Ugly Things Research Articles

Investigating the Conflicts of Bone Fracture Rules

Abstract The Islamic Penal Code, based on Imamiyyah jurisprudence, has included two rules of the rules for the payment of the bones; One is the rule that states the rule of breaking the bone of a member, and the other rule that states the rule of crushing the bone of a member has a fixed amount, by using them, a big step can be taken in the direction of facilitating the laws related to the issue of the amount, but the legislator for many reasons such as ambiguity In the case of fracture and numerous conflicts in the rules of bone fracture, it has not been able to take full advantage of all the rules of the diet and has turned to case orientation instead of the rules of the diet, and this has caused the accumulation of a large amount of legal materials of the diet. In order to assist the legislator in solving these limitations and conflicts, he helped to provide solutions and reduce the case orientation of the laws. Some of what was stated as a rule or theory about bone injuries are not eligible for the title of rule or theory, because sometimes there is no corresponding case for them, and in some cases, the allocation of the majority occurs, which is an ugly thing among most jurists. As a result, it is necessary to specifically state the ruling on compensation for each of the injuries in each of the bones, and refrain from stating the rules for which there is no documentation.

Lifestyle of Cleft Lip/Palate Patients in Korea Before the Introduction of the Millard Technique.

The authors introduce a short story about the lifestyle of a cleft lip woman in Korea, published in 1936, about 2 decades before Dr Millard operated on his first patient in Korea. A short story entitled "Ugly Thing," written by Yao-hsieh Chu, analyzed by Eonnyeon, a girl born in a rural area with a cleft lip and palate who excelled at household tasks such as sewing. Her forehead was bulging, and her eyes were protruding. She had a low-profile nose with wide nostrils. She had a left unilateral complete primary cleft, including an alveolar cleft. There was midface retraction, accompanied by a relatively prominent chin. Her voice exhibited hypernasality. People often laugh when they see Eonnyeon eating her food, exclaiming, "She's eating like a rabbit!" However, she married a young man who deserted her on their wedding night because of her appearance. Subsequently, she moved to an urban area and found work as a housemaid. One day, she was raped by a middle-aged water delivery man, who then fled. Ten months later, she gave birth to a girl who also had a cleft lip. In a moment of despair, Eonnyeon attempted to smother her baby with a pillow but stopped herself. She resolved to raise her daughter despite the challenges ahead. The mockery directed at her could be viewed as an expression of the latent sadism inherent in human nature. It is remarkable to consider the progress made since Millard performed his first cleft lip surgery in Korea in 1954.

Ethical Tourism Development: An Ecotourism Perspective in Jamaica Kincaid’s Travel Narrative

This study reads Jamaica Kincaid’s travel narrative A Small Place (1988) from the ecotourism perspective. The narrative paints a bleak portrait of the post-independent Antigua that has been promoting capitalism vis-a-vis the government ministers and foreign traders consequently engulfing the gap between the rich and the poor, and the tourists and the hosts. The author deplores the way the government has fostered tourism, which, bourgeoned along with the rise of capitalism, has sustained neocolonialism by adversely disrupting the environmental, economic, and social aspects of Antigua. Due to the deleterious consequences of tourism, the author expresses her vile rant on the tourists (who belong to the white race) relegating them to ugly human things. She describes them as choosy to see certain things. Here, this raises a question: why does the author dehumanize the tourists as ugly things who see only certain things not others? The study resolves this question that the author reduces the tourists to that position because they perpetuate their forefathers’ masterly position in gazing the native Antiguans as servants. They see only those things that they like to see from the perspective of the tourist gaze. For the analytic purpose, the study engages theoretical insights from scholars in the ecotourism perspective such as Martha Honey, Robert Fletcher and others, which as propounded by these scholars, promotes responsible and ethical tourism by underscoring environmental conservation, economic development, and respect to native peoples and their cultures. Finally, the study concludes that Kincaid denounces the ongoing trends in tourism that are thoroughly adverse for Antiguan environment and people. She urges the tourists to get transformed from ugly human things to human beings by discarding their self-proclaimed master’s yoke. The study expects to add a critical reading into Kincaid’s narrative, as well as into the area of ecotourism.

Camazot's Ballgame, and: Birth Name Unknown

Camazot's Ballgame, and: Birth Name Unknown Alejandra Cabezas (bio) Camazot's Ballgame My mother held a cross and prayed, "please, stop exceeding your flesh." Little does she know every night I make myself a nothing — cut off my breasts, and squeeze what's left into a blowgun. There, I wait — my sight split between bats and the Age of the First Sun. I know my fate is sealed. Having no twin brother, I myself, will set sight on Xibalba. But the men will have me before death. And what better way to spend the rest of my days? A plaything for the gods, they call themselves. [End Page 14] Birth Name Unknown One would think I'm made by men. Conjurers, the devils in their minds. The lusty ones are all the better artists for that. Couldn't carve a piece of wood if I asked them to. They love to paint pictures no one else will see. Maybe they believe their own tales. They'd have you think the spirits wait for them. As though we have nothing to discuss amongst ourselves. Them, when we're angry, of course. But I've taught my daughters to walk around naked when the moon is full. It's good for their skin and temperance. I was never very good at holding back. Carved my own wrinkles trying to make myself an ugly thing. A thing that lasts. From the way men speak of me. You'd think me godlike. [End Page 15] Alejandra Cabezas Alejandra Cabezas is a poet and scholar from Antiguo Cuscatlan, El Salvador. Her work deals with family histories, the Mayan cosmovision, and movements across Mesoamerica. She currently resides in Amsterdam, where she is receiving a Master of Arts in Museums and Heritage. Copyright © 2022-2023 Pleiades and Pleiades Press

EKSISTENSI UPACARA ADAT PERANG KETUPAT DI DESA TEMPILANG SEBAGAI KEKAYAAN BUDAYA DI KABUPATEN BANGKA BARAT

The tradition of ketupat war held in Air Lintang Village, Tempilang District, West Bangka Regency as a research object aims to introduce and describe one of the cultural wealth in West Bangka Regency. Researchers also worked to find the meaning and values that became the background of the history of the war. This research uses qualitative descriptive research to get descriptive data in the form of oral, and written from a person or group and observe behavior. Data collection is carried out by observing the object to be studied, interviewing cultural figures, and documenting to strengthen the resulting data. This tradition of ketupat war ceremony began in 1883 and was carried out by the chieftain to fight the invaders/pirates. This happened at the same time as a lost girl was eaten by a crocodile demon. Then community leaders flocked to carry out the Village Taber Ritual to avoid disasters by collaborating so as to create a tradition in Tempilang Village, namely the Ketupat War. This ketupat war has the meaning of being able to avoid evil spirit spirits and subtle mahlauk who intend badly to disturb the local community and can clean up all ugly things in the future life. This tradition also contains values including cultural values, social values, local wisdom values, and educational values that can be used as lessons or guidelines in life and can shape the character of the nation's generations.

The Terrible in the Works of Adamist Poets S. Gorodetsky, V. Narbut, and M. Zenkevich

This article analyses the terrible in the works of Adamist poets to identify common features and patterns in their creative work. Adamism is both a synonym for Acmeism and the designation of its left wing, represented by S. Gorodetsky, V. Narbut, and M. Zenkevich. Accepting the basic postulates of Gumilyov’s Acmeism (supported by A. Akhmatova and O. Mandelstam) about the primordial attitude to reality, the priority of objectivity in the composition of the artistic world which sought to acquire earthly contours and outlines, Adamists were much more resolute about the possibility of considering a wide range of everyday phenomena and everyday things worthy of artistic comprehension. Physiologism, the animal nature in humans, and primitive savage impulses also became a favorite basis for Adamists for their naturalistic pictorial solutions. This vitalist approach was combined with an interest in the spontaneous, pagan, and folklore and ethnographic. The bearers of the terrible in V. Narbut are disgusting and ugly things, people, animals, representatives of folk demonology, mystical creatures, and zombies. Their appearance and existence are associated with a violation of the norm, deformity or disfiguring disease, the appearance of evil spirits, and the domination of death and decay. All this, for the characters and the lyrical subject himself, was a manifestation of the Otherworldly and the intrusion of a frightening Other into everyday life. The material and biological basis presented through the prism of coarse physiology, animal struggle for existence, and aggressive struggle of the sexes determines the interpretation of the terrible in M. Zenkevich’s poetry. The article examines how any layers of culture collapse and terrible crimes and murders are committed when primitive animal and wild subconscious instincts are released. The evolution of the terrible in Zenkevich is related to the movement from the eschatology of the natural-cosmic catastrophism of the Earth to the eschatology of personality, the comprehension of the tragedy of the individual’s existence. Gorodetsky’s poetry is associated with the folk poetic element, ethnographic excursions, interest in social issues, and anti-urbanism. Many thematic sections of the terrible combine Gorodetsky’s work with the work of literary brothers in Adamism: interest in the primary and primordial, folk demonology, nightmares, and death. The peculiarity of Gorodetsky’s approach to the problem of the terrible manifests itself in the artistic embodiment of the motif of the mask, hiding the conflict between the deceptive phenomenon and the essence of things: for the poet, the loss of individuality, facelessness, and alienation are terrible.

Tracking Changes and Changing Tracks

Tracking Changes and Changing Tracks

Is War Good for The United States: A Comparative Look at The U.S. and Ancient Rome Between Times of War and Conflict and the Economic Implications on Economic Well Being and Employment During Times of Peace Versus Conflict

“War is an ugly thing, but not the ugliest of things: the decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth a war, is much worse. This research analyzes existing data to review the impact on unemployment in the U.S. following each conflict and war it has been involved in. There is a comparison drawn to the Roman Economy and its dependence on war to and the economy of the U.S. and the causes of its ability to have economic success and the impact on unemployment of U.S. workers as a result.

Gromadkarze litewscy i mazurscy wobec zabobonów, "bajek" i "rzeczy brzydkich"

Lithuanian and Masurian members of the Fellowship Movement (gromadkarze) were described by their contemporaries as extremely pious, honest, humble, righteous or obedient. They were strangers to all worldly joys, which they themselves called “fairy tales”, “sins” or “ugly things”, and those things associated with them, amongst others singing (with the exclusion, of course, of religious songs), dance, music and other pagan remnants. There are no direct sources that would clearly outline the attitude of the members of the Fellowship Movement move�ment to folklore and people, and the materials touching this sphere of their lives collected by strangers are very scare and mainly concern folk songs. This article focuses on the issue of the presence of superstitions in the lives of people and tries to determine whether the public disapproval of superstitious beliefs reflected their real views, or whether it served only as a veil behind which they hid their real faces. This information was taken from folk�loristic collections, archival materials of scientific expeditions and fiction, documenting life primarily in Lithuania Minor and from the last witnesses of the activities of Lithuanian members of the Fellowship Movement. Informa�tion gathered at different times and places is convergent: the piety of the members of the Fellowship Movement, mainly peasants, was based on a strong foundation of Christian faith entwined with paganism, which could not be completely eradicated, and without which their faith would not be as strong. The article was created within the framework of the research project “Modernybės ir tradicijos sampyna: surinkimininkų judėjimas Mažojoje Lietuvoje” (“A Plexus of Modernity and Tradition: The Fellowship Movement in Lithuania Minor”) financed by the Lithuanian Scientific Council (Lietuvos mokslo taryba), Contract No. S–MOD–17– 10.

Saving the 'God of ugly things'.

Nearly wiped out by invasive mammals, New Zealand's mouse-sized insects, called giant weta, are making a comeback.

What costs nothing is worth nothing!: Is it okay to treat a benign lesion for free as part of an examination that involves treatment of several nonbenign lesions?

Dr Freshman is a dermatologist in a small group physician practice. He has been following up Ms Dunne for her psoriasis at the office since he first started with the practice a few years ago. During Ms Dunne’s most recent appointment, Dr Freshman noticed a suspicious lesion on her forehead, biopsy specimen of which showed a hyperplastic actinic keratosis. Dr Freshman had Ms Dunne return for a follow-up appointment to treat the lesion with cryosurgery. As he is performing the procedure, Ms Dunne asks Dr Freshman to take a look at an additional lesion on her back that had been present for many years. She asks, ‘‘Since I am already here, maybe you can zap this ugly thing on my back too?’’ Dr Freshman examines the lesion and tells Ms Dunne not to worry about it because it is a benign seborrheic keratosis. Ms Dunne persists, however, highlighting that she really does not like the appearance of the lesion. She states she ‘‘cannot’’ come back for an additional visit because the cost is prohibitively high.

The Noise of His Tabernacle

The Noise of His Tabernacle Zach Dayhuff (bio) Click for larger view View full resolution Photo by U.S. Department of Agriculture [End Page 16] I know the Lord delivered Alfred Konopacki to me. Whether he did it for Alfred’s sake or for mine alone I can’t say, but I can see His plan at work since at least the summer I was fourteen. That was the summer—late summer, October almost—that my Daddy woke me up one Saturday morning and said he [End Page 17] was taking me to work on Jim Tucker’s farm. Jim Tucker had a little place out on the way to Dalhart where he raised chickens and a little bit of sorghum, and every year at the end of summer my Daddy, a long-time skilled butcher who worked on the line at Farwell Yard, helped him to slaughter the chickens he didn’t want to feed through the winter. I couldn’t think of a more repulsive way to spend my weekend than cutting up chickens all day, so at breakfast I asked my Mama if she’d let me stay home and help her with the dresses for Ginnie Kinsey’s bridesmaids. My Mama said, “Arlene, you got fists like two grapefruits. The Lord don’t want you for a seamstress.” So I spent all that morning bleeding broilers with my Daddy and Jim Tucker and Jim’s boy Russ. On account of being a kid and a girl, I didn’t have to do any of the butchering, but that’s not to say it wasn’t hard work; by the end of the day the tips of my fingers all felt like they’d been smashed with a hammer, and I couldn’t get the rusty smell of blood out of my nose. As we were cleaning up, Jim Tucker asked my Daddy if, before we left, he’d like to help him slaughter a hog. “Most foolish hundred and fifty I ever spent, that damn ugly thing.” My Daddy said it weren’t legal, he’d have to have them do it at the Yard. “I know it,” Jim told him. “But I don’t plan to sell it, just freeze it for the winter. And I want the damn ugly thing off my hands. Be happy to give you what you like off it. Take it home to your girls.” “What the hell,” Daddy said. Jim brought her, the sow, out to a patch of dirt behind his little tractor port. There was a shallow depression there to catch all the blood. Whether or not that was its purpose, that’s what it did. For Jim Tucker and my Daddy it was just business—who knows how many hogs they’d bled—but I’d never seen such a thing, and I watched fearfully with Russ while they prepared her. No way she knew she was going to die, how still she was when Jim braced her at the hip and my Daddy put an arm around her shoulders and with the skill and care of a real artisan, quickly, so that it happened while you were still scared of what was going to happen, so that a bright red jet of blood fired silently out from the throat and the animal crumpled into the earth before you saw the man even cock his arm, he pierced the skin and let his craft do its work. She didn’t go quiet, despite the best work of those two men, and it was the sound she made that is most memorable to me still. What it looked like and how it smelled weren’t nothing like the sound she made. [End Page 18] It wasn’t that quiet low gurgle like the chickens. It was a damn awful shriek, like the brakes worn thin on a truck, but louder, and reaching deeper into you. And I could hear some kind of message in it, like the hog was screaming, I’m a creation of God like you and I don’t want to die and my final curse against what you done to me is this...

A Dictionary of Maqiao - In Medias Res

A Dictionary of Maqiao Lazy (as Used by Men) � I've often realized, not without a sense of disquiet, that talking isn't easy, that my words often propagate all kinds of misunderstandings once they've flown out of my mouth. I've also discovered that even a powerful propaganda machine lacks absolute controlling power over understanding and, similarly, sinks repeatedly into the mire of ambiguity ... he'd been an employee of the Country Film Company but had been relieved of his duties due to his exceeding the birth quota. It wasn't that he'd failed to comprehend the consequences of exceeding the birth quota: ... After I'd spoken with him, after I'd turned it over endlessly and uncomprehendingly in my mind, there was only one conclusion I could draw: he operated on another vocabulary system, one in which a great many words transgressed ordinary people's imaginings. For example, law and wasn't necessarily a bad or an ugly thing to do - quite the contrary, violating law and order was a proof of strength, a privilege of the strong, a crucial source of happiness and glory. If the explanation given above is generally correct, then the whole affair comes down to a question of language, to an absurd coincidence of meanings interlocking and short-circuiting. In the end, the law-breaker lost his bowl of rice and paid a high price for one or two extremely ordinary words. The propaganda that the wielders of power directed at him had been entirely useless, had ended at cross-purposes: on encountering a totally alien dictionary, a totally impenetrable pair of ears, ... (at 267�271) Han Shaogong brings his readers to the midst of the Cultural Revolution in China (1966-1976). With millions of other Educated Youth Han was relocated from city life to a remote village in the countryside.

“You don’t see any violence here but it leads to very ugly things”: forced solidarity and silent violence in Michoacán, Mexico

Mexico has become an ideal laboratory for anthropology interested in studying the transformations of drug trafficking, its economies, and its cultures. Certainly, the challenges are complex and difficult, since criminal violence affects fieldwork and its results. However, when one delves into regions where drug trafficking and organized crime are present, what we can grasp ethnographically are fundamental questions about the relationships that are being generated between the state, neoliberalism, and illegality. In this article, we will analyze the expansion of drug cartels in one of the states most affected by criminal violence: the state of Michoacan, with special reference to the Caballeros Templarios—the Knights Templar. Understanding the origins and structures of this organization can teach us how the transformations of the state and criminal economies are being redrawn in neoliberal spaces.

Places seen but unnoticed: Two Bulgarian cases

What do we see and what do we notice in the city? This question may arise when we suddenly notice something in the city we live in, something that surprises us although we have always known it is there. We then tell ourselves that this is only normal, that one cannot notice everything in an urban environment full of so many different things. But when we ask this question as researchers, not just as residents of the city, we cannot be satisfied with such an answer no matter how reasonable it may be in each particular case.If there are places and/or things in a city that consistently go unnoticed, we should try to understand why that is so. The two cases of not noticing I am interested in here are typologically different: one is a place, part of the city, a neighbourhood in Sofia; the other is a thing, a half-built, crumbling building in the very centre of the city of Shumen. Hence, the reasons why they go unnoticed are different as well: in the first case, the reason is the routine and continuing segregation of the Roma as strangers whose existence may be only ‘there’, outside ‘ours’; in the second case, the reason is the conception of public space as nobody’s space and, hence, unproblematic routinisation of the ugly things in it.

The good, the bad and the ugly thing to do when sharing information: Revealing, concealing and lying depend on social motivation, distribution and importance of information

Research on information sharing in group decision-making has widely assumed a cooperative context and focused on the exchange of shared or unshared information in the hidden profile paradigm ( Stasser & Titus, 1985, 1987), neglecting the role of information importance. We argue that information sharing is a mixed-motive conflict setting that gives rise to motivated strategic behavior. We introduce a research paradigm that combines aspects of the traditional information sampling paradigm with aspects of a public good dilemma: the information pooling game. In three experiments, we show that information sharing is strategic behavior that depends on people’s pro-social or pro-self motivation, and that people consider information sharedness and information importance when deciding whether to reveal, withhold, or falsify their private or public information. Pro-social individuals were consistently found to honestly reveal their private and important information, while selfish individuals strategically concealed or even lied about their private and important information.

The Good, the Bad and the Ugly Thing to Do When Sharing Information: Revealing, Concealing and Lying Depend on Social Motivation, Distribution and Importance of Information

Research on information sharing in group decision-making has widely assumed a cooperative context and focused on the exchange of shared or unshared information in the hidden profile paradigm (Stasser & Titus, 1985, 1987), thereby neglecting the role of information importance. We argue that information sharing is a mixed-motive conflict setting that gives rise to motivated strategic behavior. We introduce a new research paradigm that combines aspects of the traditional information sample paradigm with aspects of a public good dilemma: The information pooling game. In three experiments, we show that information sharing is strategic behavior that depends on people's prosocial or proself motivation, and that people consider not only information sharedness, but also information importance when deciding whether to reveal, withhold, or falsify their private or public information. Prosocial individuals were consistently found to openly and honestly reveal their private and important information, while selfish individuals strategically concealed or even lied about their private and important information.

The “Authorized” Oncologist

The “Authorized” Oncologist

How to survive in Detroit #32

How to survive in Detroit #32 Saladin Ahmed (bio) Very simply, war rules apply: Find beauty amidst ugly things; like the smell of Arabic bread amidst factory fumes, like the steady, musical splashing of oily rain around old tires, like the thin band of green and purple iridescence around the neck of a bloated pigeon, like that smile of yours that calls to me even though it is in the middle of your face. [End Page 1232] Saladin Ahmed Saladin Ahmed, a native of Detroit, is a poet and fantasy fiction writer. He has published poems in The Brooklyn Review and Margie, as well as in such anthologies as Abandon Automobile: Detroit City Poetry and Inclined to Speak: An Anthology of Contemporary Arab American Poetry. His fiction has appeared in Orson Scott Card’s Intergalactic Medicine Show, Clockwork Phoenix 2, and Beneath Ceaseless Skies. This Brooklyn resident received an MFA in poetry from Brooklyn College. He has received writing fellowships from the University of Michigan and the Bronx Council on the Arts. Copyright © 2009 The Johns Hopkins University Press

“The Road of War” and “The Path of Peace”: William Morris’s Representation of Violence

This paper takes as its starting point J. S. Mill’s comment on war, described as “an ugly thing, but not the ugliest of things”, as well as Freud’s theory of war neuroses in his “Thoughts for the Times on War and Death” (1915), and uses both these concepts to advance a new reading of William Morris’s literary writings focusing on violence, one which sees it as not “the road of war” but “the path of peace”. Morris’s early romances and the high fantasies develop their own detailed blueprint of wars and battles which reveal to be a broad philosophical meditation on the entire mediaeval vision of man’s aggressive attitude. As part of this overview of the tradition Morris devotes close attention to mediaeval emblems of war displaying considerable ambivalence towards them. I intend to track through these references and look at the issues which they raise. But my central purpose will be to re-read such writings as primitive forms of medievalism in a Freudian perspective. I will reflect on the conflict between the life instinct—Eros—and the death instinct—Thanatos—, and interpret the violence shown by Morrisean proper men of war as “an outpouring of innate aggressiveness”, one which introduces man’s failure of restraining his instinctual motives, reminding us that the principal task of civilization is to “defend us against nature”. Through the regression to a primitive level of personality, I suggest, Morris attempts to arouse a sense of rejection, in order to progress to the dream of order which News from Nowhere extols, with important political solutions which permit to live safely in an organizational manner with others.