20 awesomely untranslatable words from around the world | Matador Network - Page 2. Korean shamanism. Mana. Etymology[edit] The word mana occurs in at least two-dozen Pacific languages,[1] and can be traced back to Proto-Oceanic, the precursor to many contemporary Pacific languages. The linguist Robert Blust has pointed out that 'mana' means 'thunder, storm, or wind' in some languages, and has hypothesized that the term originally meant "powerful forces of nature such as thunder and storm winds that were conceived as the expression of an unseen supernatural agency.
As Oceanic-speaking peoples spread eastward, the notion of an unseen supernatural agency became detached from the physical forces of nature that had inspired it and assumed a life of its own"[2]:404. The academic study of mana[edit] Western academics in fields such as anthropology, linguistics, and comparative religion have studied the concept of mana for over a hundred years, and it has played an important role in some of the most important theories of human culture. In Polynesian culture[edit] In Hawaiian culture[edit] See also[edit] Maafa. Maafa (or African Holocaust, Holocaust of Enslavement, or Black holocaust as alternatives)[1][2][3] are terms used to describe the history and on-going effects of atrocities inflicted on African people.[4][5][6][7] The Maafa includes the Arab and Atlantic slave trades, and continued through imperialism, colonialism, and other forms of oppression to the present day.[4][6][7][8][9][10][11] History and Terminology[edit] The term African Holocaust is preferred by some academics, such as Maulana Karenga, because it implies intention.[17] One problem noted by Karenga is that the word Maafa can also translate to "accident", and in the view of some scholars the holocaust of enslavement was not accidental.
Ali Mazrui notes that the word "holocaust" is a "dual plagiarism" since the term is derived from Ancient Greek and thus, despite being associated with the genocide of the Jews, no one can have a monopoly over the term. In scholarship[edit] Further reading[edit] Anderson, S. See also[edit] Gilpin, On Picturesque Beauty (1794) Unknown God. Paul at Athens[edit] According to the book of Acts, contained in the Christian New Testament, when the Apostle Paul visited Athens, he saw an altar with an inscription dedicated to that god (possibly connected to the Cylonian affair[5]), and, when invited to speak to the Athenian elite at the Areopagus gave the following speech: Acts 17:22-31 (NIV): 22 Paul then stood up in the meeting of the Areopagus and said: “People of Athens!
I see that in every way you are very religious. 23 For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. So you are ignorant of the very thing you worship—and this is what I am going to proclaim to you. 24 “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. 25 And he is not served by human hands, as if he needed anything. See also[edit] Si deus si dea Notes[edit] William Gilpin (priest) William Gilpin (4 June 1724 – 1804) was an English artist, Anglican cleric, schoolmaster and author, best known as one of the originators of the idea of the picturesque. Gilpin was born in Cumberland, the son of Captain John Bernard Gilpin, a soldier and amateur artist.
From an early age he was an enthusiastic sketcher and collector of prints, but while his brother Sawrey Gilpin became a professional painter, William opted for a career in the church, graduating from Queen's College, Oxford in 1748. While still at Oxford, Gilpin anonymously published A Dialogue upon the Gardens ... at Stow in Buckinghamshire (1748). Part guidebook to Stowe, part essay on aesthetics, this shows that Gilpin had already begun to develop his ideas on the picturesque. After working as curate, Gilpin became master, and from 1755 headmaster, at Cheam School. He was an enlightened educationist, instituting a system of fines rather than corporal punishment and encouraging the boys to keep gardens. Ghosts, Spirits and Demons in Chinese Religion. 14.6KGoogle + Spirits in Chinese Religion Burning ghost money on the streets of Taiwan. Photo: Arion Potts. Ghost money, which is burned as offerings to the spirits of the dead. Photo: Kevsunblush. In Chinese thought, the world is populated by a vast number of spirits, both good and evil.
Such spirits include nature demons (kuei-shen), evil spirits or devils (oni), and ghosts (kui). Evil spirits are believed to avoid light, so many rituals involving fire and light have developed, such as the use of bonfires, firecrackers, and torches. But not all spirits are evil — some are just unhappy. If a spirit is not kept happy, perhaps because it had a bad death, an improper burial or has no descendents to perform the proper rituals, it becomes a ghost (sometimes called a "hungry ghost," a term with Buddhist origins). Ghosts receive the most attentions during Ghost Month, the seventh month in the Chinese lunar year, and especially during the Ghost Festival on the fiftteenth day. References David K. Three marks of existence.
The Three marks of existence, within Buddhism, are three characteristics (Pali: tilakkhaṇa; Sanskrit: trilakṣaṇa) shared by all sentient beings, namely: impermanence (anicca); suffering or unsatisfactoriness (dukkha); non-self (Anatta). There is often a fourth Dharma Seal mentioned:[citation needed] Together the three characteristics of existence are called ti-lakkhana in Pali or tri-laksana in Sanskrit. By bringing the three (or four) seals into moment-to-moment experience through concentrated awareness, we are said to achieve wisdom—the third of the three higher trainings—the way out of samsara.
Thus the method for leaving samsara involves a deep-rooted change in world view. Anicca[4][edit] [Pronounced Anitcha/Anitya] All compounded phenomena (things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Dukkha[edit] Whatever is impermanent is subject to change. Wabi-sabi. A Japanese tea house which reflects the wabi-sabi aesthetic in Kenroku-en (兼六園) Garden Wabi-sabi (侘寂?) Represents a comprehensive Japanese world view or aesthetic centered on the acceptance of transience and imperfection.
The aesthetic is sometimes described as one of beauty that is "imperfect, impermanent, and incomplete".[1] It is a concept derived from the Buddhist teaching of the three marks of existence (三法印, sanbōin?) , specifically impermanence (無常, mujō?) , the other two being suffering (苦, ku?) And emptiness or absence of self-nature (空, kū?). Description[edit] "Wabi-sabi is the most conspicuous and characteristic feature of traditional Japanese beauty and it occupies roughly the same position in the Japanese pantheon of aesthetic values as do the Greek ideals of beauty and perfection in the West".[1] "If an object or expression can bring about, within us, a sense of serene melancholy and a spiritual longing, then that object could be said to be wabi-sabi Western use[edit] Mono no aware. Mono no aware (物の哀れ?) , literally "the pathos of things", and also translated as "an empathy toward things", or "a sensitivity to ephemera", is a Japanese term for the awareness of impermanence (無常, mujō?)
, or transience of things, and both a transient gentle sadness (or wistfulness) at their passing as well as a longer, deeper gentle sadness about this state being the reality of life. Origins[edit] The term was coined in the 18th century by the Edo period Japanese cultural scholar Motoori Norinaga and was originally a concept used in his literary criticism of The Tale of Genji, later applied to other seminal Japanese works including the Man'yōshū. It became central to his philosophy of literature and eventually to Japanese cultural tradition. Etymology[edit] The phrase is derived from the Japanese word mono (物?)
In contemporary culture[edit] In the book A Lonely Resurrection by Barry Eisler, a character describes the concept of mono no aware as "the sadness of being human See also[edit] Macabre kids’ book art by Gojin Ishihara. Here is a collection of wonderfully weird illustrations by Gōjin Ishihara, whose work graced the pages of numerous kids' books in the 1970s. The first 16 images below appeared in the "Illustrated Book of Japanese Monsters" (1972), which profiled supernatural creatures from Japanese legend. The other illustrations appeared in various educational and entertainment-oriented publications for children. - Kappa (river imp), Illustrated Book of Japanese Monsters, 1972 - Jorōgumo (lit. "whore spider"), Illustrated Book of Japanese Monsters, 1972 - Kubire-oni (strangler demon), Illustrated Book of Japanese Monsters, 1972 - Rokurokubi (long-necked woman), Illustrated Book of Japanese Monsters, 1972 - Onmoraki (bird demon), Illustrated Book of Japanese Monsters, 1972 - Nekomata (cat monster), Illustrated Book of Japanese Monsters, 1972 - Tengu (bird-like demon), Illustrated Book of Japanese Monsters, 1972 - Tenjō-sagari (ceiling dweller), Illustrated Book of Japanese Monsters, 1972 [Link: Gōjin Fechi]
Medical Anthropology: Explanations of Illness. Culture-bound syndrome. Identification of culture-specific syndromes[edit] A culture-specific syndrome is characterized by:[citation needed] categorization as a disease in the culture (i.e., not a voluntary behaviour or false claim);widespread familiarity in the culture;complete lack of familiarity of the condition to people in other cultures;no objectively demonstrable biochemical or tissue abnormalities (signs);the condition is usually recognized and treated by the folk medicine of the culture.
Some culture-specific syndromes involve somatic symptoms (pain or disturbed function of a body part), while others are purely behavioral. Some culture-bound syndromes appear with similar features in several cultures, but with locally-specific traits, such as penis panics. Medical perspectives[edit] The American Psychiatric Association states the following:[2] DSM-IV list of culture-bound syndromes[edit] See also[edit] Further reading[edit] References[edit] Jump up ^ Porta, Miquel, ed. (2008). External links[edit] Lote tree. The Lote Tree is an Islamic metaphor concerning the uppermost boundary in knowledge a human being can possess concerning Allah. Quran sources[edit] It comes from the Qur'an chapter 53, An-Najm (The Star), verses 10-18 and alludes to Muhammad(SAW)'s night journey from Mecca to Jerusalem and then through Heaven. "The Lote Tree of the farthest boundary," as it is called, is believed to be the farthest anyone can travel in Heaven in their approach to Allah; beyond this none can pass.
The following are the Quranic verses from which this term is derived (Quran 53:10–18): 10 So did Allah convey the inspiration to His Servant what He (meant) to convey. 11 The heart in no way falsified that which he saw. 12 Will ye then dispute with him concerning what he saw? 13 For indeed he saw him at a second descent, 14 Near the Lote-tree beyond which none may pass: 15 Near it is the Garden of Abode. 16 Behold, the Lote-tree was shrouded (in mystery unspeakable!) See also[edit] References[edit] Filipino psychology.
Filipino psychology, or Sikolohiyang Pilipino, in Filipino, is defined as the psychology rooted on the experience, ideas, and cultural orientation of the Filipinos. It is regulated by the Pambansang Samahan sa Sikolohiyang Pilipino, (National Organization of Filipino Psychology), in English, which was established in 1975 by Virgilio Enriquez, regarded by many as the Father of Filipino Psychology. Basic orientation and context[edit] Filipino psychology is usually thought of as a branch of Asian psychology, the placement, determined primarily on culture. However, there is an ongoing debate on the make-up of Philippine culture, because this will generally determine whether Philippine Psychology is to be placed under the realms of either Asian psychology or Western psychology.
The view of Philippine Psychology is largely postcolonial and is seen as a kind of liberation psychology. Four traditions[edit] Basic tenets[edit] Core value or Kapwa (togetherness)[edit] Pivotal interpersonal value[edit] Tampo. Tampo, in Philippine culture, refers to a range of behavior in which a person withdraws his or her affection or cheerfulness from a person who has hurt his or her feelings.[1] The term has no precise equivalent in English, though "sulking" or "to sulk" is often considered the closest translation.[2] The Malay-Indonesian equivalent is merajuk. Manifestations of Tampo[edit] Tampo usually is manifested in the withdrawal of affectionate or cheerful behavior, and its expression is almost entirely nonverbal.
These manifestations may include:[2] resisting expressions of affectionnot talking to the person concerned, or to people in generalbeing unusually quietlocking oneself in his or her own roomrefusing to eatnot joining friends in group activitieswithdrawing from the groupsimply keeping to oneself. These are usually efforts to get the offending party to make amends, and if these behaviors do not work, one might choose to escalate them, perhaps to foot-stamping, door-slamming, or muttering.[3]
Susto. Susto is a cultural illness primarily among Latin-American cultures. It is described by Razzouk et al as a condition of being frightened and "chronic somatic suffering stemming from emotional trauma or from witnessing traumatic experiences lived by others".[1] Symptoms[edit] Classification[edit] Susto may be a culturally dependent variation of the symptoms of panic attack, distinct from anxiety and depressive disorders.[1] See also[edit] Psychological trauma References[edit] Further reading[edit] External links[edit]
Average Faces From Around The World. Added on Feb 08, 2011 / Category : StrangeNews / 228 Comments Finding the average face of people across the world was a tough job but someone had to do it. This guy basically takes a thousands and thousands images of everyday people from any city and the software makes an 'average' of the people, giving one final portrait. Take a look at this amazing project called "World of Facial Averages" If you like this article, Share it with the world: Praxe. Saudade. Question #5: What is Desenrascanço? List of oracular statements from Delphi. Greco-Buddhism. Songlines.