Regulatory reform has emerged as an important policy area in developing countries. For reforms to be beneficial, regulatory regimes need to be transparent, coherent, and comprehensive. They must establish appropriate institutional frameworks and liberalized business regulations; enforce competition policy and law; and open external and internal markets to trade and investment. This report examines the institutional set-up for and use of regulatory policy instruments in Zambia. It is one of five reports prepared on countries in East and Southern Africa (the others are on Kenya, Uganda, Rwanda, and Tanzania). The report is based on a review of public documents prepared by the government, donors, and the private sector, and on a limited number of interviews with key institutions and individuals.
This paper analyzes how investment incentives may or may not be used to foster private investment, particularly in developing countries. As practitioners and policymakers can attest, political economy exerts a powerful influence on incentives. Many incentives especially generous ones have persisted because of lobbying by special interests and politicians' need to curry favor. Yet little research has been done on how political economy affects incentive policy. Second, the paper sheds light on the role that political economy plays in the popularity of incentives and the related shortcomings. Incentives are sometimes used to dole out favors to investors, so investors who benefit from incentives resist attempts to eliminate them. This paper suggests a way to tackle such problems. Third, the paper compiles good practices on managing and administering incentives in developing countries, drawing on government and private sector experiences. Finally, the paper provides policymakers with a framework for analyzing the efficacy of investment incentives based on the sector and level of development involved, and suggests reforms for moving toward best practice.
This paper tracks the process through which FIAS, the investment climate advisory service of the World Bank Group advised the government of Latvia from 1998 to 2004 on ways to improve the business environment, achieve higher rates of economic growth, and thereby alleviate poverty. This case study shows that it is reasonable to describe how assistance by FIAS led to an improved business environment. The role that FIAS advice played may be discerned at the level of benefits accruing to the target population (i.e., the amount of resources freed up by lower costs associated with administrative procedures). Whether these benefits accruing to the business community translated into higher rates of investment and productivity, and thus to higher economic growth and reduced poverty, is a function of the entire political, social, and economic structure in Latvia. It is evident that there are many links in the chain of causation, and that the direct attribution FIAS can claim diminishes at every step downstream from its activities. Credit for success must be shared with the Government of Latvia and its immediate stakeholders (i.e., the businesses and their associations), the European Union accession process, the input of many other complementary projects, market forces, and fortuitous timing.
Contents of the report are: introduction; by Penelope J. Brook, and Sabine Hertveldt; how to reform in 3 months. Azerbaijan registers businesses faster by setting-up a one-stop shop; by Svetlana Bagaudinova, Dahlia Khalifa, and Givi Petriashvili; one-stop shopping in Portugal; by Camille Ramos; competitiveness from innovation, not inheritance; by Karim Ouled Belayachi, and Jamal Ibrahim Haidar; harnessing the internet to streamline procedures; by K. Latha; creating a new profession from scratch; by Carolin Geginat, and Jana Malinska; how to raise revenues by lowering fees; by Jamal Ibrahim Haidar; when enough is enough; by Cemile Hacibeyoglu; slashing the time to register property from 18 months to 15 days; by Roger Coma-Cunill, and Marie Delion; bringing more credit to the private sector; by Valerie Marechal, and Rachel (Raha) Shahid-Saless; protecting minority shareholders to boost investment; by Jean Michel Lobet; giving a facelift to the Turkish tax system; by Caroline Otonglo, and Tea Trumbic; a public-private partnership brings order to Aqaba's port; by Doina Cebotari, and Allen Dennis; fighting entrenched interests to enforce judgments faster; by Lior Ziv; pragmatism leads the way in setting up specialized commercial courts; by Sabine Hertveldt; enforcing contracts quickly, with help from the neighbors; by Anthony Ford, and Oliver Lorenz; and repaying creditors without imprisoning debtors; by Mema Beye, and Joanna Nasr.
The operations policy on Development Policy Lending (DPL), approved by the Board in August 2004, requires that the Bank systematically analyze whether specific country policies supported by an operation are likely to have "significant effects" on the country's environment, forests, and other natural resources. The implicit objective behind this requirement is to ensure that there is adequate capacity in the country to deal with adverse effects on the environment, forests, and other natural resources that the policies could trigger, even at the program design stage. DPL operations are associated with a whole array of policies such as macro policy reforms, fiscal policies, and specific sectoral policies, particularly in key sectors such as agriculture, health and education, energy, etc. In some cases, the operation may deal directly with reforms in certain environmentally sensitive sectors such as energy, transport, water and sanitation, agriculture, and forestry. In these cases, there is an obvious need for careful analysis of environmental, natural resource, and forestry impacts. In other cases, such as public sector reform and governance, there is less potential for likely significant impacts on the natural environment and natural resources. The toolkit is designed to be concise and user-friendly. It consists of three specific modules. The first module identifies relevant transmission channels through which the proposed reform would have a likely effect on the identified environmental, forest, and other natural resource priorities. The second module provides assistance in identifying key environmental issues in the country, regions, or sectors likely to be influenced by the DPL program. The third module presents different tools and methodologies for rapid assessment of the likely significant effects of each reform.
In the early 1990s the World Bank launched the Regional Program on Enterprise Development (RPED) in several African countries, a key component of which was to collect data on manufacturing firms. The data sets built by these and subsequent enterprise surveys in Africa generated considerable research. This article surveys the research on the African business environment, focusing on risk, access to credit, labor, and infrastructure, and on how firms organize themselves and do business. It reviews the research on enterprise performance, including enterprise growth, investment, and exports. The article concludes with a discussion of policy lessons.
PI'S RELIGIOSITY IN YANN MARTEL'S LIFE OF PI Yektiningtias English Literature, Art and Language Faculty, State University of Surabaya yektiningtias@gmail.com Drs. Much. Khoiri, M.Si English Literature, Art and Language Faculty, State University of Surabaya Much_choiri@yahoo.com Abstrak Agama merupakan istitusi mengenai ketuhanan. Agama berisi sekumpulan pengertian dan kebiasaan yang mengacu pada individu. Individu tersebut adalah individu yang religius, pernah religius, atau bisa jadi religius. Partisipasi dalam suatu hal yang berbau religius didefinisikan sebagai religiusitas. Individu yang memiliki religiusitas tidak berarti mereka menganut sebuah agama. Selagi mereka melakukan hal hal yang sebuah agama perintahkan terhadap para pengikutnya, seperti percaya kepada Tuhan, mencintai ciptaan Tuhan, dan melakukan tindakan religius, individu tersebut dapat dikatakan religius. Life of Pi, sebuah novel karya Yann Martel, menggambarkan religiusitas seorang anak laki –laki, Piscine Molitor Patel atau Pi. Sejalan dengan hal tersebut, tujuan dari pernelitian ini adalah untuk menggambarkan religiusitas dari Pi dalam hidupnya dan mengungkapkan faktor-faktor yang mempengaruhi religiusitas tersebut. Metode analisis secara tidak langsung berdasarkan teori psikologi remaja karya Frederick Tracy karena sebagian besar novel tersebut menyuguhkan kehidupan Pi ketika dia masih dalam masa remaja. Hasil penelitian menunjukkan bahwa Pi telah memenuhi tiga komponen religiusitas-keyakinan, perasaan, dan tindakan. Terlebih, ada lima faktor yang mempengaruhi religiusitas Pi. Faktor tersebut adalah pengaruh keluarga, pengaruh pekerja professional, kebutuhan, ketertarikan, dan rasionalitas. Kata kunci: agama, religiusitas, komponen religiusitas, remaja Abstract Religion is the institution of godness. It contains a set of meaning and behavior referring to individuals. The individuals are religious, were religious, or could be religious. The participation in religious things is defined as religiosity. Individuals who have religiosity do not mean they commit to a religion. As long as they do what a religion tells its followers to do, like believing God, loving God's creation, and doing religious action, the individuals are considered religious. Life of Pi, a novel by Yann Martel, depicts the religiosity of a boy, Piscine Molitor Patel or Pi. In line with that, the purpose of this study is to depict religiosity of Pi in his life and reveal the factors that influence it. The method of the analysis indirectly works mostly based on Frederick Tracy's psychology of adolescence theory because mostly the novel presents the life of Pi when he is in adolescent period. The result of this study shows that Pi has fulfilled three components of religiosity—knowing, feeling, and doing. Moreover, there are five factors that influence Pi's religiosity. They are family's influence, professional workers' influence, needs, interest, and rationality. Keywords: religion, religiosity, component of religiosity, adolescence INTRODUCTION Fiction, by its definition, is describing imaginary events and people. The contents of a prose literature which are included in fiction are drawn from imagination that shows creativity or original thought. An unrealistic plot like a boy who flies by a broom, talking animals, aliens, or monsters that attacks the earth often cause delusion. Thus, an author puts truths to make the work more realistic although as the mentality history, a work of art can be a manifestation of reality, critic of reality, and alternative thought of reality (Supaat, 2008: v). A modern literature has a notion that art or literature is a matter of creativity. Often the creativity is bounded with the legalistic and formalistic doctrines of religion. Thus Western societies put the religion aside from their literature. The literature is free and free from religious matters. On the contrary Y.B Mangunwijaya in Supaat (2004: 175) stated that basically all literatures are religious. T.S Elliot in Supaat (2004: 166) added that the value of literature must be seen from the ethic and religiousness. If there is an idea or agreement of a society of a religious ethic so the literature must be 'good' like the religious ethic. Religion within a fiction is based on religious ideas from the real world. The religious ideas can be included into a fictional prose because basically fictional characters are imaginary. Although the characters are made up, they still have people's same willingness, needs, and drives in the real world. What people do in real world includes seeking religious understandings. (http://altreligion. about.com/od/artandculture/a/Religion-And-Fiction.htm retrieved on March 7th 2013). Based on the explanation, art works often raises religious issues to make the story becomes more real. The issues contain the truths from real religious ideas. The authors put more understanding to the issues from the facts. A character seeks for religious understanding for some reasons. The character may find peace and satisfied feeling towards his or her life in religion. Although religion is a term for conceivable religions whether formal or informal (Ferm, 1959: 647) a character does not always practice what a particular religion that he or she commits' rules. A satisfaction is found deep inside a feeling. Because it is related to feeling, it can be related to religiosity. Stolz (2009: 347) defines religiosity as what an individual chooses, feels, believes, and acts that refer to a religion that already exists or to a self-made religion. Religion itself is a cultural symbol-system that responds to problems and possibilities that are related to a very important reality. This system influences everyday life and cannot be controlled directly. Stolz continues with religiosity is when an individual prays, sacrifices, believes, loves or fear his god while the religious symbol-system or religions are like Christianity and Islam (Stolz, 2009: 347). An author may put his understanding about religious things to his works. 'Literature going behind God' is an effort of a man in letter by his works in which nuances in religious with his total comprehension of faith , so that he could comprehend fully of his seeking of God, his Creator, and literature is a dynamic, productive, and creative media (Supaat, 2004: 176). Yann Martel puts his idea of religion and religious things into his fictional work, Life of Pi. "Pi is interested in religions: so am I. Pi is open to all faiths: so am I. Pi is comfortable in different Godhouses: so am I. There is a sociocultural component to religions. Just as there are different ways of feeding the body, there are different ways of feeding the soul. Each religion is one group of people's attempt to understand ultimate reality. I think in each one there is a portion of truth and a portion of error. So I see in all great religions the same frame of being, only seen from a different perspective." (http://abcnews.go.com/GMA/Books/story?id=124838&page=5 retrieved on March 7th 2013) Life of Pi mostly presents such unrealistic things and events. The carnivorous trees and an impossible 227 days survival of a boy together with a Bengal tiger floating on a boat in Pacific Ocean seem hard to dissolve by mind. Although these things are in some ways unrealistic, Martel puts Gods and religions ideas into this work. The Author's Note in the beginning of his novel states that the story comes up from a man named Mr. Patel. Yann Martel, the author of Life of Pi, was in India in searching for inspiration here he met a man in a café who then tells him to meet a man with great story i.e. Piscine Molitor Patel. He then says that the story will make him believe in God. Life of Pi is uniquely presenting its adventurous content with religious values and zoology. Yann Martel was intelligently put those different things into synchronized single unit. The coordination of the true story of Mr. Patel told in first person is incredible. The story begins about Mr. Patel's education and working life which serve with the fact that he was a student of religious studies and zoology. Then it shifts to his life when he was a boy, son of a zoo owner. In this part, the story provides facts about some animals' life inside the cage or out there in the wild. The story next progress is story about Pi's religious life when he was in his teen that reveals his strange religious practice. The 227 days survival in Pacific Ocean on a boat with a Bengal tiger is the next part of this incredible story and it is closed with he is survived. This novel once comes up with controversy of its originality. Some critics come up with their idea that this novel resembles Scliar's Max and the Cats, a story about a family of German zookeepers sets sail to Brazil. The ship is shipwrecked and only a young man survives after floating at sea with a wild jaguar. This issue then goes down as a discussion between Scliar and Martel done. But Martel had been firstly mentioned Scliar's name in his Author's Note part of his book. (http://www.sparknotes.com /lit/lifeofpi/context.html, retrieved on February 12th, 2013). This issue affects the outstanding content of this novel. Some critics, however, still appreciate the novel. This novel makes the reader recalls the story of Ernest Hemingway's The Old Man and the Sea Yann Martel was an author of seven awards in literature. His first book entitled The Facts Behind Helsinki Roccamatios and Other Stories was a collection of four short stories published in 1993 deals with themes like illness, the anguish of youth, grief, and loss that blend with the lunacy of 20th century history. This book achieved Journey Prize in Canada. Martel's second book, his first in the form of novel Self published in 1996. This book succeeded to win Chapters/Books in Canada First Novel Award. This novel's theme was study of sexual orientation and identity. Also Martel was the author of a collection of letters to the prime minister of Canada, What Is Stephen HarperReading? (http://Literature.britishcouncil.org/ yann-martel on 17 oct 2012) After the publication of his novel in 2001 Life of Pi, his name was widely recognized by literature world. This novel was able to win five different awards. In 2001, this novel won Governor General's Literary Award for Fiction in Canada and also Hugh MacLennan Prize for Fiction. A year later, it won Commonwealth Writers Prize in Eurasia Region as the Best Book although it won over the shortlist. Also in the same year, Life of Pi was able to get the Man Booker Prize for Fiction that made him create much of literary splash rather than with his first two books and it also won the Boeke Prize in South Africa. As the recent achievement, Life of Pi has been filmed in 2012 and achieved a great success. Martel's works have been praised seven different literary awards although his life began with various odd jobs after he graduated for a degree in philosophy in Trent University in Ontario. He ever became a tree planter, dishwasher, and security guard before he committed in writing at the age of 27. Although he began his life with various odd jobs, his decision to write books after that was a right decision. He got praised for his ability to make multi themes and problems that are not common to be bound in to one. For his ability to combine uncommon multi themes and problems, he succeeded to make Life of Pi to become a novel of great combination of religious values, zoology, and adventurous life. As the opening of the novel, it is told that the novel will make you believe in God. This story reveals Pi's journey of life since he was child until he was mature and graduated from university. This story provides about Pi's religious life which is strange and it affects his understanding about his life and God's destiny for him. The combination of religious theme and zoology of the novel is purposely done for enriching Pi's religious life portraits. Pi is kind of person with maturity in his mind to combine his understanding about God of his religions towards the objects around him although he is still young. As human life is divided into four divisions (Tracy, 1920: 10) in which the first period is the period of childhood. The second is period of youth where this is the period of procreative function to the process of self maturing. The next period is the period of manhood and the last is the period of decay that is being dead. As the character of Pi in Yann Martel's Life of Pi is in the second period of life, he experiences great things in his religious life. In his adolescence that is ranged from 12 up to 24 years of life, Tracy (1920: 187) points out that, youngsters seek for spiritual meaning in religion as well as from the objects of nature, events, and their relationship with other fellows. Piscine Molitor Patel or Pi is originally a Hindu. He lives in a Hindu neighborhood when he was kid until he is adolescence. His religious practice has become strange when he meets two religious people i.e. a priest and an imam. Thus, this introduction constructs his understanding about other religions, Christianity and Islam. His decision to commit three religions, Hinduism, Christianity, and Islam simultaneously is also influenced by Bapu Gandhi who said that the most important thing is to love God. Pi has a strong love towards God although he is still a young man. Pi is having a disliking towards his biology teacher who does not believe in God's existence. Pi sees the doubt on the important of religion and the existence of God as just a while. Every man will pass it someday and reach a happy life. Although Pi is still young, he has already experienced his deep feeling about being religious and to religion itself. The feeling creates him to experience religious flaming. This deep religious feeling or religiosity happens in his teen. His religious feeling seems have mutualism with his personality as adolescence. His life whether they are individual or cultural and social more or less influence personality and affect his decision in understanding religions as the way to love God and being a religious on his multi religions practices. This religiosity that is seen from his religion combinations stresses the importance of individual factors, including social background and personal history. Those backgrounds are to build up his mind of committing three different religions at the same time. Thus this study is to reveal the form of his religiosity in the novel and the influencing factors. RESEARCH METHOD The source of this study is taken from a novel by Yann Martel, Life of Pi reprinted and republished in New York in 2012. The data collection is by analyzing the quotations, phrases, dialogues, or monologues in which reveal thought, speech, action, and attitude that reflects the idea of religiosity of the main character, Pi, from the novel Life of Pi. This study of religiosity will be applied by the concept of religiosity with its components, modes, dimension, orientation, and changes that often experienced by people. The religiosity used to determine and explain about the main character Pi issues of religiosity. To analyze the background of his commitment, it is used psychology of adolescence concept that consists of several psychological points of view about relationship between adolescence and family and religious life of adolescence. Close reading of the novel is done first to determine the major issue of it. The major issues are collected and proposed into a topic of the study by seeing the conflict, the monologue, the dialogue in the novel. After the topic is already decided, it is tried to figure out what should be analyzed with the topic. Thus it is collected two statements of problems. There are the depiction of Pi's religiosity and the factors that influence his religiosity. The next step is searching related information about concept of the topic and to figure it out, it is used religiosity concept and theory of psychology of adolescence for the analysis and the conclusion. CONCEPT OF RELIGIOSITY Religiosity is a concept that has a bound with religion. This concept of religiosity can be defined in some definitions that relate to the religion itself. Supaat (2008: 175) defines religiosity as an aspect which lies inside the deep heart, flaming in the inner heart, personal attitudes which more or less are mystery for the other people, because are based on intimate psychology i.e. universal totality, that includes human's ratio and feeling, inside the personal being. This religious attitude is pointed on personal side of an individual toward his God, and having attitudes as what God wants. Stolz (2009: 347).continues with religiosity is when an individual prays, sacrifices, believes, loves or fear his god. Religiosity can also be defined as participation in religious rituals, various behaviors, and attitude in group or society by an individual (Theodorson, 1969: 345). Rituals are usually what a religion tells the adherents to do. Whitehouse (2004: 4) explains rituals as actions that have lack of intrinsic meanings although there are possible interpretations or symbolic motivations that may be the background of the rituals. Although these actions are lack of intrinsic meaning, the ordeals are ritualized and the speculation of their significance and meaning are still present. Focusing on implicit motivations of people doing the behaviors has some tactical merits (Whitehouse, 2004:24). The explicit religious concept that ethnographers interpret is often difficult to differentiate that the concept is the interpretation of the ethnographers or the people's actual explicit religious concepts. The other reason is from the psychological point of view, implicit concepts are better predictors of behavior. The people can also be manipulated to do the actions because they are not consciously aware and will of their response to the stimulus. This leads to explicit reason to do the behaviors instead of the real motivation of them. The explicit knowledge is likely consisting of post hoc rationalization rather than a guide of the motivation for the behavior (Whitehouse 2004: 25). On the contrary, Fazio stated in Whitehouse (2004: 25) says that the conflicts between the implicit concept and explicit concept are not always true all the time. He says that explicit belief can also be a guide to the motivation. People who do the same ritual procedures regularly results in habituation. Those automated habits can make the people to have less reflection of the symbolic meanings of the rituals (Whitehouse, 2004: 6) for example in religious speech. People can be feeling bored of the doctrinal repetition. Rituals are the main things to do in order to get merits and not being sinful. As Tracy (1920: 183) stated that religion involves man's attitudes towards the Supreme Being without age differences and the main thing is to do positive attitudes towards the Being. To support these, an adherent often does various behaviors like fasting and to behave or keeping his or her good attitude by helping other people and doing good things. God is the invisible but owns the highest power and attitudes towards the Being, as sacred and profane. Durkheim (1915: 37) states that there are two divisions of world. They are sacred in which is the one containing all and profane which is the other all. These are the distinctive characteristics of religious thought. Sacred thing is not only about the personal beings called gods and spirits but a rock, a house, a tree, or anything can be sacred. Profane is what relates to daily life experience of human beings. For example, it is about someone's attitude that results in sins or the way a religion teaches human being to have a meaningful life by giving charity and helping one another so it will result in man's goodness. The representations which express the sacred things, the virtues and powers that they have, or the relation with profane things are like beliefs, myths, dogmas, and legends (Durkheim, 1915: 37) As well as Theodorson, Tarigan (2007:11) supports that. The definition of religiosity for him is as the human attitude which comes from God's blessing. God blesses human to believe in God, to enjoy modest life, to give charity, to help other people, to be lovable, and to be friendly. Because of the participations, behaviors, and attitudes based on particular religion that an adherent must do, sometimes these will cause strain to the adherents. They may feel under pressure because if they are not doing them, there will not be merits that they will get but sins and being afraid of God. God is someone who watches you to see that you behave yourself. (Powell, 1963: 289) The concept of religiosity is also generally accepted as multidimensional phenomenon. The phenomenon happens in the society related, influenced, or caused by many dimensions. The dimensions come from cultural, social, or individual contexts. Religious as the result of practicing and believing religion is also influenced by the religion's system of beliefs, rituals, and practices. Thus, individual actions are often influenced by the religion. Because of factors like afraid of being sinful person or to be considered as a religious person, adherents may do more than what a religion tells. This actualization of excessive religious, religiosity (Concise Oxford English Dictionary Eleventh Edition), besides to show that they are religious by doing it excessively, it also can be deviated from the real doctrines. It is agreeable that religion has to do with the relationship between man and his Maker or specifically it is the relationship between man's attitudes towards whatever he believes to be the owner of the highest power in universe (Tracy, 1920: 183). Because of the existence of attitudes, it needs to differentiate religion and religiosity although they bound each other. Religiosity is something that adherents do from what a religion orders. Then, religion defines as follows A religion is a set of meanings and behaviors having reference to individuals who are or were or could be religious. (Ferm, 1959: 647) The statements means that a religion is a container of what an individual must do or must not do either the individual is religious, was religious, or could be religious. Thus, it is only a term that contains all formal or informal religions in the world (Ferm, 1959: 647). Religion is the institution of godness which is unified system of beliefs, rituals, and practices that typically involve a broader community or believers who share common definitions of the sacred and the profane. (freebook.uvu.edu/SOC1010 retrieved on 18th October 2012) Supporting Ferm, Evans (1978: 305) has a definition of religion in which also has relationship between things or power which are uneasy to explain. Because religion freely allows a man to relate himself to the outer power that cannot be explained with science, quality and intensity of man's religiosity of his religion can be low or high. A man considered himself as religious man not only because he believes on religion , he can be considered as religious without doing religion's doctrines or a man who does it but is considered as not religious one as explained as follows that it needs a deep understanding to consider a man as religious person or not. To be religious is to effect in some way and in some measure a vital adjustment (however tentative and incomplete) to whatever is reacted to or regarded implicitly or explicitly as worth of serious and ulterior concern. (Ferm, 1959: 647) Supaat (2008: 175) stated that someone who is religious is defined as human being who has serious inner heart, pious, careful, and with deep spiritual considerations. GENERAL COMPONENT OF RELIGIOSITY For the social psychologist, religion has five main facets. They are the ideological or beliefs, the ritualistic or practice, the experiential or feelings, the intellectual or knowledge and the consequential or effects (Watts and Williams, 1988: 10). These facets bound into one dimension of religiosity. On the other hand, Duke (1988) defines the general components of religiosity seen from social psychologist are knowing or cognition, feeling or affection, and doing or behavior. Knowing or cognition is abstract. Knowing about things that are related to religiosity and religions are inside every man's mind. This is an ideology. The people believe what he believes that the things are true and good for him. Because ideology is only idea in this context in idea of religious things, the only thing that can be seen from this is the realization of this belief in the real world. For example a person believes that a religion is true. People cannot see his belief but can only see how the person shows his belief true religious doings like doing rituals. The feeling or affective is the feeling dimension of religiosity towards the social situations. The social situations contain things that God has created. Human being, animals, plants, goods, or institution are the creation of God. People who have religiosity are feeling grateful of the existence of His creations. Doing or behavior is the action of showing religiosity. This action aims to get positive effect. Religious doings are the realizations of religion as ideology and the feeling towards the God and His creation in the world. The behaviors are like attending religious rituals like servings God as a duty, studying about religion as the feeling to enlarge his knowledge and religiosity to his God, doing charity as the praise for his sufficiency and love feeling towards fellow, and helping the others to tighten the fellowship. In the matter of religious behavior, cognitive scientists more or less ignored the roles of explicit religious ideas and sentiments as the motivations of people doing the religious behavior (Whitehouse, 2004: 24). Boyer stated in Whitehouse (2004: 24) says that people are feeling the compulsion to participate in rituals because the natural environment often produces contaminants so the people use the rituals as the detection of and protection against them. These specializations are actually just normal cognitive systems. Of these components of religiosity, many researchers still hopes for more developed ways to measure religiosity of someone that the participation in institutional religion because there are differences in religious attitudes and experiences between dominations and between different people with the same denomination and there are fact of the equivalency of average attendance figures (Watts and Williams, 1988: 11). Some people may define themselves as religious in some sense although they play no part in organized religion. From a survey on religious scale items from Independent Television Authority Survey stated in (Watts and Williams, 1988: 11), individuals scored high on religiosity because they classified themselves as very religious or fairly religious, are certain that having some religious beliefs lead a good life, without belief in god life is meaningless, religion helps to maintain standard and morals of society, there is God, god watches each person, are very likely to think of god when they are worried or happy, religious belief affected their everyday lives. MODES OF RELIGIOUS INVOLVEMENT Individual participation on religion consists of two modes of religious involvements. Duke, in his journal, states that the modes are personal mode and institutional mode. The personal mode is built of religious beliefs, feelings, and behaviors. These are found in personal and individualized religion. The person accepts doctrinal orthodoxy from the cultural society around (Duke: 1998). In institutional mode, the religious beliefs, feelings, and behaviors are found in formalized and institutionalized religion. This mode accepts them in which related to religious rituals and worship services like in a particular church or other religions. While Duke divides an individual involvement is a religion as personal and institutional mode, the others like Davidson stated in Duke, separates it to private and public modes. RELIGIOUS ORIENTATION People's interest toward particular religion that makes them religious depends on their own decision. It is whether they are extrinsically or intrinsically oriented (Allport, 1967: 144). Allport's point of view of extrinsic religious is caused by outer reasons or influence. The reason why an individual is committing religious acts aims in seizing mundane goals like feeling comforted and protected and also is like to get a social status and approval. To measure an individual religiosity based on extrinsic orientation is by seeing the influence given by peers, family members, or professional workers. Durkheim demonstrates how process that influence by society motivates individual action. The only source of life at which we can morally reanimate ourselves is that formed by the society of our fellow beings; the only moral forces with we can sustain and increase our own are those which we get from others. (Durkheim, 1915: 425) It is different from intrinsic orientation which assumed without achieving a mundane goal even self denying quality as the reason of religious involvement. This orientation arises from the goal of the contents of the religious tradition itself. To measure this orientation is by seeing the personality. CHANGE IN RELIGIOUS COMMITMENT AND PARTICIPATION Life events relate to religiosity. Peter Berger stated in Cornwall (1998) states that plausibility structures i.e. family, church, or voluntary organizations and conversations with the others are important and can give influence to religiosity. Because there are many life events that will influence someone's religiosity, there is chance of the change of his or her commitment and participation in religion. The changes are change in belief and activity over the life cycle, religion disaffiliation and dropping out, religious conversion and reactivation, religious change as personal development. The changing of religious belief and activity can be related to life cycle. Teens or early twenties may have less religious belief and activity than they who are in late twenties or thirties. This changing is caused by several backgrounds like family backgrounds, early socialization, and to developmental issues of adolescence and young adulthood (Albrecht and Cornwall: 1998) In religious disaffiliation and dropping out, an individual decides to not join one organization because she or he chooses to join another or decides to stop his religious involvement in the organization. Even though this is action of switching, it does not mean they loose their religious faith. They only choose the best belief for them. Religious conversion has often been defined as a rather sudden process consisting of new religious insight or experience which leads to greater religiosity on the part of individual involved (Donahue taken from Albrecht and Cornwall: 1998). Supporting Donahue, Starbuck (1900: 21) added that sudden changes of character like from evil to goodness, sinfulness to righteousness, and indifference to spiritual insight or activity. In the adolescent period, the conversion is an awakening. The conversion can happen in many motifs: conversion from private investigation of alternative ideologies to highly social, emotionally arousing experience (Lofland and Skonovd stated in Albrecht and Cornwall: 1998). Starbuck (1900: 49) states that the motives and forces behind the religious awakening is based on the nature of conversion. To study the motives and fears, the people are grouped into their likeness and differences. They are fears, other self-regarding motives, altruistic motives, following out a moral ideal, remorse and conviction for sin, response to teaching, example and imitation, urging and other forms of social pressure (Starbuck, 1900: 49) Religious development changes as the individual goes matures. This maturation process is primarily seen through psychological study without focuses on the impact of normative events like marriage, first job, child bearing, and death (Albrecht and Cornwall: 1998) PSYCHOLOGY OF ADOLESCENCE Adolescence is the second stage of human life. In this stage, adolescents will experience a period of the birth of procreative function until the full maturity of their powers (Tracy, 1920: 10). This stage is begun in the second dozen period of human life. The first dozen period is childhood, the third is manhood and the fourth or the last period is the beginning of decay of the powers until death. In other word, the adolescent period started from the age of 12 years. Supporting Tracy, Goldenson (1984: 17-18) explains further about the beginning of adolescent of girls and boys. He stated that adolescent period of girls is begun when they are 12 until 24 years. Boys have a year later the beginning of adolescence than girls, which is from 13 until 22 years. The period of adolescence is subdivided into two periods but some writers divided it into three. In the three divisions of this period, there are early, middle, and later adolescence. In this division, the beginning of adolescence happens in the four or five first year while the rest divisions follow this. In two divisions, the period of adolescence is subdivided into early and later adolescence. Both are lined when the adolescents are in their sixteen or seventeen years of life. During the period of adolescence, adolescents will experience a period of puberty. Puberty is a period when sexual life is born and it is also the beginning of procreative quality of them. Although puberty will happen to every person, the birth is varied between an adolescent to the other adolescents. This means that an adolescent can have it when he is 12 and the other may have it in his 14. Besides puberty is the birth of sexual maturity, in some civilized people, puberty is a sign of social and religious obligations of individual. … Frequently by some new emphasis on the social and religious obligations of the individual, evidently with a half-conscious recognition of the close association between the racial and the religious life. (Tracy, 1920: 17). The same thing happens to adolescents in Christian Communions. In this community, adolescents are hoped to take new step of their religiousness and begin to take their religious responsibility. This will lead them to the closer and more open relationship with their church. As well as Tracy, Goldenson (1984: 17-18) stated that during this period, adolescence will experience major various changes that have different rates one to the other. The changes include changing of sexual characteristic, body image, sexual interest, social roles, intellectual development, and self concept. Tracy (1920: 18) stated that in the matter of thought and feeling, adolescence is the period of 'deepening'. The feeling of adolescents will experience a flaming where they will find deepest meaning of things. All experiences of them will make them to interpret them deeper and bound them into a higher thought. In this case Evans (1978: 93) supports Tracy. He explained that in period of operational thinking, adolescents will not face conflict in thought process from the concrete to the abstract form. The adolescents will be aware of logical of basic things and the formulation of hypotheses (Evans, 1978: 93). Thus, they will seek for the logical reasons behind some things, conditions, or situations around them then they began to understand them as something that they have known or purposely introduced when they were kid. The mind of the adolescent reaches out to that which is implicated or involved in the presentation. In a deeper sense than ever before, the mind now takes hold upon the ideal, builds castles, lays plans, and indulges in day dreams, with all kindred psychic adventures (Tracy, 1920: 18) The feeling of adolescents will be richer than when they are children. This will also become actual. The combination of feeling, thought will result of the birth of emotion. Adolescence has primary emotions. They are love, fear, anger, and curiosity. The adolescence does not learn the emotions. The emotions are inborn. Other emotions are built on those primary emotions. Love is a feeling of strong affection or attachment. This emotion makes adolescence concerns for someone or feels delight in an object, person, or situation. This primary emotion builds some secondary emotions like affection, joy, pleasure, and delight. Adolescence will feel alone and insecure without love. Fear is an emotion which ranges from worry. Hurlock stated in Kapunan (1971: 55) categorizes fear into three: fear of material objects, like animals, airplane, elevator; fear of social relationship, like being alone, meeting people for the first time, making a speech; general fear, like poverty, death, darkness, physical incapacity, marriage. Gates and Pressey stated in Kapunan (1971: 56) say that fear has positive values. Fear causes someone to be cautious and careful, thrifty, sober, and the fear prevents one from doing wrong. But, fear also can make one from going a head and can lead to failure. There are three ways to overcome fear. They are forewarning in which the adolescence should be cautioned of something they are afraid of, assurance in which they are told that nothing is to fear, and to live the experience. Some secondary emotions of fear are moods, anxiety, and worry. Anger is an emotion from resentment to rage. This emotion is caused by inability to do or get what is wanted. It may be being teased, treated unfairly, and being bossed. The expressions of anger are like disobedience, resistance, sneers, threats, satire, gossip, or oral attack. This anger also has positive effect. This can make one accomplish more, make one pause and re-examine his practices and limitations. Curiosity is the beginning of knowledge and learning when one starts asking question. This interest or curiosity makes children being aware of the changes around them. This makes their interest aroused. The birth of emotions of adolescence makes the adolescents becoming aware of the combination of those emotions. After that, the action rises. When children's action is imitative, habitual and automatic adolescents' action will be less imitative, habitual, and automatic. It will be controlled by the will although it is not fully controlling the action. It is because their intelligence control is spasmodic and intermittent. FAMILY AND ADOLESCENCE Family condition whether it is related to the parents' attitudes influences the attitude of adolescence. Since many of attitudes or values own by children are well structured in their eight or nine years that are difficult to change, this means the home environment is the primary factor involved in structuring them. Powell (1963: 266) added that although parents have strong role of structuring children's attitudes and values, the home environment also influences them. It is including children's observation of his parent's interaction with each other and with other adults. According to Warnath in Powell (1963: 267) home is the place for children of learning developmental social skill and the desire to participate in activities related to other individuals. THE RELIGIOUS LIFE OF ADOLESCENCE Everyman is basically a religious being. They are capable of religion not at this age or that age. They are always capable of this. Although everyman's naturally religious, they are not capable of it in the same sense. It is not also the ideas and feelings towards a religion are the same in every man. An immature man does not have the same things as a mature man has of the ideas and feelings. It can be said that child's capability of religious experience is not the same in form and content as youth's and adult's. Since religion is a matter of thinking, feeling, and acting, children who are not mature, they themselves have intellectual power over their feeling and behavior (Tracy, 1920: 186). As long as they are given early introduction to God, their life is genuinely religious (Tracy, 1920: 186) as they easily absorb things around them. Thus, the character of children's religious life is based on their mental life and this progress. As everyone knows, child absorbs things around him but without the knowledge of his sense. Although the child tries to look deeper about the knowledge he gets from his surroundings, there is not larger degree of understanding that he will get. Although child may comprehend and speak bout the un-sensed for example the unseen and untouched things, there is not understanding about it. They only know that they can see the unseen if they have keener vision and where to look them. During childhood, children are told that God sees them but they cannot see God and God is near to them but they still cannot see God. They may ask such questions but without understanding. Thus, they will be satisfied to any answers given to them. Religion of child and the religion of youth have much in common but there are still features that differ one from another. The religion of youth is more subjectively personal than the religion of children. Religion of children is natural religion but the youth's is spiritual religion. Youth tries to find spiritual meaning of objects, events, and relationship of human life. Religion influences moral values as well as social attitudes not only for adults but also children and adolescents. Children know about religion early from the one closed to them like from parents. Since the children's religion is natural, as long as they are given early introduction about this, they will likely be religious. This differs to adolescent. Early introduction to concept of religion that is relationship between God and man often creates conflict in adolescence. They begin to question the concepts they have absorbed (Powell, 1963: 284) because they start to find out the hidden meaning of something, like no children. For in childhood there is a simple, direct response to the impressions of the environment, on the sensori-motor reflex plane, without the possibility of the deeper and stronger emotions, and with a minimum of logical interpretation or critical analysis. In youth this naive outlook gives way by degrees to one in which the subjective elements play a more prominent part, with the simple feelings giving place to the profounder emotions, mere sense-perception being supplemented by the more ambitious processes of cognition, and the instinctive and habitual motor reactions by deliberate choice and higher volition. (Tracy, 1920: 189) Adolescence is an important period of dedication in participation of organized religions in the world even in primitive form (Ferm, 1959: 378). Ferm also states that When the religious nurture of childhood must issue in personal commitment if significant religious maturity is to follow (Ferm, 1959: 378) Tracy (1920: 191) distincts two distinctive features of adolescence's religion. The first are the experience of intellectual doubts and difficulties whether it is accompanied by emotional tension and upheaval or not. The second is the experience known as conversion. Doubts and difficulties are related to religious questions. As children is very dogmatic which means they greatly absorbs what others say and answer based on questions that they ask, the mind of adolescence begins to criticize that. Ideas which have heretofore dwelt side by side in consciousness without any sense of clash or conflict, may now reveal to the more alert mind of youth certain incongruities and contradictions. (Tracy, 1920: 193) If the adolescence cannot deal with the idea that they have with the reality that they face, there will be conflict which leads to doubts of what they have believed. In some researches stated by Powell (1963: 286) relating to loss of religious interest with adolescent, show that young people do not loose 100 percents the interest of religion but they do not seem feeling satisfied with traditional religious belief and ritual. In this period, he added that confusion seems to happen that may lead to guilt feeling. Family environment which is included attitudes of father and mother influences the development of young people's religious attitudes, Parents often give their children with strict adherence to specific religion. This habit can make confusion to the children when they come to a more liberal home (Powell, 1963: 286). However, children with less religious even irreligious parents will make them insecure and envy of seeing their classmates involved in religious experience denied them. A better point of view of religion will be in the attitudes of children whose parents are religious and liberal. These combinations seem to make result in developing more mature religious views (Powell, 1963: 288). According to Allport cited in Powell (1963: 290) religious sentiments occur from needs, interests, temperament, rationality, and cultural response. Young people seek for new experiences, awareness of the presence of God, to be useful and unselfish, to participate responsibly, and become members of a wholesome fellowship (Powell, 1963: 291) Kuhlen and Arnold cited in Powell (1963: 289) agrees that religious beliefs become increasingly abstract with the increase of age. The more age he has, the more likely he becomes religious. For many adolescents, leaving religious practice is temporary since they will enter their adulthood that makes them likely to become affiliated with religious practice. DEPICTION OF PI'S RELIGIOSITY Three general components of religiosity are depicted by Pi. The depictions are Pi's knowing about God's existence, knowing about religion, feeling grateful of animals' existence, grateful of goods' existence, Pi's doing like serving God through personal prayer, committing three religions, loving the fellow, and loving animals. As adolescence, Pi has knowledge about the great power of God. Pi thinks that it is only a very serious disease that will kill God. What is meant by serious disease is a real serious disease that infects a human being. Pi thinks that God, the Supreme Being who has super power over all things in the world will not die or never dies because of thing like suffering disease like a man can. God is the creator of human being and all other creatures in this world. He disagrees with his teacher's opinion that God died during partition in 1947. He might also die during the war or when he was in orphanage. Pi believes and knows it so he thinks that it is an impossible thing for God to die that way like a human being does. He also thinks that if God's existence in a man's heart is dead, this condition will lead to terrible things. In other words this is a very dangerous condition. Pi states this because he does not want God disappears from every human being's heart. He compares the terrible things that will happen because of that condition with terrible disease. He attempts to say that the effect of both things towards human beings and other creatures in the world is vey dangerous. Someone who suffers a not-dangerous disease still can infect the people around him then imagine if the disease is terrible. This will have greater effect towards them. Then, if someone does not recognize his God anymore, this will make destruction. For example, if human beings are the highest God's creature compared to animals and plants do not have God inside their minds then the God's blessing like mercy towards the other will be lessen and the worst is disappearance of that. If the people do not have mercy anymore, they will damage the environment. Relating this to Pi's life that is closed to animals, Pi knows and believes that by keeping God inside his heart will make the world and its contents peaceful. Pi has a positive point of view of religion. For him religion is light. The light will guide human beings to the right way along their life's way. When Pi met his teacher, Mr. Kumar at his father's zoo, Pi was so happy to see him there. Mr. Kumar said that he often went to the zoo and thought that other people might think that it was his temple although he was indicating to the Pit of goats' and rhinos' cage. He later talked about politic that lead to religious debate between him and inside Pi's heart. Mr. Kumar thinks that the world will be peaceful if the politicians are like the goats and rhinos. But the real condition is reversed. Pi does not know anything about politics although his parents often complained about Mrs. Gandhi. He bluntly said that religion would save them. After Pi mentioned that they will be saved by religion from the political condition that was terrible, Mr. Kumar's response was not very good. He admitted that he did not believe in religion. He thought that religion is darkness. He thought that there were no grounds for believing thing like that. He only thought that religion was a superstitious bosh. He did not believe in God's existence. Hearing this Pi was only thinking that Mr. Kumar was only testing him for his knowledge of religion. He thought that he was like purposely saying that mammals lay eggs. After that Mr. Kumar is an atheist was in his mind. He was then surprised when he was told that God may have died somewhere some when. Although he was surprised of this, Pi did not hate the fact that Mr. Kumar is an atheist but Mr. Kumar's agonistic made Pi upset. Mr. Kumar spoke that God never came when he needed Him. When he was Pi's age, he was racked with polio. The God never came and saved Him but the medicine did. Pi did not respond anything about it although it was a bit much for him. Pi chooses not to argue with Mr. Kumar not because of his anger but more afraid of loosing someone he loved. The depiction of Pi's gratefulness of animals' existence is found when he was in the zoo. Pi's father was the owner of a zoo in Pondichery. He was feeling very happy of growing up in a zoo. Almost every animal in the zoo left an impression to Pi. In some case, Pi did not have to depend on his activity to the mundane thing like alarm clock for example. Pi did not have to have the clock because he could use the voice of animals around him to wake him up, to remind him for breakfast. He used the roar of a pride of lion who usually roar off between five-thirty and six every morning. The loud voice of howler monkeys punctuated his breakfast time. The animals in the zoo also give Pi a happy feeling. Besides from his mother's gaze, he also got a benevolent from bright-eyed otters, burly American bison, and also orang-utans. Pi was living his life as prince who had the fondest memories of living in a zoo because of the animals. The animals brought him advantages. From morning until dark, Pi was always welcomed by them. Every animal in the zoo has different characteristics, habits, and action. There are animals which voices are very disturbing but there are animals which are not. The habits or the actions of the animals whether they are annoying or not, has brought him to think that they are the graceful gifts from God. Seeing their action made Pi feeling as a lucky boy. Pi has always been feeling grateful of what God has given to him. Once when he is in trouble when floating on the Pacific Ocean, he finds goods that will make him survive. Although he is in trouble, he still remembers about the relationship of the goods' colour with one of the religions he has committed. In Hinduism, saffron is the most sacred color for the Hindu. This color represents fire and symbolizes purity. Wearing this color symbolizes the quest for light. If this color is related to what Pi finds in the lifeboat, this means the goods are source of light for Pi. The light is his survival from the fear. The boat makes him safe from the Pacific Ocean beneath him and the tarpaulin separates him with his Bengal tiger. At first, Pi does not think that the goods he has found will become his lifesaver. But, he then thinks that with the lid, he is separated from Richard Parker. This means he is protected from carnivore that is in the same boat with him. He is feeling grateful of that. Then if the tiger is managed to attack Pi from below, he should push the lid and it will warn him and make him fell backwards to the water. And here it is the function of the lifebuoy. The existence of the goods has caused joyful feeling for Pi. He even cannot compare them with all giving occasions that he has experienced before even the occasions bring great pleasure. Although Pi is floating on the Pacific Ocean, he still does prayers. Pi does the religious rituals adapted to the circumstances. He does all three religions rituals he commits. Pi still does the prayers because he has felt that doing prayer will bring him comfort. But, in practice, doing prayer is very hard for him. He thinks that to have faith in God is difficult. He has to have an opening up, trust, and act of love towards God. It is because he is not in a save condition. There are dangerous problems that he faces on the ocean. He sometimes fills with anger, desolation, and weariness. He is angry at the God who puts him in this kind of situation. In that kind of situation, Pi ensures himself that everything around him is God's, even the hat he is wearing, the attire, the cat, the ark, the wide acres, the ear. Pi has a very strange religious practice. Although he is still adolescence, he has already practiced three different religions. They are Hinduism, Christianity, and Islam. At the age of fourteen years old, Pi meets Jesus Christ and becomes a Christian although he was born Hindu. He is admired by the God's Son's sacrifice. He willingly sacrifices Himself for the goodness of humanity. He pays the humanity sins. The reason is because of love. Although Pi is a Hindu, he also commits to Christianity. He does both Hindu and Christian prayers even right after becoming Christian. Pi commits to Islam a year later. Again he is introduced to Islam by a professional worker. He is a Sufi who is a Muslim mystic. His name is Satish Kumar, person with the same name as his biology teacher. Pi is attracted to Islam because of the brotherhood and devotion that are told in Islam. Pi also feels good when he brings his forehead to the ground. He feels a deep religious contact then. After all those introductions to new religions, Pi practices all of them. Pi's love toward the fellow is depicted through his relationship with his biology teacher. Although Pi is born Hindu and is a well-content Hindu, he still respects anyone who does not have the same faith with him including his biology teacher, Mr. Satish Kumar. One day Pi sees Mr. Kumar in the zoo. He is a regular visitor of the zoo. When he is visiting zoo, he always reads labels and descriptive notices of every animal. He feels scientifically refreshed after visiting the zoo. In the zoo Mr. Kumar and Pi have a talk about political things in India. Mr. Kumar imagines if they have politicians like two rhinoceros and a goat, that live together in harmony that they are watching, India would not have faced many problems. Then Pi says that religion will save them. Mr. Kumar's response is out of Pi's mind. He thinks religion is darkness and God does not exist. Pi is surprised about this. Pi only thinks that he is testing him. But it is not. Mr. Kumar is an atheist, someone who does not believe in God's existence. Although Mr. Kumar's point of view about religion and God is not the same as Pi's, he still accepts this. He only thinks that anyone has doubt like Christ who ever doubts God for forsaking Him. Pi still makes Mr. Kumar as the reason he choose zoology as one of his major in university. Because he is the first atheist person that Pi meets, he is able to think that atheists are his brothers and sisters. He considers Mr. Kumar as a person of blood-relationship with him no matter what faith he has. The faith is their faith. They are free for it like Pi himself. Pi's love towards animals has made him to become a vegetarian. When Pi is in trouble finding the source of food on the boat on Pacific Ocean, he is finding many flying fish, Dorado fish, have flown into the lifeboat. He is finding this event as happy event because Richard Parker has had some food supplies to fill its hungry stomach. Pi also takes one of the fish. He covers the fish with blanket in order to not make him hurt. After that, he tries several times to kill the fish but he could not complete the action. Pi cannot make it because he feels pity of the fish. He even feels a bit responsible of the rat's death because he threw it to Richard Parker. To kill the fish, he thinks that he is between the affection feeling towards animals and the need to have meal. In his lifetime, he is a vegetarian. When Pi has been succeeded in killing the fish, the tears come down his cheeks. He cannot feel the life fighting anymore. He feels sad knowing that there is blood on the fish. Although fish is a common animal that human even other animals eat and they rarely think that the fish is a creature that has soul, Pi's aware that there is soul inside the fish. He is very sorry toward the soul living things that he has killed. The fish cannot enjoy its life anymore. Pi thinks the fish and him are the living creation of God. They should not kill each other. Because he loves it, he is feeling guilty. Then, he promise to pray for the fish in his prayer. FACTORS INFLUENCING PI'S RELIGIOSITY The religiosity of a person can be begun since early life of that person. This can appear to the mind of people when they are children. Not all people will experience religiosity since in their early age. Usually the forms of religiosity are based on religion. The moral values and social attitudes of the people will be likely influenced by it. Early introduction of religious things to people are mostly from the people around them but this religiosity can also come from inside the individuals. The factors that influence religiosity of Pi are family's influence, professional workers' influence, needs, interest, and rationality. Pi's religiosity comes from the influence of his parents because they are the closest figure for the children. Although Pi is from Hindu family, he defines his father as person who does not have strong belief about religion. He later explains that all new animals in the zoo owned by his father are blessed by priest. In the zoo there are also two small shrines. They are to Lord Ganesha and to Hanuman. But, the reason behind this is only to please the zoo director. His father thinks the existence of the shrines is good for his business to build a better relationship with the public, not personal reason like personal salvation for him. It is true that Pi is religious because he has been falling in love with Hinduism. But, the children's mental life grows. Pi sees his father as a less or lesser religious than him. Then he might think that committing two new other religions is okay for him. Because of this reason, he begins to think it won't be any problem with my family if I commits to these new religions. Besides of the religious life of his father, Pi also feels that when he was kid, he has never prohibited reading comic and other papers that contain anything about gods of any religion. Pi thinks that his mother was pleased to see him reading any books so long it was not naughty, because she herself is a big reader. Professional workers have a great influence towards Pi's religiosity. Pi was originally a Hindu because he was born in Hindu family. During his childhood, he was familiar with everything about Hinduism. Later on when he enters his adolescence period that is in his fourteen years old, he begins to know about Christianity. Pi is on a holiday trip in Munnar. In Munnar there are three hills. The hill on the right has a Hindu temple, the hill in the middle has a mosque, and the left hill has a Christian church. Pi is a school boy who attends a Christian school but he never goes inside a church. Then, because of curiosity he decides to hide around a corner of the rectory of the church because he is afraid. Inside the church he sees a figure, a priest who is sitting quietly and patiently waiting for anyone who wants to talk to him. On the next day he manages to enter the church and is welcomed by the priest, Father Martin. Pi thinks he is very welcoming. In that church he was told some story about Christianity including God's son who was willing to pay the humanity sins. Pi cannot accept this. He always questions this thing to Father Martin. He always answers it is because of love. Pi does not feel satisfied of the answer. On his last day in Munnar, Pi decides to come to the church again. At first he thinks that the priest is not in but he is. He says to Father Martin that he wants to be a Christian. He says that Pi already is. Before Pi leaves, he finds Father Martin smiling to him. It is the smile of Christ for him. From these, Father Martin's patience and kindness to give explanation to Pi and answers his questions too have made Pi to feel that Christian is not as what he thinks as people with great violence. He has seen the sincerity of Father Martin. He is feeling comforted about what the man is telling. These makes him understands about the religion and finally commits in it. Another professional worker that influences Pi to Pi's religiosity is an imam of a mosque in Mullah Street. At that time, Pi is also in his adolescent period. He is sixteen years old when he knows Islam. Pi actually does not have good impression about Islam. Islam has a reputation worse than Christianity. Islam has fewer gods but greate
This text deals with circumstances of the finding as well as with the art and iconographic characteristics of an interesting relief accidentally dug out in 1947, north-east from Visoko, in Central Bosnia. Field examination that followed afterwards determined that the relief once was a part of itinerary and interior decoration of a smaller building. Supposedly, this was a medieval tomb construction based on the fact that in a nearby environment there were several other unornamented tombstones as well as after the Cyrillic inscription which was probably carved on the relief afterwards. The afore mentioned inscription was, more frequently than the relief itself, an object of interest for researchers because it mentions two historical personalities, Nespina kaznac the Great and his kaznac sister Bjeloka. Naïve nature of the carving is a highly stressed feature of the relief (210 cm long, 106 cm high and 7-10 cm thick) which is especially noticeable on the displayed human form. Its body, apart from the protectivebelt wrapped around right arm and sharp tipped shoes, has no other clothing items displayed. The body is placed in a semi-profile while the head is shown en face. Its hands are of uneven length with its fists displayed on external sides so one gets an impression of a hunter with two left hands. This form of naïve display of human figure is the characteristic of theearly medieval period. Similarly, on a miniature from 9th century showing the transport of relics, a front porter in the scene has an awkward display of "two right hands" of uneven length. Generally, this primitive stone-carving method of the relief from Visoko can also be recognized on the relief displaying Palm Sunday from Venice, on the marble panel from San Saba church in Rome and on the relief from Žrnovnica in Dalmatia. All of these examples we used to compare with, originate from 8th century.Due to its looks and contents of the carved motif including hunting scene, the relief from Malo Čajno was frequently identified with similar motifs on stećci. However, it is different from stećci, not only in its details but also in its complete artistic creation. The human form and the animals, displayed next to it, are carved with numerous details that do not exist on similardisplays on stećci. Hairy animals have their big grinned teeth stressed, dogs have leather collars and the hunter has a head with a precise display of hair and beard, facial details and a hairy neck. The entire composition is not as rigid as it is the case on stećci but rather very dynamic. The hunter is standing aside with his spear high up in the air, expecting an attackfrom the boar surrounded by three dogs. The wild beast already overpowered and threw under its feet one of the dogs, the another dog is charging energetically,while the third one is running away looking back to prevent being grabbed by the boar from the back. There is also some perspective in the whole performance because the running dog, carved in the secondplain above the hunter's hands, is a bit smaller than the others. J. Kovačević is the only one who discussed art, iconographyand chronology of this relief. According to his opinion, this relief is created under the influence of the early Romanesque art of the western Europe, particularly following the monuments from eastern Adriatic coast where stylistically very similar reliefs,in the way they display the human form, can be found. This implicitly suggests the dating of this relief into 11th century. He also stated that the medieval panel from Malo Čajno is a chronological link between Late Antique displays and those that will numerously show up afterwards on late medieval stećci. Through the interpretation of iconographic content of the relief,he assumed that this is a very frequent ancient mythological and narrative motif whose interpretatio christiana lies in the early Christian and afterwards in the early Romanesque art. Symbolically, the hunter killing a boar is actually killing the devil or evil spirit which, according to gospels of Luke and Matthew, Christ forced into a body of a pig, staying there untilits disappearance through submerging in water. After J. Kovačević there were no more texts addressing this relief with more attention. In the past literature, it was the most frequently mentioned topic in the papers dealing with the art of the Bosnian Medieval tombstones and stećci. Afterwards, M. Wenzel mentioned it first and later it was used several timesby Š. Bešlagić who found the standpoint for his opinion in the hunting scene and the shape of the spear that hunter holds in his hands. According to my opinion the stone panel with hunting scene relief from the vicinity of Visoko, dueto its complexity in art form and the specific carving processing, cannot be linked to a single similar ornament on medieval and Late Medieval Bosnian tombstones. Those who tried to make a connection warn us that among numerous hunting displays onstećci, deer hunting scenes are prevalent, while boar hunting scenes are displayed eleven times. In that process dual analogies are stated because in all those reliefs from the Late Medieval period, the animals were carved in a schematic way which makes a boar recognizable only with a lot of imagination. However, on a stećak from Donja Zgošća near Kakanj, which israther impressive by its dimensions and ornaments,one hunting scene can be interpreted precisely like that, making it, in my opinion, a single such display made on stećci. The second indicator that was used to equalize the scene from the relief nearby Visoko with displays on stećci is a large spear that the hunter is holding in his hands. It is presumably a hunting spear that was in use during 14th and 15th century in Bosnia. Several similar spears were displayed on tombstones as well, but those items were significantly different from the one carved on our relief. It truly resembles the Early Medieval, Frankish spear with wings that was used inthe second half of the 8th and throughout the 9th century. Several pieces of weapons like that were found in Dalmatian outback, in Hercegovina and in southwestern Bosnia. Its shape and function are clearly indicated by tiny images in Carolingian church book sand reliefs from Europe of the period. Of special importance for our issue is an analogy to the relief from Žrnovnica nearby Split showing a horseman attacking a bear with almost identical spear. Until recently this monument was considered as an early Romanesque stone-carving, but thanks to further detailed art andiconographic analysis it was shown that it belongs to pre-Romanesque period; most likely second half of the 8th century. The displayed heads of the animals, the head of the boar especially, being very robust with semi-open jaws with long sharp teeth, could be used for chronological dating of the relief from Malo Čajno. Thanks to such outlook, in comparison to their bodies, they mostly resemble the augmented animal heads carved on the specimen of the early medieval stone furniture found in churches in cities in Dalmatia, Istria and northern Italy. The very motif of boar hunting, as previously noted, is taken from the repertoire of the ancient art. The sarcophagus with mythological theme of Meleager hunting a Calydonian boar from Solin (today in Archeological museum in Split) is one of the best displays of such a motif from prestigious Attic workshops. Several items from the Late Antiquity exemplify the use of this motif also in the early Christian period as previously mentioned by J. Kovačević.A relief with a narrative display of boar hunting from the portico of a cathedral in Civita Castellana is a very good early medieval analogy to the scene on the relief from vicinity of Visoko. On the monument from Lazio, the hunt is taking place in the forest and horsemen and infantry are participating. The boar surrounded by dogs is being attacked by one horseman with a spear with a small wings, the other one with a spear in his hand and a horn in his mouth is pursuingit, while two more infantry men, equipped in a similar fashion, are also taking part in the hunt. Those infantrymen are very similar to the hunter from Visokoincluding the presence of the naïve carving. Their legs are presented in profile, while torso and the heads areen face. Apart from that, they are carved in a similar fashion to the hunter from the relief in Bosnia withtheir thick triangular beards and long hair which in broad highlights is combed towards scalp. Display of perspective in superposition is also an interesting artanalogy which is present on both of the monuments. The relief from Cività Castellana is considered to beLangobardian legacy and is usually dated back to 8th century.The relief with the added Nespina kaznac's inscription is specific for its carving method which is dominated by the use of serrated tools. Their use is not common in the Medieval Period and especially not on tombstones from the Late Medieval period including stećci, where there are no traces of it as well, as far as I know. On the other hand, such final processing of the stone surface is common in Roman period so we can assume that its use on our monument should be understood as antique and late antique tradition. Such carving technique was also applied to some other monuments in the area of today's Bosnia. It involves bear head protomes which used to be arrangedin a sequence ornamenting the outer wall of apse of a palace within curtis in Breza, but also ram's or moufflon's head probably as a part of a capital from the same site. Clear marks of the serrated chisel and hammer indicate that these monuments should assumedlybe placed into approximately the same period. The building in Breza is differently dated and functionally explained. In my opinion it is not an old Christian church but a palace within early medieval land property. Almost all fragments that used to decorate the interior and exterior of the building in Breza are not the characteristic of the Christian iconography.This is especially reflected in the displays of animals like bear, moufflon or ram which would be more acceptable for more secular buildings like a palace or hunting lodge as a part of nobility residence of the Early Middle Ages. Earlier in the text we have tried to show that according to its artistic qualities and carving procedures the relief from Malo Čajno is verysimilar to the sculptures from Breza. Therefore, if we add its contents (narrative boar hunting scene) to those indicators, an assumption that it used to be a part of the same ambience does not seem too daring. Such an opinion is more justified if we know that those two localities are only few kilometers apart. Hence, I consider the relief with boar hunting scene from MaloČajno to be carved in the Early Middle Ages, roughly in the second half of the 8th century. I assume that it was once a part of ambience decoration in the interior of the palace or hunting lodge in Breza. Afterwards, in the following centuries of the Medieval Period, it was taken from there to the new position in Malo Čajno. At that moment it also got its new, funeral functionwhich is shown through successively carved Cyrillic inscription originating from 12th or 13th century. Such re-use of some early medieval monument was not uncommon because in medieval Bosnia, similar thing happened to the famous Kulin ban's panelwhich was found nearby, in Biskupići.
The painted biography of the patron saint of the church of St. Demetrius in the complex of the Patriarchate of Peć is preserved in the middle zone of the nave. Following the northern wall, with episodes inspired by the texts of the Passion of Saint Demetrius, the cycle continues on the south wall, where two of the former four representations remain, namely: The Dormition of Demetrius and Saint Demetrius Saves Thessaloniki from the Enemy. Both scenes have been partially damaged, with the lower parts painted over during the restoration in the second decade of the 17th century. The Dormition of Saint Demetrius. The Dormition of Saint Demetrius is painted in the southeast corner of the nave. The beginning of the legend is legible. Two more compositions with the same iconography have been preserved. One is a miniature in the Menologion in Oxford (MS. Gr. th. f. 1, fol. 55) (c. 1330-35), and the other is a severely damaged fresco in King Marko's Monastery (1376/77, the Republic of North Macedonia). The iconographic scheme of the service over the body of the deceased is well known in medieval art. Since the Passio texts describe Demetrius' martyrdom, scholars have questioned the source and meaning of the scene. At first, they thought that it illustrated Bishop Eusebius praying before the relics of St. Demetriusto save Thessaloniki from the Enemy, according to the description from the 14th homily of the First Book of Miracula. Later, the assumption was made, accepted to this day, that it was the death/entombment of the saint. The textual prototype was found in the sticheron of the patriarch Germanus on the celebration day of Saint Demetrius, from where this theme entered the iconography. Recently, the scene was interpreted as a liturgical ceremony over the saint's tomb in the Thessaloniki church. Knowing the circumstances in which it was created could contribute to a better understanding of the topic. The representation of the dead Demetrius is associated with the reform of the cult after the appearance of the myron, at the beginning of the 11th century at the latest. This is evidenced by reliquaries and enkolpia for myron and/or blood of the saint (11th/12th-14th centuries), which copy the appearance of a myron-gushing tomb. They are characterized by a double lid with superimposed figures of Saint Demetrius. On the outer cover Demetrius is in the orante pose -which has been interpreted as a sarcophagus, while the inside shows a dead saint - that is, a representation ofthe saint's myron-exuding body relic. The myron-gushing tomb received its equivalent in painting, as well, sublimated through the representation of the tomb with the reclining figure of Demetrius in the orante pose. Two paintings are known, both of which are sometimes erroneously cited among scholarsand preserved in Serbian art as the Entombment of Saint Demetrius (in the southern chapel of the Church of Our Lady of Ljeviš, 1309-13, in Kosovo and Metohija, and, as part of the scene The vision of angels of an illustrious and Demetrius' refusal to abandon Thessaloniki, 1335-48 in Dečani, Kosovo and Metohija). Along with this theme, the iconography of the service over Demetrius' relics was also formed. At this time, a legend appeared that, by order of Emperor Maximian, Demetrius' body was thrown into a well under the Thessaloniki Basilica, connected to the crypt or "lower church". Perhaps the changed cult brought more novelties, which could have influenced the appearance of new iconography, yet this question still remains open to debate. The service over the saint's body is officiated by archbishops surrounded by singers, led by a choirmaster and a young kanonarchos, all distinguished by headpieces known as skaranikon. The rest of the entourage were identified as believers or Christians who buried the saint, that is, young noblemen, but in fact they were members of minor order. The building in the background is most often identified as the famous ciborium from the Thessaloniki Basilica, which was a cult centre during the early Christian period. Although the fresco in Peć is unique compared to the other preserved representations, in which the tomb is shown with an open ciborium-baldachin, they are also considered to convey a realistic image of a contemporary tomb. This testifies to the impossibility of reaching a reliable conclusion about the closeness of the painted and real construction, where at the time of the creation of the fresco, the centre of the cult was no longer a ciborium, but a myron-gushing tomb. Saint Demetrius Saves Thessaloniki from the Enemy. The last preserved fresco, from whose inscription the name of Demetrius can be read, illustrates the miracle of the defense of Thessaloniki against the enemy. The event is described in the 14th homily of the First Book of Miracula. The majority of researchers have accepted the opinion that homilies 13-15 describe the attack of the army of Avars and Slavs on Thessaloniki that took place in 586, although a similar event in 597 cannot be ruled out. The iconographic scheme of the fresco in Peć comes right after the text. In the cycles of the Middle Ages, only two more compositions with Demetrius saving Thessaloniki from the enemy have been preserved. In terms of concept, and despite the differences in the processing of details, the fresco in Peć is close to the depiction in Dečani (1335-48). In previous research, the inscription on the fresco in Dečani attracted more attention than the iconography, with the explanation that it was about saving Thessaloniki from the Kumans. This gave scholars a reason for different interpretations of the meaning of the illustration, although it is most likely that it is the very event mentioned in the inscription, for the artistic articulation of which the iconography created according to a much older source was used. The composition on the reliquary in Vatoped, with the enemy's cavalry under the city walls behind which the saint is using the spear to defeat the barbarian, will not be repeated. Searching for the source is made difficult by the fact that no text was written, hence the opinions of scholars about the meaning of the scene are dissonant, although most believe that it is about the defense of Thessaloniki against the siege of the Avars and the Slavs. The walls within which the sacred building is located represent a long-established ideogram for the city, identified as the place of events - Thessaloniki with the Basilica of Saint Demetrius. The hagiography of Saint Demetrius was painted in the nave of the church of the same name in the Patriarchate of Peć, following the practice that prevailed in the 14th century. So far, it has not been a specific research topic, nor has it been discussed in the context of known cycles. About 13 artistic biographies of saints created at the end of the 13th and in the 14th century in the Byzantine, Serbian and Bulgarian art, along with individual representations of certain themes, have been published by scholars, to varying degrees. Despite the fact that the cycles are mostly incompletely preserved, as well as that part of the frescoes in Peć was partially or completely restored in the second decade of the 17th century, which raises the question of the original iconography, certain conclusions can be drawn about its concept and the iconography of individual scenes. Six out of the former eight scenes remain, according to which the Peć cycle belongs to the longer redaction. Being a complex ensemble, it consists of compositions based on the life of the saint, concentrated on the North wall of the nave of the church, and scenes of miracles on the opposite wall, of which only one remains, along with a composition of a special theme with the representation of the Dormition of St. Demetrius. Hagiographic scenes illustrate the most significant events from the texts of the Passion representing an indispensable part of the cycle. Scenes of miracles were painted less often, so the miraculous saving of Thessaloniki from the enemy is preserved in three cycles only. The theme of help in a specific situation has most likely surpassed its source over time, becoming an allusion to the enemies of Christians, and the proof of the miraculous protection of Demetrius as the holy warrior, not only when it comes to Thessaloniki, but war in general. Hence it is not surprising that it was included in the cycle, for now it can be said with confidence, in the 14th century. Since the legend has not been preserved, the question remains whether there was a deeper motive for illustrating this event in the church in Peć. The scene with the representation of the Dormition of St. Demetrius, and the rarely shown one, known from three medieval cycles, remain of unclear origin, but its source should probably be sought in cult practice of the 14th century. This episode, together with the Passion of St. Demetrius, is prominently placed next to the altar partition, which is why the cycle began in the northwest corner of the nave. The general language of Byzantine iconography was used to shape the compositions. Certain frescoes from Peć show similarities with preserved illustrations of the same outline, but they are mostly unique. Iconographically, St. Demetrius blessing St. Nestor and St. Nestor killing Lyus stand out, bearing the caveat in mind that this is a composition that undoubtedly underwent some changes during the copying process. As a whole, the illustrations from Peć represent a unique accomplishment, the closest analogies of which can be found on the monuments of the 14th century created in the Serbian art. Probably at this time there were certain changes in the cycle, primarily following the cult and way of honouring saints, with a greater tendency towards narration as a general trend in the art of this time. Finally, it is necessary to refer to two more cycles. The first one, in poor condition, was created in the church of Saint Demetrius in the village of Leivadi in Crete (1315/16), whose painting is strongly influenced by Western art. The iconography of the scene of the Passion of Saint Demetrius, with the saint with his back turned and falling to his knees receiving a spear blow from a soldier in Western armor, bears no resemblance to the Byzantine tradition. The second cycle was recently discovered in the chapel of the Dodorka monastery in Georgia's Davitgareji Desert (late 12th-early 13th century). Some of the compositions possess the iconography not found anywhere (St. Demetrius drops an honorary regalia before Emperor Maximian and the Martyrdom of St. Demetrius, with the dismembered body of the saint, while his chlamys is in the foreground), i.e., it shows details that do not appear or are rare in Byzantine painting (Saint Demetrius blessing Saint Nestor - both of them standing, and Nestor is unarmed, and Saint Nestor kills Lyus - with a young Christian fighter plunging a spear into the body of a fallen gladiator, in the arena without manganese and without the figure of the emperor in the lodge). The Dodorka cycle has no parallels in Georgian and Byzantine art. Significant iconographic peculiarities, and the fact that the appearance of the frescoes was dictated by a local source (Georgian version of the Passion from the 11th century) and specific needs (the emphasis on the chlamys as a relic of Demetrius), complicate the questions of the model for its iconography and the connection with Byzantine art, but even more so - issues of time and place of origin of the cycle of St. Demetrius.
This article raises the issue of leakage or loss of information, which can lead to material damage or catastrophic consequences. The analysis of search devices of secret reception means of information different on the principle of work, and methods of search of secret reception means of information is carried out. According to the analysis, we can conclude that the process of finding means of covert receipt of information at the present stage of society qualitatively development goes to another level. Therefore, the search methods and equipment used for this need to be improved, and the problem of analyzing the means of finding means of covert information in order to identify trends and develop modern requirements for them becomes relevant. Methods of concealing the work of secret means of obtaining information used in their development are studied. It should be noted that today it is much easier to make a digital transmitter, using the modern element base of standard means of communication, than to create and configure an "analog" bookmark on a transistor with positive feedback. That is why the possibilities of modern means of obtaining information secretly are influenced by the latest and promising technologies. The latest means of covert information retrieval (radio bookmarks) have the ability to use a variety of methods to hide the data channel, which significantly complicates the process of finding them. In particular, in the case of their use of combined methods of hiding the data channel. Taking into account the latest developments in the field of hidden information, a complete methodological set of requirements for regional design and creation of modern automated search systems, which, in turn, fully meet the process of modern automated search of digital radio bookmarks. These requirements can be used as a technical task in the design of automated software for searching digital radio bookmarks. Key words: information, radio monitoring, analysis, automated software package, search devices. References1. Anansky E.V.chto such radio tabs and how to find them? (part2) / Journal "Security Service" [Electronic resource] access mode: http://www.kvirin.com/articles/267/2. Krivtsun A.V. The use of new possibilities of the radio monitoring and digital analysis complex of "Kassandra-M" signals for the detection of modern special technical means with the transmission of information over the radio channel [Electron resource] / A. V. Krivtsun, A. V. Zakharov // access mode: http://www.inspectorsoft.ru/article.php?id=3883. Zakharov AV Requirements for a prospective analyzer of Wi-Fi networks [Electronic resource] - Access mode: http://www.analitika.info/stati3.php?page=1&full=block_article241 (25.05.2019).4. Vlasov A. Wireless office communication: DECT and Wi-Fi. [Electronic resource]. - Access mode: http://www.dect.ru/dect.html (05.05.2016)5. Search complexes. [Electronic resource]. https://www.das-ua.com/documents/catalog/search-appliances/search-complexes/page-01.php (05.03.2019)6. Laptiev O.A., Musienko A.P., Sobchuk V.V., Borsuk B.M. Method of selecting the optimal radio monitoring input signal for Fourier transform-based software. Scientific periodical of the Control, Navigation and Communication System, Poltava: PNTU,4(56),2019, С.135 – 141.7. Laptiev O.A., Fedorenko R.M., Berestov D.S. Improving the technique of searching for digital radio bookmarks in the Wi-Fi range. Collection of scientific works of the Center for Military Strategic Studies of Ivan Chernyakhovsky NUOU, №2(66),2019., С102 – 10.8. Laptiev O.A. Methods of detection and localization of means of covert receipt of information working in the digital range. Modern information protection: scientific and technical journal. K .: DUT, 2019. № 2(38)., С 25 – 31.9. Oleksandr Laptiev, Anatoliy Biehun, Spartak Hohoniants, Rostyslav Lisnevskyi, Andrii Pravdyvyi, Serhii Lazarenko. Method of detecting signals of means of covert obtaining of information on the basis of approximation of T-spectrum. The Intelligent Control System for infocommunication networks. International Journal of Emerging Trends in Engineering Research (IJETER) Volume 8. No. 10, Oktober 2020, pp 6835-6841 Scopus.10. Oleksandr Laptiev, Vitalii Savchenko, Ivan Ablazov, Rostyslav Lisnevskyi, Oleksandr Kolos, Viktor Hudyma. Method of detecting random signals based on determining the deviations of the main parameters of radio signals. International Journal of Advanced Trends in Computer Science and Engineering (IJATCSE). Volume 9 No. 5 . September-Oktober 2020. pp.9204 – 9209. Scopus. ; В этой статье поднимается вопрос об утечке или потере информации, которая может привести к материальному ущербу или катастрофическим последствиям. Проведен анализ поисковых устройств секретных средств приема информации, различных по принципу работы, и методов поиска секретных средств приема информации. По результатам анализа можно сделать вывод, что процесс поиска средств скрытого получения информации на современном этапе качественного развития общества переходит на другой уровень. Поэтому методы поиска и оборудование, используемые для этого, нуждаются в совершенствовании, и становится актуальной проблема анализа средств поиска средств скрытой информации с целью выявления тенденций и разработки современных требований к ним. Изучаются способы сокрытия работы секретных средств получения информации, используемые при их разработке. Следует отметить, что сегодня сделать цифровой передатчик, используя современную элементную базу стандартных средств связи, гораздо проще, чем создать и настроить «аналоговую» закладку на транзисторе с положительной обратной связью. Именно поэтому на возможности современных средств тайного получения информации влияют новейшие и перспективные технологии. Новейшие средства скрытого поиска информации (радиозакладки) имеют возможность использовать самые разные методы для сокрытия канала данных, что значительно усложняет процесс их поиска. В частности, в случае использования ими комбинированных методов сокрытия канала данных. С учетом последних разработок в области скрытой информации разработан полный методологический комплекс требований к региональному проектированию и созданию современных автоматизированных поисковых систем, которые, в свою очередь, полностью соответствуют процессу современного автоматизированного поиска закладок цифрового радио. Эти требования могут быть использованы как техническое задание при разработке автоматизированного программного обеспечения для поиска закладок цифрового радио. Ключевые слова: информация, радиомониторинг, анализ, автоматизированный программный комплекс, поисковые устройства. Перечень ссылок1. Anansky E.V.chto such radio tabs and how to find them? (part2) / Journal "Security Service" [Electronic resource] access mode: http://www.kvirin.com/articles/267/2. Krivtsun A.V. The use of new possibilities of the radio monitoring and digital analysis complex of "Kassandra-M" signals for the detection of modern special technical means with the transmission of information over the radio channel [Electron resource] / A. V. Krivtsun, A. V. Zakharov // access mode: http://www.inspectorsoft.ru/article.php?id=3883. Zakharov AV Requirements for a prospective analyzer of Wi-Fi networks [Electronic resource] - Access mode: http://www.analitika.info/stati3.php?page=1&full=block_article241 (25.05.2019).4. Vlasov A. Wireless office communication: DECT and Wi-Fi. [Electronic resource]. - Access mode: http://www.dect.ru/dect.html (05.05.2016)5. Search complexes. [Electronic resource]. https://www.das-ua.com/documents/catalog/search-appliances/search-complexes/page-01.php (05.03.2019)6. Laptiev O.A., Musienko A.P., Sobchuk V.V., Borsuk B.M. Method of selecting the optimal radio monitoring input signal for Fourier transform-based software. Scientific periodical of the Control, Navigation and Communication System, Poltava: PNTU,4(56),2019, С.135 – 141.7. Laptiev O.A., Fedorenko R.M., Berestov D.S. Improving the technique of searching for digital radio bookmarks in the Wi-Fi range. Collection of scientific works of the Center for Military Strategic Studies of Ivan Chernyakhovsky NUOU, №2(66),2019., С102 – 10.8. Laptiev O.A. Methods of detection and localization of means of covert receipt of information working in the digital range. Modern information protection: scientific and technical journal. K .: DUT, 2019. № 2(38)., С 25 – 31.9. Oleksandr Laptiev, Anatoliy Biehun, Spartak Hohoniants, Rostyslav Lisnevskyi, Andrii Pravdyvyi, Serhii Lazarenko. Method of detecting signals of means of covert obtaining of information on the basis of approximation of T-spectrum. The Intelligent Control System for infocommunication networks. International Journal of Emerging Trends in Engineering Research (IJETER) Volume 8. No. 10, Oktober 2020, pp 6835-6841 Scopus.10. Oleksandr Laptiev, Vitalii Savchenko, Ivan Ablazov, Rostyslav Lisnevskyi, Oleksandr Kolos, Viktor Hudyma. Method of detecting random signals based on determining the deviations of the main parameters of radio signals. International Journal of Advanced Trends in Computer Science and Engineering (IJATCSE). Volume 9 No. 5 . September-Oktober 2020. pp.9204 – 9209. Scopus. ; Ця стаття порушує проблему витоку або втрати інформації, що може призвести до матеріального збитку або катастрофічних наслідків. Проведено аналіз засобів пошуку секретних засобів прийому інформації, різних за принципом роботи, та методів пошуку засобів секретного прийому інформації. Згідно з проведеним аналізом можна зробити висновок, що процес пошуку засобів прихованого отримання інформації на сучасному етапі якісного розвитку суспільства переходить на інший рівень. Тому методи пошуку та обладнання, що використовуються для цього, потребують вдосконалення, і проблема аналізу засобів пошуку засобів негласної інформації з метою виявлення тенденцій та вироблення сучасних вимог до них стає актуальною. Вивчаються методи приховування роботи секретних засобів отримання інформації, що використовуються при їх розробці. Слід зазначити, що сьогодні набагато простіше зробити цифровий передавач, використовуючи сучасну елементну базу стандартних засобів зв'язку, ніж створити та налаштувати "аналогову" закладку на транзисторі з позитивним зворотним зв'язком. Ось чому на можливості сучасних засобів потайного отримання інформації впливають новітні та перспективні технології. Новітні засоби негласного пошуку інформації (радіозакладки) мають можливість використовувати різноманітні методи приховування каналу даних, що значно ускладнюєпроцес їх пошуку. Зокрема, у разі використання ними комбінованих методів приховування каналу даних. Беручи до уваги новітні розробки в галузі прихованої інформації, повний методологічний набір вимог до регіонального проектування та створення сучасних автоматизованих пошукових систем, які, в свою чергу, повністю відповідають процесу сучасного автоматизованого пошуку цифрових радіозакладок. Ці вимоги можуть бути використані як технічне завдання при розробці автоматизованого програмного забезпечення для пошуку цифрових радіозакладок. Ключові слова: інформація, радіомоніторинг, аналіз, автоматизований пакет програм, пошукові пристрої. Перелік посилань1. Anansky E.V.chto such radio tabs and how to find them? (part2) / Journal "Security Service" [Electronic resource] access mode: http://www.kvirin.com/articles/267/2. Krivtsun A.V. The use of new possibilities of the radio monitoring and digital analysis complex of "Kassandra-M" signals for the detection of modern special technical means with the transmission of information over the radio channel [Electron resource] / A. V. Krivtsun, A. V. Zakharov // access mode: http://www.inspectorsoft.ru/article.php?id=3883. Zakharov AV Requirements for a prospective analyzer of Wi-Fi networks [Electronic resource] - Access mode: http://www.analitika.info/stati3.php?page=1&full=block_article241 (25.05.2019).4. Vlasov A. Wireless office communication: DECT and Wi-Fi. [Electronic resource]. - Access mode: http://www.dect.ru/dect.html (05.05.2016)5. Search complexes. [Electronic resource]. https://www.das-ua.com/documents/catalog/search-appliances/search-complexes/page-01.php (05.03.2019)6. Laptiev O.A., Musienko A.P., Sobchuk V.V., Borsuk B.M. Method of selecting the optimal radio monitoring input signal for Fourier transform-based software. Scientific periodical of the Control, Navigation and Communication System, Poltava: PNTU,4(56),2019, С.135 – 141.7. Laptiev O.A., Fedorenko R.M., Berestov D.S. Improving the technique of searching for digital radio bookmarks in the Wi-Fi range. Collection of scientific works of the Center for Military Strategic Studies of Ivan Chernyakhovsky NUOU, №2(66),2019., С102 – 10.8. Laptiev O.A. Methods of detection and localization of means of covert receipt of information working in the digital range. Modern information protection: scientific and technical journal. K .: DUT, 2019. № 2(38)., С 25 – 31.9. Oleksandr Laptiev, Anatoliy Biehun, Spartak Hohoniants, Rostyslav Lisnevskyi, Andrii Pravdyvyi, Serhii Lazarenko. Method of detecting signals of means of covert obtaining of information on the basis of approximation of T-spectrum. The Intelligent Control System for infocommunication networks. International Journal of Emerging Trends in Engineering Research (IJETER) Volume 8. No. 10, Oktober 2020, pp 6835-6841 Scopus.10. Oleksandr Laptiev, Vitalii Savchenko, Ivan Ablazov, Rostyslav Lisnevskyi, Oleksandr Kolos, Viktor Hudyma. Method of detecting random signals based on determining the deviations of the main parameters of radio signals. International Journal of Advanced Trends in Computer Science and Engineering (IJATCSE). Volume 9 No. 5 . September-Oktober 2020. pp.9204 – 9209. Scopus.
This doctoral dissertation aims at reading and analysing the selected works of Shakespeare through the prism of conceptual metaphor theory. Roman Jacobson pointed out that linguists negligent of the poetic functions of language represent an equally flagrant anachronism as literary scholars oblivious of linguistic aspects of the texts that they study. Exploring the relationship between linguistics and literature cannot be avoided (Carter and Simpson 1995). Conceptual metaphor is the link which binds language, thought, and comprehension. For most people, metaphor is a device that poets and writers use as a means to achieve extraordinary language, and it is usually perceived as a matter of words alone. On the contrary, metaphor does not only exist in poetry. It is omnipresent in daily lives, and it is the basis of language, thought, and action. Ever since Lakoff and Johnson published their epochal work Metaphors We Live By, literary scholars have become concerned with how individual authors use metaphor in their work, with how they develop metaphorical patterns as part of their perception and style. In recent years, literary scholars are becoming more and more influenced by conceptual metaphor theory, and they have started to treat conceptual metaphor as a representation of an author's world view. The paper Metaphor in Literature published by Elena Semino and Gerard Steen inspired this doctoral disseration in offering the insight that profound comprehension of literary works may be achieved through focus on conceptual metaphors combined with discourse analytical, corpus-linguistic, and psycho-linguistinc approaches. Furthermore, Caroline Spurgeon's study Shakespeare's Imagery and What It Tells Us implies that analogies that lie beneath source and target domains bear in themselves the secret of the universe. It is no wonder then that Shakespeare's works prevail in metaphorical representations of the abstract given the fact that the bard managed to shed light on the obscure questions of life, death, the afterlife, purpose, and order of tings. It appears that profund meanings of Shakespeare's plays cannot be reached through analyzing the syntax, theatrical or structural properties of his texts. Should we rely on these means to read and comprehend his plays, we face the risk of missing their complexity, philosophical and psychological depth, and also of narrowing down his larger-than-life characters to the level of allegories. Proper understanding of Shakespeare's lines, entire plays, his characters, and their actions is closely tied to patterns and skeletons of conceptual metaphors that are recurrent in individual dramtic texts. More than this, conceptual metaphors and metaphrical linguistic expressions that they trigger reveal worldviews of the people in Renaissance, but also of the author himself. Given the fact that details about Shakespeare the man remain unclear to us, conceptual meataphor analysis of the most significant lines in his tragedies, comedies, and tragicomedies allows us to explore the vast consciousness of the author who came quite close to defining life, death, emotions, passions, time, religion, and social constructs such as politics, law, familial and interpersonal relations. This thesis treats language as a surface, as a manifestation of thought and cognitive mechanisms, so penetrating the level of linguistics means diving into the sphere of conceptualization where true meanings, motives, and characters are to be found. The analysis conducted in this thesis identifies the most prominent source and target domains around which plots of the selected plays evolve. It offers a comprehensive list of conceptual metaphors that serve as foundations for complex metaphorcal linguistc expressions that are representations of thoughts and cognition. In carrying out conceptual metaphor analysis, we will be able to come quite close to the essence of Shakespeare's works, his characters, and the way in which the author himself, his Renaissance contemporaries, and people in general grasp and make sense of existential questions such as life, death, purpose, order of things, but also of time, emotions, passions, religion, and social constructs. Different patterns of conceptual metaphors will account for different mood, atmosphere, and ambient that dominate various genres of drama such as tragedies, comedies, and tragicomedies. Also, conceptual metaphors will prove to be responsible for the creation of particular dramatis personae, most strikingly obvious in the characters of Hamlet, Macbeth, Othello, and king Lear. Phrases given in small caps, such as LIFE IS A JOURNEY, mean that wording like this is not to be found in Shakespeare's lines as such. These represent conceptual metaphors that lie underneath complex metaphorical linguisitc expressions as their representations. Identification of conceptual metaphors that lie beneath metaphorical linguisitc expressions is conducted through constant reference to numerous sources found in Lakoff, Turner, Johnson, and Köveces, to name a few, where most common conceptual metaphors, target and source domains are recognized and listed. In order to conduct an in-depth, qualitative and quantitative research, this thesis focuses on nine plays that represent different genres of drama – tragedies, comedies, and tragicomedies. Within nine different plays, lexical items referring to source and target domins are picked with the aim of establishing concepts of primary importance for the text in question, such as LIFE and DEATH in Hamlet, or PATH and CONATINER in Macbeth. Putting emphasis either on target or source domains comes as a result of extensive reading of Shakespeare's works, where his intention to grasp and explain the abstract becomes obvous, along with the most striking concrete notions that he recurently uses to refer to something less clearly delineated. The most important idea in the thesis is that language is used to communicate thoughts, feelings, and worldviews, with metaphor being the primary means of reasoning that makes sense of the more abstract aspects of our experience. In this, Shakespeare will reveal himself to us not as a master of words, but as a master of thought and consciousness who was able to surpass well-established modes of conceptualization by extending, elaborating, questioning, and combining conventional metaphors. ; Ова докторска дистертација приступа читању и анализирању Шекспирових одабраних дела са станишта теорије појмовне метафоре. Роман Јакобсон је истакао да је лингвиста који занемарује поетску функцију језика у једнаком проблему као и изучавалац књижевног текста који заборавља на његова лингвистичка својства. У том смислу, веза између језика и књижевности је нераскидива и немогуће ју је запоставити у ма каквој анализи (Carter and Simpson 1995). Појмовна метафора је нит која повезује језик, мишљење и разумевање надчулног. Уврежено мишљење прихвата метафору као средство којим се служе песници и писци како би својим делима дали димензију поетског и несвакидашњег. Овакво традиционално поимање везује матафору искључиво за њену менифестацију у језику. Нова виђења метафоре указују управо на супротно, да метафора не постоји једино у књижевним текстовима. Она је свеприсутна у нашим животима и чини основу из које произилазе разумевање, језик и делање. Након што су Лејкоф и Џонсон објавили Metaphors We Live By, књигу од суштинског значаја за разумевање природе и улоге метафоре, изучаваоци књижевности почели су да посвећују пажњу употреби метафоре у делима појединачних песника и писаца како би се уочили одређени шаблони у репрезентацији апстрактног, у поимању и мишљењу. Изучаваоци књижевности су последњих година показали да утицај теорије појмовне метафоре постаје све већи, и појмовну метафору постепено третирају као показатељ пишчевог погледа на свет. Рад који су објавили Елена Семино и Џерард Стин под насловом Metaphor in Literature је у одређеној мери инспирисао ову докторску дисертацију, нудећи виђење да се до истинског разумевања књижевног дела може доћи анализом која се заснива на појмовној метафори, корпусној и психолонгвистичкој методи. Поред овога, студија Каролине Сперџон Shakespeare's Imagery and What It Tells Us заговара идеју да сличности између изворних и циљних домена садрже у себи тајну читавог универзума. У том смислу, не треба да нас изненади и збини чињеница да су Шекспирова дела препуна метафоричких репрезентација аптрактног будући да је овај писац успео да понуди одговоре на питања о животу, смрти, загробном свету и сврси људског постојања. Чини се да истинско разумевање Шекспирових драма и значења не може да се досегне анализом синтаксе, структурe заплета и драмских особина текста. Ако се ослонимо само на ова средства у проучавању Шекспирових дела, у опасности смо да не приметимо филозофску и психолошку дубину његових драма, али и да његове комплексне ликове сведемо на ниво алегорије. Право разумевање стихова, драма у целости, ликова и делања на које се одлучују у тесној је вези са појмовном метафором и њеним учешћем у реализацији метафоричких језичких израза. Поред овога, појмовна метафора и метафорички језички изрази који настају на њеним основама указују на ренесансну слику света, али и на погледе на свет самог Шекспира. Ако узмемо у обзир чињеницу да су многи детаљи из живота самога барда недоступни и изгубљени за данашње изучаваоце његовог живота и дела, онда се анализа појмовних метафора у његовим најзначајнијим стиховима преузетим из трагедија, комедија и трагикомедија намеће као најбољи начин да се истражи огромна стваралачка свест аутора који готово да је успео да објасни и дефинише живот, смрт, сврху битисања, осећања, страсти и друштвене институције. Ова дисертација посматра језик као први слој значења или као отелотворење мисли и спознајних способности. Постепено раслојавање и досезање сфере мисаоности и поимања апстрактног јесте ниво значења који открива смисао, праву природу људи и драмских ликова, као и мотиве који наводе на делање. Анализа Шекспирових дела спроведена у овој дисертацији издваја најзначајније изворне и циљне домене на којима се заснивају заплети његових драма. Она такође нуди и свеобухватан списак појмовних метафора које представљају базу за развијање сложених метафоричких језичких израза у којима се огледа мисао и истинска спознаја ствари. Књижевна анализа заснована на појмовној метафори омогући ће нам да проникнемо у саму суштину Шекспирових дела и ликова, а такође ће нам помоћи да увидимо начин на који аутор, његови савременици у доба ренесансе и човек уопште узев промишљају о гносеолошким и егзистенцијалистичким питањима као што су то живот и смрт, човекова сврха у свету и космосу. Од Шекспира се може научити и како људи промишљају о осећањима, страстима, религији, као и бројним друштвеним конструктима попут брака, политике, и монархије. Заступљеност различитих појмовних метафора одређује опште расположење, атмосферу и амбијент који преовладавају у различитим драмским жанровима као што су то трагедије, комедије и трагикомедије. Такође, појмовна метафора показаће се одговорном за стварање специфичних драмских ликова, што ће бити најочигледније код Хамлета, Макбета, Отела и краља Лира. Фразе наведене малим курзивом попут ЖИВОТ ЈЕ ПУТОВАЊЕ не значе да се баш овакви изрази могу наћи у Шекспировим делима. Они представљају појмовне метафоре које леже у основи метафоричких језичких израза. Уочавање одређених појмовних метафора у метафоричким језичким изразима врши се кроз сталан осврт на литературу и дела Лејкофа, Тарнера, Џонсона, Ковечеша и других, где су појмовне метафоре, најчешћи изворни и циљни домени дефинисани и излистани. Како бисмо спровели квалитативну и квантитативну анализу стихова и дела, ова теза за корпус узима девет Шекспирових текстова који представљају резличите драмске жанрове – трагедије, комедије и трагикомедије. У оквиру ових девет драма, изворни и циљни домени биће издвојени као појмови од примарног значаја за дате текстове, као што је то случај са појмовима ЖИВОТ и СМРТ у Хамлету, или ПУТАЊА и САДРЖАТЕЉ у Макбету. Обраћање пажње на изворне или циљне домене у анализи производ је пажљивог ишчитавања Шекспирових дела, након чега је могуће уочити његову тежњу да разуме и објасни одређене апстрактне појмове, као и његове покушаје да честим реферисањем на нешто конкретно укаже на појмове који нису чулима доступни. Најважнија претпоставка на којој почива ова теза јесте да је језик средство да се саопште мисли, осећања и ставови, док метафора представља примарни начин за промишљање и разумевање апстрактних аспеката нашег искуства. У том смислу, Шекспир нам се представља не као мајстор речи и стила, већ као геније мисли и свести који је успео да превазиђе уврежене начине мишљења о надчулном тако што је неуморно спајао, проширивао, комбиновао и доводио у питање свима познате и доступне појмовне метафоре.
