Athenian democracy Athenian democracy developed in the Greek city-state (known as a polis) of Athens, comprising the central city-state of Athens and the surrounding territory of Attica, around the fifth century BC. Athens is one of the first known democracies. Other Greek cities set up democracies, and even though most followed an Athenian model, but none were as well-documented as that of Athens apart from Sparta, which is known for having the strongest military of all the Ancient Greek cities. It remains a unique and intriguing experiment in direct democracy, a political system in which the people do not elect representatives to vote on their behalf but vote on legislation and executive bills in their own right. Solon (594 BC), Cleisthenes (508/7 BC), and Ephialtes (462 BC) contributed to the development of Athenian democracy creating new institutions. Etymology[edit] The word is attested in Herodotus, who wrote some of the first surviving Greek prose, but this might not have been before 440 or 430 BC.
Spiritual ecology Spiritual ecology is a spiritual response to the ecological crisis. It is a developing field that joins ecology and environmentalism with the awareness of the sacred within creation. It calls for responses to environmental issues that include spiritual awareness and/or practice. Introduction[edit] Spiritual ecology acknowledges the critical need to recognize and address the spiritual dynamics at the root of environmental degradation. The field is largely emerging through three individual streams of formal study and activity: science and academia, religion and spirituality, and ecological sustainability.[1] Despite the disparate arenas of study and practice, the principles of spiritual ecology are simple: In order to resolve such environmental issues as depletion of species, global warming, and over-consumption, humanity must examine and reassess our underlying attitudes and beliefs about the earth, and our spiritual responsibilities toward the planet.[2] History[edit] Indigenous wisdom[edit]
Tengrism "Tengriism" redirects here. For the (unrelated) Japanese religion, see Tenriism. Tengrism (sometimes stylized as Tengriism), occasionally referred to as Tengrianism , is a modern term[1] for a Central Asian religion characterized by features of shamanism, animism, totemism, both polytheism and monotheism,[2][3][4][5] and ancestor worship. Historically, it was the prevailing religion of the Turks, Mongols, and Hungarians, as well as the Xiongnu and the Huns.[6][7] It was the state religion of the six ancient Turkic states: Göktürks Khaganate, Avar Khaganate, Western Turkic Khaganate, Great Bulgaria, Bulgarian Empire and Eastern Tourkia. In Irk Bitig, Tengri is mentioned as Türük Tängrisi (God of Turks).[8] The term is perceived among Turkic peoples as a national religion. Khukh and Tengri literally mean "blue" and "sky" in Mongolian and modern Mongolians still pray to "Munkh Khukh Tengri" ("Eternal Blue Sky"). Background A scene from Kırk banyosu (bath of 40) in Turkey. Historical Tengri
Yomut carpet mid 19th century - Yomut ensi (door hanging) The Yomut carpet is a type of Turkmen rug traditionally handwoven by the Yomut or Yomud, one of the major tribes of Turkmenistan. A Yomut design, along with designs of the four other major tribes, such as Ersari and Tekke, is featured on the coat of arms and the flag of Turkmenistan. Tush kyiz Tush kyiz (Kazakh: тұс киіз, тұс — side, the edge, киіз — felt, Kyrgyz: туш кийиз [tuʃ kijíz]) are large, elaborately embroidered wall hangings, traditionally made in Kyrgyzstan and Kazakhstan by elder women to commemorate the marriage of a son or daughter. Colors and designs are chosen to symbolize Kyrgyz traditions and rural life. Flowers, plants, animals, stylized horns, national designs and emblems of Kyrgyz life are often found in these ornate and colorful embroideries. Designs are sometimes dated and signed by the artist upon completion of the work, which may take years to finish. The tush kyiz is hung in the yurt over the marriage bed of the couple, and symbolize their pride in their Kyrgyz tradition. The tush kyiz embroideries have been a family tradition among Kyrgyz people for centuries, but among the last two generations, the tradition has been confined to rural women.
Scarification Scarifying (also scarification modification) involves scratching, etching, burning / branding, or superficially cutting designs, pictures, or words into the skin as a permanent body modification.[1] In the process of body scarification, scars are formed by cutting or branding the skin by varying methods (sometimes using further sequential aggravating wound healing methods at timed intervals, like irritation.), to purposely influence wound healing to scar more and not scarless. Scarification is sometimes called cicatrization (from the French equivalent). Reasons[edit] Woman in Suriname with ritual scarification (1952). There are also aesthetic, religious, and social reasons for scarification. Scarring on the abdomen of women in many tribes is used to denote a willingness to be a mother. Scarification can be used to cure broken individuals returning them to normal states. Methods[edit] Branding[edit] Modern strike branding instruments Human branding is one type of scarification. Laser branding
Orientalism Anonymous Venetian orientalist painting, The Reception of the Ambassadors in Damascus, 1511, the Louvre. The deer with antlers in the foreground is not known ever to have existed in the wild in Syria. Orientalism is a term used by art historians and literary and cultural studies scholars for the imitation or depiction of aspects of Middle Eastern and East Asian cultures (Eastern cultures) by writers, designers and artists from the West. Meaning of the term[edit] Chinesischer Turm (Chinese Tower) in the Englischer Garten, Munich, Germany. "Orientalism" refers to the Orient or East,[3] in contrast to the Occident or West, and often, as seen by the West. "Orientalism" is widely used in art to refer to the works of the many Western 19th-century artists, who specialized in "Oriental" subjects, often drawing on their travels to Western Asia. Orientalizing styles in Europe[edit] Orientalist art[edit] Pre-19th century[edit] French Orientalism[edit]
Collaborationism Collaborationism is cooperation with enemy forces against one's country.[1] Stanley Hoffmann subdivided collaboration onto involuntary (reluctant recognition of necessity) andvoluntary (an attempt of exploiting necessity).[2] According to him, collaborationism can be subdivied onto servile andideological, the former is a deliberate service to an enemy, whereas the latter is a deliberate advocacy of co-operation with the foreign force which is seen as a champion of some desirable domestic transformations.[2] In contrast, Bertram Gordon used the terms "collaborator" and "collaborationist" for non-ideological and ideological collaborations, respectively.[3] Etymology[edit] World War II[edit] German-occupied zones[edit] France[edit] In France, a distinction emerged between the collaborateur and the collaborationniste. Low countries[edit] The collaborators in Belgium were chiefly Walloons organized into the Rexist movement.[10] There was an active collaboration movement in the Netherlands.[11] Sources
Aino Folk-Tales Twelve hundred years ago a Chinese historian stated that "on the eastern frontier of the land of Japan there is a barrier of great mountains, beyond which is the land of the Hairy Men." These were the Aino, so named from the word in their own language signifying "man." Over most of the country of these rude and helpless indigenes the Japanese have long since spread, only a dwindling remnant of them still inhabiting the island of Yezo. Since the early days when a couple of them were sent as curiosities to the Emperor of China their uncouth looks and habits have made them objects of interest to more civilised nations. Many European writers have described them, but hardly any with such opportunities as Mr. Basil Hall Chamberlain, Professor of Philology at the Tokyo University, who has taken down from the Ainos the present collection of their tales, and prefaced it with an account of their ways and state of mind. By Basil Hall Chamberlain. Prefatory Remarks. i. ii. "Are those your wishes?"
5 Lessons for Building a Sustainable Culture - Sustainable Waterloo Region On October 4th, Sustainable Waterloo Region held their first educational forum of the 2012/2013 Regional Carbon Initiative event season surrounding the business case for “Building a Sustainable Culture”. Two speakers motivated Wilfrid Laurier’s packed Paul Martin Hall full of business leaders and sustainability enthusiasts in the area. Anthea Rowe from the Network for Business Sustainability spoke about the formal and informal steps to make sustainability important to the whole organization. James Gray-Donald from Bentall-Kennedy spoke about integrating an organization’s workforce, culture and profits towards sustainable goals. Below are the five most important lessons shared regarding this important step in achieving results in your organization. As always, more details can be found in our Green Team Guide available to RCI members on MemberLink. Figure 1
Jared Diamond: what the tribes of New Guinea have to teach us | Science | The Observer The Kaulong people of New Britain used to have an extreme way of dealing with families in mourning. Until the 1950s, newly widowed women on the island off New Guinea were strangled by their husband's brothers or, in their absence, by one of their own sons. Custom dictated no other course of action. Failure to comply meant dishonour, and widows would make a point of demanding strangulation as soon as their husbands had expired. The impact on families was emotionally shattering, as Jared Diamond makes clear in his latest book, The World Until Yesterday. "In one case, a widow – whose brothers-in-law were absent – ordered her own son to strangle her," he says. Widow-strangling occurred because the Kaulong believed male spirits needed the company of females to survive the after-life. "We have virtually abandoned living in traditional societies," explains Diamond when we meet. Diamond is wearing a bright red jacket, checked trousers, a carefully ironed shirt and a tie. There are exceptions.
Uncontacted Tribes: The Last Free People on Earth Deep in one of the remotest parts of the Brazilian Amazon, in a clearing at the headwaters of the Envira River, an Indian man looks up at an aeroplane. He is surrounded by kapok trees and banana plants, and by the necessities of his life: a thatched hut, its roof made from palm fronds; a plant-fiber basket brimming with ripe pawpaw; a pile of peeled manioc, lying bright-white against the rain forest earth. The man’s body is painted red from crushed seeds of the annatto shrub, and in his hand is a long wooden arrow — held, in seeming readiness, close to its bow. One of the world's last uncontacted tribes. © Gleison Miranda/FUNAI/www.uncontactedtribes.org One of the world’s last uncontacted tribes who are under increased threat from loggers over the border in Peru, according to tribal people’s charity Survival International. The viewing numbers to date are extraordinary. © Gleison Miranda/FUNAI/www.uncontactedtribes.org Today, there are over 100 uncontacted tribal peoples worldwide.
Exploring Tribal Leadership: Understanding and Working with Tribal People Introduction Understanding and working with tribal people can be important for Extension professionals who deliver educational programming in Native American communities. It is important for Extension to provide educational information that is research based. This article provides research-based implications and recommendations for working with Native American tribal people. The article begins with a Methodology section that provides background information about a research study completed by the author that explored indigenous tribal leadership; the tribe's history, culture, and traditions; and how it has been affected by acculturation from the dominant society. The Findings and Discoveries section gives the reader a better sense of tribal culture and leadership. The majority of the dominant white/Caucasian culture know little about indigenous tribal leadership in North America. Methodology Research Design The research followed an ethnographic design. Population Participants Theme 1. 1. 2.
How To Build Your Tribe - Finding ‘Your People’ Email This is a guest post by Marelisa of Abundance Blog at Marelisa Online. One of the most fundamental human needs is the need to belong. . Your tribe members are those people who accept you just as you are, and who want the very best for you. To paraphrase Sam Adams–from the Onion A.V. Sir Ken Robinson–author of “The Element,” a book on how to find work that you’re passionate about–argues that your tribe is essential in helping you to find your element. If you feel tribe-less, rest assured in the knowledge that your tribe is out there. Twelve Tips for Finding or Expanding Your Tribe American journalist and writer Jane Howard is credited with the following quote: “Call it a clan, call it a network, call it a tribe, call it a family. Think of the qualities you want your tribe members to have. Conclusion The members of your tribe are your allies on your life journey. Photo by: Frabuleuse If you enjoyed this article, check out our new best-selling book.