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“The future holds more than the past has yielded”: T. S. Eliot’s Invention of Tradition and the St. Louis Exposition of 1904  [cached]
Paul Stasi
Journal of Transnational American Studies , 2011,
Abstract: This essay offers a new interpretation of T. S. Eliot’s central concept of tradition by reading “Tradition and the Individual Talent” in light of the representation of America’s conquest of the Philippines at the 1904 World’s Fair held in Eliot’s hometown of St. Louis. Against the stated ideology of the modern—which dismisses tradition as the inevitable cost of an ever-progressive modernity—Eliot recuperates the notion of tradition by showing how it is always engaged in a dialectical relation to the present. In this way, Eliot resists both the primitivism that reifies tradition as an unchanging realm of ancient values and the notion of historical progress intimately tied to the development of imperial capital. Furthermore, Eliot’s notion of tradition is fundamentally transnational—albeit limited in scope to Europe—which highlights the constitutive relationship between nationalism and the concept of development embedded within the discourse of progress. Modernist tradition becomes, in this account, a way to resist the historical ideology of the developing American empire.
Whalers’ Shanties of Barouallie, St. Vincent: Observations on the Nature, Decline and Revival of a Unique Caribbean Maritime Tradition
Daniel Lanier & Vincent Reid
International Journal of Intangible Heritage , 2007,
Abstract: Barrouallie, a fishing community on the Caribbean island of St. Vincent, has a unique cultural heritage associated with its history as a whaling centre. As a way to alert townspeople of a successful catch, Barrouallie whalers sang occupational songs known as ‘shanties’ while rowing their whaleboats to shore. A product of diverse cultural influences, the shanties of Barrouallie may be viewed as a sub-genre, distinct from the more general body of seachanteys, the work songs of international 19th century merchant seamen. As a mode of expression - not merely a work song -a shanty could function variously as entertainment, satire, and advertisement. While economic and cultural changes in this developing island nation did not favour the continuance of shanty singing, a revival of interest in Barrouallie’s whaling traditions began in 2001, with particular attention to shanties and the generation of men who recall the role and significance of these songs in the local whaling enterprise.This 21st century renaissance of a maritime music tradition among living practitioners represents a remarkable survival that deserves greater recognition.Through the performance and recording of shanties, The Barrouallie Whalers have been interpreting and publicising Barrouallie’s whaling heritage for an international audience since 2001.
The communists in front of the wall: Marxim-Leninism between the denial and the affirmation of Stálinist tradition Os comunistas diante do muro: o marxismoleninismo entre a nega o e a afirma o da tradi o stálinista
Ant?nio Ozaí da Silva
Diálogos , 2010, DOI: 10.4025/dialogos.v3i1.300
Abstract: This article discusses the two principal parties representing the Stálinist tradition in our country: PCB and PC do B. The Brazialian Cmmunist Party (PCB), established in 1922, was hegemonic among Brazilian leftists for decades and was the hardcore of Marxism in our country. This party embodied the concepts of a Marxist-Leninist party and the prevailing theory and political culture of the international communist movement when Stálin defeated Trotsky within the URSS Communist Party and the Third International Socialist Association. Evidently there are other organizations and groups pervaded by the Stálinist tradition. Our analysis, however, will be restricted to PCB and to PC do B, trying to understand their political and ideological transformations and their reactions to the impact of the events in Eastern Europe: the overcoming or the maintenance of the Stálinist tradition. Este artigo trata dos principais partidos que representam a tradi o stalinista em nosso país: o PCB e o PC do B. O Partido Comunista Brasileiro (PCB), fundado em 1922, foi hegem nico na esquerda brasileira durante décadas e se constituiu no tronco principal do marxismo em nosso País. Este partido incorporou a concep o de partido marxista-leninista e a teoria e cultura políticas prevalecentes no movimento comunista internacional com a vitória de Stálin contra Trotsky no seio do Partido Comunista da URSS e da III Internacional. Evidentemente, há outras organiza es e grupos permeados pela tradi o stalinista. Aqui, nos limitaremos à análise do PCB e o PC do B, procurando apreender suas mudan as políticas e ideológicas e rea es ao impacto dos acontecimentos no Leste Europeu, isto é, os elementos de supera o e manuten o da tradi o stalinista.
The Reformed tradition as public theology
Vuyani S. Vellem
HTS Theological Studies/Teologiese Studies , 2013, DOI: 10.4102/hts.v69i1.1371
Abstract: This article is a South African perspective of a Black African reflection on the publicity of Reformed faith. Whilst the notion of public theology is fairly new, the article argues, it is important to define the ‘public’ of the type of public theology to which Reformed faith and tradition could be linked. As a confessional tradition, Reformed faith is intrinsically public, the article demonstrates. The publicity of this tradition is however ambivalent and tainted. I attempt to show this by discussing two important tenets of the Reformed Tradition: sola scriptura and sola fide, within the festering wounds of Black African colonialism, apartheid and the hegemony of the neoliberal paradigm in the 21st century.
KILLING IN THE NAME OF HONOUR AND TRADITION
PREETI MALIK
Golden Research Thoughts , 2013, DOI: 10.9780/22315063
Abstract: Honour killing is the oppression and murder carried out in the name of culture, tradition, or religion, and the consequential confusion many Indians experience in the name of social familial honour. 'Honour killing' also known as 'customary killing' is the murder of a family or clan member by one or more family members where the murderers, essentially the community at wider scope thinks that the victim through his/her actions has brought disgrace to the family honour. This concept of honour is so deeply rooted in the traditional society that it acquires importance larger than the life of the family member itself. It is a crime which originates from the culture or race or one might even call it a cultural tradition.1 Indeed, recent research has made it amply clear that crimes committed to uphold honour are fairly widely spread not only across India but also in the entire Asian subcontinent. The phenomenon is unbelievable that in the 21st century, where India takes pride over its largest democracy, families murder their kith and kin for allegedly saving their honor. This paper is an attempt to highlight: 1)The concept of honour killing; 2) honour killing in India, how it took its shape, and why its so hard to tackle with it 3)the present legal system that stands to swipe this menace, and the views of Honorable courts on the subject.
Rethinking the Warburgian tradition in the 21st century
Silvina Vidal
Journal of Art Historiography , 2009,
Abstract: The present article is divided in two parts. The first one deals with the contribution of José E. Burucúa’s book: Historia, Arte, Cultura. De Aby Warburg a Carlo Ginzburg to the field of Warburgian studies. The following aspects receive particular attention throughout this article: (i) the growing importance of Warburg’s thought in relation to the crisis of the major 20th century historical narratives and the linguistic turn; (ii) the relevance of certain concepts (such as das Nachleben der Antike, the Denkraum and Pathosformeln) to the present field of cultural studies, and (iii) Burucúa’s position regarding the current theoretical disputes taking place among those intellectuals influenced by Warburg's ideas. The second part reproduces an interview with the Argentinean art historian, in which he discusses in detail certain cultural phenomena, through a Warburgian perspective.
Editorial: Between Tradition and Modernity  [cached]
Editor Al-Jami'ah: Journal of Islamic Studies
Al-Jami'ah : Journal of Islamic Studies , 2011,
Abstract: The relationship between religious ‘tradition’ and ‘modernity’ is a central theme in various academic debates. Of the heatedly debated topic is concerning religious identity in the face of constantly political, economical, and global changes. As with other religious communities, Muslims have to response to these changes, on the one hand, and to the call for preserving their religious identity, on the other.
Religious Tradition and the Archaic Man  [cached]
Veress Károly
Journal for the Study of Religions and Ideologies , 2005,
Abstract: My article – as a first step in a comprehen- sive research program – attempts to verify the hypothesis according to which M. Eliade’s morphologi-cal and historical investigations of archaic religious- ness reveal the outlines of an archaic ontology. For this purpose, the article focuses upon Eliade’s conception of religious tradition as the carrier of the indivisible unity of sacred existence and religious experience. The ontological difference found in religious existence and revealed by religious experience is rooted in the essentially hermeneutic nature of religious tradition. Therefore the perspective of philosophical hermeneutics proves very productive in the investigation of this problem.
Between tradition and renewal: Some considerations about the use of tradition in reformed theology
Willem van Vlastuin
In die Skriflig , 2013, DOI: http://dx.doi.org/10.4102/ids.v47i1.111
Abstract: In the theology and practice of the Christian church a tension between tradition and renewal exists. This essay focuses on this tension to provide a first step of methodological reflection to deal with it. Firstly, this tension is illustrated from the reformed perspective of sola scripturathat led to criticism of the tradition on the one hand, whilst understanding the reformed movement as part of the tradition on the other hand. A danger of unqualified sola scriptura is subjectivity. Subsequently, the importance of tradition is elaborated from the perspective of the church as the body of Christ across all ages. This implies that Christians should study and love the traditional theology because of the fundamental unity of the church that transcends cultural diversity. Rejecting tradition will cut the church from its historical and spiritual roots. Thirdly, this raises the question whether the church is imprisoned by tradition, as well as the problem of the relation between tradition and renewal. In response, it is argued that the doctrine of incarnation guarantees openness to history. With the help of the philosophical and Christian view on structural contingency, the belief that tradition is principally open to renewal is defended. Some examples are given as illustrations of how classic theological concepts can be reframed in our postmodern context. The last part of this essay concludes with the insight of Cyprian that only the conveyed tradition can be renewed, implying that renewal is in essence not a new theology, but a new application of apostolic theology.
Oral tradition and communication  [PDF]
Deepak Aryal
Bodhi: An Interdisciplinary Journal , 2009, DOI: 10.3126/bodhi.v3i1.2813
Abstract: Oral tradition has become a domain of great interest to scholars of different disciplines of knowledge such as literature, psychology, anthropology, and philosophy. It has a huge scope for the discipline of communication too. This article presents an appraisal of oral tradition as a means of communication from one generation to another. While doing so, it deals with following issues: Can history be narrated based on oral traditions just as it is done with ‘written documents'? Are the oral traditions only the sources of historiography or do they have other implications too? It also discusses whether oral traditions can be taken as valid historical sources, and, if not, whether there are means for testing its reliability. DOI: 10.3126/bodhi.v3i1.2813 Bodhi Vol.3(1) 2009 p.61-68
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