Signs Of Disaster Research Articles

Традиция Вальтера Скотта в творчестве И.С. Тургенева: «Сент-Ронанские воды» и «Клара Милич»

The article develops the problem of Ivan Turgenev’s perception of Walter Scott’s non-historical novel SaintRonan’s Well (1824) with the focus on the comparative study of Turgenev’s ClaraMilich (1883), whose composition reflects Walter Scott’s motifs and images. Forty years after reading Saint Ronan’s Well in the original, Turgenev turns to it within the framework of his own plan. In Clara Milich, the English novel and its author are brought into focus of deep artistic reflection. Turgenev’s Clara Milich genetically ascends to Walter Scott’s Clara Mowbray, which proves that Turgenev creatively interacted with the English novel. The dialogue between the two authors is mediated by William Shakespeare. Following the logic of the English novel, steadily leading to a dramatic denouement, Turgenev creates a brief story of a woman’s loving soul, yearning for sincere understanding and responsiveness, yet doomed to death. Taking Walter Scott’s novel as a model, Turgenev draws a parallel between Clara Minich’s life and the tragedy of Shakespeare’s Ophelia, putting the main mail character in the position of Hamlet. Twice compared to Shakespeare’s heroine, Scott’s Clara Mowbray repeats Ophelia’s suffering path in its pivotal points: collapse of happiness in love - loss of a lover -madness due to the experienced shock - death resulting from melancholy and madness. Turgenev gives no direct textual references to Ophelia, but transfers the essential elements of this image to his Clara Milich, which manifests not only in the motif of madness, but also in the general design of the tragic love story. A theatrical production in Saint Ronan is based on A Midsummer Night’s Dream - the story of Athenian lovers parallels the collision of Tyrrel and Clara. Tugenev’s epic also includes a play with similar overtones: a small performance about a tragedy of love is arranged in the house of the Georgian princess. Like Walter Scott, Turgenev uses the metaphor “all the world’s a stage” to create a narrative subtext that enhances and deepens the human drama. Following Scott, Turgenev accepts Shakespeare’s concept of the tragic state of the world and, in order to unfold the tragedy of the human, introduces a fantastic element into the story in a similar vein. For Turgenev’s Aratov, the intrusion of the unreal leads to admitting his guilt and, at the same time, reveals a hitherto unknown feeling. However, like Shakespeare and unlike Scott, Turgenev uses the otherworldly image not only as a sign of disaster, but also as the hero’s hope for an imaginary salvation. The author declares no conflicts of interests.

BENTUK POLA PUKULAN KELUHKUPAN PADA MASYARAKAT SUKU DAYA MUARADUA OKU SELATAN

Keluhkupan is a traditional tool used by the Daya tribe as the conveyor of information by using the main wood (keluhkupan) and stick (helu) which are hit with hard blows that have different rhythmic patterns from the signs of disaster that exist in each wasp of complaints. among them are fatalities, natural disasters and riots. The three strokes have different sound patterns from dynamics, tempo and rhythm. The people who are believed to beat Keluhkupan are only allowed to be traditional leaders (men only) and those who beat Keluhkupan must really know how the sound patterns of Negu Death, Negu Sasah Bencana and Negu Sasah Huru-hara sound patterns. Negu Death is carried out when a villager dies, traditional leaders beat Keluhkupan from soft to stronger with punches from slowly to faster. Negu Sasah This wasp disaster is carried out if there is a disaster tokah adat hitting Keluhkupan powerfully and quickly. Negu Sasah This wasp riot is a sign that there has been a fight between the traditional leaders hitting Keluhkupan quickly and strongly, indicating haste or Kesasah.

LHOKSEUMAWE SOCIETY RITUALS AT THE SOLAR ECLIPSE (Study of the Solar Eclipse March 9th 2016 and December 26th 2019)

This paper aims to determine the understanding and series of activities carried out by the Lhokseumawe City community during a solar eclipse that is classified as a religious ritual, with an anthropological approach, then get a picture of religiosity in the ritual carried out by the Lhokseumawe City community when a solar eclipse occurs. Referring to two samples of solar eclipse events in Lhokseumawe City, namely the eclipse of March 9, 2016, and December 26, 2019. the form of ritual performed by the people of Lhokseumawe City during the solar eclipse event is by visiting the location prepared by the committee and announced several days before the eclipse occurred which begins with remembrance and blessings in the congregation while waiting for another call. Then performs eclipse prayers in congregation, then eclipse sermons like holiday sermons. Some pilgrims believe that a solar eclipse is a sign of disaster and rituals are performed as a form of protection from that form of disaster. Some others believe it is a sign of God's power and rituals are performed as a form of gratitude and religious instruction.

BENTUK POLA PUKULAN KELUHKUPAN PADA MASYARAKAT SUKU DAYA MUARADUA OKU SELATAN

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>Keluhkupan is a traditional tool used by the Daya tribe as the conveyor of information by using the main wood (keluhkupan) and stick (helu) which are hit with hard blows that have different rhythmic patterns from the signs of disaster that exist in each wasp of complaints. among them are fatalities, natural disasters and riots. The three strokes have different sound patterns from dynamics, tempo and rhythm. The people who are believed to beat Keluhkupan are only allowed to be traditional leaders (men only) and those who beat Keluhkupan must really know how the sound patterns of Negu Death, Negu Sasah Bencana and Negu Sasah Huru-hara sound patterns. Negu Death is carried out when a villager dies, traditional leaders beat Keluhkupan from soft to stronger with punches from slowly to faster. Negu Sasah This wasp disaster is carried out if there is a disaster tokah adat hitting Keluhkupan powerfully and quickly. Negu Sasah This wasp riot is a sign that there has been a fight between the traditional leaders hitting Keluhkupan quickly and strongly, indicating haste or Kesasah. </span></p></div></div></div>

Disaster management strategy for avoiding the future losses by a slope failure at Nanhuan road, Fuxin area, Northeast China

Many surrounding areas in the vicinity of failed slope at Nanhuan road, Fuxin area, Northeast China are witnessed as the signs of disaster. The observed settlement as wastage of an active mass in the area has been observed after the excessive precipitation in 2012 (May to October) which caused infrastructural damages (Roads at the top and bottom of the failure zone), agricultural fields and residential areas. Therefore, the paper proposes examining this subject. An extensive field investigation was conducted in the area of Fuxin, west of Liaoning province China. It is recommended and suggested that a series of disaster prevention and both structural and non-structural mitigation measures with the involvement of government and local community are required, to be prepared in advance for avoiding the future economic loss as well as the impending disaster in the area. This paper also highlights the need of investigation in response mechanism and forward planning for awareness initiatives: to avoid the future hazard in the remotest failure zones of Fuxin area, Northeast China.

Risk and Reward: Talent Everywhere

President's column The theme for my columns this year is Risk and Reward because risk assessment and decision making have fascinated me for my entire career. The most significant risks and rewards in our business are created by the judgments of the people who work here. People and their talent create upstream value. How then do we generate the talent pool to create value in the next upturn? If you ever doubt the impact that one person can make, let me give two recent examples. The biggest disaster in our industry—ever—was the Macondo blowout in April 2010. Like the day of the 11 September 2001 attacks in the US, I’ll bet that most of you can remember when you first heard about the fire and crowded around a computer or television in horrified silence. I remember asking: Why didn’t someone use Stop Work Authority? Why didn’t someone say something? In the recent movie depiction, Deepwater Horizon, actor John Malkovich played the evil manager who pushed forward despite signs of disaster. It was a cartoonish portrayal, but it vividly illustrated the impact that a single individual can have on our operations. The result was a disaster on every level, almost destroying one of the largest companies on Earth. In contrast, on a positive note, there is the story of Steve Keenan, the experienced explorationist who led the team that discovered Alpine High in the Permian Basin, the largest single discovery in the US in many years. Apache’s management gave Keenan and his team the freedom to think differently, and the results were spectacular. It’s ultimately people who create (or destroy) value in our industry. Talent will never be more important than in the next upturn. Companies have retired or laid off the most experienced technical workforce in all parts of our industry: exploration and production, oilfield services, and engineering, procurement, and construction. Just a few years ago, projects all over the world were delayed because of a lack of people, not capital constraints. It won’t be long before that will happen again, and we will be looking for talenteverywhere.

When the levee breaks: Badiou, philosophy, politics

When the levee breaks, you’ve got at least two problems. One is working out how to contain the rush; the other is actually doing it. Way before one starts to look for causes and forces and agents – the epistemological and reparative work of the aftermath – you’ve just got to keep on going, under the sign of disaster.