We conclude that the topos of home in Chekhov’s late works produces destructive emotions. Main characters of narratives don’t feel safe and calm in their homes. Motif dynamics show the development of characters’ positions from humility to deliverance.
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Sinyakova, Lyudmila N. "НОME Topos and Associated Motifs in A. P. Chekhov’s Prose of 1890s: Humility, Escape, Departure". Philology 19, № 9 (2020): 102–13. http://dx.doi.org/10.25205/1818-7919-2020-19-9-102-113.
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Purpose: The article examines the topos of HOME and following motifs A. P. Chekhov’s late prose. Results: The 1st story, A Woman’s Kingdom, portrays a rich young woman who is bored with her eventless everyday life. Being clever and open-hearted, Anna Akimovna searches for human values, such as empathetic communication, loving family, etc. The fictive time is Christmas Eve and Christmas Day, so genre tradition of Christmas narratives involves miracles connected with status changes (marriage, family reunification, poor relative gets award or gift from their rich uncle, an orphan finds their parents, and so on). Ritual temporality suggests some fate changes, and it makes Anna Akimovna dream about her matrimony matters with the worker Pimenov. At last she realizes that Pimenov is below her socially, and social instinct leads her closer to vapid and stupid such as Lysevich or important administrative official Krylin. Dull days she spends at home compel her to leave her dreams for humility. Thus, home-associated motifs in the story are boredom, weariness, and humility. The second narrative, At Home, is based on a return plot. Vera Kardina, who has received her education courses in Moscow, suffers from primitive customs of her home estate. Eventually, she realizes that she is becoming as rude and narrow-minded as the others inhabitants. Therefore, she decides to escape into an unhappy marriage. Corresponding motifs are the same: boredom and weariness, but the main character’s escape reveals the higher degree of disagreement with her current lifestyle. In the third short story, A Doctor’s Visit, the female character’s disease is explained by her inner anxiety related to her social role. Liza Lyalikova is the heir of a huge factory, but she worries that it makes her unhappy and lonely. Doctor Korolev is sure that the best way for Liza’s recovery is to quit the business. When the characters meet next morning, doctor believes that Liza would leave home. Both characters compare the factory with the devil, the absolute evil force, that forms the main motif of the short story. Here, the HOME topos is reconstructed in symbolic way. Conclusion: We conclude that the topos of home in Chekhov’s late works produces destructive emotions. Main characters of narratives don’t feel safe and calm in their homes. Motif dynamics show the development of characters’ positions from humility to deliverance.
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R, Bhuvaneswari, Cynthiya Rose J S, and Maria Baptist S. "Editorial: Indian Literature: Past, Present and Future." Studies in Media and Communication 11, no. 2 (2023): 1. http://dx.doi.org/10.11114/smc.v11i2.5932.
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IntroductionIndian Literature with its multiplicity of languages and the plurality of cultures dates back to 3000 years ago, comprising Vedas, Upanishads, Puranas and Epics like Ramayana and Mahabharata. India has a strong literary tradition in various Indian regional languages like Sanskrit, Prakrit, Pali, Hindi, Marathi, Bengali, Oriya, Tamil, Kannada, Telugu, Malayalam and so on. Indian writers share oral tradition, indigenous experiences and reflect on the history, culture and society in regional languages as well as in English. The first Indian novel in English is Bankim Chandra Chatterjee’s Rajmohan’s Wife (1864). Indian Writing in English can be viewed in three phases - Imitative, First and Second poets’ phases. The 20th century marks the matrix of indigenous novels. The novels such as Mulk Raj Anand’s Untouchable (1935), Anita Nair’s Ladies Coupé (2001), and Khuswant Singh’s Memories of Madness: Stories of 1947 (2002) depict social issues, vices and crises (discrimination, injustice, violence against women) in India. Indian writers, and their contribution to world literature, are popular in India and abroad.Researchers are keen on analysing the works of Indian writers from historical, cultural, social perspectives and on literary theories (Post-Colonialism, Postmodernity, Cultural Studies). The enormity of the cultural diversity in India is reflected in Indian novels, plays, dramas, short stories and poems. This collection of articles attempts to capture the diversity of the Indian land/culture/landscape. It focuses on the history of India, partition, women’s voices, culture and society, and science and technology in Indian narratives, documentaries and movies.Special Issue: An Overview“Whatever has happened, has happened for goodWhatever is happening, is also for goodWhatever will happen, shall also be good.”- The Bhagavad-Gita.In the Mahabharata’s Kurukshetra battlefield, Lord Krishna counsels Arjuna on how everything that happens, regardless of whether it is good or bad, happens for a reason.Indian Literature: Past, Present and Future portrays the glorious/not-so-glorious times in history, the ever-changing crisis/peace of contemporary and hope for an unpredictable future through India’s literary and visual narratives. It focuses on comparison across cultures, technological advancements and diverse perspectives or approaches through the work of art produced in/on India. It projects India’s flora, fauna, historical monuments and rich cultural heritage. It illustrates how certain beliefs and practices come into existence – origin, evolution and present structure from a historical perspective. Indian Literature: Past, Present and Future gives a moment to recall, rectify and raise to make a promising future. This collection attempts to interpret various literary and visual narratives which are relevant at present.The Epics Reinterpreted: Highlighting Feminist Issues While Sustaining Deep Motif, examines the Women characters in the Epics – Ramayana and Mahabharata. It links the present setting to the violence against women described in the Epics Carl Jung’s archetypes are highlighted in a few chosen characters (Sita, Amba, Draupati). On one note, it emphasises the need for women to rise and fight for their rights.Fictive Testimony and Genre Tension: A Study of ‘Functionality’ of Genre in Manto’s Toba Tek Singh, analyses the story as a testimony and Manto as a witness. It discusses the ‘Testimony and Fictive Testimony’ in Literature. It explains how the works are segregated into a particular genre. The authors conclude that the testimony is to be used to understand or identify with the terror.Tangible Heritage and Intangible Memory: (Coping) Precarity in the select Partition writings by Muslim Women, explores the predicament of women during the Partition of India through Mumtaz Shah Nawaz’s The Heart Divided (1990) and Attia Hosain’s Sunlight on a Broken Column (2009). It addresses ‘Feminist Geography’ to escape precarity. It depicts a woman who is cut off from her own ethnic or religious group and tries to conjure up her memories as a means of coping with loneliness and insecurity.Nation Building Media Narratives and its Anti-Ecological Roots: An Eco-Aesthetic Analysis of Khushwant Singh’s Train to Pakistan, analyses the post-Partition trauma in the fictional village, Mano Majra. It illustrates the cultural and spiritual bond between Mano Majrans — the inhabitants of Mano Majra — and nature (the land and river). It demonstrates how the media constructs broad myths about culture, religion, and nation. According to the authors, Mano Majrans place a high value on the environment, whilst the other boundaries are more concerned with nationalism and religion.Pain and Hopelessness among Indian Farmers: An Analysis of Deepa Bhatia’s Nero’s Guests documents the farmers’ suicides in India as a result of debt and decreased crop yield. The travels of Sainath and his encounters with the relatives of missing farmers have been chronicled in the documentary Nero’s Guests. It uses the Three Step Theory developed by David Klonsky and Alexis May and discusses suicide as a significant social issue. The authors conclude that farmers are the foundation of the Indian economy and that without them, India’s economy would collapse. It is therefore everyone’s responsibility—the people and the government—to give farmers hope so that they can overcome suicidal thoughts.The link between animals and children in various cultures is discussed in The New Sociology of Childhood: Animal Representations in Leslie Marmon Silko’s Garden in the Dunes, Amazon’s Oh My Dog, and Netflix’s Mughizh: A Cross-Cultural Analysis. It examines the chosen works from the perspectives of cross-cultural psychology and the New Sociology of Childhood. It emphasises kids as self-sufficient, engaged, and future members of society. It emphasises universal traits that apply to all people, regardless of culture. It acknowledges anthropomorphized cartoons create a bond between kids and animals.Life in Hiding: Censorship Challenges faced by Salman Rushdie and Perumal Murugan, explores the issues sparked by their writings. It draws attention to the aggression and concerns that were forced on them by the particular sect of society. It explains the writers’ experiences with the fatwa, court case, exile, and trauma.Female Body as the ‘Other’: Rituals and Biotechnical Approach using Perumal Murugan’s One Part Woman and Matrubhoomi: A Nation Without Women, questions the society that limits female bodies for procreation and objectification. It talks about how men and women are regarded differently, as well as the cultural ideals that apply to women. It explains infertility, which is attributed to women, as well as people’s ignorance and refusal to seek medical help in favour of adhering to traditional customs and engaging in numerous rituals for procreation.Life and (non) Living: Technological and Human Conglomeration in Android Kunjappan Version 5.25, explores how cyborgs and people will inevitably interact in the Malayalam film Android Kunjappan Version 5.25. It demonstrates the advantages, adaptability, and drawbacks of cyborgs in daily life. It emphasises how the cyborg absorbs cultural and religious notions. The authors argue that cyborgs are an inevitable development in the world and that until the flaws are fixed, humans must approach cyborgs with caution. The Challenges of Using Machine Translation While Translating Polysemous Words, discusses the difficulty of using machine translation to translate polysemous words from French to English (Google Translate). It serves as an example of how the machine chooses the formal or often-used meaning rather than the pragmatic meaning and applies it in every situation. It demonstrates how Machine Translation is unable to understand the pragmatic meaning of Polysemous terms because it is ignorant of the cultures of the source and target languages. It implies that Machine Translation will become extremely beneficial and user-friendly if the flaws are fixed.This collection of articles progresses through the literary and visual narratives of India that range from historical events to contemporary situations. It aims to record the stories that are silenced and untold through writing, film, and other forms of art. India’s artistic output was influenced by factors such as independence, partition, the Kashmir crisis, the Northeast Insurgency, marginalisation, religious disputes, environmental awareness, technical breakthroughs, Bollywood, and the Indian film industry. India now reflects a multitude of cultures and customs as a result of these occurrences. As we examine the Indian narratives produced to date, we can draw the conclusion that India has a vast array of tales to share with the rest of the world.Guest Editorial BoardGuest Editor-in-ChiefDr. Bhuvaneswari R, Associate Professor, School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. She has pursued her master’s at the University of Madras, Chennai and doctoral research at HNB Central University, Srinagar. Her research areas of interest are ELT, Children/Young Adult Literature, Canadian writings, Indian literature, and Contemporary Fiction. She is passionate about environmental humanities. She has authored and co-authored articles in National and International Journals.Guest EditorsCynthiya Rose J S, Assistant Professor (Jr.), School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. Her research interests are Children’s Literature, Indian Literature and Graphic Novels.Maria Baptist S, Assistant Professor (Jr.), School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. His research interests include Crime/Detective fiction and Indian Literature.MembersDr. Sufina K, School of Science and Humanities, Sathyabama Institute of Science and Technology, Chennai, IndiaDr. Narendiran S, Department of Science and Humanities, St. Joseph’s Institute of Technology, Chennai, India
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Авраменко, А. М. "A Book about Ivan the Cossack, Who Was Not a Cossack." Nasledie Vekov, no. 4(32) (December 31, 2022): 154–61. http://dx.doi.org/10.36343/sb.2022.32.4.012.
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Рецензия посвящена анализу мемуаров И. Т. Балбачана, обработанных и впервые изданных его внуком В. Ф. Балбачаном в 2019 г. Автор воспоминаний являлся одним из переселенцев, прибывших на Кубань в конце XIX в. в поисках лучшей доли; повествование доведено до 1913 г. Рецензент ставит вопрос о степени соответствия опубликованного текста оригиналу рукописи, пытается определить, в какой мере книгу можно считать историческим источником, поскольку позднейшая обработка, в том числе перевод на русский язык, придала мемуарам чрезмерную художественность, возможно, подразумевающую и элементы вымысла. Характеризуется география описанных в книге событий, охватывающая Кубанскую и Терскую области, Казахстан, Приморье и Санкт-Петербург. Дается оценка стилю мемуариста, выделяются особенности его мировоззрения. Указано на наличие в книге этнографического материала, относящегося к обычаям различных народов, проживавших на Северо-Западном Кавказе и в Казахстане. Производится подробный критический анализ ошибок и неточностей, допущенных мемуаристом The review analyzes the memoirs of Ivan Balbachan, processed and first published by Vladimir Balbachan, his grandson, in 2019. The author of the memoirs was one of the settlers who arrived in Kuban at the end of the 19th century in search of a better life; the story finishes in 1913. The reviewer raises the question of the extent to which the published text corresponds to the original manuscript, that is, to what extent the book can be considered a historical source, since later processing gave the memoirs excessive artistry, possibly implying elements of fiction. The geography of the events described in the book is characterized in detail, covering Kuban and Terek Oblasts, Kazakhstan and Primorye, as well as Saint Petersburg. The memoirist’s style is characterized; the features of his worldview are revealed; the positive nature of the moral attitudes of the author of the memoirs and his family members is noted. The book contains ethnographic material related to the customs of various peoples living in the North-Western Caucasus and Kazakhstan. The reviewer emphasizes the importance of Balbachan’s memories about military service in Saint Petersburg, which describe the difficulties that he faced at that time, the abuses that army officials committed in relation to the rank and file. The reviewer draws attention to Balbachan’s characteristics of individuals, mainly commanders he served under. The reviewer assesses the memoirist’s reflections on the turning points of the early 20th century in Russia and carries out a detailed critical analysis of the errors and inaccuracies the memoirist made. Among the shortcomings, errors in geographical names are especially numerous. In a number of cases, Balbachan used local rather than official names of settlements in the text, which is a valuable historical evidence. The reviewer points out the inaccuracy of the historical assessments of the publisher of the memoirs, his incomplete understanding of the social class differences between the Cossacks and the non- Cossacks population. The review corrects the errors and inaccuracies in geographical names, explains the meaning of some specific terms, and gives recommendations for creating appropriate scientific notes. The reviewer concludes that it is necessary to refer to the original text (that is, the version not affected by later processing) of Balbachan’s memoirs in case they are published as a historical source.
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Heriyati, Nungki. "Real Person Fiction in Social Media." Proceeding of International Conference on Business, Economics, Social Sciences, and Humanities 3 (March 10, 2023): 791–801. http://dx.doi.org/10.34010/icobest.v1i.244.
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The study attempts to examine fiction derived from real person in social media which focuses on Instagram. The study requires textual analysis across the boundaries of fact, fiction, and affective features. Drawing on cognitive narrative and cultural theory especially fan studies the article attempts to examine fan practices in real person fiction especially in social media. The development of social media that exposes the daily life of celebrity enables fans to access their idols' private life. Fans also like to write a fiction about their idol as a way to fill in the gap of the story they do not know or to construct their own version story about their idol. The Analysis shows that the practices of real person fiction include storying the event and creating the character of a real person. This involves selecting events, interviews, pictures, and then makes it up into a story. The story mixes up facts and the fans’ viewpoint. All of which are constructed beyond the boundary of facts to inventing facts. The practices are still debatable concerning the ethical matter. However, it cannot be denied that fanfiction on a real person signifies the development of a new narrative.
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Rieger, Stefan. "Neues Lesen. Unikalität und Multisensorik als Strategien der Literaturvermittlung." Journal of Literary Theory 17, no. 1 (2023): 143–66. http://dx.doi.org/10.1515/jlt-2023-2007.
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Abstract This text intends to contribute to the transformation of the classical printed book to its alternative forms and shapes, praxeologies and customs. Besides digital variants, this also applies to those that specifically emphasize other forms of reception, those that shift the reading experience into the virtual sphere. At the same time, the book has an enormous capacity to persist in the economy of mediation. This applies both to the customs of its use and to its cultural status in general. It is self-evident that this transfer of the book’s appearance does not take place without interruption. Of course, there are significant differences both in reading habits and in reading scenes. Reading modalities have also changed, diversified and differentiated. However, the appearance of the classical book and the traditional ways of dealing with it persist. It is necessary to situate this appearance of the book and thereby put its persistence in relation to the phenomenal formations, to the changed arrangements, infrastructures, and materialities. The book remains valid as a semantically as well as phenomenally equally resilient center of organization, not least because it succeeds in regaining terrain by the use of technical possibilities and thus also by reaffirming its historically vouchsafed phantasmatics, for instance by using new sensualities. Procedures of virtualization and augmentation turn reading into an advanced reception possibility, adapted to the state of the art of the technical world of living and reading. In the course of this shift, not only did the possibilities of reception change, but also the object of reading. Both aspects can be condensed into two core concepts, which also characterize the title: Multisensory and Uniqueness. Multisensory integrates other senses such as tactility and haptics in addition to seeing and hearing. Whereas the concept of uniqueness encompasses moments that promote a regionalization of literature. The corresponding narrative appears increasingly data-driven (data epics): It is based on a sensorial recording of life circumstances, and on the individual and personal set pieces which can be found in the respective environments. Not the major themes of world literature, but the respective life conditions with their everyday objects and behaviors become the driving force of narratives and reading moments. This finding is particularly striking in view of the possibility of typographic duplication and contradicts common expectations. The object of reading and thus of literary mediation is thus less a canon of literary works that is considered authoritative. Rather highly personalized narrative forms and narrative moments are tapped in the course of changed receptions. These emerge in different places and with different target groups as effects of these new possibilities. In this way, an almost poetological momentum is unleashed that not only works its way through predefined narrative patterns and a canon of works considered authoritative and translates them into other reading environments, but also creates them autopoetically. Both aspects, the expansion of the senses and the radicalization of what there is to write and read, contribute in their own way to making the concept of mediation more flexible and to freeing it from the appearance of the social-distributive, that is, of the field of markets, editors, forms of distribution, and event routines. Literary mediation thereby becomes a process of mutual references between production and reception, but by no means a moral custodianship and transfer of a set of texts, however stably conceptualized, that are commonly understood as literature. In the derivation of these changes, there is a peculiar overlap with historical ways of dealing with and stations of reading. It turns out that above all the possibilities of a multisensory addressing are themselves literarily prefigured – in a reading that Friedrich Kittler has reconstructed prototypically for the writing system of 1800. In the course of the New Reading, cultural technique and media technique, imagination and immersion, enter into a relationship of mutual modeling. Reading forms alliances, for example, with the technical possibilities of designated immersion scenarios, thus, under the conditions of virtuality. The discussion of altered sensualities is laid out, for instance when haptics for affective reading or reading under new highly technical reading environments are inquired about. This paper demonstrates that the book survives these movements in many ways. It maintains its persistence through strategies of flexibilization and participation. But it also persists by changing the praxeologies associated with it, as the persistence of page-turning shows. It opens up to new forms of multisensory experience. In the course of this transformation, virtuality becomes nothing less than a mediating instance of certain notions of literariness. And even more: virtuality promotes storytelling in a variety of ways. It enables collaborations and organizes occasions; it opens up residues of the participatory and the co-speculative. Located in an environment that, under titles such as Research through Design, Speculative Design, or Design Fiction, wants to break away from functional monotonies and guaranteed affordances, the design of alternative futures thus becomes possible. The book appears in the mode of the tailor-made, the personal tailored, the issued unique. Uniqueness and multisensoriality thus constitute the center of a new reading.
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Aitimov, М., and G. Karimova. "NATIONAL CHARACTER IN THE MODERN KAZAKH NOVEL ( based on the novel trilogy by S. Elubai “Lonely Yurt ”)." BULLETIN Series of Philological Sciences 74, no. 4 (2020): 200–204. http://dx.doi.org/10.51889/2020-4.1728-7804.41.
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The article examines how modern Kazakh novels in the framework of historical reality show the traditions and customs of our people, formed over the centuries, it is considered how the authors find an artistic solution to depict the customs and customs of the people. The national character is conveyed through the content and form of the epic. The article notes that the experience of our ancestors, which has developed over thousands of years, should be continued in the future.The image of the national character is particularly evident in modern Kazakh novels, created in the last quarter of the XX century and at the beginning of the XXI century. The author of the article considers the features of the aesthetics of the artistic solution in S. Elubay's novel “Ak Boz Uy” (Lonely Yurt): from the documentary fiction is born, against the background of nature the realities of human life are revealed, national and ethnographic traditions are shown in comparison with the reality of time, etc.
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Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change." Iran and the Caucasus 13, no. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.
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AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.
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Maliuha, L. Yu. "PROBLEMS AND IMPROVEMENT AREAS OF LEGAL REGULATION OF CUSTOMS AUTHORITIES EMPLOYEES’ SOCIAL PROTECTION IN UKRAINE." Actual problems of native jurisprudence 4, no. 4 (2021): 45–49. http://dx.doi.org/10.15421/392178.
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The article focuses on identifying the needs and opportunities for improving the legal regulation of social protection of customs authorities employees in Ukraine. The paper highlights that today the legal regulation of social protection of customs employees is characterized by a number of problems, including the lack of appropriate inclusive approaches to personnel policy in the customs authorities, which causes risks for employees with disabilities, pregnant employees, etc.; formal and fragmentary delineation of certain measures of customs employees’ social protection in the Customs Code of Ukraine. Unresolved issues of the legal regulation of customs employees’ social protection create additional socio-legal risks for the level of social security of customs personnel, and demotivate the employees, which is an additional factor for the personnel crisis in the public service system. To solve these problems, the author proposes to create and approve the Conception of ensuring the standards for decent work and social security of customs officials for the period up to 2030, which will help to implement an inclusive approach to personnel policy in this government agency by means of ensuring gender equality among employees; creating a healthy psychological climate in the customs authorities; creating conditions for the integration of persons with disabilities and young able-bodied citizens without work experience into the working life by giving them the opportunity to work in the customs authorities. It is also proposed to make a number of amendments to the Customs Code of Ukraine, in particular, to improve the legal regulation of housing for customs officials, medical care and health care of customs officials and their families, including the regulation of funeral assistance for customs officials. The conclusions summarize the results of the research and emphasize the need for further analysis of the legal regulation of customs employees’ social protection in Ukraine.
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MANE, Youssoupha. "The Poiesis of Writing Culture: Ordained by the Oracle by Asare Konadu as an African Ethnographic Novel Unveiling the Asante’s Traditions." ALTRALANG Journal 4, no. 01 (2022): 53–78. http://dx.doi.org/10.52919/altralang.v4i01.179.
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The paper specifically beams its searchlights on the incident of the ethnographic mode of narration in the crafting of the narrative fiction — Ordained by the Oracle (1969) by the Asare Konadu. The novel is scrutinized as an inventory of Asante customs, moral, social and religious philosophy. It becomes the art of thick descriptions, the intricate interweaving of plots and counterplots. Asare Konadu is labelled here as a journalist-novelist and ethnographer-novelist who has adhered strictly to social ethnographic facts as he pertained to the etched culture. Konadu has selected some Asante ethnographic data (funeral ritual performances, mythology, divination, chieftainship, etc. and woven them into a plot around imaginary Asante hero and heroine through a blurred writing genre—ethnographic fiction encompassing compelling events and useful ethnographic detail which advance the reader’s ability to understand the constrictions of circumstance on characters.
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Dede Wahyu Pramesti, Shalsadila Meida Putri, Abdul Rozak, and Andi Sutisno. "A Distortion of Eid Al-Fitr Traditions in an Indonesian Short Story." International Journal of Cultural and Religious Studies 4, no. 1 (2024): 55–60. http://dx.doi.org/10.32996/ijcrs.2024.4.1.6.
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This research aims to clarify the inaccuracies in A.A. Navis's short fiction. The study utilizes a descriptive qualitative methodology, employing a mimetic approach and critical reading of the short tale "Tamu Yang Datang Di Hari Lebaran" by A.A. Navis to gather data. The narrative is a reflection of reality in Indonesian culture. Using a mimetic technique, the researcher analyzed the short tale "Tamu Yang Datang Di Hari Lebaran" by A.A. Navis and concluded that there are two types of mimesis. First, A.A. Navis' short narrative "Tamu Yang Datang Di Hari Lebaran" highlights several societal aspects, such as (1) the custom of returning home for Eid, (2) the halal bihalal customs, (3) the avarice of the powerful. Second, the social phenomena in A.A. Navis's short novel "Tamu Yang Datang Di Hari Lebaran" are distorted; they include the interpretation of Eid customs and the moral and social standards of officials who take advantage of their positions. Mimetic theory may, therefore, be used to study the short tale.
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Grekov, Ivan, Petr Afonin, and Valentina Dianova. "Digital transformation of customs services and customs control for goods ordered by individuals through global trading platforms and sent in international mail." Russian Journal of Management 8, no. 1 (2020): 101–5. http://dx.doi.org/10.29039/2409-6024-2020-8-1-101-105.
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The article focuses on the process of introducing new-generation digital technologies in the field of economy and social life.
 On the basis of new digital technologies already used in the world, the author created a model for improving customs services and customs control.
 Using this model in practice will have an impact on preventing cases of violation of customs legislation, as well as increasing the revenue of customs payments to the state budget.
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Zhetpysbaev, S. K. "Traditions and Customs of the Kazakh People: Place and Role in the Modernization of Society." Vestnik NSU. Series: History and Philology 22, no. 8 (2023): 9–19. http://dx.doi.org/10.25205/1818-7919-2023-22-8-9-19.
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The article analyzes the nature and essence of traditions and customs and their place and role in the modern everyday life of Kazakh people. Based on the outcomes of previous studies of Kazakh history, philosophy, and sociology and on the examination of the national cultural policy, especially the preservation of national culture and the revival of forgotten traditions and customs, it highlights main challenges related to the education in the field of progressive cultural traditions, reveals, reasons of why some of the cultural practices and norms stay alive when others disappearing. The study goal is to show the role of the traditions and customs of the Kazakh people in the revival process of the national culture during the period of social modernization. The article considers traditions and customs as an integral sociocultural dimension of human activity and communication, creating the basis for the entire diversity of cognitive experience. Based on the already published and widely known materials on nomadic and Turkic cultures, traditions, and customs, the author examines connections between historical traditions of the steppe life, their representation in the modern everyday life of the Khazakh people, and their future as a part of the national culture of independent Kazakhstan. For instance, hospitality is a foundational element of both the rites of the nomadic people of the Kazakh steppe and the cultural norms of the contemporary population of Kazakhstan. The article concludes by arguing that customs and traditions are a social mechanism that transfers social values from generation to generation and underlies the basis of national unity and cultural identity of the Kazakh people. Thus, the national culture, containing many traditions, customs, rituals, rituals, is the life-giving environment that can and should serve as a source of national revival for any state, and especially for Kazakhstan. Culture is able to accumulate knowledge and information about the world and pass it on from generation to generation. At the same time, it acts as the social and intellectual memory of a particular nation and humanity in general. Therefore, the purpose of the author during the period of modernization of society is to show the spiritual revival of the national culture of the Kazakh people as an integral part of the world cultural process.
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Donow, Herbert S. "Examining life: Fiction, fairy tales, and metaphors." Journal of Cross-Cultural Gerontology 8, no. 1 (1993): 81–88. http://dx.doi.org/10.1007/bf00973801.
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Resani, Shahjahan. "براہوئی خلقی شاعری ٹی روایت آتاراجی درشانی". Al-Burz 11, № 1 (2019): 51–65. http://dx.doi.org/10.54781/abz.v11i1.45.
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This research paper argued, that the four fathers spared the fundamental knowledge according to their wisdom. The experiences of their daily routine became customs. Those customs made traditions and the tradition leaded the civilization. Objectives of this paper is to disclose the social and psychological characteristics in folklore. This custom originated from the different traditions like, seasonal traveling especially nomadic life opens the customs in shape of folklore, secondly this paper shows the hidden life history and nomadism story of our ancient. Moreover, the saying and proverbs dispenses the wisdom and exercise of daily life. A quantitative approach of research conducted this study. the descriptive methods or research has been adopted to final this study
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R, Singaraja. "Social Vision in Tamil Folklore." International Research Journal of Tamil 4, SPL 2 (2022): 236–41. http://dx.doi.org/10.34256/irjt22s237.
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Folklore reflects biological facts and social customs. Lullabies reveal that childbearing is essential for a husband and wife. If it rains when the rainy sprouting festival and the horse-drawing ceremony are held, not only the plowman of God's grace will be happy that the world has got a pleasant life. It can be seen that the folk cults which were humble originated with causal things. Folk literature refers to the civilization, culture, customs, beliefs and cults of a tribe. Folk songs, stories and proverbs cannot be considered to have originated to please others. It can be seen as an expression of people's feelings of happiness and suffering. Folk literary research has grown into a major field today. In lullabies, the mother's consciousness is abundant. Childbirth is very important in domestic life in society. The man who worshipped nature later created an appearance and worshipped the deity in the mountains, trees and water bodies. The people of the country can see that they worship the gods and their ancestors who protect the town. Folklore can see that birth, marriage and death have rituals and beliefs.
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Berninger, Anja. "Empathy – Real-Life and Fiction-Based." Journal of Literary Theory 12, no. 2 (2018): 224–40. http://dx.doi.org/10.1515/jlt-2018-0013.
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Abstract In response to the so-called paradox of fiction, Kendall Walton famously argued that our affective reactions to fictions differ structurally from real-life emotions. Many authors now reject the idea that there really is a paradox of fiction. But, even if this is true, Walton may have been right in that there really are far reaching differences between the way we respond to fictions and our real-life emotional reactions. That is, even if we do not believe the paradox of fiction is a paradox, it can still lead us to doubt the homogeneity of our emotional responses and to reflect on the relation between real-life and fiction-based emotional reactions. In this paper, I want to further discuss this issue focusing on the case of empathy. The main questions I want to answer are: What are the differences between our real-life and fiction-based empathic reactions? Are there any far reaching structural differences between the two? In my discussion, I will stress the idea that real-life empathy is often built on a relatively complex interaction between the person that empathizes and the emotional subject. I will show, first of all, that this type of social interaction is not possible in literary fiction. Secondly, I will stress that literature often offers an introspective perspective on a character’s inner life. This is a perspective not open to us in real-life settings, which allows for a distinct kind of empathy. In discussing real-life and fiction-based empathy I differentiate between two different functions empathic reactions might fulfill. Thus, following Matthew Kieran, I suggest that some forms of empathy might allow us to infer the emotional state an agent is in and to predict his subsequent behavior. In other cases, however, the aim of empathy is not to achieve some sort of epistemic aim, but rather to feel a kind of solidarity with those that are in the grip of an emotion. In this paper, I concentrate on this second kind of empathy. I will start with some general remarks on the structure of real-life empathy. Drawing on some ideas originally voiced by Adam Smith, I will highlight the fact that empathy is a deeply social process involving two individuals: the one that empathizes (the empathizer or the spectator) and the one that is empathized with (the empathizee or the actor). According to Smith, both actor and spectator will often put themselves in the other’s shoes to bring empathy about. Furthermore, both sides engage in some form of emotion regulation: the spectator tries to regulate his emotions so they match those of the empathizee. The empathizee, in turn, may need to down-regulate his emotional reactions, so that they can indeed match. In how far he must do so, depends on his relation with the empathizer. I suggest that, additionally to these forms of emotion regulation, the empathizee also engages in some forms of reason giving. The exact form this takes again depends on his relationship with the empathizer. I then go on to show that this theory enables us to understand why empathy is sometimes so difficult to achieve in real life. Here, I show that high degrees of emotional intensity but also the type of emotion felt may make it difficult for the empathizee to engage in the sort of down-regulation and reason giving discussed. With these distinctions in place, I then turn to the case of fiction-based empathy. I will show that fiction-based empathy is not a social phenomenon in the same sense as real-life empathy. There is thus an important structural difference between the two. I then suggest that fiction often confronts us with the type of cases that present challenges to real-life empathy (i. e. cases where there is a lack of down-regulation, high emotional intensity and so on). Fiction, however, also provides us with additional resources that facilitate empathy even in these difficult cases. Fiction often gives us access to the stream of thought of a fictional character. Fictional texts thus allow us to get a glimpse on how emotional intensity and emotion type affect a character’s thinking, as well as offering us insight into the raw emotional feel, the intensity and urgency connected to many emotions. Fictional texts generally use aesthetic means to give us access to these aspects. Thus, when feeling empathy in response to a work of fiction we must therefore not only understand the situation in question, but must also be sensitive to (some of the) aesthetic features of the text.
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Nonaka, Susumu. "What You Can Get Used to and What You Cannot: Towards the Question of Platonov’s Traditionalism." Studia Litterarum 6, no. 4 (2021): 300–313. http://dx.doi.org/10.22455/2500-4247-2021-6-4-300-313.
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The article examines the use of a Russian verb “privyknut’ (get used to)” in the fiction of Andrey Platonov. The use of this verb in his works is full of special connotations typical for his prose that reveal his understanding of the “temporal” being of a human life. This perspective is opposed to the “plan-based thinking” of utopianism which played an important role in Platonov’s earlier period and in socialism generally. However, as he grew older, with many tragedies including his son’s early death and the World War II, he started to realize that “getting used to” is one of the main moments in the life of human existence, whatever it concerns — grief and death or happiness and love. It is possible to call this change of Platonov’s thought a “traditionalist deepening” should we consider that traditionalism or conservatism entails the importance of customs and habits that were developed in the society over time and not by the power of ideas and theories. In general, we can conclude that it is the antinomy between the “plan-based thinking” and the “getting used to,” ideals and ordinary life that characterizes Platonov’s fiction.
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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
Texto completo da fonteResumo:
The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
Texto completo da fonteResumo:
Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.