Suchergebnisse

List of illustrations; List of tables, figures, maps; List of abbreviations; Preface; Acknowledgements Introduction Chapter 1. Sociality: ideas, ideals and practice; Chapter 2. Person; Chapter 3. Life cycles; Chapter 4. Being in place; Chapter 5. Talking about place; Chapter 6. Church and kastom: an old couple Conclusion Bibliography; Appendices; Index

Abstract: Evangelization in Mexico in the 16th century was certainly not an apolitical event, nor was it the neutral phenomenon of the non-violent extension of faith and hope. It was an exceptional political event. It was the right of conquest. A right in which Catholicism was brandished like a great sword against indigenous spirituality, supplanting or covering the ancestral modes of religion. It will never be enough to speak of a people that turned ritual warfare into a permanent institution, sacrificing war captives, imposing tributes, forcing vassal peoples to periodically wage wars to provide themselves with prisoners destined for sacrifice. The article affirms that the first modernity of New Spain (seventeenth century) in which the country tied and adjusted the strings with wisdom and firmness, is scorned and cornered in the nineteenth century, liberal myths occupying its place, as in the century XX will do the revolutionary myths. Is it possible not to have a resentful memory when it comes to a Catastrophe of the past, when the fable created at the end of the 18th century, turned into myth in the 19th century, has become Ethos (habit, custom, life, abode, refuge) in the Mexico of our days? The 17th century in New Spain led by the Jesuits should not be confused with the colonial. The Jesuit of New Spain is always the inventiveness, the creation, the synthesis, the attitude thrown forward in a difficult journey, renewing, conquered. It is a gigantic historical-mestizo effort that seeks to reconstitute Western-Hispano-Catholic civilization in New Spain. However, the utopia of a "new" and truly spiritual Church in "Indian" lands falters and loses the firmness of the first years of evangelization. ; Resumen: La evangelización en México en el siglo XVI no fue ciertamente un hecho apolítico ni, tampoco, el fenómeno neutral de la extensión sin violencia, de una fe y una esperanza. Fue un hecho político excepcional. Fue el derecho de conquista. Un derecho en el que el catolicismo se blandió como un mandoble contra la espiritualidad indígena, suplantando o recubriendo los modos de religión ancestrales. Nunca será suficiente hablar de un pueblo que convirtió la guerra ritual en institución permanente, sacrificando cautivos de guerra, imponiendo tributos, obligando a pueblos vasallos a celebrar periódicamente guerras para proveerse de prisioneros destinados al sacrificio. El artículo afirma que la primera modernidad de la Nueva España (siglo XVII) en la que el país ataba y ajustaba los hilos con sabiduría y firmeza, es desdeñada y arrinconada en el siglo XIX, ocupando los mitos liberales su lugar, como en el siglo XX lo harán los mitos revolucionarios. ¿Es posible no tener una memoria resentida cuando se trata de una Catástrofe del pasado, cuando la fábula creada a fines del siglo XVIII, convertida en mito en el siglo XIX se ha convertido en Ethos (hábito, costumbre, vida, morada, refugio) en el México de nuestros días? El siglo XVII novohispano liderado por los jesuitas no debe confundirse con lo colonial. Lo jesuita novohispano es siempre la inventiva, la creación, la síntesis, la actitud echada pa´delante en una travesía difícil, renovando, conquistado. Es un gigantesco esfuerzo histórico-mestizo que pretende reconstituir en la Nueva España la civilización occidental-hispano-católica. No obstante, la utopía de una Iglesia "nueva" y verdaderamente espiritual en tierras "indianas" se tambalea y pierde la firmeza de los primeros años de la evangelización.

Vol. 3, 1900; v. 1-2, 1901-09. ; Mode of access: Internet.

The aim of the paper is to study mythological transhumanism in the context of the problem of artificial life in the ancient world.
The relevance of this study is determined by the significant growth of the role of the posthumanism research in the context of the rapid development of modern high technologies. The study of the features of the mythological transhumanism representation in the ancient world reveals the archetypic patterns of ideas about the essence of human and the limits of humanity — both in traditional and in modern culture, and it provides an insight of the prospects of human existence. Still, there are few studies that reveal the presence or absence of ancient transhumanistic intentions in culture and analyze the ideals associated therewith.
Novelty. This is the first attempt of analyzing the issue of mythological transhumanism in the culture of the ancient world.
Research methodology. The author used comparative mythology, historical­genetic, structural analysis, semiotic, hermeneutic and axiological analyses within the framework of cultural studies.
Results. The phenomenon of mythological transhumanism and the problem of artificial life in the ancient world were studied. In contrast to the common scientific ideas implying that transhumanistic intentions of humanity and reflections on the creation of artificial life are a late cultural phenomenon, the research allows us to claim that mythological transhumanism is already represented in the archaic and ancient world culture. This suggests that transhumanistic thinking is universal in culture. It was found out that the archaic consciousness does not see fundamental difference between the subjects, which create artificial life. In archaic myths, it can be either a person or a demiurge — an ancestor or a deity. The binary opposition "man — god" and "alive — dead" is blurred in archaic thinking. Along with the clarification of hierarchical power structures in the worldview, the mythologeme of the divine creation of artificial life begins to dominate. In the mythology of the ancient world, the anthropogony of the demiurge is often regarded as unsuccessful: the demiurge is like a person and his actions are imperfect. The archetypic image of the "unfinished man", widespread in ancient myths, represents the ideas of modern posthumanists that human evolution should continue through the enhancement of "human nature" with high technologies.
The practical significance. The information of this article may be useful for the scholars, researchers of culture and for teaching various educational courses.

AbstrakLoloda adalah sebuah kata atau konsep yang terkait dengan suatu tempat, bahasa, etnik, mitologi, masyarakat, kerajaan, dan agama, dengan sejarah panjang yang masih kabur. Loloda secara bahasa adalah bahasa orang-orang Loloda, etnik adalah suku bangsa Loloda, mitologi adalah mitos asal mula keberadaan orang dan raja-raja yang pernah menjdi penguasa tertinggi di kerajaan Loloda yang tidak terlepas dari tradisi-tradisi lokal masyarakatnya. Loloda adalah suatu komunitas masyarakat yang telah sejak berabad-berabad yang lalu mendiami sebuah wilayah geografis yang luas. Loloda adalah salah satu kerajaan yang berada di kawasan Laut dan Kepulauan Maluku bagian utara yang cenderung belum dikenalLoloda dan Moro, oleh kebanyakan ahli dianggap adalah dua kerajaan yang sejauh ini belum diketahui kapan terbentuknya. Namun untuk Loloda sendiri menurut beberapa tradisi lokal mengatakan bahwa secara politis kerajaan ini sudah ada sejak tahun 1220 (abad ke-13), sedangkan Moloku Kie Rahayang terbentuk berdasarkan perjanjian Moti/Traktat Moti dan terkonfigurasi pula ke dalam Motir Staten Verbond1322-1343, secara bersamaan baru muncul pada 1320-an (abad ke-14).Sejak abad ke-15 (1486)---Loloda is a word or concept associated with a place, language, ethnic, mythology, society, empire, and religion, with a long history that is still vague. Loloda in the language is the language of the people Loloda, ethnic tribes are Loloda, mythology is the mythical origin of the existence of people and the kings that ever menjdi highest ruler in the kingdom Loloda which is inseparable from the traditions of local communities. Loloda is a community of people who have since many centuries ago inhabited a vast geographical area. Loloda is one of the kingdom which is in the Mediterranean region and northern Maluku Islands which tend not dikenalLoloda and Moro, by most experts consider these two kingdoms which so far is not yet known when the formation. But for Loloda itself according to some local traditions say that politically this kingdom has existed since 1220 (the 13th century), while Kie Rahayang Moloku formed by Moti agreement / treaty Moti and configured into the inner Motir Staten Verbond1322-1343, simultaneously emerged in the late 1320s (the 14th century) .Since the 15th century (1486)

The author analyzes the phenomenon of mass Russian audience's interest in football during European championship (June 2008). The author views this phenomenon as a game ritual of mobilization with the help of mass media, observes rapid rise and as rapid fall of collective euphoria, the behav ior of well-known politicians, leadership of Russian Orthodox Church, of mass culture stars in the process of such cohesion «of all as one person» (joining the majority). The attention is paid to the behavior of the Russians in which the elements of «spectators game» (a term by Yuri Levada) and «Carnival» play are combined when the borders between the stage and the audience are erased and hundreds of thousands of people with the symbols of the Russian state on their faces, clothes and cars fill the streets of the capital and large cities of the country. The paper analyzes mass mythology of victory and defeat, symbolism of a chance, fortune and misfortune, the figure of the Russian national team coach as a kind of the savior of the Nation. ; The author analyzes the phenomenon of mass Russian audience's interest in football during European championship (June 2008). The author views this phenomenon as a game ritual of mobilization with the help of mass media, observes rapid rise and as rapid fall of collective euphoria, the behav ior of well-known politicians, leadership of Russian Orthodox Church, of mass culture stars in the process of such cohesion «of all as one person» (joining the majority). The attention is paid to the behavior of the Russians in which the elements of «spectators game» (a term by Yuri Levada) and «Carnival» play are combined when the borders between the stage and the audience are erased and hundreds of thousands of people with the symbols of the Russian state on their faces, clothes and cars fill the streets of the capital and large cities of the country. The paper analyzes mass mythology of victory and defeat, symbolism of a chance, fortune and misfortune, the figure of the Russian national team coach as a kind of the savior of the Nation.