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ST. NEPOMUK IN THE TRADITION OF BANAT’S COLONISTS
S. HOLLIFIELD,I. PETROMAN
Lucr?ri ?tiin?ifice : Management Agricol , 2008,
Abstract: The 18th century was considered a century of cosmopolitism, of changes, and of huge circulation of people and ideas. The artistic picture of this reference period in the history of fine arts draws the contour of a unification of elites in an enlightened Europe of Princes, a phenomenon that is common to both Central Europe area and Banat freed from the Turks (1718), where the newly set bourgeoisie is the carrier of modernity. The period conventionally called “baroque” is the richest in expression, its variety being increased by the huge circulation of forms which manifest in the Banat area as local variants that make up the provincial baroques. Sculpture develops tending to turn art into forms accessible to common people: thus, St. John of Nepomuk, a Prague bishop, becomes the protector of the catholic population colonized in Banat.
Tradition, religion and sustainable development in the Romanian cultural area
Sorea, D.
Bulletin of the Transilvania University of Bra?ov. Series VII : Social Sciences and Law , 2011,
Abstract: Sustainability is not unusual within Western culture. One of the causes accounting for the Romanian people’s compatibility with the behaviours associated with sustainable development is represented by the persistence of the consumer behaviour before 1989 in the Romanians’ memory. Other causes underlying this compatibility are represented by the axiological survival of the cultural tradition and by the Romanians’ affiliation to the Orthodox Church. The concept of “sustainable development” connotes either change or recovery in the human relationship with the environment. The main advantage brought forth by this orientation comes from the promoted natural behaviours.
Tradition and Art Appreciation: A Boost to Cultural Tourism in Nigeria
KO Bakare, TY Akinbileje
African Research Review , 2010,
Abstract: It is abysmal and disheartening to observe that Nigeria is depleted of parts of its cultural treasury to looters. It is delighted to deduce that these assets (tradition and art) are indispensable to our cultural pride and are potential assets to tourism, which has recently become world s gold mine . The paper examines the implications of non-challant attitudes of Nigerians toward cultural preservation which adversely perch on our cultural bearing and disposition. It suggests solutions to some upheavals been faced by cultural tourism in Nigeria. It further unveils the deception and antics used by foreigners to dispossess us of our cultural heritage, which is consequently repackaged and sold back to us at extortionate prices. This study endeavors to document the inventory of some museums in Nigeria. In essence, the earlier Nigerians realize this, the better for us to start to reap the unflinching prospects inherent in our cultural heritage and endowment. The paper recommends that there is need for individual citizens to develop profound interest in Nigeria s cultural heritage for development of tourism industry via cultural assets, so as to generate substantial foreign exchange earnings, accelerate rural urban development, generate employment and promote local cultural exchange for national unity and identity.
Herbal Medicine Today: Clinical and Research Issues  [PDF]
Fabio Firenzuoli,Luigi Gori
Evidence-Based Complementary and Alternative Medicine , 2007, DOI: 10.1093/ecam/nem096
Abstract: Herbal medicine is the use of medicinal plants for prevention and treatment of diseases: it ranges from traditional and popular medicines of every country to the use of standardized and tritated herbal extracts. Generally cultural rootedness enduring and widespread use in a Traditional Medical System may indicate safety, but not efficacy of treatments, especially in herbal medicine where tradition is almost completely based on remedies containing active principles at very low and ultra low concentrations, or relying on magical-energetic principles.
The use of magical plants by curanderos in the Ecuador highlands
Anthony P Cavender, Manuel Albán
Journal of Ethnobiology and Ethnomedicine , 2009, DOI: 10.1186/1746-4269-5-3
Abstract: Traditional medical practitioners in the Ecuador highlands, those generically known as curanderos but especially the limpiadores ("cleaners"), make extensive use of magical plants in the treatment of supernatural folk illnesses such as susto, mal viento, mal prójimo, and mal aire. In most documentations on magical plant use over the past thirty or so years, however, the rationale underlying the use of magical plants is poorly described or not addressed at all [1-5]. This paper reports on information gathered from 116 curanderos in the Ecuador highlands on the use of magical plants for healing. Topics discussed include the characteristics of plants identified as magical, why and how they are used for the treatment of selected folk illnesses, and finally how the study of magical plants provides insights into the worldview of highland residents.Residents of the Ecuador highlands have a wide variety of plants available for healing. Physiographically, the highlands are defined by two volcanic mountain ranges running from north to south. The botanical diversity of the region reflects in large measure variation in elevation: an inter-Andean valley of agricultural plots and pastures; lower montane rain forests and upper montane cloud forests on the mountain slopes; dry valleys in the south; and high altitude grass and desert paramos (plateaus) [6].Figure 1 shows the area surveyed in terms of informant residence. As indicated in Table 1, most of the curanderos interviewed for this investigation resided in the south-central highlands, notably the Boliver, Chimborazo, and Tungurahura provinces. Table 1 also shows a strong bias in residence; the great majority of the informants (n = 85, 82%) resided in the Bolivar Province.Informant interviews were done in 2002 and 2003 as part of a more encompassing investigation on the role of curanderos in the region's informal health care delivery system. Published sources on ethnomedicine in the Ecuador highlands and the Andean region were
Magical attachment: Children in magical relations with hospital clowns  [cached]
Lotta Linge
International Journal of Qualitative Studies on Health & Well-Being , 2012, DOI: 10.3402/qhw.v7i0.11862
Abstract: The aim of the present study was to achieve a theoretical understanding of several different-age children's experiences of magic relations with hospital clowns in the context of medical care, and to do so using psychological theory and a child perspective. The method used was qualitative and focused on nine children. The results showed that age was important to consider in better understanding how the children experienced the relation with the hospital clowns, how they described the magical aspects of the encounter and how they viewed the importance of clown encounters to their own well-being. The present theoretical interpretation characterized the encounter with hospital clowns as a magical safe area, an intermediate area between fantasy and reality. The discussion presented a line of reasoning concerning a magical attachment between the child and the hospital clowns, stating that this attachment: a) comprised a temporary relation; b) gave anonymity; c) entailed reversed roles; and d) created an emotional experience of boundary-transcending opportunities.
Modes of interculturality: Dancing within the wedding ritual of the Banat Serbs  [PDF]
Rako?evi? Selena
Zbornik Matice Srpske za Drustvene Nauke , 2012, DOI: 10.2298/zmsdn1239209r
Abstract: The dance practice of the Banat Serbs has been significantly investigated within the ethnochoreology in Serbia. Although a lot of data have been recorded, ethnographic papers about dancing within the wedding ritual of the Banat Serbs are imprecise considering the positioning of the particular dances diachronically and synchronically. Beside that, intensive intercultural processes which have been shaping traditional practice of this multi-ethnic and multicultural region has been neglected. Using the ethnographic literature, and, in a greater measure, relying upon data collected within field research of this region (which I started in 1994), I will present comprehensive ethnography of dancing within the wedding ritual of the Serbs and focus on the identification of the intercultural drifts which shaped traditional cultural practice of the Banat. [Projekat Ministarstva nauke Republike Srbije, br. 177024: Muzi ka i igra ka tradicija multietni ke i multikulturne Srbije]
Bioclimatic characteristic of Banat  [PDF]
Malinovi?-Mili?evi? Slavica
Journal of the Geographical Institute Jovan Cvijic, SASA , 2013, DOI: 10.2298/ijgi1301011m
Abstract: This paper analyzes thermal environment condition in Banat on the basis eighteen year long data series in the period 1992-2008. Two thermal indexes (TI), suggested by World meteorological organization, are used, heat index and wind chill index. Analysis shows that mean annual TI were lower than mean annual air temperatures that indicate considerable influence of wind on feeling temperatures in Banat. Analysis also shows that TI increased at rate 0.7°C per decade that is likely to be due to a rise in air temperature under global warming and urban development. Besides TI growth, increasing trend of frequency of TI in heat stress categories is found (1.63 days per years). Frequency of TI in cold stress categories shows a trend of a decrease (0.26 days per years). Unfavorable thermal conditions during the summer have Zrenjanin, while during the winter time Kikinda.
THE INSTITUTION OF BANAT IN THE BANAT OF LUGOJ AND CARANSEBES IN THE XVIth-XVIIth CENTURIES
Sorin BULBOAC?
Societate ?i Politic? , 2011,
Abstract: In this article, we try to investigate and explain theconnection between the Banat og Lugoj-Caransebes and the central institutionin Transylvania, during the XVIth and XVIIth centuries. In the Principality ofTransylvania, the banat of Lugoj and Caransebes was a member of the councilof the prince, as second to the grand captain of Oradea. The most importantprerogatives of the bans of Lugoj and Cransebes are the military ones, as theyalso had other important military posistions in the Principality. They haddiplomatic atributions as messengers and negotiators in the relations with theOttoman Empire or in the relations with Walachia and Moldavia. They were thepresidents of the nobility’s assenblies from the Banat of Lugoj and Cransebes orof two districts. The documents mention the chair of judgement” of the ban,which had competency regarding property, succession, confiscation or distraintof estates for political reasons, in case of betrayal. They have also participatedto the religious affairs, encouraging Calvinsm and the translation of somereligious books into Romanian.
先秦文学中的讽喻传统溯源
An Exploration into Cultural Source of Allegory Tradition in Pre-Qin Period
 [PDF]

陶文娟
Chinese Traditional Culture (CnC) , 2015, DOI: 10.12677/CnC.2015.33007
Abstract:
先秦是人类历史发展的早期阶段,也是人类文化发展的发端时期。对后世文学产生深远影响的讽喻传统,最早可以追溯到先秦时期:言谏制度是将讽喻观与政治相结合的早期实践活动,而《诗经》以及《离骚》中体现怨刺精神的诗歌,则是讽喻传统的文学源头。
Pre-Qin period is the early stage of human history, at the same time, it is also the beginning stage of human cultural development. Allegory tradition has a profound influence on the later literature, and it can trace back to the Pre-Qin period at the earliest. The system of remonstrating with the Emperor is a practical activity which combines allegorical view with the politics. Moreover, poetry of resentment in The Book of Songs and Lisao is the literature source of allegory tradition in Chinese literary history.

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