212 resultados para traditional Balinese house


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Freud’s ‘The Interpretation of Dreams’ focuses upon the relationship between the signs, in the surface content of the dream, and the operation of thought that produces these signs, in the latent content of the dream. Freud’s analysis is a means for tangling with a discontinuous narrative style because Freud’s analysis provides a methodological approach to the question: how does the novel bear witness to the writer’s subjective consciousness?


This investigation is a practice-based inquiry. It takes place in the context of writing and editing a novel manuscript: The earth does not get fat (Prendergast 2012). The novel is a collection of interrelated stories told in multiple first-person voices. This paper examines how the discontinuous structure of the novel is shadowed by latent content and, in a reciprocal manner, how the latent content ghosts the surface of the text.

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Convergences of house prices have been studied for over three decades, but yet have been confirmed because of spatial heterogeneity and autocorrelations in house prices. A spatio-temporal approach was recently proposed to address the spatial and temporal issues related to house prices. However, most previous studies placed the focus on the spatial heterogeneity and autocorrelations from geographical locations, which neglected other spatial factors. In order to overcome this shortfall, this research argued a demographical distance, constructed by demographical structure and housing market scales, to investigate the house price convergences in Australian capital cities. The results confirmed the house price levels in Canberra, Brisbane and Perth converged to the house price level in Sydney.

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This article examines the rise of so-called anti-gay laws in Russia as a response to international Russian-led support for using “traditional values” as the foundation for human rights norms. Viewed in this way, a logic of moral sovereignty emerges that purports to offer a compromise between international human rights obligations and local socio-cultural norms. However, in the case of anti-gay laws, moral panic over LGBTQ people has made homophobia a political proxy for understandings of traditional values, in the process implicitly legitimizing homophobic violence and discrimination, and setting a dangerous precedent for traditional values to be invoked as a justification for violations of human rights norms.

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The performance of a new mesozooplankton sampler, the U-Tow, was compared to that of the traditional WP2 net. The U-Tow significantly underestimated species abundance, but gave a very good representation of species composition and community size structure. WP2 net samples could be used to calibrate the U-Tow, allowing absolute abundance to be determined. It is recommended that the U-Tow, in its current configuration, be used in conjunction with WP2 net samples to give measures of abundance, or as a tool to identify areas of change in plankton communities.

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Nusantara (Indonesia Archipelago) Architecture is a significant heritage which has been inherited to descendants. Nusantara Architecture is rooted from the existence of culture that spread over the Indonesia archipelago. The culture in each region related to their traditional customs and religions that binding the culture and physic as well as socio-culture of its society. It cannot be denied that the traditional architecture is closed to realm and tactful definitely to interact to the environment. Likewise the Balinese traditional architecture is a substantial treasure which has been inherited and maintained currently. Culture and tradition are adhered in the Tri Hita Karana philosophy, which shows how Balinese balance to their Gods, natures and fellow creatures. The concept implies in the architecture of housing as product of culture. The housing pattern of the Bali Aga villages in Bali Province which has hut forms with linear or compound pattern, it lies naturally from headwater of the mountain to downstream of the sea. The existence of Bali Aga housing stills abide and maintain that defined as reflection of minimalist and functional architecture. Example for this is some observations in the indigenous villages' i.e Pinggan Village, Buahan Village, Julah Village etc. Those housing pattern shows the minimalist concept for living facility and its functions. The discourse of traditional architecture aims to preserve Nusantara architecture which is facing nowadays as a dilemma to be abandoned.

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Matters related to traditional knowledge (TK) and traditional cultural expressions (TCEs) are 'at the crossroads' in various respects. From a legal perspective, TK is discussed in several international forums and is at the intersection of several already established or still emerging fields of law. Of particular interest here is the relationship between heritage and intellectual property. It is discussed in international diplomatic negotiations on intellectual property (IP) protection for TK/TCEs in the context of the Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore of the World Intellectual Property Organization (WIPO) and in the context of the UNESCO Convention for the Safeguarding of Intangible Cultural Heritage. Geographically, TK is also located 'at the crossroads'. It is linked to cultural spaces associated with certain peoples and certain territories and these are often not identical with the borders of nation states. Such borders are a colonial artefact that often fails to reflect the ethno-geographical reality of a region. The divergent national and ethnic boundaries create overlapping claims in situations that may be further complicated by both ancient and modern transmigrations and/or shared heritage. The Southeast Asian region, which is the geographical focus of this article, has been at the crossroads of trade and religious and cultural influences for centuries and it provides, therefore, excellent examples for such overlapping cultural spaces and resulting conflicting or competing claims. The article examines the legal and geographical intersections that have contributed to the current situation and the relationship between cultural and intellectual property in regional claims as well as examples of disputes that have arisen and the reasons for them.

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Anlaby Station is the oldest sheep stud in South Australia (SA) dating back to 1839. The gardens have been noted as significant exemplars, Beames & Whitehill (1992), Swinbourne (1982), and in Pastoral Homes of Australia (1911) published by The Pastoral Review, wherein Anlaby was described as “being of no particular beauty architecturally . But the gardens are unique.” The Anlaby property is on the SA State Heritage Register and the Anlaby Gardens are listed in the Oxford Companion to Australian Gardens (2002). The beginnings of Anlaby in 1839 are integral to the colonial expansion of the interior of South Australia. Anlaby at this time was a completely self-contained community within a sheep station containing a survival garden, much like a self- contained English manor-village. The process of land sales offered by the SA government enabled Anlaby to expand, wherein wealth flowed and gradually the survival garden style at Anlaby was transformed into an extensive decorative garden style. This enabled the garden to act as a backdrop for major South Australian society and public gatherings. The driving force behind the garden during its height was the fashionable plant trends in the United Kingdom. This is evidenced by the inclusion of an extensive stove house, grotto, roses and the Gardenesque style of plantings. Traditional English head gardeners were also employed to manage the garden. The realisation of the beauty of native plants was never allowed in the inner world of this landscape; it always remained on the perimeter. The owner’s vision of the garden was Utopian, however, due to climatic forces, the dream was not fully realised. The challenge now lies in preserving this Utopian dream for future generations. This paper considers the historical evolution of the property, its context as a historical exemplar and the challenges facing its future conservation having regard to Adelaide peri-urban, climate change, and differing owner economic circumstances.

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David Tittensor offers a groundbreaking new perspective on the Gülen movement, a Turkish Muslim educational activist network that emerged in the 1960s and has grown into a global empire with an estimated worth of $25 billion. Named after its leader Fethullah Gülen, the movement has established more than 1,000 secular educational institutions in over 140 countries, aiming to provide holistic education that incorporates both spirituality and the secular sciences.

Despite the movement's success, little is known about how its schools are run, or how Islam is operationalized. Drawing on thirteen months of ethnographic fieldwork in Turkey, Tittensor explores the movement's ideo-theology and how it is practiced in the schools. His interviews with both teachers and graduates from Africa, Indonesia, Central Asia, and Turkey show that the movement is a missionary organization, but of a singular kind: its goal is not simply widespread religious conversion, but a quest to recoup those Muslims who have apparently lost their way and to show non-Muslims that Muslims can embrace modernity and integrate into the wider community. Tittensor also examines the movement's operational side and shows how the schools represent an example of Mohammad Yunus's social business model: a business with a social cause at its heart.

The House of Service is an insightful exploration of one of the world's largest transnational Muslim associations, and will be invaluable for those seeking to understand how Islam will be perceived and practiced in the future.

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The unsatisfactory performance of light structures founded on expansive soils subject to seasonal movements is frequently reported since the early 1950's in Australia. Excessive movements have caused damage to numerous structures that have not been adequately designed to accommodate soil volume changes. However, the sole presence of expansive soil is not necessarily the main cause of damage. Other factors such as vegetation, climate factors, types of construction materials and geology type may also contribute. This paper presents a model which predicts the damage class by analyzing combinations of the contributing factors using artificial intelligence methods. This model can help to identify if any serious and urgent repairs are necessary and immediate actions could be initiated without delay.

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The study goals were to determine the relationship between faecal indicator bacteria (FIB), the HF183 marker and land use, and the phylogenetic diversity of HF183 marker sequences in a tropical urban watershed

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The sculptural roof forms of the Sydney Opera House regularly attract visual analogies in the public mind. Although they are mostly referred to as a??sailsa?? or a??shellsa?? they have also been described through humorous metaphors like a??a dishrack full of crockerya??. This particular visual pun, is a reference to a linocut by Eric Thake, produced in 1972, the year before the official opening of the Sydney Opera House. This analogy and its continued popularity to date evidences the social and cultural life of this building. Much of the scholarly on the Sydney Opera House investigates the architecture and the circumstances of its realisation, whilst its reception and social significance, has received little systematic attention. Through Thakea??s linocut, the paper discusses the current limitations in evaluating social significance in an Australian heritage context and proposes an alternative perspective to this problem through two scholars who bring a??subjective experiencea?? to bear on the production of meaning. For Gillian Rose, visual artefacts become significant through their embodied experience, whilst Ann Game argues for the inclusion of such usually-excluded subjects like desire, memory, time and the body in the construction of meaning. By bringing these theories to bear on a specific example - Eric Thakea??s visual metaphor for the Sydney Opera House - the paper investigates a new approach to social significance.

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There has already been much scholarly work produced about the Sydney Opera House, discussing the production of its architecture, historical and political context, and its symbolic meaning to Sydney. However little scholarly attention has been paid to the way this building is represented through tourist practices of photography. The essay attempts to bring an architectural perspective to the study of this tourist practice, which is usually addressed from the disciplines of cultural geography, sociology and anthropology. The essay considers the above questions by the analysis of some 300 images sourced from the photo sharing website Flickr (www.flickr.com). It draws on John Urry's notion of the 'tourist gaze' which describes how places are structured and regulated by the visual. The essay then uses Jonas Larsen's work, which position tourist photography as a performance of social relations to argue that the activity of photographing the Sydney Opera House is more than a ritual of consumption, and can be seen as an embodied performance located at the intersection of space, experience and image.