scholarly journals What the Polish Mother Does Not Say. Zbylut Grzywacz Against the Myth

2019 ◽  
Vol 67 (4 SELECTED PAPERS IN ENGLISH) ◽  
pp. 103-123
Author(s):  
Dorota Kudelska
Keyword(s):  
Human Body ◽  
Social Position ◽  
The Body ◽  
National Museum ◽  
Post Mortem ◽  
Body Form ◽  
Polish Version ◽  
The World ◽  
The Dead

The Polish version of the article was published in Roczniki Humanistyczne vol. 62, issue 4 (2014). The article presents the art of Zbylut Grzywacz in the context of his post-mortem exhibition in the Kraków National Museum in 2009. The subjects of the analysis are his paintings from the 1970s and 1980s, presenting women through a simple rough treatment of human body form, without an academic idealization. The destruction of the form conforms to the deconstruction of the myth of a Polish Mother. It is due to the change of a social position of the figures whom Grzywacz gives the roles of guardians of tradition, as well as due to their mental and moral degradation. The artist uses an irony in showing his knowledge of the tradition of showing a human body in an academic nude (what he denies), in a Flemish art of showing torn animal meat (with the Rembrandt’s reflection) and Holbein’s tradition of the post-mortem decay (The Body of the Dead Christ in the Tomb). One of the main themes in Grzywacz’s paintings is the loneliness, especially distinct in a representation of symbolically naked persons among insensible pedestrians. The Polish Mother—here she doesn’t belong to any society. The explicitness and the picturesque materiality covers a certain “crack” in the world presented inside the hard-to-comprehend present-day multitude of Grzywacz’s paintings. Behind the cover of the foreground tale, as one could think on the basis of the sketchbooks, there is a kind of an “unpresented world”, in which the author incessantly tells us about the pain of his existence with no anaesthetization by grotesque.

scholarly journals TANGGAPAN PENONTON DI DAERAH KETAPANG KABUPATEN KOTAWARINGIN TIMUR KALIMANTAN TENGAH TERHADAP ACARA DOKUMENTER DUA DUNIA TRANS 7

2017 ◽  
Vol 5 (9) ◽  
Author(s):  
Hamdani .
Keyword(s):  
Human Body ◽  
Research Method ◽  
Field Research ◽  
Research Field ◽  
The Body ◽  
Central Kalimantan ◽  
The People ◽  
The World ◽  
The Dead ◽  
Event Based

This research comes from an event titled Two World which is a show owned by Trans7. This event has a lot of religious messages through jinmelalui advice through the body of the mediator (genie penetrates into the human body) .The purpose of this study is to know the level of material understanding of the World Two Trans7 event based on existing categories of audience in Ketapang Kotawaringin East of Central Kalimantan against this Two World event. This research method is descriptive qualitative field research (field) in town in Middle Kalimantan region named Sampit and more specifically Ketapang Village area So with the data obtained, the authors conducted a questionnaire that has contained questions about the response to the World Two event in Trans7.In addition, also coupled with various manuals in theory to do this research. The results of this study can be seen that there are messages of da'wah in this event though many smells of mystic things. As for the religious message about belief (akidah), Worship (shariah) and Moral (akhlak). Also in the event Two World also, from the results of the question with the jinn is implied ban on begging to the deceased. Moreover, if to adore them. Remember that the dead only require prayer posts, not for worship. Those are some of the sage messages implied by the jinns' rantings in the Worlds Two show that aired on Trans7. Seeing some of the precious messages that have been conveyed by the Jinn, men should be ashamed for being nasehati by the people of the unseen world that is identical with the evil and sinister impression

scholarly journals The Dead Body as a 'Lieu De Mémoire'. The Body-Object and the Living Body in Caitlin Doughty’s Nonfiction

Linguaculture ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 87-101
Author(s):  
Cristina-Mihaela Botîlcă
Keyword(s):  
Human Body ◽  
The Body ◽  
First Century ◽  
Western Society ◽  
Post Mortem ◽  
Dead Body ◽  
Personal Memory ◽  
Living Body ◽  
The Dead ◽  
Twenty First Century

Between Pierre Nora’s lieux de mémoire and Paul Ricoeur’s body-object there appears to be a relation of community and personal memory. Before death, the human body holds three meanings: material, symbolic, and functional, but post-mortem the body also becomes a place where both community and individual can update their relationship with death and mortality. In the twenty-first century, secularization of death practices inevitably leads to a secular view of the body. In Cailin Doughty’s nonfiction, the body seems to stand at the crossroad between spirituality and secularization, so between the meaning of the body and the body as a lieu. This paper will discuss how Nora’s and Ricoeur’s interpretations of memory and body apply to Doughty’s representation of the dead body within a death denying twenty-first century Western society.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

Symbol and Myth

Philosophy ◽  
1945 ◽  
Vol 20 (76) ◽  
pp. 162-171
Author(s):  
Alexander Altmann
Keyword(s):  
The Body ◽  
The Real ◽  
Biblical Literature ◽  
The World ◽  
Full Sense ◽  
The Dead

There are two ways in which Symbol and Myth are related to each other. Firstly, a certain class of symbols represents the remnant of myths. Such figures as, e.g. the Dragon, Leviathan, etc., which we find in Biblical literature, are not used in the full sense of the underlying mythological conception, but in a metaphorical sense. They are chosen by the author because of their mythical associations, but not in their mythical meaning. Ametaphor of this kind is, as H. J. D. Astley put it, “broken-down mythology.” There are a great many symbols both in poetry and mysticism which must be understood as the relics of mythical thought. We owe a great deal to ethnology for having thrown light on this relation. The microcosm-macrocosm symbolism, for instance, becomes more intelligible if we consider that in primitive mythology the world emerged from the body of primordial man. The gifts to the dead appear in later forms of sacrificial cults as purely symbolical, but there is no doubt that originally they were intended for the real use of the dead. In these and in numerous other cases the symbol has only a reduced value as compared with the original-myth from which it is borrowed. It is not self-evident, but relies on the mythical conception, without, however, taking it seriously. It is “merely” a symbol, and has no truth of its own.

The Eye is the Lamp of the Body (Matthew 6.22–23=Luke 11.34–36)

1987 ◽  
Vol 33 (1) ◽  
pp. 61-83 ◽  
Author(s):  
Dale C. Allison
Keyword(s):  
Human Body ◽  
The Body ◽  
Ancient Greek ◽  
Similar Nature ◽  
Recent Contribution ◽  
Human Eye ◽  
The World ◽  
The Creation

The most significant recent contribution to the understanding of Matt 6. 22–23 (= Luke 11. 34–36: Q) comes from Hans Dieter Betz. In his article on ‘Matthew vi.22f. and ancient Greek theories of Vision’ Betz claims to find in the pre-Socratics, in Plato, and in Philo the clues by which the enigmatic logion about the eye as the lamp of the body can best be elucidated. He directs attention to the following texts in particular: (1) Plato, Timaeus 45B–46A. In discussing the creation of the human body by the gods, Plato speaks of the ‘light-bearing eyes’(φωσφόραμματα), and he asserts that, within the human eye, there is a type of fire, a fire which does not burn but is, as Bury translates, ‘mild’. When we see, this fire, which is both ‘pure’ (είλıκρωές) and ‘within us’ (έντòς ὴμῶν), flows through the eyes and out into the world, where it meets the light of day. Now since like is attracted to like, the light of the eyes coalesces with the light of day, forming one stream of substance. And then, to quote Plato, ‘This substance, having all become similar in its properties because of its similar nature, distributes the motions of every object it touches, or whereby it is touched, throughout all the body, even unto the soul, and brings about the sensation which we term seeing.’ In fine, we see because we have within us a light that streams forth through our eyes.

Life After Life: Bioarchaeology and Post-mortem Agency

2014 ◽  
Vol 24 (3) ◽  
pp. 523-529 ◽  
Author(s):  
Bettina Arnold
Keyword(s):  
Fairy Tale ◽  
Symbolic Capital ◽  
The Body ◽  
Post Mortem ◽  
Select Group ◽  
The Social ◽  
The Dead ◽  
The Many ◽  
The Individual ◽  
Anxious Group

In the alternative fairy tale The Princess Bride, as William Goldman's character Miracle Max reanimates the apparent corpse of the hero Westley, he tells the anxious group observing the procedure: ‘There's a big difference between mostly dead and all dead. Mostly dead is slightly alive’ (Goldman 2007, 313). Only a select group of the dead can be characterized as being ‘slightly alive’, in the post-mortem agency sense, however, and the case studies presented here explore the many ways in which this subcategory of mostly dead individuals have engaged with and continue to impact the living in the past as well as today. Several themes emerge as especially salient: the iteration in the death-scape of the dynamic tension between the individual and the social group, which can result in transgression as well as conformity in the disposition of the body and its effects on the living; the symbolic capital represented by some dead bodies and the ways in which their potency may be affected by various forms of contextual association; and the ways in which the manipulation of the dead for political purposes is subject to constraints specific to the cultural contexts in which these interactions take place.

Philosophy, Hagiology and the Early Byzantine Origins of Purgatory

2009 ◽  
Vol 45 ◽  
pp. 41-51
Author(s):  
Matthew J. Dal Santo
Keyword(s):  
Status Quo ◽  
The Body ◽  
Sixth Century ◽  
Post Mortem ◽  
The West ◽  
The Dead ◽  
Early Byzantine

On 8 June 1438, the Council of Ferrara-Florence began proceedings aimed at the reunion of the Eastern and Western Churches. One of the first issues discussed was the Latin doctrine of purgatory. This article examines a particular moment in the divergence of eschatological doctrine between the Latin, Greek and Syriac Churches – indeed, representatives of the West Syrian ‘Jacobites’ and East Syrian ‘Nestorians’ were at Ferrara too. It argues that a debate concerning the post mortem activity of the saints proved crucial for the formation of various Christian eschatological orthodoxies. The catalyst for this debate was the sixth-century revival of Aristotelian philosophy, especially Aristotelian psychology which emphasized the soul’s dependence on the body. This threatened the cult of the saints and the Church’s sacramental ‘care of the dead’. Defenders of the hagiological and cultic status quo rejected Aristotle’s claims and asserted the full post mortem activity of the soul after separation from the body by developing a novel doctrine of immediate post mortem judgement. This led to the formulation of eschatological opinions which, if not normative in their day, came to be considered so by later generations. One of these ideas was post mortem purgation.

scholarly journals Formulation and Examination of Organic Oil and Shampoo from Fish Scales

2019 ◽  
Vol 9 (2S2) ◽  
pp. 683-687
Keyword(s):  
Hair Loss ◽  
Human Body ◽  
Hair Growth ◽  
World Market ◽  
The Body ◽  
Fish Scales ◽  
Saponification Value ◽  
Nail Polish ◽  
Loss And Damage ◽  
The World

Cosmetics are utilized to upgrade the appearance or scent of the human body. Beautifying agents incorporate skin creams, lotions, powders, aromas, lipsticks, fingernail and toe nail polish, eye and facial cosmetics, permanent waves, and numerous different kinds of items. To make the hair sound and gleaming, there are several manufactured oils and hair shampoos. But when in contrast to the artificial one, natural cosmetics have growing demand in the world market and are an priceless gift of nature, as it is secure and free from facet results like hair fall and damage. As it is safe and free from symptoms like hair fall and harm. As the age increases, people suffer from hair loss and damage due to the less secretion of keratin. As we age, our body’s natural levels of collagen decrease, leading to thinning and shedding of hair. Research shows that collagen may support and increase hair-building proteins (keratin) in the body. This can help strengthen hair strands, promote hair growth and prevent hair loss. Collagen may even help to prevent the appearance of grey hairs by supporting the healthy structure of the hair follicle, where the pigment of hair is produced. Collagen supplements also have been shown to be effective in treating dry, brittle hair, helping to maintain healthy moisture levels in the hair. The present work was aimed to formulate organic oil and shampoo using fish scales and various herbs. The formulated organic oil and shampoo were evaluated for homogeneity, appearance, odour, saponification value, pH etc.

scholarly journals Embodiment as First Affordance: Tinkering, Tuning, Tracking

2017 ◽  
Vol 2 (2) ◽  
pp. 257 ◽  
Author(s):  
Ben Spatz
Keyword(s):  
Everyday Life ◽  
Human Body ◽  
Primary Site ◽  
The Body ◽  
Fine Grained ◽  
Close Analysis ◽  
The World ◽  
Realist Ontology ◽  
Privileged Site ◽  
Primary Medium

This article begins from a discussion of philosophical realism and the turn towards close analysis of skilled material practices that characterizes many recent critical interventions. I examine the roots of this turn and suggest that skilled practice is a privileged site for the enactment and testing of realist ontologies. However, I question the extent to which realist thinkers have emphasized practices in which materials outside the human body are central over those in which embodiment itself is the primary medium of practice. Thinkers of realist ontology, I argue, have neglected embodiment as the primary site of an engagement with the fine-grained detail of the world. In contrast, I propose that realist ontologies developed through reference to technological engagements not only apply equally well to embodied practices but actually find their original and primary manifestation there. The body itself is the ‘first affordance’ and the site at which questions of realism and objectivity are first encountered and resolved in practice. I illustrate this point by considering how three modes of material engagement — tinkering, tuning, and tracking — manifest in embodied practices ranging from dance and sport to those of everyday life. I conclude by emphasizing the continuing political importance of embodiment as first affordance and its crucial place as a ‘fragile junction’ between ecology and technology.

scholarly journals Природные материалы в соматических представлениях тюркских и монгольских народов Внутренней Азии

2021 ◽  
Vol 13 (2) ◽  
pp. 290-302
Author(s):  
Marina M. Sodnompilova ◽  
Keyword(s):  
Human Body ◽  
Soft Clay ◽  
Life Cycles ◽  
The Body ◽  
Historical Reconstruction ◽  
Historical Method ◽  
The World ◽  
Traditional Societies ◽  
Insight Into ◽  
Shed Light

The aim of this article is to analyze traditional somatic ideas of the Turkic-Mongolians of Inner Asia that they formed as a part of their “theories” on the origin of the world and man. Data and methods. An important part of the studies of man as a social and biological being is the investigation of the human body conceptualizations of the Turkic-Mongolian peoples. When explored, the ideas that traditional societies had on the human body and its constituent parts, such as organs, muscles, and blood may give an important clue to understanding traditional medicine methods, attitudes towards the body, and the body potentialities. In this respect, one cannot overestimate the relevance of the nomads’ folklore texts dealing with the origin of the world and man as a research source. A variety of such stories relating how man was made of clay, wood, metal, bone, and stone may shed light on the invention and development of new materials by man, as well as on the technologies they used for their processing. The study is based on a comparative historical method that helps to identify commonalities characteristic of the Turkic-Mongolian world in understanding the human body; as well as the method of cultural and historical reconstruction, which gives an insight into the logic of archaic views. Conclusions. In the somatic conceptualizations of the Turkic-Mongolians, the key and stable correspondences of the natural and the human are such series as bone – wood, flesh – clay/earth /stone form. The associations of the human body and its parts with metals manifest to a lesser degree. The processes of maturing and aging of the human body were conceptualized by traditional societies in terms of both natural and cultural phenomena, such as the life cycles of a tree and ceramics making of raw/soft clay hardened in the process of its firing.

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