The Golden Bough (Third Edition, Vol. 3 of 12) by James George Frazer
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Sociolinguistics Study on Taboos
International Journal of Humanities Social Sciences and Education (IJHSSE) Volume 7, Issue 1, January 2020, PP 88-92 ISSN 2349-0373 (Print) & ISSN 2349-0381 (Online) http://dx.doi.org/10.20431/2349-0381.0701010 www.arcjournals.org Sociolinguistics Study on Taboos Fan Mengxun* Department of Foreign Language, Sichuan University of Science & Engineering, Zigong city, Sichuan Province, China. *Corresponding Author: Fan Mengxun, Department of Foreign Language, Sichuan University of Science & Engineering, Zigong city, Sichuan Province, China. Abstract: Language should be used to learn is one of the research scope of pragmatics, in terms with science, the pragmatic comparative study between different language is a kind of commonly used research techniques. Context is one of the core concepts of pragmatics. Interpersonal communication depends on specific context, context directly affects the people to the use of words and reason. The appropriateness of some specific speech ACTS must be judged according to the context in which they are used. People have social attributes, and their lives are restricted and regulated by the society. People in social activities, often will encounter many sensitive issues, or embarrassing situation of difficult, this is taboo. It is like a free form the yoke of bondage in people's language and behavior. In the process of language communication, taboo people say or write some words or words, is a taboo language; Words that are forbidden or taboo to say or write are taboo words. Taboos are a reflection of human society and culture. As an inseparable part of language, taboos can be studied by pragmatics, that is, by comparing the taboos between different languages and understanding and expressing them in specific contexts. -
Mary Douglas: Purity and Danger
Purity and Danger This remarkable book, which is written in a very graceful, lucid and polemical style, is a symbolic interpretation of the rules of purity and pollution. Mary Douglas shows that to examine what is considered as unclean in any culture is to take a looking-glass approach to the ordered patterning which that culture strives to establish. Such an approach affords a universal understanding of the rules of purity which applies equally to secular and religious life and equally to primitive and modern societies. MARY DOUGLAS Purity and Danger AN ANALYSIS OF THE CONCEPTS OF POLLUTION AND TABOO LONDON AND NEW YORK First published in 1966 ARK Edition 1984 ARK PAPERBACKS is an imprint of Routledge & Kegan Paul Ltd Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2001. © 1966 Mary Douglas 1966 All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloguing in Publication Data A catalogue record for this book is available from the Library of Congress ISBN 0-415-06608-5 (Print Edition) ISBN 0-203-12938-5 Master e-book ISBN ISBN 0-203-17578-6 (Glassbook Format) Contents Acknowledgements vii Introduction 1 1. -
Religion in King John: Shakespeare's View
Connotations Vol. 1.2 (1991) Religion in King John: Shakespeare's View Roy BAITENHOUSE One way of grasping the distinctive quality of Shakespeare's vision is to compare his work with another author's on the same topic. The Troublesome Raigne of King John (1591) is either the immediate source of Shakespeare's play (as most critics think) or else a rival author's response to an early John play by Shakespeare (as supposed by Honigmann and Matchett). In any case the two texts have a similar outline yet are substantially different. Shakespeare, for instance, has no parallel to the Troublesome Raigne's depicting a visit to a monastery where lecherous friars hide nuns in their chests, nor to another scene which devotes a hundred lines to a friar's conspiring with his Abbot to poison King John and being absolved in advance. Shakespeare has avoided anti-monastic propaganda. But does this mean he has no interest in religious issues? On the contrary, the central event in his play (as likewise in the Troublesome Raigne) is a confrontation between John and the papal legate Pandulph, an event which Protestant historians considered to be analogous to Henry VIII's break with the church of Rome. Shakespeare's treatment of the quarrel, however, is evenhanded. Neither John nor Pandulph is depicted as a villain. But each is shown to be a counterfeiter of religious duty. A recent critic has alleged that Shakespeare "minimizes" the religious issue by not adhering to "the Protestant view of things" which unifies the Troublesome Raigne.1 But I would say, rather, that Shakespeare makes the religious issue all important, by showing us how a corrupting by "commodity" underlies the troubles of King John and his times-and by implication those of the 16th century also. -
A Note on the Incest Taboo: the Case of the Matrilineal Khasis
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 22, Issue 5, Ver. I (May 2017) PP 41-46 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org A Note on the Incest Taboo: The Case of the Matrilineal Khasis Davina Diengdoh Ropmay (Research Scholar, Department of Sociology, North-Eastern Hill University, Shillong, Meghalaya, India) Abstract : Incest Taboo serves as one important aspect under kinship studies. Understanding the rules prohibiting intimate and sexual relations with certain kin throws light on how other facets of a social organisation operate such as marriage, clan organisation and kinship terminology. The existence of the Incest Taboo among the Khasi, a major matrilineal tribal group of Meghalaya, provides us a picture on how such facets are determined. Therefore, this article attempts to describe the bounds of the incest taboo among the Khasis and the serious implication it has towards the maintenance and perpetuation of the society as a whole Keywords: Incest, Exogamy, Incest Taboo, Marriage, Khasi. I. INTRODUCTION The study of Kinship has been a much researched area in sociological and social anthropological studies. It simply seeks to understand on one hand, in what way a person is related to another, and on the other hand, in what way do these people exhibit behaviour with each other as per their relationship. Radcliffe-Brown rightly puts it “A kinship system thus presents to us a complex set of norms, of usages, of patterns of behaviour between kindred” (Radcliffe-Brown 1950: 10). Behaviour patterns which stem out of the social relations between people, customs, norms and usages are important for the functioning of the social machinery. -
Sacred Kingship: Cases from Polynesia
Sacred Kingship: Cases from Polynesia Henri J. M. Claessen Leiden University ABSTRACT This article aims at a description and analysis of sacred kingship in Poly- nesia. To this aim two cases – or rather island cultures – are compared. The first one is the island of Tahiti, where several complex polities were found. The most important of which were Papara, Te Porionuu, and Tautira. Their type of rulership was identical, so they will be discussed as one. In these kingdoms a great role was played by the god Oro, whose image and the belonging feather girdles were competed fiercely. The oth- er case is found on the Tonga Islands, far to the west. Here the sacred Tui Tonga ruled, who was allegedly a son of the god Tangaloa and a woman from Tonga. Because of this descent he was highly sacred. In the course of time a new powerful line, the Tui Haa Takalaua developed, and the Tui Tonga lost his political power. In his turn the Takalaua family was over- ruled by the Tui Kanokupolu. The tensions between the three lines led to a fierce civil war, in which the Kanokupolu line was victorious. The king from this line was, however, not sacred, being a Christian. 1. INTRODUCTION Polynesia comprises the islands situated in the Pacific Ocean within the triangle formed by the Hawaiian Islands, Easter Island and New Zealand. The islanders share a common Polynesian culture. This cultural unity was established already in the eighteenth century, by James Cook, who ob- served during his visit of Easter Island in 1774: In Colour, Features, and Languages they [the Easter Islanders] bear such an affinity to the People of the more Western isles that no one will doubt that they have the same Origin (Cook 1969 [1775]: 279, 354–355). -
Tuesday, September 24, 2019 Council Chambers Room 1098 405 E Loop Street, Building 100 Buda, TX 78610
NOTICE OF MEETING OF THE PLANNING AND ZONING COMMISSION OF BUDA, TX 7:00 PM - Tuesday, September 24, 2019 Council Chambers Room 1098 405 E Loop Street, Building 100 Buda, TX 78610 This notice is posted pursuant to the Texas Open Meetings Act. Notice is hereby given that a Regular Planning & Zoning Meeting of the City of Buda, TX, will be held at which time the following subjects will be discussed and may be acted upon. A. CALL TO ORDER B. INVOCATION C. PLEDGE OF ALLEGIANCE TO THE FLAGS OF THE UNITED STATES AND TEXAS PLEDGE OF ALLEGIANCE TO THE TEXAS FLAG: Honor the Texas flag; I pledge allegiance to thee, Texas, one state under God, one and indivisible. ROLL CALL Chair Colin Strother Vice-Chair Meghan McCarthy Commissioner Henry Altmiller Commissioner Sam Ardekani Commissioner E. Scott Ross Commissioner Clark Beach Commissioner Jake Snyder D. PUBLIC COMMENTS At this time, comments will be take from the audience on non-agenda related topics, for a length of time not to exceed three minutes per person. To address the Planning and Zoning Commission (P&Z), please submit a Citizen's Comment Form to the City Liaison prior to the start of the meeting. No action may be taken by the P&Z during Public Comments. E. CONSENT AGENDA E.1. Approval of the regular Planning and Zoning Commission meeting minutes dated August 27, 2019. F1 Minutes from 08-27-2019.pdf F. PUBLIC HEARINGS 1 Planning and Zoning Commission Agenda Page 1 September 24, 2019 F.1. Hold a Public Hearing regarding the proposed Specific Use Permit for a Grocery, Market in the F5H zoning district for the property known as Buda Mill and Grain Development District, Lot 1, Hays County, TX, being +/- 8.06 acres and addressed as 306 S. -
King John Take Place in the Thirteenth Century, Well Before Shakespeare’S Other English History Plays
Folger Shakespeare Library https://shakespeare.folger.edu/ Get even more from the Folger You can get your own copy of this text to keep. Purchase a full copy to get the text, plus explanatory notes, illustrations, and more. Buy a copy Contents From the Director of the Folger Shakespeare Library Front Textual Introduction Matter Synopsis Characters in the Play ACT 1 Scene 1 ACT 2 Scene 1 Scene 1 Scene 2 ACT 3 Scene 3 Scene 4 Scene 1 ACT 4 Scene 2 Scene 3 Scene 1 Scene 2 Scene 3 ACT 5 Scene 4 Scene 5 Scene 6 Scene 7 From the Director of the Folger Shakespeare Library It is hard to imagine a world without Shakespeare. Since their composition four hundred years ago, Shakespeare’s plays and poems have traveled the globe, inviting those who see and read his works to make them their own. Readers of the New Folger Editions are part of this ongoing process of “taking up Shakespeare,” finding our own thoughts and feelings in language that strikes us as old or unusual and, for that very reason, new. We still struggle to keep up with a writer who could think a mile a minute, whose words paint pictures that shift like clouds. These expertly edited texts are presented to the public as a resource for study, artistic adaptation, and enjoyment. By making the classic texts of the New Folger Editions available in electronic form as The Folger Shakespeare (formerly Folger Digital Texts), we place a trusted resource in the hands of anyone who wants them. -
Chapter Two From
Hitchens. Christopher (2007) god is not Great: How Religion Poisons Everything. New York: Hatchet Book Group Chapter 2 Religion Kills His aversion to religion, in the sense usually attached to the term, was of the same kind with that of Lucretius: he regarded it with the feelings due not to a mere mental delusion, but to a great moral evil. He looked upon it as the greatest enemy of morality: first, by setting up factitious excellencies—belief in creeds, devotional feelings, and cer- emonies, not connected with the good of human kind—and causing these to be accepted as substitutes for genuine virtue: but above all, by radically vitiating the standard of morals; making it consist in doing the will of a being, on whom it lavishes indeed all the phrases of adulation, but whom in sober truth it depicts as eminently hateful. —John Stuart Mill About His Father, In The Autobiography Tantum religio potuit suadere malorum. (To such heights of evil are men driven by religion.) —Lucretius, De Rerum Natura Imagine that you can perform a feat of which I am incapable. Imagine, in other words, that you can picture an infinitely benign and all-powerful creator, who conceived of you, then made and shaped you, brought you into the world he had made for you, and now supervises and cares for you even while you sleep. Imagine, further, that if you obey the rules and commandments that he has lovingly prescribed, you will qualify for an eternity of bliss and repose. I do not say that I envy you this belief (because to me it seems like the wish for a horrible form of benevolent and unalterable dictatorship), but I do have a sincere question. -
Gates As Boundaries
Chapter 11 Gates as Boundaries 1 Gates and Liminality The concept of liminality was first introduced in the context of ritual by the anthropologist Arnold van Gennep. van Gennep described rites of passage as having three stages: separation, limen (“threshold” in Latin), and aggregation.1 Those who undergo such a rite are removed from society and taken to a place of seclusion (separation) where they carry out a series of ritual ordeals, and then are reincorporated into their society with a new status (aggregation). The middle, liminal stage is thus a transitional period between the two others.2 V. Turner expanded upon the idea of liminality, describing the period as a fun- damentally “ambiguous” state, “betwixt and between” customary behavior and social structures.3 During a liminal state, the status quo is upended: one is re- quired to do things ordinarily considered taboo, and social status among the initiates is negated.4 It was also “a period of special and dangerous power, which had to be constrained and channeled to protect the social order.”5 In many rites of passage, initiates are thought to be shaped by deities or other higher powers in preparation for their new status,6 and the period in general is characterized by magico-religious properties, dangerous or polluting for those involved.7 1 Arnold van Gennep, The Rites of Passage (trans. M.V. Vizedom and G.L. Caffee; Chicago: Uni- versity of Chicago Press, 1960), 74–86. 2 Victor Turner, The Forest of Symbols: Aspects of Ndembu Ritual (Ithaca, N.Y.: Cornell Univer- sity Press, 1967), 102. -
The Facsimiles
chapter 14 The Facsimiles The facsimiles from the Book of Abraham and their inter- pretation have sparked considerable discussion. We may divide these into discussions over the copying and interpretation of the facsimiles. COPYING THE FACSIMILES Since the papyri come from the Ptolemaic period, about 1,500 years after Abraham, the style of the pictures will not have been the same style as was current in Abraham’s day. Abraham may not have included any illustrations in his original account. The references to the facsimiles within the text of the Book of Abraham seem to have been nineteenth-century editorial insertions. The earliest manuscript we have shows that the phrase “I will refer you to the representation that is at the commencement of this record” from Abraham 1:12 was 143 144 introduction to the book of abraham the facsimiles 145 The earliest manuscript of Abraham 1:12, in the handwriting of Fredrick G. Williams (Church History Library MS 1294, folder 2). The reference to the facsimile has been inserted between the lines of text. © Intellectual Reserve, Inc. squished in two lines of smaller handwriting in the space at the end of the paragraph between Abraham 1:12 and 1:13. Similarly, Abraham 1:14 was added in a smaller hand squeezed into the margin at the top of the page, above the header, ignoring the ruled left margin. The Book of Abraham actually reads smoothly without these additions. Thus, these statements in the text seem to be nineteenth-century additions approved by, if not made by, Joseph Smith. Some evidence indicates that the papyri containing the facsimiles of the Book of Abraham were already damaged when Joseph Smith obtained them. -
Frio Co., TX Prospect South Texas Sale Package
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The Evil Eye Belief Among the Amhara of Ethiopia1
The Evil Eye Belief Among the Amhara of Ethiopia1 Ronald A Reminick ClevelandState University Variationsof the beliefin the evil eye areknown throughout much of the world,yet surprisinglylittle attentionhas been given to explainingthe dynamicsof this aspectof culture(cf. SpoonerI970; FosterI972; Douglas I970). The Amharaof Ethio-piahold to this belief.Data for this study weregathered among the ManzeAmhara of the centralhighlands of Shoa Province,Ethiopia. Their habitatis a rollingplateau ranging in altitude fromg,soo to I3>000 feet.The seasonsvary from temperate and dry to wet and cold. The Amharaare settledagriculturists raising primarily barley, wheat,and a varietyof beansand importingteff grain cotton,and spices from the lower and warmerregions in the gorgesand valleysrlearby. Amharatechnology is simple,involving the bull-drawnplow, crop rotation, soil furrowingfor drainage,and some irrigationwhere streamsare ac- cessible.The soil is richenough to maintainthree harvests annually. Other importanttechnological items includethe sicklenloom, and the walking and fightingstick for the men; the spindle largeclay waterjug grind- stone,and cookingutensils for the women.The most highlyprized item of technologyis the ride which symbolizesthe proudwarrior traditions of the Amharaand a man'sduty to defendhis inheritedland. The homesteadis the primarydomain of authoritywithin the larger politicalstructure. The homesteadvaries in size from that of a nuclear familyto a largehamlet consisting of severalrelated families and their servants,tenants, and