This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Draw...This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Drawing on data from Qzone interaction among Chinese university students,this study focuses on ritual features,sequential patterns and interpersonal functions of hudui through the lens of Kádár’s(2013,2017)interpersonal ritual theory.The results show that hudui is co-constructed by the online participants with the symmetric pattern of mutual abuse,which distinguishes it from previous studies of jocular abuse(i.e.,the asymmetric pattern of abuser–recipient).They also reveal that hudui accomplishes various kinds of relational work,including fostering intimacy,enhancing mutual affection-based face and creating amusement.展开更多
This paper presents results from preliminary assessments in Ngasamo ward, Busega district in Simiyu region. The main objective was to assess cultural heritage assets in some areas of Bariadi district in Simiyu region....This paper presents results from preliminary assessments in Ngasamo ward, Busega district in Simiyu region. The main objective was to assess cultural heritage assets in some areas of Bariadi district in Simiyu region. Specific objectives of the assessment are to identify tangible cultural heritage resources in Simiyu region;to identify intangible cultural heritage resources in Simiyu region;and to provide suggestions for pertinent protection, conservation and presentation of cultural heritage resources. The assessment was carried out through surveys that included documentation together with records for Global Positioning System (GPS) coordinates per surveyed locality;key informant interviews;and Focus Group Discussion. Results from the assessment revealed several worship areas that include immovable physical objects associated to ritual performance places. For example, wells like Luhuhi in Ilula village, Nkindwa biye tree in Ilula village, Magahi well in Isenge village, Isangijo hill at Isenge village, Dutwa well in Isenge village, Nyabusalu well in Igalukilo village and similar others are worship places that were revealed by informants. The assessment uncovered granite rock boulders that are being chopped off flakes for traditional medicine use in the area. Some cultural heritage sites have been identified such that a lot more needs to be explored in order to establish existence of other physical cultural heritage sites in Busega district, Bariadi district. For example, the grinding hollows, bao and the like are unique heritage resources. Such resources including undiscovered immovable archaeological objects would need presentation of sustainable preservation as well as conservation plans in line with Antiquities Acts, Antiquities Rules and Monuments of 1980 together with Cultural Heritage Policy of 2008.展开更多
This paper analyzes Park Saengkwang(1904-1985)’s artwork,created in the 1980s and influenced by Musok,Korean Shamanism.It explores Musok’s thematic significance in the development of his distinctive style and the in...This paper analyzes Park Saengkwang(1904-1985)’s artwork,created in the 1980s and influenced by Musok,Korean Shamanism.It explores Musok’s thematic significance in the development of his distinctive style and the inspiration behind his stylistic changes.Park’s ink paintings are done in bold and intense colors and create an intriguing,mysterious mood,inviting the viewers to the primordial visual experience and exposing its viewers to Korean Shamanism,which has endured the perception that fluctuated between positive and negative throughout Korean history.The practice became a fitting cultural emblem associated with the national identity during the 1970s and 1980s,and thus became a way for Park to explicitly articulate his cultural roots,creating a visual connotation of“Korean.”His art,portraying gut,Korean shamanistic communal rituals,could be conceived as a pictorial rendering of the idea of kibok,praying for good fortune,and served as a pujŏk,talisman paper,that possesses magical healing and protecting power.By striving to overcome the stylistic conflicts between Korean and Japanese,or traditional and Western,Park’s art accomplished the visual rhetoric of national aesthetic sensitivity that built on the communal thoughts and cultural experience of shamanism in the modern history of Korea.展开更多
The paper mainly presents three rituals in China and western countries with the documentary method,namely wedding dressand decoration,wedding ceremony,and wedding banquet,then discusses their similarities and differen...The paper mainly presents three rituals in China and western countries with the documentary method,namely wedding dressand decoration,wedding ceremony,and wedding banquet,then discusses their similarities and differences,helping people to know aboutwedding culture in eastern and western countries.展开更多
In the context of the cultural development of the new era and the burgeoning spiritual demands of the people,there has been a remarkable surge in the proliferation of traditional Chinese cultural programs.The“Chinese...In the context of the cultural development of the new era and the burgeoning spiritual demands of the people,there has been a remarkable surge in the proliferation of traditional Chinese cultural programs.The“Chinese Festivals”series,produced by Henan TV,standing out as an engaging TV program that showcases traditional Chinese culture,has rapidly captivated a diverse audience across different age groups,creating a rich,multi-dimensional,and cross-media cultural communication ecosystem.The program strategically selects symbolic elements by systematically categorizing and organizing traditional Chinese cultural symbols to create a rich cultural space.It employs cutting-edge scientific and technological methods to enrich viewer immersion,crafting media rituals with both temporal significance and a profound sense of media ritual.This approach boosts the program’s popularity and sets a benchmark for industry innovation.By fostering an interactive narrative between mainstream media and the public,the program continuously broadens the scope of the“story world,”fostering a harmonious and structured national cultural community through the creative interpretation of traditional Chinese culture and the evocative crafting of the aesthetic sensibilities inherent in Chinese art.It is worth noting that the phenomenon of aesthetic fatigue besets the development of this serial program.To address this issue and further improve the appeal of the program,a comprehensive approach is required to develop a cohesive narrative mode for the“story world.”This involves harmonizing the interplay between artistic endeavors and technological advancements,synchronizing sensory experiences with the foundational ritualistic elements,and enhancing the effectiveness of the media communication matrix to construct a brand of media culture that has social significance,aesthetic value,and economic profits in the new era.展开更多
Bali is a form of classical ritual that makes a sound performance of a variety of psychological and physical treatments for many psychiatric and cultural diseases. Bali is defined as a form of oblation for gods and de...Bali is a form of classical ritual that makes a sound performance of a variety of psychological and physical treatments for many psychiatric and cultural diseases. Bali is defined as a form of oblation for gods and deities. Bali is determined by the ephemeral cycle of one＇s life, so that the procedures and practices of specific Bali performances are planned to communicate with the planetary system, which is based on his/her astrology. Hence, Bali is made to perform with the use of traditional dance, music and local cultural substances. There are nearly eighty four thousand forms of Bali performances derived out from the constellation. History of Bali goes back to the early kingdom of Kotte which started in early fifteen century. However, it is considered that the origin of Bali resembles with the Indian Hindu religious cults, so that the Sri Lankan Bali tradition has been transformed by the local cultural and Buddhist religious milieu. This study explores the content and effects of Bali ritual. As the qualitative research, it assumes that Bali constitutes a broad spectrum of human needs and wants despite its communication to the supernatural elements of planetary system. Sederaman （1965） has explored Bali to the extent of its entire performance with respective lyrics and dancing procedures, as the pioneering study. However, present study looks at the diversity of the objectives and effects of a performance of Bali in the set-up of real Kandyan rural village in Sri Lanka. Finally, based on the research, it yields following conclusions. Bali in the rural Kandyan village, is designed to be conducted continuously up to fourteen days. It is traditionally performed by the classical exorcist gurus of Bali, who have been trained by the practice of word of mouth by their generation by generation. They are used to reciting, singing and dancing all the forms of communication from their memory and recalling at the very time of performance without any script or written text. Many Bali doctors are used to conducting entire performance with number of classical lyrics and poems with mellifluous musical melodies, attractive rhythms of dance and theatrical performances, which are not yet scientifically classified. Further, Bali is determined by the use of significant characteristics of one＇s astrology, so that the disease or pathetic situation is the fact that decides the specific Bali form. There are nearly eighty-four thousand Bali which are for numerous physical and psychological illnesses including variety of mental disorders and sexually transmitted diseases. Moreover, as this study found a very rare Ola leaf manuscript, that describes the entire eighty four thousand Bali, which is called Balipatuna in Sinhala （Contents of Bali） from a traditional Bali custodian in Laheba Bali Tradition at Kotabe in Mathale District in Sri Lanka. On the other, knowledge and practices of the traditional local medical sciences of parturition （Child birth） health in the pregnancy and the science of child birth （delivery） is also treated by the faculties of Bali schools. And Also, Bali figures are designed, based on the narration of the Bali lyrics, which explains a group of stars forming a recognizable pattern that is traditionally named after its apparent form and it is identified with a mythological figure. However, this has been the source for very colorful temple arts and craftsmanship at the Buddhist temples built up during the era of Kandyan kingdom （1469-1815 ）.展开更多
After years of neglect China is reawakening to its traditional festivals April 5 was an extraordinary day in northwest China’s Shaanxi Province. Around 10,000 people gathered in Huangling County to commemorate the Ye...After years of neglect China is reawakening to its traditional festivals April 5 was an extraordinary day in northwest China’s Shaanxi Province. Around 10,000 people gathered in Huangling County to commemorate the Yellow Emperor, or Huang Di, the展开更多
The cultural tradition of the Spring Festival has a long history,which is a profound embodiment of China's farming civilization and folk beliefs.The rituals and customs such as Worshipping the Kitchen God in the t...The cultural tradition of the Spring Festival has a long history,which is a profound embodiment of China's farming civilization and folk beliefs.The rituals and customs such as Worshipping the Kitchen God in the twelfth lunar month,putting up Spring Festival couplets,having family reunion dinner on Chinese New Year's Eve and temple fairs during the Spring Festival show the unique beliefs and values of the Chinese nation to bid farewell to the old and usher in the new and pray for reunion and happiness.展开更多
The color cluster red,black and white occurs in the artistic,ritual and magical activities of virtually all cultures around the world,suggesting their preeminence in human symbolic thought.Among the various explanatio...The color cluster red,black and white occurs in the artistic,ritual and magical activities of virtually all cultures around the world,suggesting their preeminence in human symbolic thought.Among the various explanations that have been brought forth to account for the special status of these three colors are:1)evolutionary/ecological arguments,drawing support from vision science,perceptual philosophy and primate biology;2)cognitive arguments,which pay attention to how human beings categorize and create meaning out of perceptual experiences;3)linguistic arguments,as these are the earliest lexicalized color words in most languages;4)and diverse socio-cultural arguments.This paper will explore the manifestation of red,black and white–both in concrete terms,through the use and manipulation of materials,as well as abstract ideas–in Assyrian and Babylonian magical and ritual activities.It will highlight how meaning is created and communicated by relating colors to natural and supernatural phenomena and will further attempt to provide a methodological framework for the analysis of color symbolism.展开更多
From the perspective of ritual and music civilization,various study travel activities are currently being organized in different stages of teaching,leading students to experience traditional ritual and music culture i...From the perspective of ritual and music civilization,various study travel activities are currently being organized in different stages of teaching,leading students to experience traditional ritual and music culture in various places and fostering a strong cultural foundation in education.This article mainly analyzes the connotation of ritual and music civilization in the study travel teaching of the Temple of Heaven,clarifies the value of study travel education in the Temple of Heaven,explores the inheritance of traditional culture and students’personal development,and finally proposes practical strategies for study travel education to improve its effectiveness.展开更多
Organizational culture is a system of shared meaning held by its members that distinguishes their organization from other organizations(Schein EH. 1996, p. 229-240). It is a structure of values, beliefs, and assumptio...Organizational culture is a system of shared meaning held by its members that distinguishes their organization from other organizations(Schein EH. 1996, p. 229-240). It is a structure of values, beliefs, and assumptions deemed appropriate in thinking and acting inside an organization. Organizational culture is relative to a company's success. Storytelling, organization rituals,and corporate socialization can reflect organizational culture. Those are a series of cultural artifacts or the perceptible facets of an organization's culture that help materialize the company's success. Starbucks is both a successful company and brand that with a special and great organizational culture. Its motto:"We aren't in the coffee business, serving people. We are in the people business, serving coffee,"or, to put it more simply,"Starbucks is pretty darn nice place to hang out"(Serwer and Bonamici). Starbucks doesn't just sell coffee. They sell spiritual culture. They sell a feeling that can increase peace and relax, instead of noises from outside. That's why Starbucks Coffee Shops have become America's, and even the world's public living and dining rooms.In 1971, the fist Starbucks store opened in Seattle. There are over 11,000 Starbucks locations in 37 countries. This paper examines the Starbucks' culture through their storytelling, place, organization rituals, and corporate socialization, and various other customs.展开更多
Livestock play significant roles in the lives of different peoples in Ethiopia. The importance of livestock and culture associated with them has got a greater impetus in the post-conflict political reform in Ethiopia....Livestock play significant roles in the lives of different peoples in Ethiopia. The importance of livestock and culture associated with them has got a greater impetus in the post-conflict political reform in Ethiopia. The 1990s reform provided opportunities for various ethnic groups to resuscitate aspects of their traditions that were suppressed under the previous regimes. The purpose of this study is to explore socio-economic and environmental roles of cultural based notion of cattle counting rite of the Wolaita People. The practices of cattle counting of Wolaita are called as Dala and Lika, which refers to ceremonies of public displaying of one’s own cattle wealth numbering minimum of, respectively, hundred and thousand cattle. The Dala and Lika ceremonies honor men. However, there is also Gimuwa ceremony which honors women. The ceremony of cattle counting is accompanied by the lavish feasts and series of rituals. The central figures in cattle counting rite are wealthy farmers who wish to achieve social prestige by demonstrating their cattle wealth. The practices have got a greater attention by the farmers of Wolaita since the fall of the socialist regime in 1991. Using ethnographic technique, this article tried to explore the practices of the Dala, Lika and Gimuwa, focusing on how the cattle counting rite gives economic and social status to the farmers and ensure environmental sustainability.展开更多
In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pra...In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pray in Spring and Return in Autumn not only play significant roles in agricultural production, but also evolve to farming holidays which are enriched with more social connotations. Centered on husbandry and production, some folklore that is rich in local color has been formed in Dong society. The writer introduced some farming ritual of Dong ethnic group, such as, sowing, Kai Yang Men, Rain-praying, Chang Xin, reaping and Lunar New Year, summarized their belief in the land worship, festival ritual, ancestor ritual and ceres ritual. It is concluded that sacrifice is a production-related folklore, which is formed by repeated operation and constant practice. Some taboos were also prohibited in agricultural sacrifice because people were not able to change the unfavorable reality of farming with their insufficient experience and knowledge; however, they resorted to witchcraft for the purpose of harvest. It is believed that the activity of sacrifice will also be kept in the life of Dong ethnic group due to their dependency on agriculture and the land.展开更多
Marriage is one of the valued institutions in the traditional African society. Incidentally, it has its own challenges. When a young man or woman gets to a certain age and he/she is not married, society frowns at it. ...Marriage is one of the valued institutions in the traditional African society. Incidentally, it has its own challenges. When a young man or woman gets to a certain age and he/she is not married, society frowns at it. Thus, many couples enter into marriage relationships with a lot of excitements and expectations. However, losing one＇s spouse to death robs one of all these excitements and expectations and exposes the bereaved spouse to some dehumanizing challenges. These challenges are mostly experienced by women in the Eastern Region of Nigeria. These women are subjected to dehumanizing practices which are socially accepted in the region. This paper attempts a comparative study of some of the practices imposed on widows in Eastern Nigeria. A sample of 200 participants was purposively selected from two states in the Eastern Region of Nigeria. The study adopted the qualitative research method. Thus, the analysis was made using descriptive method. The study showed that these inhuman traditional practices in Eastern Nigeria are initiated and perpetrated by the kinsmen （Umunna and Umuada）. It also showed that the widowhood treatment is meted out on all widows, but the severity or less severity of these treatments are dependent on the socio-economic and other attributes of the widow. Finally, recommendations were made, which include the need to protect the fundamental rights of widows and their children.展开更多
Death is one of the important crises rites in human society which invariably occur during the lifecycle of an individual. Death means the termination of the life of an individual along with its biological functions. I...Death is one of the important crises rites in human society which invariably occur during the lifecycle of an individual. Death means the termination of the life of an individual along with its biological functions. It is one of the indispensable aspects of many traditions and organizations and is an important feature of every culture and civilization in the world. In common parlance death refers to the moment at which life ends and one of the difficult tasks of defining death is to distinguish it from the life of an individual. When a death occurs to an individual, it requires drawing precise conceptual boundaries between life and death. The life of an individual is defined on the basis of consciousness and when consciousness ceases, a person is said to have died. Death has an integral relationship with religion, especially with rites and rituals through which the departed soul is appeased with the intervention of the supernatural. In every society, there are certain customs related to death as well as the disposal of the corpse which reflect the parochial belief system associated with the event. In this paper, an attempt has been made to examine the pattern of disposal of death, integral religious rites, and rituals among the Tengapania Deoris of Assam.展开更多
This paper focuses on the symbolic power exercised through the memorials in the Republic of Cyprus. Public sculpture is almost exclusively memorial sculpture and it reflects the predominant values of the national iden...This paper focuses on the symbolic power exercised through the memorials in the Republic of Cyprus. Public sculpture is almost exclusively memorial sculpture and it reflects the predominant values of the national identity. This paper constitutes the first analysis of current historical and cultural perceptions in the southern part of the island through these visual representations and the ceremonial behaviors they generate. Characteristic cases of memorials presented here prove that commemoration in the Republic of Cyprus is inextricably linked to location which is either associated with an actual event of death, or draws power from its relation to culturally symbolic institutional buildings. The memorials illustrate the blending of private and public sphere and, respectively, private and social identity of the deceased. They prove that the affinities between heroism and sanctity within the Greek cultural milieu have imbued the social subconscious and impacted significantly on the collective recollections and the national narratives. This paper focuses on the aesthetics of the memorials which, due to their affinities with tombs in Greek and Cypriot cemeteries, lack affirmative hope, healing and closure of the trauma. On the contrary, they persist in portraying victimhood as a state of being.展开更多
基金support the Department of Education of Guangdong Province and Center for Linguistics and Applied Linguistics at Guangdong University of Foreign Studies, China, for the project (2018WZDXM006) on the frontier research and theoretical innovations in interpersonal pragmaticsthe Youth Fund Project (Project No.: 19QN34) of Guangdong University of Foreign Studiesthe support from the Chinese Ministry of Education Research Project of Humanities and Social Science (Project No.: 16JJD740006) conducted by the Center for Linguistics and Applied Linguistics, Guangdong University of Foreign Studies.
文摘This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Drawing on data from Qzone interaction among Chinese university students,this study focuses on ritual features,sequential patterns and interpersonal functions of hudui through the lens of Kádár’s(2013,2017)interpersonal ritual theory.The results show that hudui is co-constructed by the online participants with the symmetric pattern of mutual abuse,which distinguishes it from previous studies of jocular abuse(i.e.,the asymmetric pattern of abuser–recipient).They also reveal that hudui accomplishes various kinds of relational work,including fostering intimacy,enhancing mutual affection-based face and creating amusement.
文摘This paper presents results from preliminary assessments in Ngasamo ward, Busega district in Simiyu region. The main objective was to assess cultural heritage assets in some areas of Bariadi district in Simiyu region. Specific objectives of the assessment are to identify tangible cultural heritage resources in Simiyu region;to identify intangible cultural heritage resources in Simiyu region;and to provide suggestions for pertinent protection, conservation and presentation of cultural heritage resources. The assessment was carried out through surveys that included documentation together with records for Global Positioning System (GPS) coordinates per surveyed locality;key informant interviews;and Focus Group Discussion. Results from the assessment revealed several worship areas that include immovable physical objects associated to ritual performance places. For example, wells like Luhuhi in Ilula village, Nkindwa biye tree in Ilula village, Magahi well in Isenge village, Isangijo hill at Isenge village, Dutwa well in Isenge village, Nyabusalu well in Igalukilo village and similar others are worship places that were revealed by informants. The assessment uncovered granite rock boulders that are being chopped off flakes for traditional medicine use in the area. Some cultural heritage sites have been identified such that a lot more needs to be explored in order to establish existence of other physical cultural heritage sites in Busega district, Bariadi district. For example, the grinding hollows, bao and the like are unique heritage resources. Such resources including undiscovered immovable archaeological objects would need presentation of sustainable preservation as well as conservation plans in line with Antiquities Acts, Antiquities Rules and Monuments of 1980 together with Cultural Heritage Policy of 2008.
文摘This paper analyzes Park Saengkwang(1904-1985)’s artwork,created in the 1980s and influenced by Musok,Korean Shamanism.It explores Musok’s thematic significance in the development of his distinctive style and the inspiration behind his stylistic changes.Park’s ink paintings are done in bold and intense colors and create an intriguing,mysterious mood,inviting the viewers to the primordial visual experience and exposing its viewers to Korean Shamanism,which has endured the perception that fluctuated between positive and negative throughout Korean history.The practice became a fitting cultural emblem associated with the national identity during the 1970s and 1980s,and thus became a way for Park to explicitly articulate his cultural roots,creating a visual connotation of“Korean.”His art,portraying gut,Korean shamanistic communal rituals,could be conceived as a pictorial rendering of the idea of kibok,praying for good fortune,and served as a pujŏk,talisman paper,that possesses magical healing and protecting power.By striving to overcome the stylistic conflicts between Korean and Japanese,or traditional and Western,Park’s art accomplished the visual rhetoric of national aesthetic sensitivity that built on the communal thoughts and cultural experience of shamanism in the modern history of Korea.
文摘The paper mainly presents three rituals in China and western countries with the documentary method,namely wedding dressand decoration,wedding ceremony,and wedding banquet,then discusses their similarities and differences,helping people to know aboutwedding culture in eastern and western countries.
基金the project“Research on the Digitalized Living Inheritance and Development of the Yellow River Cultural Gene,”a project of Humanities and Social Sciences Research of Higher Education Institutes in Henan Province(Project No.2024-ZDJH-770).
文摘In the context of the cultural development of the new era and the burgeoning spiritual demands of the people,there has been a remarkable surge in the proliferation of traditional Chinese cultural programs.The“Chinese Festivals”series,produced by Henan TV,standing out as an engaging TV program that showcases traditional Chinese culture,has rapidly captivated a diverse audience across different age groups,creating a rich,multi-dimensional,and cross-media cultural communication ecosystem.The program strategically selects symbolic elements by systematically categorizing and organizing traditional Chinese cultural symbols to create a rich cultural space.It employs cutting-edge scientific and technological methods to enrich viewer immersion,crafting media rituals with both temporal significance and a profound sense of media ritual.This approach boosts the program’s popularity and sets a benchmark for industry innovation.By fostering an interactive narrative between mainstream media and the public,the program continuously broadens the scope of the“story world,”fostering a harmonious and structured national cultural community through the creative interpretation of traditional Chinese culture and the evocative crafting of the aesthetic sensibilities inherent in Chinese art.It is worth noting that the phenomenon of aesthetic fatigue besets the development of this serial program.To address this issue and further improve the appeal of the program,a comprehensive approach is required to develop a cohesive narrative mode for the“story world.”This involves harmonizing the interplay between artistic endeavors and technological advancements,synchronizing sensory experiences with the foundational ritualistic elements,and enhancing the effectiveness of the media communication matrix to construct a brand of media culture that has social significance,aesthetic value,and economic profits in the new era.
文摘Bali is a form of classical ritual that makes a sound performance of a variety of psychological and physical treatments for many psychiatric and cultural diseases. Bali is defined as a form of oblation for gods and deities. Bali is determined by the ephemeral cycle of one＇s life, so that the procedures and practices of specific Bali performances are planned to communicate with the planetary system, which is based on his/her astrology. Hence, Bali is made to perform with the use of traditional dance, music and local cultural substances. There are nearly eighty four thousand forms of Bali performances derived out from the constellation. History of Bali goes back to the early kingdom of Kotte which started in early fifteen century. However, it is considered that the origin of Bali resembles with the Indian Hindu religious cults, so that the Sri Lankan Bali tradition has been transformed by the local cultural and Buddhist religious milieu. This study explores the content and effects of Bali ritual. As the qualitative research, it assumes that Bali constitutes a broad spectrum of human needs and wants despite its communication to the supernatural elements of planetary system. Sederaman （1965） has explored Bali to the extent of its entire performance with respective lyrics and dancing procedures, as the pioneering study. However, present study looks at the diversity of the objectives and effects of a performance of Bali in the set-up of real Kandyan rural village in Sri Lanka. Finally, based on the research, it yields following conclusions. Bali in the rural Kandyan village, is designed to be conducted continuously up to fourteen days. It is traditionally performed by the classical exorcist gurus of Bali, who have been trained by the practice of word of mouth by their generation by generation. They are used to reciting, singing and dancing all the forms of communication from their memory and recalling at the very time of performance without any script or written text. Many Bali doctors are used to conducting entire performance with number of classical lyrics and poems with mellifluous musical melodies, attractive rhythms of dance and theatrical performances, which are not yet scientifically classified. Further, Bali is determined by the use of significant characteristics of one＇s astrology, so that the disease or pathetic situation is the fact that decides the specific Bali form. There are nearly eighty-four thousand Bali which are for numerous physical and psychological illnesses including variety of mental disorders and sexually transmitted diseases. Moreover, as this study found a very rare Ola leaf manuscript, that describes the entire eighty four thousand Bali, which is called Balipatuna in Sinhala （Contents of Bali） from a traditional Bali custodian in Laheba Bali Tradition at Kotabe in Mathale District in Sri Lanka. On the other, knowledge and practices of the traditional local medical sciences of parturition （Child birth） health in the pregnancy and the science of child birth （delivery） is also treated by the faculties of Bali schools. And Also, Bali figures are designed, based on the narration of the Bali lyrics, which explains a group of stars forming a recognizable pattern that is traditionally named after its apparent form and it is identified with a mythological figure. However, this has been the source for very colorful temple arts and craftsmanship at the Buddhist temples built up during the era of Kandyan kingdom （1469-1815 ）.
文摘After years of neglect China is reawakening to its traditional festivals April 5 was an extraordinary day in northwest China’s Shaanxi Province. Around 10,000 people gathered in Huangling County to commemorate the Yellow Emperor, or Huang Di, the
文摘The cultural tradition of the Spring Festival has a long history,which is a profound embodiment of China's farming civilization and folk beliefs.The rituals and customs such as Worshipping the Kitchen God in the twelfth lunar month,putting up Spring Festival couplets,having family reunion dinner on Chinese New Year's Eve and temple fairs during the Spring Festival show the unique beliefs and values of the Chinese nation to bid farewell to the old and usher in the new and pray for reunion and happiness.
文摘The color cluster red,black and white occurs in the artistic,ritual and magical activities of virtually all cultures around the world,suggesting their preeminence in human symbolic thought.Among the various explanations that have been brought forth to account for the special status of these three colors are:1)evolutionary/ecological arguments,drawing support from vision science,perceptual philosophy and primate biology;2)cognitive arguments,which pay attention to how human beings categorize and create meaning out of perceptual experiences;3)linguistic arguments,as these are the earliest lexicalized color words in most languages;4)and diverse socio-cultural arguments.This paper will explore the manifestation of red,black and white–both in concrete terms,through the use and manipulation of materials,as well as abstract ideas–in Assyrian and Babylonian magical and ritual activities.It will highlight how meaning is created and communicated by relating colors to natural and supernatural phenomena and will further attempt to provide a methodological framework for the analysis of color symbolism.
文摘From the perspective of ritual and music civilization,various study travel activities are currently being organized in different stages of teaching,leading students to experience traditional ritual and music culture in various places and fostering a strong cultural foundation in education.This article mainly analyzes the connotation of ritual and music civilization in the study travel teaching of the Temple of Heaven,clarifies the value of study travel education in the Temple of Heaven,explores the inheritance of traditional culture and students’personal development,and finally proposes practical strategies for study travel education to improve its effectiveness.
文摘Organizational culture is a system of shared meaning held by its members that distinguishes their organization from other organizations(Schein EH. 1996, p. 229-240). It is a structure of values, beliefs, and assumptions deemed appropriate in thinking and acting inside an organization. Organizational culture is relative to a company's success. Storytelling, organization rituals,and corporate socialization can reflect organizational culture. Those are a series of cultural artifacts or the perceptible facets of an organization's culture that help materialize the company's success. Starbucks is both a successful company and brand that with a special and great organizational culture. Its motto:"We aren't in the coffee business, serving people. We are in the people business, serving coffee,"or, to put it more simply,"Starbucks is pretty darn nice place to hang out"(Serwer and Bonamici). Starbucks doesn't just sell coffee. They sell spiritual culture. They sell a feeling that can increase peace and relax, instead of noises from outside. That's why Starbucks Coffee Shops have become America's, and even the world's public living and dining rooms.In 1971, the fist Starbucks store opened in Seattle. There are over 11,000 Starbucks locations in 37 countries. This paper examines the Starbucks' culture through their storytelling, place, organization rituals, and corporate socialization, and various other customs.
文摘Livestock play significant roles in the lives of different peoples in Ethiopia. The importance of livestock and culture associated with them has got a greater impetus in the post-conflict political reform in Ethiopia. The 1990s reform provided opportunities for various ethnic groups to resuscitate aspects of their traditions that were suppressed under the previous regimes. The purpose of this study is to explore socio-economic and environmental roles of cultural based notion of cattle counting rite of the Wolaita People. The practices of cattle counting of Wolaita are called as Dala and Lika, which refers to ceremonies of public displaying of one’s own cattle wealth numbering minimum of, respectively, hundred and thousand cattle. The Dala and Lika ceremonies honor men. However, there is also Gimuwa ceremony which honors women. The ceremony of cattle counting is accompanied by the lavish feasts and series of rituals. The central figures in cattle counting rite are wealthy farmers who wish to achieve social prestige by demonstrating their cattle wealth. The practices have got a greater attention by the farmers of Wolaita since the fall of the socialist regime in 1991. Using ethnographic technique, this article tried to explore the practices of the Dala, Lika and Gimuwa, focusing on how the cattle counting rite gives economic and social status to the farmers and ensure environmental sustainability.
基金Supported by Fund of Guizhou Social Planning in Philosophy(09GHQN014)~~
文摘In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pray in Spring and Return in Autumn not only play significant roles in agricultural production, but also evolve to farming holidays which are enriched with more social connotations. Centered on husbandry and production, some folklore that is rich in local color has been formed in Dong society. The writer introduced some farming ritual of Dong ethnic group, such as, sowing, Kai Yang Men, Rain-praying, Chang Xin, reaping and Lunar New Year, summarized their belief in the land worship, festival ritual, ancestor ritual and ceres ritual. It is concluded that sacrifice is a production-related folklore, which is formed by repeated operation and constant practice. Some taboos were also prohibited in agricultural sacrifice because people were not able to change the unfavorable reality of farming with their insufficient experience and knowledge; however, they resorted to witchcraft for the purpose of harvest. It is believed that the activity of sacrifice will also be kept in the life of Dong ethnic group due to their dependency on agriculture and the land.
文摘Marriage is one of the valued institutions in the traditional African society. Incidentally, it has its own challenges. When a young man or woman gets to a certain age and he/she is not married, society frowns at it. Thus, many couples enter into marriage relationships with a lot of excitements and expectations. However, losing one＇s spouse to death robs one of all these excitements and expectations and exposes the bereaved spouse to some dehumanizing challenges. These challenges are mostly experienced by women in the Eastern Region of Nigeria. These women are subjected to dehumanizing practices which are socially accepted in the region. This paper attempts a comparative study of some of the practices imposed on widows in Eastern Nigeria. A sample of 200 participants was purposively selected from two states in the Eastern Region of Nigeria. The study adopted the qualitative research method. Thus, the analysis was made using descriptive method. The study showed that these inhuman traditional practices in Eastern Nigeria are initiated and perpetrated by the kinsmen （Umunna and Umuada）. It also showed that the widowhood treatment is meted out on all widows, but the severity or less severity of these treatments are dependent on the socio-economic and other attributes of the widow. Finally, recommendations were made, which include the need to protect the fundamental rights of widows and their children.
文摘Death is one of the important crises rites in human society which invariably occur during the lifecycle of an individual. Death means the termination of the life of an individual along with its biological functions. It is one of the indispensable aspects of many traditions and organizations and is an important feature of every culture and civilization in the world. In common parlance death refers to the moment at which life ends and one of the difficult tasks of defining death is to distinguish it from the life of an individual. When a death occurs to an individual, it requires drawing precise conceptual boundaries between life and death. The life of an individual is defined on the basis of consciousness and when consciousness ceases, a person is said to have died. Death has an integral relationship with religion, especially with rites and rituals through which the departed soul is appeased with the intervention of the supernatural. In every society, there are certain customs related to death as well as the disposal of the corpse which reflect the parochial belief system associated with the event. In this paper, an attempt has been made to examine the pattern of disposal of death, integral religious rites, and rituals among the Tengapania Deoris of Assam.
文摘This paper focuses on the symbolic power exercised through the memorials in the Republic of Cyprus. Public sculpture is almost exclusively memorial sculpture and it reflects the predominant values of the national identity. This paper constitutes the first analysis of current historical and cultural perceptions in the southern part of the island through these visual representations and the ceremonial behaviors they generate. Characteristic cases of memorials presented here prove that commemoration in the Republic of Cyprus is inextricably linked to location which is either associated with an actual event of death, or draws power from its relation to culturally symbolic institutional buildings. The memorials illustrate the blending of private and public sphere and, respectively, private and social identity of the deceased. They prove that the affinities between heroism and sanctity within the Greek cultural milieu have imbued the social subconscious and impacted significantly on the collective recollections and the national narratives. This paper focuses on the aesthetics of the memorials which, due to their affinities with tombs in Greek and Cypriot cemeteries, lack affirmative hope, healing and closure of the trauma. On the contrary, they persist in portraying victimhood as a state of being.
