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In the culture history of ancient Europe questions pertaining to its diverse relationships to advanced civilisations in the Mediterranean sphere look back upon a long tradition. Varyingly different single finds and groups of finds have repeatedly provided the prospect and scope for investigating the character and extent of contacts and influences as well as the consequences for cultural developments north of the Alps. In discussions on the genesis and significance of the Bronze Age in central and northern Europe, the perceived linkages between the eastern Mediterranean and the Carpathian Basin and via the Danube River as far as areas north of the Alps have played an important role. Without question, the Danube River represented a crucial axis of communication ever since the Neolithic period and in following times. Recent interdisciplinary studies, however, have broadened the scope and shown that further important communication routes existed along the Ionian-Adriatic Sea to Upper Italy and beyond the Alps, and via the Rhône valley and the West Alps to the North. Thereby, impulses of varying economic nature could be discerned, which were consequential for many aspects of the cultural development of the Early and Middle Bronze Age in Central Europe.
In this article, I analyse the street market in the Osnabrück city quarter of Schinkel as a multifunctional place and an important component in the physical as well as the imaginary construction of both the immediate surroundings and the environment on a global level. Schinkel is located in the east of the city and is known as being very diverse. It is home to 14,412 inhabitants, including Poles, Portuguese, Italians, Turks, Bulgarians, and people from various countries of the former USSR as well as Germans...
This paper focuses on the question of the representation of nasality as well as speakers’ awareness and perceptual use of phonetic nasalisation by examining surface nasalisation in two types of vowels in Bengali: underlying nasal vowels (CṼC) and nasalised vowels before a nasal consonant (CVN). A series of three cross-modal forced-choice experiments was used to investigate the hypothesis that only unpredictable nasalisation is stored and that this sparse representation governs how listeners interpret vowel nasality. Visual full-word targets were preceded by auditory primes consisting of CV segments of CVC words with nasal vowels ([tʃɑ̃] for [tʃɑ̃d] ‘moon’), oral vowels ([tʃɑ] for [tʃɑl] ‘unboiled rice’) or nasalised oral vowels ([tʃɑ̃(n)] for [tʃɑ̃n] ‘bath’) and reaction times and errors were measured. Some targets fully matched the prime while some matched surface or underlying representation only. Faster reaction times and fewer errors were observed after CṼC primes compared to both CVC and CVN primes. Furthermore, any surface nasality was most frequently matched to a CṼC target unless no such target was available. Both reaction times and error data indicate that nasal vowels are specified for nasality leading to faster recognition compared to underspecified oral vowels, which cannot be perfectly matched with incoming signals.
The article examines the Finnish branch of Chabad Lubavitch as a fundamentalist and charismatic movement that differs from other branches of ultra-Orthodox Judaism in its approaches to outreach to non-observant Jews. Whilst introducing the history of Chabad Lubavitch in Finland and drawing on historical and archival sources, the authors locate the movement in a contemporary context and draw on 101 semi-structured qualitative interviews of members of the Finnish Jewish communities, who either directly or indirectly have been in contact with representatives of Chabad Finland. The material is examined through the theoretical concept of ‘vicarious religion’. As the results of the article show, whilst Chabad very much adheres to certain fundamentalist approaches in Jewish religious practice, in Finland they follow a somewhat different approach. They strongly rely on people’s sense of Jewish identification and Jewish identity. Individuals in the community ‘consume’ Chabad’s activities vicariously, ‘belong without believing’ or ‘believe in belonging’ but do not feel the need to apply stricter religious observance. Whilst many of them are critical of Chabad and their activities, they do acknowledge that Chabad fills the ‘gaps’ in and outside the Jewish Community of Helsinki, predominantly by creating new activities for some of its members.
Reduplicative words like chiffchaff or helter-skelter are part of ordinary language use yet most often found in substandard registers in which attitudinal and expressive meaning components are iconically foregrounded. In a rating experiment using nonwords that either conform to, or deviate from, conventional reduplicative patterns in German, the present study identified affective meaning dimensions, judgments of familiarity and esthetic evaluations of sound qualities associated with such words. In a subsequent recall test, we examined
the respective mnemonic potential of the different types of reduplication. Results suggest that, in the absence of semantic content, reduplicative forms are inherently associated with
several affective meaning associations that are generally considered positive. Two types of reduplicative patterns, namely full reduplication and [i-a]-vowel-alternating reduplication,
boost these positive effects to a particularly pronounced degree, leading to an increase in perceived euphony, funniness, familiarity, appreciation, and positive belittling (cuteness) and, at the same time, a decrease in arousal. These two types also turn out to be particularly memorable when compared both to other types of reduplication and to non-reduplicative structures. This study demonstrates that reduplicative morphology may in and of itself, that is, irrespective of the phonemic and the semantic content, contribute to the affective meaning and esthetic evaluation of words.
Based on Ivan Marcus’s concept of “open book” and considerations on medieval Ashkenazic concepts of authorship, the present article inquires into the circumstances surrounding the production of Sefer Arugat ha-Bosem, a collection of piyyut commentaries written or compiled by the thirteenth-century scholar Abraham b. Azriel. Unlike all other piyyut commentators, Abraham ben Azriel inscribed his name into his commentary and claims to supersede previous commentaries, asserting authorship and authority. Based on the two different versions preserved in MS Vatican 301 and MS Merzbacher 95 (Frankfurt fol. 16), already in 1939 Ephraim E. Urbach suggested that Abraham b. Azriel might have written more than one edition of his piyyut commentaries. The present reevaluation considers recent scholarship on concepts of authorship and “open genre” as well as new research into piyyut commentary. To facilitate a comparison with Marcus’s definition of “open book,” this article also explores the arrangement and rearrangement of small blocks of texts within a work.
This study explores literary representations of gender and sexuality in contemporary Malaysian Popular Fiction in English (MPFE) written by Malay Muslim authors that are published in between the years 2010 to 2020. It questions why gender and sexuality are considered sensitive topics and the public discussion of these topics is deemed taboo by some Malay Muslim traditionalists and contemporary scholars of Malay literature. Previous studies suggests that Islamic rules and regulations influence the Malaysian Malays worldview. Its sacred book, the Quran, has established clear-cut prohibitions against any sexual indulgence among its believers. Muslim writers must learn to restrict themselves from indulging in sexual writings in order to prevent them from intentionally or unintentionally arousing their readers’ sexual fantasies that may lead both parties to sinning. However, at the end of the twentieth century, many factors such as the impact of modernisation through scientific and industrial revolution on Malaysian society, the influence of Western Humanities theories among local intellects, and the introduction of Internet culture have contributed tremendously to the dramatic social changes in Malaysia. These changes are reflected heavily in its literary culture. In recent years, the Malay people’s awareness of their body and individuality is heightened. There is a surge of curiosity among contemporary Malay Muslims about their gender and sexuality and they would want a discussion. Following this development, the first objective of this study is to provide the latest discussion on gender and sexuality in MPFE by Malay Muslim authors. The second objective is to provide observations on how MPFE authors employ their literary strategies to approach aspects of gender and sexuality in their literary works. It pays attention to how writers express their acceptance, negotiations, and/or rejections towards the dominant “normative” or “common” values in the Malay society with regards to their body and sexuality. Using textual analysis to examine one novel and six short stories from the MPFE genre, this paper cross-examines Malay literary theories on sexual and erotic literature available in Pengkaedahan Melayu (Malay Methodology), Persuratan Baru (Genuine Literature), as well as Western theoretical approaches in Postcolonialism, Postmodernism and Feminism on gendering system and sexuality, in its aim to explain the growing interest in the topics in spite of the red-tape around sexual taboos in Malaysian literature.
Quo vadis Papua: case study of special autonomy policies and socio-political movements in Papua
(2021)
This research discusses socio-political movements in Papua as a result of the implementation of special autonomy policies (Otsus) by the government for almost two decades. Theoretically, indigenous Papuans should support it but in empirical reality, Otsus has been considered "fail" by the indigenous Papuan people because there are still many problems that have not been resolved by Otsus. This negative response indicates public dissatisfaction towards the development planning process in Papua. This dissertation aims to examine these issues; why these policies and development plans failed and are protested, why protests against them are prolonged, how do protests develop into social movements, and whether indigenous Papuan movements can be classified as social movements. The study uses qualitative approach, through case study methods. Data are collected through interviews, observations and documentation studies. The research finds that the presence of Otsus in Papua in addition to being a source of new conflict, also triggers conflicts in the form of protests and resistance movements against the government of Indonesia, both physical and political. This research discovers that, indeed the Otsus management has succeeded in changing the face of Papua because of the many physical projects but the development of human aspects and supporting instruments has not been touched at all. Thus, only a small percentage of indigenous Papuans feel the benefits of Otsus, while most of them are still struggling. This paper finds that protests against Otus are due to the growing resentments from the community so long as their demands are not met. This study suggests that the presence of the state in Papua through the Otsus policy must be re-evaluated. The state must ensure that in the Otsus era, the indigenous Papuans should not be marginalized, so that aspirations for the welfare of all indigenous Papuans through Otsus can be realized.