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Las tensiones entre oralidad y escritura han caracterizado silenciosamente tanto los estudios como los esfuerzos de enseñanza/aprendizaje y de revitalización de las lenguas minorizadas en sus diferentes contextos sociales, culturales, históricos y políticos en la región. Ese tránsito de ida y vuelta entre los universos de la oralidad y la escritura, mediado de manera creciente por medios audiovisuales, ha provocado discusiones y dilemas en distintos ámbitos de uso de estas lenguas. En este contexto, est elibro recoge un selecto conjunto de estudios que aborda estas complejas dinámicas desde distintas perspectivas temáticas y experiencias sociales, en este caso, del quichua ecuatoriano.
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Depois de ter recuperado para o nosso património vivo obras tão importantes como História do Fado, de Pinto de Carvalho (Tinop), Através dos Campos, de José da Silva Picão, Da Prostituição na Cidade de Lisboa, de Francisco Ignacio dos Santos Cruz, e Contos Populares Portugueses, de Adolfo Coelho, a colecção «Portugal de Perto» orgulha-se de poder agora oferecer aos seus leitores aquela que tem sido considerada a primeira grande obra de conjunto da etnografia portuguesa: O Povo Português nos Seus Costumes, Crenças e Tradições, de Teófilo Braga, publicada em dois volumes em 1885. Como refere Jorge Freitas Branco no esclarecedor prefácio que para esta edição escreveu, volvidos que são cem anos sobre a sua publicação, «não perdeu qualquer interesse relembrá-la pela reedição, rever nela as ideias oitocentistas com o distanciamento crítico do tempo percorrido, repensar a seu propósito o quadro de desenvolvimento de ramos do conhecimento científico em Portugal [...] e, finalmente, facilitar ao público o acesso a um texto cheio de pormenores dum quotidiano para muitos de nós ainda não completamente votado ao esquecimento». Dada a extensão da obra, manteve-se na presente reedição a divisão em dois volumes a que obedeceu a edição original de 1885.
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This volume brings together contributions from authors from sixteen European countries who seek their roots in the classical Greek heritage and especially in literary or epigraphic texts written in ancient Greek, Byzantine, Renaissance or later eras. With this they seek to clarify the idea of their own nationality in the context of the construction of a multifaceted Europe with a historical personality, from the past to the present.
Greece --- Classical tradition --- Europe
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From a Traditionalist perspective, the cultural history of the Modern Era amounts to the genesis of the Dark Age. The Traditionalist meta-historical narrative deconstructs the modernist myth of "historic progress" as an anti-intellectual superstition. It exposes the quintessential features of Modernity - namely, secular nihilism, historical materialism, socio-political egalitarianism, and collective narcissism - as structural inversions of Traditional values. The historic accumulation of these inversions set the stage for a final showdown between Tradition and Modernity. In terms of ancient prophecy and Traditionalist philosophy, the Great War represents the apocalyptic sunset of the world of Tradition. This work follows the forgotten path of the philosophia perennis to trace the historic onset of the Dark Age. It clears away a century-deep deposit of "progressive" illusions and "politically-correct" axioms. The restored road of Traditional thought will lead a new generation of scholars to their rightful inheritance: an intellectual tabula rasa on which history can be written anew.
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"Storytelling plays an important part in the vibrant cultural life of Zambia and in many other communities across Africa. This innovative book provides a collection and analysis of oral narrative traditions as practiced by five Bemba-speaking ethnic groups in Zambia. The integration of newly digitalised audio and video recordings into the text enables the reader to encounter the storytellers themselves and hear their narratives as they were recounted during Robert Cancel's research trips to Zambia. Robert Cancel's thorough critical interpretation, combined with these newly digitalised audio and video materials, makes Storytelling in Northern Zambia a much needed addition to the slender corpus of African folklore studies that deal with storytelling performance. Cancel threads his way between the complex demands of African fieldwork studies, folklore theory, narrative modes, reflexive description and simple documentation and succeeds in bringing to the reader a set of performers and their performances that are vivid, varied and instructive. He illustrates this living narrative tradition with a wide range of examples, and highlights the social status of narrators and the complex local identities that are at play. Cancel's innovative study tells us not only about storytelling but sheds light on the study of oral literatures throughout Africa and beyond. Its innovative format, meanwhile, explores new directions in the integration of primary source material into scholarly texts. This book is part of our World Oral Literature Series in conjunction with the World Oral Literature Project."--Publisher's website.
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What is a traditional liberal education, and what are the arguments for it in the twenty-first century? This collection of essays by Anthony O'Hear sets out an alternative educational philosophy to the prevailing progressivist thinking on these issues, which tends to be either utilitarian or child-centred, or both, and often politically motivated.
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Tradition is a central concern for a wide range of academic disciplines interested in problems of transmitting culture across generations. Yet, the concept itself has received remarkably little analysis. A substantial literature has grown up around the notion of 'invented tradition,' but no clear concept of tradition is to be found in these writings; since the very notion of 'invented tradition' presupposes a prior concept of tradition and is empty without one, this debunking usage has done as much to obscure the idea as to clarify it. In the absence of a shared concept, the various disciplines have created their own vocabularies to address the subject. Useful as they are, these specialized vocabularies (of which the best known include hybridity, canonicity, diaspora, paradigm, and contact zones) separate the disciplines and therefore necessarily create only a collection of parochial and disjointed approaches.Until now, there has been no concerted attempt to put the various disciplines in conversation with one another around the problem of tradition. Combining discussions of the idea of tradition by major scholars from a variety of disciplines with synoptic, synthesizing essays, Questions of Tradition will initiate a renewal of interest in this vital subject.
Tradition (Philosophy) --- Traditionalism (Philosophy) --- Philosophy
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« La première partie du livre (“La religion de Platon”) a été écrite pour servir d’introduction à la pensée platonicienne, la deuxième partie n’a pas, directement du moins, pour objet la pensée contemporaine, mais seulement les rapports établis par celle-ci, lors des diverses “querelles" avec le platonisme... Le platonisme est bien envisagé en lui-même, alors que la pensée contemporaine ne l’est qu’à partir des points où elle se définit contre lui. » Victor Goldschmidt, voici trente ans, présentait ainsi son livre. Les philosophes qu’il jugeait être ses contemporains sont encore, pour une grande part, les nôtres, et les analyses qu’il offre de leur rapport à Platon valent inactuellement pour leur acuité critique et l’étendue de la perspective philosophique. Sa conception du platonisme constitue une étape importante dans l’histoire de l’interprétation de Platon, et elle a contraint ceux qui ont suivi à se déterminer par rapport à elle.
Philosophy --- tradition --- platonisme --- philosophie contemporaine
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Emules en cela des Lacandons du Chiapas, les Indiens Jicaques du Honduras ont lutté pendant plus de trois siècles contre les colons espagnols qui voulaient les asservir et contre les missionnaires qui s’efforçaient de les convertir. Quand la résistance de ce peuple s’effondra, au milieu du xixe siècle, une poignée d’irréductibles se réfugia dans les forêts, alors désertes, de la Montaña de la Flor, pour continuer à y mener la vie libre à laquelle ils étaient attachés. Leurs descendants sont maintenant plus de quatre cents, malgré les fâcheux effets de la consanguinité qui multiplie parmi eux le nombre des sourds-muets. Ils ont obtenu la concession officielle de leurs terres, dont ils interdisent, en principe, l’accès aux étrangers. Avec leurs sarbacanes, leurs longues chevelures, leurs jambes nues et leurs tuniques de couleur foncée, ils apparaissent comme des reliques du passé précolombien. Mais ils sont maintenant pressés de tous côtés par des voisins blancs ou métis de plus en plus nombreux. Pendant plusieurs séjours au Honduras, Anne Chapman, vivant en limite de la réserve jicaque, sut gagner la confiance, puis l’amitié d’Alfonso Martínez, le meilleur détenteur des anciennes traditions orales d’un peuple déjà en voie d’acculturation. Ce narrateur étonnamment doué, put ainsi, avant de mourir, nous transmettre un remarquable ensemble de textes dictés dans un espagnol populaire très coloré. Ces textes sont publiés ici avec leur traduction française, des notes et des commentaires. On y trouve aussi tout un ensemble de croyances concernant la mort el l’au-delà, car les Jicaques se considèrent comme les enfants de la mort, par opposition à leurs divinités, qui sont censées être immortelles. Des souvenirs personnels du narrateur, évoqués de-ci de-là, achè- vent de faire de ce recueil un document humain précieux, vivant et souvent émouvant.
Literature --- peuple indigène --- Honduras --- tradition orale --- conte
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