scholarly journals Puhetta kuolleelle

2017 ◽  
pp. 6-21
Author(s):  
Anna Hollsten
Keyword(s):  
Continuing Bonds ◽  
Dead Person ◽  
Male Speaker ◽  
The Dead ◽  
To Come ◽  
Present Life ◽  
Dominant Paradigm

Speaking to the Dead: Poetic Address and Continuing Attachment in Elegies by Paavo Haavikko, Aale Tynni, and Anja Vammelvuo This article focuses on the addressment of the deceased in Finnish elegies from the late 1960s and the early 70s written by Paavo Haavikko, Aale Tynni and Anja Vammelvuo to commemorate their spouses. Until recently, the psychoanalytical theory of grief has been in uential among scholars of elegy. This article, however, aims to revise this dominant paradigm by applying a more up-to-date understanding of grief – the continuing bonds model – to the study of elegiac poetry. In contrast to the psychoanalytical theory of grief, the continuing bonds model emphasizes that relationships with the deceased are continued rather than abandoned; people do not recover from experience of loss, rather, the mourner renegotiates his or her relationship to the deceased. In the elegies analysed in this article, addressing the deceased is used to express the mourning speaker’s experiences of presence as well as the absence of the person passed. The differences in coping with and expressing grief are partly connected to gender in the analysed poems; Haavikko’s male speaker is more reluctant to openly grieve than Tynni’s and Vammelvuo’s female speakers, who beg their spouses to come back and who can feel the presence – and in Vammelvuo’s case, even the touch of the deceased. However, in all these cases the speakers try to make sense of their continuing relationship to the dead person in their present life.

Lxxix: Conrad's Revision of “the Lighthouse” in Nostromo

PMLA ◽  
1937 ◽  
Vol 52 (4) ◽  
pp. 1183-1190
Author(s):  
George W. Whiting
Keyword(s):  
Dead Wood ◽  
The Other ◽  
Final Version ◽  
Fresh Material ◽  
The Dead ◽  
To Come ◽  
The One ◽  
Consummate Skill

To the student of writing and literature few inquiries are more interesting and valuable than that into an author's practices in revising his own work. To observe the various stages in the evolution of the final version, to note carefully an artist at his work of pruning the dead wood, adding fresh material, smoothing away harsh phrases, selecting just words, and letting light into obscure places—to do this is to come somewhat nearer to an understanding of what in spite of all analysis will remain essentially a mystery. Especially fascinating and instructive is the study of Conrad's revision, for here one sees a supreme artist at work. In his vigorous hewing and rebuilding there is conclusive proof of the artist's untiring industry and consummate skill. Conrad's revision of Nostromo is of particular interest, for this novel occupies a critical place in the evolution of Conrad's prose. Mr. Richard Curie has justly characterized the change that came over Conrad's prose—a change perceptible in the “Amy Foster” of Typhoon and fully marked in from Under Western Eyes onward. This evolution has smoothed away the cadence, has concentrated the manner, has toned down the style of Conrad's former exuberance. At first glance the later and the earlier Conrad appear two totally different men. The unruly splendor of the one has given way to the subtle and elastic suavity of the other … His earlier prose is sometimes uncertain, sometimes exaggerated, but his later prose has the uniform temper of absolute mastery.

THE ROLE OF THE OBITUARY PAGES IN FACSBOOK, IS IT FOR IMMORTALIZATION OR FOR CRYING OVER THE RUINS

2021 ◽  
Vol 3 (4) ◽  
pp. 119-126
Author(s):  
Hadeel EJMAIL
Keyword(s):  
Content Analysis ◽  
Social Interaction ◽  
Qualitative Approach ◽  
The Other ◽  
Dead Person ◽  
Screen Capture ◽  
The Dead ◽  
The One ◽  
Facebook Pages

Death is one of the most difficult topics a person can talk about. The human being is busy with how to continue his life and improve its conditions. This study aims is to explore the writing of Facebook pages of the dead. The research used the qualitative approach through a content analysis, where (50) publications were found on fifteen pages of a dead person with an intentional sample, and the results of the research showed that writing people in the pages of the dead included two directions, the first direction is a desire to immortalize the dead and a kind of preserving their roots Alive. As for the other direction, it was weeping over their ruins and showing the end of a person's death and his end life. Sometimes in the same post include both directions together, meaning "the use of the deceased’s account by his family by changing the profile picture of the dead, and at the same time inviting the deceased’s friends through his page to the memorial event. People write on the pages of the dead in order to weep over their ruins on the one hand, and to immortalize their memories on the other side. Facebook as a social platform and the interaction of people with the pages of the dead shows the great social interaction that takes place in this space, and research in this field is not consistent with one and only claim, as some posts are either temporary or permanent; Therefore, I have used screen capture technology to collect and retain information. The pages of the dead included referring to them, writing memorials and longing, etc. Facebook has become a social platform that allows those who lose a dear person to share their grief through it, and enables them to deal with death and relieve their pain

Listening to Stones

2012 ◽  
Author(s):  
Angelos Chaniotis
Keyword(s):  
Final Section ◽  
Read Aloud ◽  
Direct Speech ◽  
Indirect Speech ◽  
Dead Person ◽  
Emotional Language ◽  
Potential Impact ◽  
The Dead ◽  
Public Demonstrations

This chapter explores how the gamut of responses to the presence of an inscription has to include not just sight and touch but also imagination and vocalisation. Being meant to be read aloud, they convey a reader's voice as well as that of the inscription itself or that of the dead person commemorated on a gravestone. Even more immediate is the potential impact when a person's actual words are preserved and displayed. They may be in direct speech, illustrated by letters and confessions, or in indirect speech as records of manumissions, minutes of meetings, or jokes. They may alternatively be performative speech, in the form of acclamations, formal declarations, oaths, prayers or hymns; and can equally be reports of oral events such as meetings or even public demonstrations. They can also be couched in various forms of emotional language, whether uttered by individuals (graffiti, prayers or the edicts of angry rulers) or more collectively and formally in secular or religious acclamations, and even in decrees of state. A final section emphasises the need for practitioners of the discipline of epigraphy to be missionaries — to spread the word about the value of visible words.

scholarly journals Invisible Housing-“housing” as envisioned by the urban poor in Jakarta

2018 ◽  
Vol 67 ◽  
pp. 04031
Author(s):  
Mukti Andriyanto ◽  
Triatno Yudo Harjoko
Keyword(s):  
Urban Poor ◽  
Research Method ◽  
Urban Land ◽  
Economic Activities ◽  
River Bank ◽  
Healthy Family ◽  
To Come ◽  
No Man's Land ◽  
The City ◽  
Dominant Paradigm

This paper seeks to challenge the dominant paradigm on housing only as an standarized object for living. For the urban poor, urbanity is conceived as petromax that attracts them to come to the city striving for fortune. What really matters is how they could get access to space or “a piece of land” (lahan) in the city,which may not mean it housing let alone home. A house is imagined as a shelter that lets them engage with economic activities within. It does not have all the basic facilities needed to raise a healthy family as understood and believed by politicians, bureaucrats and those in the property business. The research method used in this projects in order to discover the metaphysical phenomena of invisible housing is a grounded method. The idea of invisible housing is uncovered through an emic approach of investigations to the respondents. Findings have shown that the urban poor perceive urbanity as space of existence. Open lahan or open urban land (such as on river bank) perceived as “no man’s land” for them to utilize.

scholarly journals The Observance of All Souls' Day in the Guinea-Bissau Region: A Christian Holy Day, An African Harvest Festival, an African New Year's Celebration, or All of the Above(?)

1984 ◽  
Vol 11 ◽  
pp. 1-34 ◽  
Author(s):  
George E. Brooks
Keyword(s):  
Local Church ◽  
Men And Women ◽  
Palm Wine ◽  
Guinea Bissau ◽  
Army Officer ◽  
Local Practices ◽  
Alcoholic Drinks ◽  
The Dead ◽  
To Come ◽  
As If

“[A] desecration of our religion.”On the eve of All Saints' Day on November 1, 1898, a Portuguese army officer, Henrique Augusto Dias de Carvalho, observed a colorful and noisy crowd of people wending through the streets of Bolama beginning the celebration of dia dos finados (All Souls' Day), which day of supplication for the faithful departed is observed by Christians on November 2.The indigenous Christians generally from long-standing custom and according to local practices customarily pay homage to the dead on the second day of November, beginning this commemoration on the eve of All Saints' Day after midnight.They come out of their dwellings and gather at the door of the local church whence they proceed with little lights walking in procession through all the streets singing the Ave-Maria mixed with African songs.Men and women with fantastic costumes, as if it were carnival, and swigging aguardente and palm wine wander about for three entire nights in this manner until after daybreak; then they disperse, everyone returning to their dwellings, to come out again at night, and spending all day on the 2nd in singing and dancing. The groups combine this with alcoholic drinks and engage in lewd behavior, which debauchery attains its peak during the night of the 2nd until dawn, when after several hours of rest, the finale of the commemoration takes place, which consists of feasting and more drinking, inside or in the open air at a place some distance from the settlement, afterwards singing once again Ave-Marias for the souls of all the departed.

Defaming the Dead

2017 ◽  
Author(s):  
Don Herzog
Keyword(s):  
Common Law ◽  
Tort Law ◽  
Dead Person ◽  
The Common ◽  
The Dead ◽  
The Law ◽  
The Way

If you defame the dead, even someone who recently died, tort law does not think that’s an injury: not to the grieving survivors and not to the dead person. This book argues that defamation is an injury to the recently dead. It explores history, including the shaping of the common law, and offers an account of posthumous harm and wrong. Along the way, it offers a sustained exploration of how we and the law think about corpse desecration.

TheKlineof Sarapis

1948 ◽  
Vol 41 (1) ◽  
pp. 9-29 ◽  
Author(s):  
Herbert Chayyim Youtie
Keyword(s):  
Fourth Century ◽  
Second Century ◽  
The Political ◽  
Historical Significance ◽  
The Mediterranean ◽  
The Dead ◽  
To Come ◽  
The Prestige

Among the Graeco-Oriental cults that shared the loyalties of the Mediterranean peoples during the first four centuries of our era, the religion of Sarapis occupied a commanding position. Throughout his career Sarapis was a worker of miracles, but no miracle of his doing ever equalled in historical significance the political thaumaturgy by which he was brought to life. A composite figure created in the last years of the fourth century B.C. by the first Ptolemy, for the purpose of binding together the divergent ethnic elements of Egypt, he was the Greek Pluto imposed on Apis, the Egyptian bull-god of Memphis, who became at death another Osiris, and specifically Osiris-Apis. The identification was of the usual syncretistic type, since Pluto and Osiris were both gods of the dead. As a newcomer Sarapis underwent a long probation at the side of Osiris and Isis, and although with characteristic inconsequence Sarapis never wholly supplanted Osiris, by the second century A.D. he had become, together with Isis, the most beloved figure of the native pantheon, while outside Egypt he was receiving the reverent attention of Greeks of the rank of Plutarch and Aristides. In great measure, the prestige of his magnificent temple at Alexandria and the unceasing flow of propaganda literature account for his eminence at this time. His greatest glory, however, was still to come. In the fourth century, when the approaching victory of the Christian cult threatened all pagan beliefs with extermination, Sarapis took on the rôle of a universal solar deity.

scholarly journals Pemahaman Kata GO’EL Dalam Kitab Rut

2018 ◽  
Vol 3 (2) ◽  
pp. 20-24
Author(s):  
Ponco Mujiono Basuki
Keyword(s):  
Dead Person ◽  
The Dead ◽  
The Law

God is fully sovereign over the life of His people and He allows everything happening naturally in everyday man experience. But it will be real when examined more deeply, that in all the events of this life, God works to achieve His plan. Practically-theologically, the law about go’el in Israel's history is showing about the love and care of God in the Israel’s life, His people and proof of God's loyalty to His promises and plans. As go’el Boas also had to take Ruth to be his wife in order to uphold the name of the dead person, namely Mahlon, Ruth's husband, through the son who was born to Ruth from Boaz. Thus the name of Mahlon did not disappear from among the Israelites.

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