Gembyangan Waranggana: The Process of Abjection toward Warangganas and Langen Tayub Tradition.

The concept of representation of Dewi Sri manifested in the Langen Tayub performance. However, as the massive development in Javanese society, the image of warangganas has gradually derogated. Even waranggana has been synonymous with prostitute, being a waranggana is not similar to be a sexual worker. There are many requirements of being a waranggana. Not only must able to sing obligatory gendhings, a waranggana is required to be a good dancer. Therefore, a waranggana training system was established in Ngrajek, Sambirejo, Tanjunganom, Nganjuk regency, East Java. The procession of graduation from this training has been an annual tourism agenda of Nganjuk regency, called gembyangan waranggana. The existence of training system for waranggana has been an antithesis of pejorative image of warangganas. Therefore, this paper aims to analyze on the existence of waranggana training system in Nganjuk. Refers to Kristeva idea of abjection of women role, this paper will focus on how the negative perception of warangganas has been formulated. Moreover, the discussion of government policies for managing this training system will be another highlight. The first chapter will be an introduction which represented by the history of gembyangan waranggana. The second chapter will explain the process being a good waranggana and skills have to be mastered. Then will continue by the social condition of waranggana and the society’s perception toward them. All chapters will be wrapped up by the last chapter, discussion.

Doctor-Patient Relationship as Dancing a Dance

The transcendence of the doctor-patient relationship is given by the confirmed fact of its influence on the results of health care. Several models of doctor-patient relationship can be described, but evidence of improved compliance, satisfaction and recall of physician information has been found in patient-centered consultations. Since these concepts of doctor-patient relationship and patient-centered consultation have multiple facets, they are complex to understand and teach. Using a metaphor is a tool that can be useful in these situations. We could say that the "good" doctor-patient relationship is a process where an "alliance" is created: a process in which the doctor adapts to the rhythm of the patient and little by little can help him move towards healthier scenarios; that is, detect "what dance the patient dances and like a good dancer, take a step back, another forward, dancing and pacing with the patient. But there is not a single type of "good" or "adequate" doctor-patient relationship; there is not "a single dance that the patient dances". If "the doctor has to dance with the patient", he has to know that there are many types of dance! The doctor will have to dance dances such as Cha-Cha (which has to be slow or very fast to dance), the Mambo (where the music is faster and the rhythm more complicated - the relationship with an urgent patient); the Merengue (which is danced like walking - informal doctor-patient relationship); el Pasodoble (that you have to dance with a haughty air, but not with rigidity -synchronizing assertiveness and empathy); The Salsa (where you have to learn the basic step separately - discontinuity of the doctor-patient relationship), among others.

How to Become Unconscious

Consistent materialists are almost bound to suggest that ‘conscious experience’, if it exists at all, is no more than epiphenomenal. A correct understanding of the real requires that everything we do and say is no more than a product of whatever processes are best described by physics, without any privileged place, person, time or scale of action. Consciousness is a myth, or at least a figment. Plotinus was no materialist: for him, it is Soul and Intellect that are more real than the phenomena we misdescribe as material. Nor does he suppose that consciousness depends on language (as Stoics and modern materialists have sometimes said): wordless experience is actually superior. And much of what counts towards our present consciousness is to be discarded. It is betternotto remember most of what now seems more significant to us; better to discard images; better that the intellect be ‘drunk’ than ‘sober’, losing any sense of separation between subject and object. The goal of the Plotinian intellectual is to join ‘the dance of immortal love’, but it is a mark of the good dancer that she is not conscious of what she does. There is therefore a strange confluence between Plotinus and modern materialists:ourexperience at least is transitory, deceitful, epiphenomenal, and ‘reality’ is to be encountered when we have shed our illusions.

Translating slavery

“I have heard, Salim,” said my master, “that you are a good dancer and singer. I wish you to show my guests what you can do!”

On Some Ways in Which A Thing Can be Good

IThere are a great many ways in which a thing can be good. What counts as a way of being good? I leave it to intuition. Let us allow that being a good dancer is being good in a way, and that so also is being a good carpenter. We might group these and similar ways of being good under the name activity goodness, since a good dancer is good at dancing and a good carpenter is good at carpentry. Everything good at doing something D is good in a way, and for each activity D, being good at D-ing falls into the class of ways of being good which I call activity goodness.Again, let us allow that being a good hammer is being good in a way, and that so also is being a good butter knife. We might group these ways of being good under the name equipment goodness, since a good hammer is good for use in hammering nails and a good butter knife is good for use in buttering bread. Everything good for use in achieving a purpose P is good in a way, and for each purpose P, being good for use in achieving P falls into the class of ways of being good which I call equipment goodness.Again, let us allow that tasting good is being good in a way, and so also are looking good, sounding good, and so on. The class here is aesthetic goodness.Is all goodness goodness-in-a-way? Intuitively, the answer is yes: it seems right to think that everything is good only insofar as it is good in one or more ways.