Cultural Transcendence Research Articles

Cultural transcendence and urban-rural linkages of fairs in the Central Andes of Peru

Motives: In the public space of the city of Jauja, culturally significant fairs have been held since the times of the Inca Empire. The diversity of agricultural production in Mantaro Valley favors the emergence of fairs as the main sites for the sale and exchange of local products in the city. The following research question was formulated: what is the physical and spatial impact of the activities organized in public space on fairs, the city, and the region?Aim: The aim of the study was to analyze the physical and spatial impact of fairs in Mantaro Valley, and to explore fairs as urban-rural linkages in urban public spaces. The research methodology involved participatory observation and a review of local urban policies.Results: The results of the study indicate that fairs promote social coexistence. The typological diversity of fairs at the architectural level, their spatial organization, and impact on the urban structure of Jauja were identified.

La tesis doctoral de Joaquín V. González en un estudio sobre tesis doctorales en la Universidad Nacional de Córdoba de fines del Siglo XIX

This work emerges from my ongoing doctoral research, called "The doctoral theses produced in the Faculty of Law and Social Sciences of the National University of Córdoba during the period 1883-1904: meanings and representations in the framework of modernization". I develop an analytical approach, from the historiographical approach of intellectual history, of the thesis entitled "Study on the Revolution", written by Joaquín V. González, whose choice justified in the political, social and cultural transcendence of the work and its author. I propose to describe the institutional, social and symbolic context of production of the thesis studied, within the political-ideological process of Argentina in the late nineteenth century and describe the trajectory of the thesis. Considering both, develop a beginning of their analysis, exposing the use of predominant words, such as the word revolution.

El cabildo indígena: un escenario que contribuye a la trascendencia cultural de la comunidad muisca de Bogotá

Historically, the indigenous peoples have fought for the vindication of their civil rights, through the recognition of their own language, traditions, uses and customs, which have been key to the preservation of their ancestral memory as original peoples of the American continent. This is why the Muisca indigenous people have generated a great cultural and territorial appropriation, which materialized in the constitutional struggle that resulted in the establishment of the Cabildo Indígena, as a political and territorial entity that shelters them as subjects of law and possessors of the land, as well as provides them with a strategy in the preservation of their own knowledge and contributes to the cultural transcendence. Thus, allowing the indigenous people to have complete freedom in the public manifestation of their cultural identity through the exercise of their own government. Consequently, the Political Constitution stipulated a series of regulations that tend to protect those who call themselves Muiscas.

Oles Honchar’s diaries: the phenomenon of the presence of the christian-conservative man Baroque in the post-enlighten age (historiosophical and culturological aspects)

The proposed investigation outlines the conceptual constants of the sources of philosophy, poetics and artistic worldview of the author of «The Cathedral» and «Journey to the Madonna». Emphasis is placed on the need for a comprehensive study of O. Honchar’s «Diaries», which he kept from the time when he took part in World War II, namely – from 1943 until recently – 1995.The article focuses analytical attention on the understanding of the basic constants of Oles Honchar’s phenomenon, on the organic harmony of his worldview with the transcendental basis of the national Christocentric-Christ-following-Sophian tradition, which has existed for several millennia. In the culture of each nation there is always a constant interaction of spiritual and intellectual epochs. It often manifests itself quite unexpectedly in special points of contact, which are the semiospheres of some phenomenal personalities, which have a peculiar effect of multi-vector («past floats to future» – not accidental name of one of the leading researchers of Trypillia culture – Dokia Humenna) presence in national cultural transcendence. It is a spiritual and intellectual stay both in the conceptually delineated spheres of the future and in the spheres of the past, which determine the current movement of thought or could determine it under certain conditions. Such passionate personalities were realized in the discourse of the modern era. These figures are not only the defining units in the space of the national dimension of universal vilization. They always belong to several value-semantic fields at the same time. Even when they are identified in the mass consciousness at home and abroad only as spiritual visionaries, writers, poets, philosophers of a certain historical time. In the transcendent Ukrainian discourse, such iconic artists-thinkers include, first of all, Nestor the-Chronicler, Volodymyr Monomakh, Ivan Vyshensky, Hryhoriy Skovoroda, Mykola Hohol, Taras Shevchenko, Lesya Ukrainka, Vasyl Symonenko, Vasyl Stus. It is important to note that despite the favourable and unfavorable circumstances (and paradoxically – in unfavorable times – more of ten) the emergence of such individuals was inevitable. In accordance with the classic Tychyna’s «O land, geniuses of the family!» century there is literary and artistic Shot Renaissance of the 1920s and early 1930s. Spiritual and national revival of Ukraine is an indestructible concept. Oles Honchar’s «Diaries» is a bright representative of such a passionate type of universe of Ukrainian personality, who began to thoroughly and systematically comprehend the phenomenon of Ukraine during World War II, overcame the devastating totalitarian-russification pressure of Soviet times with the help of universal value-semantic constants and encourages large-scale and future-oriented thinking. Keywords: Oles Honchar, diaries, artist-thinker, worldview of Ukrainian Baroque, XX century.

Review: Racial Immanence: Chicanx Bodies beyond Representation, by Marissa K. López

Review: <i>Racial Immanence: Chicanx Bodies beyond Representation</i>, by Marissa K. López

Lancelot, 28°-7° de Agustín Espinosa. Isla, mito, contemporaneidad y humor

In this brief study a literary interpretation is made about the cultural transcendence and the deep poetic meaning of the book Lancelot, 28°-7°, by the writer from Tenerife Agustín Espinosa, published in 1929, within the context of the historical Avant-gardes of the Canary Islands. Among other issues, this paper addresses fundamental aspects of its innovative, amusing and transgressive literary aesthetics such as the island, myth, contemporaneity or humour that beats in this literary work, always considering a double commitment of the author with the expressive resources of Modernity and a singular vision of the land, in the form of a new and invented Lanzarote.

Emotion as creative practice: Linking creativity and wellbeing through the history and sociology of emotion

This article draws on recent developments in the history of emotion and the sociology of creativity to argue that emotions themselves may be viewed as creative practices. After an initial, broad overview of key historical and epistemological complexities in emotions research, it describes a framework for understanding emotion (and the history of emotion) proposed by Monique Scheer (2012), which is grounded in the practice theory of French sociologist Pierre Bourdieu. In Scheer’s view, emotions should not be viewed as fundamentally internal physiological or psychological states, but as the practices to which those states are inextricably linked, and by which they are mobilized, named, communicated and regulated. The article then describes a sociological framework for understanding creativity proposed by Janet Chan (2016), which is also underpinned by Bourdieu’s practice theory, and which posits that creativity is an inherent feature of all social action and may generate social change via institutionalized cultural practice or cultural revolt, the latter of which may itself take at least three forms. It then links Scheer’s and Chan’s frameworks together, explaining how, from this sociological perspective, emotions can be understood as creative practices, as embodied acts of thinking performed in habituated ways and which themselves generate change by doing different types of creative work. It proposes a new four-part framework for categorizing emotions as creative practices, based on Chan’s framework for creativity: 1) emotion as institutionalized cultural practice; 2) emotion as cultural edgework; 3) emotion as cultural transcendence; and 4) emotion as cultural transformation. It concludes by suggesting that this framework provides an original and useful way of explaining the role of emotion in generating social and historical change, and of explaining the link between creativity and wellbeing from a sociological perspective.

The Painters of the Blaue Reiter and Japan

Abstract Japonisme, like today’s Japanese pop culture, is a transcultural phenomenon. In the ‘classical phase of Japonisme’ individual artists were influenced by Japanese art (especially by ukiyo-e woodblock prints) and transcended thematic and compositional adaption: the confrontation with Japanese art sparked a creative process and led to new developments in art. Japonisme became not only an important medium in the development of modern western art, but also attested a cultural transcendence.

Viaje y nación en la literatura mexicana (1836-1870). Tres casos: Carpio, Altamirano y México y sus alrededores

Diversas manifestaciones de la literatura mexicana del siglo XIX articularon una serie de resoluciones éticas y estéticas, que contribuyeron en la definición y consolidación de un imaginario colectivo en torno al hombre y la naturaleza propios. Se buscaba, así, dar sentido y trascendencia cultural al proyecto de nación que entonces surgía.Como se plantea en este trabajo, el motivo literario del viaje y su perspectiva fueron los detonantes a partir de los que se configuró ese imaginario cultural sobre el cual se concreta y cobra significado el concepto y la imagen de lo mexicano, como lo revelan algunos textos representativos.

Un sermón de Juan José de Eguiara y Eguren sobre san José: La congregación de todos los ángeles y hombres santos excedida por san José (Manuscrito 760 de la Biblioteca Nacional de México)

The illustrious 18th century bibliographer, theologian, preacher and professor Juan José de Eguiara y Eguren, wrote and preached approximately 212 sermons and talks which have been preserved in manuscript form in the Biblioteca Nacional de México. Despite the fact that these texts account for almost half of this author’s written work, we are only aware of the publication of 10 of his sermons. We may find this surprising when we consider, on the one hand, the literary and cultural transcendence of the genre of the sermon during the Colonial period and, on the other, the great care that Eguiara dedicated to the composition, correction and transcription of many of these pieces of writing. In this article, I present the edition of the first part of a manuscript sermon by Eguiara dedicated to St. Joseph, to whom the author seemed to show particular devotion, as I intend to demonstrate, based on the work and on the cultural and religious context of the historical period. I also propose here that this relatively extensive piece of writing complies with the formal characteristics of an “academic sermon,” insofar as we may speak of such a type of sermon in the 18th century. We know that Eguiara’s sermon about St. Joseph was preached during the second quarter of the century, on a more or less solemn occasion, though we do not know where; I shall propose some options regarding possible locations. We also know that Eguiara considered this sermon to be ready to go to press, both because of his clearly stated indication thereof and because of the attention given to the style and the structure of the work. It was carefully copied by an amanuensis and has corrections and additions by Eguiara; it was bound along with 9 other booklets containing other sermons about saints.

Transcultural Brokerage: The Role of Cosmopolitans in Bridging Structural and Cultural Holes

The growth and proliferation of global systems and transnational cultures have generated larger and more diverse types of cosmopolitans, all of whom span conventional social boundaries. Understanding this diversity is increasingly important because cosmopolitans often bridge across a wide range of transnational and global networks within and across global organizations. Drawing on multiple disciplines, we conceptualize cosmopolitanism as an embodied disposition characterized by high levels of cultural transcendence and openness that are manifested in and enacted along varied trajectories of cultural embeddedness in one’s own culture and cultural engagement with the cultural Other. We then propose an analytical framework for the influence of cosmopolitan disposition on transcultural brokerage processes, specifically, on bridging structural and cultural holes. Finally, we present a typology of cosmopolitan brokers and their corresponding practices and activities as they engage in transcultural brokerage. By recognizing the diversity of cosmopolitans and their respective dispositions, we significantly expand the pool of “global talent” beyond the traditional focus on expatriates, and we challenge the conventional wisdom on who counts as talent in an interconnected world.

La música fusión, ¿verdadera inclusión? Una exploración de la escena fusión en Lima

In recent years, intercultural popular fusion music in Lima has grown into a representative «national» genre where intersocial and interethnic interactions take place challenging the established segregation of Peruvian society. This music seems to provide a space where youths contest their historical antagonistic role in Lima looking for cultural transcendence and spiritual meaning, searching for their own popular tradition, their own sacred, themselves. Based on diverse case studies, this article explores the sometimes contradictory discourses of fusion musicians when describing their music, as well as the issues they highlight as important to address through their intercultural projects. Moreover, it will examine the potential of fusion music as a means to enable interclass and interethnic interactions, in which the young white upper classes seek to recreate «the self» and include themselves in their own country. Finally, it will document how fusion musicians challenge normalized perceptions and social class imaginaries through the creation of music dialogues. It will explore how the understanding of difference through musicking enables them to search for their own political and spiritual self, which in turn allows them to transcend music and subvert their own class identity in order to experience the «real» Lima, the «New Peru».

Critical Multimedia

Rather than just conceiving of the role of the human as primarily to aid the efficiency of an algorithm or facilitate a transaction, we can adopt a more radical position and consider the human also as an active and subversive force. The innovation here lies in the middle ground, where there is both technological advancement and cultural transcendence.

Mao Zedong’s “Three Worlds” Theory: Political Considerations and Value for the Times

毛泽东“三个世界划分”理论萌芽于20世纪40、50年代“一个中间地带”思想, 雏形于60年代的“两个中间地带”思想,正式形成于70年代初期。毛泽东以国家利 益与主权诉求为逻辑原点,以矛盾对立统一论为哲学基石,以冷战时代背景为历史平 台,以反对霸权主义为主要外交方略,形成了著名的“三个世界划分”理论。作为中 国外交战略和国际关系理论的标志性成果,毛泽东的“三个世界划分”理论具有十分 特殊的时代价值,特别是在国际伦理与正义原则、话语权与国家形象、安全机制与战 略伙伴关系、相互依存与文化超越等领域形成的理念和原则,是值得我们倍加珍视的 宝贵的思想资源。 关键词:毛泽东 “三个世界划分”理论 国家利益 冷战格局 国际战略 Mao Zedong’s theory of “the differentiation of three worlds” originated in his idea of “one intermediate zone” in the 1940s and 1950s, took initial shape with the idea of “two intermediate zones” in the 1960s and was officially formulated in the early 1970s. Taking national interests and the pursuit of sovereignty as its logical starting point, the law of the unity of opposites as its philosophical basis, the background of the Cold War as its historical platform, and opposition to hegemony as its diplomatic strategy, Mao Zedong advanced the well-known “three worlds” theory. As a hallmark achievement of China’s diplomatic strategy and international relations theory, Mao’s “three worlds” theory has a very special value for the times, especially with regard to its philosophy and principles in areas such as the principles of international ethics and justice, discourse power and national image, security mechanisms and strategic partnerships, and interdependence and cultural transcendence, all of which are precious ideological resources that we should cherish.

Transcending Constructed Boundaries: The role of the state in managing cultural diversity through multiculturalism

Managing cultural diversity is inevitable. Globalization, advances in communication and transportation technology, historical and ongoing migrations, and the legacy of territorial expansion and colonization have heightened cultural diversity and identity differentiations. Multiculturalism offers an alternative approach to diversity management. However, it has its theoretical and practical fault lines that the state should be cognizant of as policies are being formulated and implemented. It is argued that society should be seen as a marketplace of cultures and identities freely interacting and fusing. The state has the responsibility to adopt multiculturalism policies that expand cultural liberty and enable cultural transcendence. Cultural transcendence is the ability of individuals and societies to draw connecting lines between seemingly disparate identity dots, instinctively rising above differences into coherence and synergy. It is hoped that ideas evolving from active cultural and ethnic interactions will shape a better understanding of human co-existence beyond what liberal, cosmopolitan and multicultural thinking have to offer.

Bohemians on the Bookcase: Quotations in Long Day's Journey into Night and Ah, Wilderness!

The literary allusions in act 4 of Long Day’s Journey Into Night have worried producers and commentators alike. Often pared down on stage to cut the play’s running time, they are heard as redundant, unnecessary, even as a substitute on O’Neill’s part for the hard work of writing expressive dialogue. George Steiner deplores the quotations in Long Day’s Journey, suggesting that their brilliance “burns a hole” in the fabric of the play and shows up O’Neill’s deficient writing. In response to Steiner, Laurin Porter has argued persuasively for the economy and effectiveness of these quotations. She goes through all the musical and literary allusions in the late plays, showing how they reinforce character and theme, move the plot, and create counterpoints of feeling, atmosphere, and thought. Indeed, she argues, the allusions are deeply and significantly embedded in the plays.1 In this article I would like to suggest that they serve another purpose as well. The quotations from what James Tyrone, speaking to Edmund, calls “That damned library of yours!” evoke the darkest, most radical thought of the previous century, the late-romantic nineteenth century that the characters in O’Neill’s play, set in 1912, are trying to survive without knowing how.2 The quotations from Baudelaire, Swinburne, Wilde, and Dowson suggest in their pessimism an impasse reached by the end of the romantic century, an impasse of identity. The characters in Long Day’s Journey, who have inherited their identities from the previous century, no longer know who they are. Ah, Wilderness! contains quotations also, from the same or similar nineteenth-century authors, but they are not so troubling because there are fewer of them, they are briefer, and their purpose is clear and less

“Objective Correlatives“ and Cultural Transcendence in T. S. Eliot's “The Love Song of J. Alfred Prufrock“

Eliot's primary poetic influences were the British poet-philosopher T.E. Hulme and the American Imagist poet, Ezra Pound, who was Eliot's lifetime supporter, admirer and editor. In his poetic theories, Pound propounded the devices and techniques of symbolism, imagism, vorticism, logopoeia, melopoeia, Ideogrammic Method and phanopoia. All of these methods advocated the abdication of extraneous objectification in favor of image in the poem. Eliot’s fascination with alt things British bordered on obsession and he was in his earlier poems such as ”The Love Song of J. Alfred Prufrock” at times overwhelmed with his sense of American cultural inferiority. Eliot's objectivistic poetic choices while albeit fully imagist. tells the eclectic story of the doomed sub-classed Americans in British society. While Eliot is noted for his precision of images-the ”quantification” of personal experiences and feeling-Eliot never forsook the moral values of the Western culture and Christian religion in which he was bred. Relating the doctrines of the formation of literature to poetry, Eliot then developed, in his theoretical paper, ”hamlet” (1919). his notion of the ”objective correlative.”

Missionaries of science: provincial lectures in nineteenth-century Ireland

For social reformers in nineteenth-century Ireland, science had an important role to play in national development. Non-denominational or secular education was targeted by the government as a possible panacea for the Irish problem, submerging sectarian and political differences. In order to promote this secular ethos, the government established agencies such as the Board of National Education (B.N.E.) in 1831 and the Queen’s Colleges of Belfast, Cork and Galway in 1845. Science seemed to be an area of discourse particularly appropriate to the promotion of economic prosperity and social harmony through the common cause of education. The rhetoric of cultural transcendence was long associated with the advancement of science — from the Royal Society of London (1660) to the British Association for the Advancement of Science (1831) — and took root in nineteenth-century Ireland.

Symbol and Sovereignty in North Korea

Symbol and performance have long been recognized as crucial to statecraft. Unlike some features of modern statecraft, which tend to be understood as Western, the significance of symbol and performance in reinforcing state authority, reproducing state power on a given landscape, and mediating between the state and its domestic and international audiences has been observed in many broad cultural contexts. North Korea is a state whose hermit tendencies have produced an extreme degree of emphasis on symbolic performance as a mediating layer in the production of sovereignty. Perhaps nowhere is symbol and performance so conflated with reality as in North Korea. Considering some of its patterns of symbolic performance, such as those in diplomacy and foreign policy, reveals how the North Korean state remains strongly informed by pre-modern Confucian China and Korea. Considering other symbolic patterns that North Korea shares, interestingly, with early modern Europe—patterns involving the reproduction of domestic authority over territory—reminds us that historic precedents do not always denote paths of influence and may instead point to the cultural transcendence of certain symbolic practices of statecraft.

Transcendence techniques and psychobiological mechanisms underlying religious experience

In this paper the author explores the process by which the combined influence of specific cultural factors and individual transcendence techniques activates psychobiological mechanisms that, in turn, trigger the appearance of special states of consciousness, namely religious trance. Most of these religious and spiritual experiences rationalize a threat common to all cultures, namely the risk of losing one's Ego. The activation of individual transcendence techniques paraphrases denial defence mechanisms insofar as it involves avoidance of the external reality to preserve homeostasis. The mentioning in psychoanalytic terms of a ‘death instinct’ (i.e. a drive opposite to the attachment/life instinct) as a possible source of detachment/transcendence phenomena is still worth considering. The Freudian example of ‘the cotton-reel mother’, whom the child could make disappear and then reappear again, is a powerful one of the phenomenon of detachment dynamics. Cross-cultural research on the varieties of trance shows that Altered States of Consciousness can be induced by both collective and personal rituals that allow the subject to reach the altered states of consciousness by making the whole world appear or disappear in fantasy. While some of the highest forms of supernatural experience, such as ecstasy, mysticism and the communion with the Absolute, engender enough social approval to allow to believe that such experiences mitigate or prevent mental disorders, when the supernatural experiences occur in bizarre features they are indicators of a clear psychopathology. The perspective of transcultural psychiatry offers the best method of outlining the great ethnographic variety of these experiences and, subsequently, making a comparative analysis of the links that exists among culture, psychopathology and the supernatural in a given situation. From a clinical point of view, it becomes increasingly clear that psychiatrists need expertise to draw clinical inferences based on the specific patient's culture and his psychopathological presentation, especially when the patient's life history is characterized by the multi-faceted activity of transcendence techniques.