Violation Of Taboo Research Articles

“New Wine in Old Bottles”: Ethical Literary Criticism, Adaptations and Angela Carter’s Little Red Riding Hood

This paper reexamines the classic fairy tale “Little Red Riding Hood” and, in conjunction with Angela Carter's adaptations, “The Werewolf”, “The Company of Wolves”, and “Wolf-Alice”, reimagining and analyzing the story from the perspective of literary ethics. Both the original version of “Little Red Riding Hood” and Carter’s adaptations exhibit strong ethical consciousness. Carter’s artistic creation is deeply influenced by European traditional fairy tales in many aspects. The tragic endings of “Little Red Riding Hood” and Carter’s adapted version, “The Company of Wolves”, symbolize the disruption of ethical order. In both versions, the breakdown of ethical order is a result of violating ethical taboos, usurping ethical identities, and allowing free will to dominate, disregarding rational will. The conclusions of these two ethical tragedies serve as a warning to people: any violation of ethical taboos, trespassing on identity, and disruption of ethical order will bring punishment. Meanwhile, Carter’s adapted versions also illustrate the artistic charm and value of tragedy, as well as the practical significance of upholding ethical order. The paper analyzes key themes such as gender, power, morality, and self-awareness in the adaptation and explores how these themes can be reinterpreted through literature, placing the story in a contemporary context to enhance its relevance.

Taboo Violation and Charming Initiation, as Expressed by Some Romanian Legends and Incantations Addressed to the Fairies

Within the context of charmings, as it has been recorded among Romanians, the article aims to disclose the meaning of the theme of fairies’ taboo violation as a precondition necesary to gain sacred knowledge. In this regard, various certain incantations addressed to the fairies are examined, along with legends and third person accounts that underline the role played by these supernatural entities as numinous agents for initiation to the `secret` register of knowledge through a special form of communication, which in modern neuroscience terminology might be referred to as an ‚altered state of consciouness’, but which, in the emic terms of magic medicine is described as a disease, namely beeing taken by the fairies. In concordance with the idea of mutual exchanges between humans and the numinous, the one who accept the fairies’ authority and pay the price of being tormented by them, gain the gift of therapeutic and divinatory abilities.

Violation of food taboos by peasant women of Kyiv region and political use of accusations of anthropophagy: the case of Hanna Bilorus

The article analyzes the emergence of psychopathological changes in peasant women resulting from long-term deprivation, using the examples of the archival and criminal case of Hanna Bilorus, oral historical testimonies, and official sources. These changes affected the deformation of women’s behavior and led to the spread of its extreme manifestations — violations of food taboos, an increase in cases of anthropophagy and necrophagy since the beginning of 1933. However, they were perceived by the peasants in different ways: from a sympathetic attitude to condemnation and lynchings. We discovered the long-term impact of the consequences of cannibalism on rural communities and the psyche of eyewitnesses to the tragedy. Additionally, it investigates the representation of cannibalism cases by the authorities, which often carry political undertones. Anthropophages were represented in official sources as marginal non-working elements (“ledar”), representatives of hostile social groups (“kurkuli”, “odnoosibnyky”), and spies. Using the archive-criminal case of Hanna Bilorus, the article demonstrates the correlation between accusations of espionage for Poland and the suspicion of cannibalism with the broader political context of 1932–1933. This context emphasized the “Polish threat” and the alleged dismantling of the DPU «counter-revolutionary network» associated with the Polish General Staff.

Sociocultural aspects of delays in diagnosis among tuberculosis-diabetes comorbid patients in Satara, India: Its implications for the implementation of the national framework for joint tuberculosis-diabetes collaborative activities

BackgroundTuberculosis(TB) and Diabetes comorbidity is an emerging public health problem in India. Delays in diagnosing TB or Diabetes would lead to adverse outcomes among comorbid patients, and attempts must be made to reduce these delays. Against this background, the study has been undertaken to clarify the role of sociocultural factors in determining diagnostic delays for TB and Diabetes among comorbid patients. MethodsA cross-sectional cultural epidemiological survey of the randomly selected 180 TB-Diabetes comorbid patients was carried out. The study examined sociocultural factors of delayed diagnosis of TB and Diabetes among urban and rural TB-Diabetes comorbid patients registered under TB-Diabetes collaborative activities under the National TB Elimination Programme (NTEP) in the Satara district of Maharashtra by using a semi-structured interview schedule. The patterns of distress (PDs) and perceived causes(PCs) of TB and Diabetes were compared with patients' and providers' diagnostic delays of TB and Diabetes based on prominence categories. In addition, the relationship between PDs and PCs as explanatory variables and TB and Diabetes diagnostic delays as outcome variables were assessed using stepwise multiple logistic regression. ResultsOf the 180 TB-Diabetes comorbid patients, the proportion of men was higher, and they were 4.7 times more likely to get a delayed Diabetes diagnosis. Those who reported side effects of drugs and stigma reduced social status as the PDs were 2–3 times more likely to delay reaching TB facilities/providers (patients' diagnostic delay). Those who perceived inadequate diet and mental-emotional stress as the causes of TB were about three times more likely to reach the TB providers/facilities after two weeks. Also, those who perceived TB as a cause of punishment for prior deeds were two times more likely to reach TB facilities/providers after two weeks. Patients who reported fever and chest pain as the symptoms of TB were two times more likely to delay the diagnosis of TB. Patients who reported tobacco consumption, unhealthy lifestyles, thoughts, worries, tension, and germs or infection as perceived causes of TB were about two times more likely to be diagnosed after two weeks. Patients who reported excessive thirst as a diabetes symptom were about two times more likely to get delayed >2 weeks to reach diabetes facilities/providers. Patients who perceived environmental/occupational exposure as the cause of Diabetes were two times more likely to reach the diabetes facilities/providers after two weeks. Patients who reported excessive thirst and stroke as the physical problems of Diabetes were 3.2 and 9.6 times more likely to get delayed in the diagnosis of Diabetes (providers' diagnostic delay). Patients who perceived violation of taboo or misbehaviour as the perceived cause of Diabetes were 6.7 times more likely to get a delayed diagnosis of Diabetes. ConclusionsThe sociocultural factors associated with TB and Diabetes diagnostic delays among comorbid patients are essential considerations in the evolving context of implementing TB-Diabetes collaborative activities. Therefore, acknowledging sociocultural factors concerning delayed diagnosis and minimising delays would strengthen joint TB-Diabetes collaborative activities under the National framework locally and nationally.

Traditional Igbo Belief in Causes of Disease: An Evaluation

The mystical causes of diseases related with the Igbo traditional belief system are briefly investigated in this research. The specific goals are to look at mystical/spiritual reasons and techniques of fighting diseases, as well as their benefits and drawbacks in terms of disease therapy. For data analysis, the study used a qualitative phenomenological research design and a descriptive approach. Personal interviews were the major source of data collecting, whereas library materials were the secondary source. According to the study, several mystical forces in Igbo cosmology, sorcerers, Ogbanje, curses arising from the violation of taboos and oaths are to be blamed for untimely deaths and sicknesses befalling people. As a result, even in the face of western Germ theory, the Igbo belief in mystical causes of disease has proven that Germ theory, as far as the Igbo traditional conception of disease causation is concerned, does not satisfy the Igbo belief in what causes diseases, as some diseases have defied western medication. The study proposes, among other things, that hospitals in Nigeria should take into account mystical agents as well as pathogenic agents in order to provide proper and adequate treatment for the people who believe in such traditional approached.

EATING TRANSGRESSIONS: ABDOMINAL SYMPTOMS OF DIVINE PUNISHMENT AND METAPHOR IN MESOPOTAMIAN MEDICINE

This article examines the conceptualization of medical symptoms of transgression and divine punishment in the Mesopotamian exorcistic corpus, with a focus on the association betweenmāmītuand abdominal illness. It first demonstrates the metaphorical, and sometimes more literal, associations between taboo violations and eating, before situating the concept ofmāmītuwithin the context of broken oaths and transgressions against divine order. It then outlines the symptoms and treatments ofmāmītuin order to demonstrate a strong connection with the abdomen and digestive tract. Finally, within the context of the use of metaphor and analogy in Mesopotamian medicine, it suggests that the association between eating and transgression may have provided a reason for attributing abdominal symptoms to the punishment of transgression in the form ofmāmītu. The resulting case study provides insights into the intellectual frameworks by which Mesopotamian exorcists conceptualized the workings of illness and the body, especially in terms of the relationship between language and reality.

영화 <국두(菊豆)>에서 나타나는 욕망과 금기

Zhang Yimou(张艺谋)’s movie <Judou> is the one that was made by adapting Liu Heng’s novel 『Fuxi Fuxi』. This writing is aimed to inquire into the narrative structure of a movie through comparing two works. What examines <Judou>, which is positioned in the middle of the period that <Red Sorghum(红高粱)> and <Raise The Red Lantern(大紅燈籠高高掛)> were produced, is an important point available for checking an aesthetic flow in Zhang Yimou’s movie. With paying attention to this point, this study shed light on the cinematic value that Judou> has. To this end, the thematic consciousness in the movie <Judou> was explored through the narrative comparison between original novel and movie, namely, through the setting of space-time backgrounds and characters, a variation of the narrative, and the cinematic techniques and devices. First, a character who leads a narrative in the novel is Tianqing, but is Judou in the movie. This movement of the central figure is associated with the thematic consciousness of the movie. It took a look at how Tianqing’s sexual awareness and sexual desire of being seen in the novel are changed in the movie. Second, it analyzed the closed space in a dyeing factory, Tianqing’s sneaking a look at Judou, and the meaning of sunlight and backlight. Third, a narrative on feudal violence was inspected. Through ancestral shrine(祠堂) and color, the image of feudalism was searched. Through dyeing cloth, ‘coloring’ was clarified to metaphorize the injection of feudalism. Especially through a few devices that appear in the movie, Tianbai was confirmed to be a successor of feudalism. Fourth, it dealt with the violation of taboos, namely, incest and killing father(殺父). It examined what the meaning of killing father is that was committed by Tianbai, along with a taboo violation by Judou and Tianqing.

Cultural-Bound Syndrome and the Case of Ode-Ori (Schizophrenia) Among Healers Among Onko-Speaking People of Oke-Ogun Area of Oyo State, Nigeria

This study profiles the nature of culturally bound syndrome perception of Ode-Ori (schizophrenia) incident among faith based and traditional mental illness healers in the Oke-Ogun area. The study relied on Interviews with mental health healers in the faith based and traditional treatment of mental illness. The interviews were recorded on tape, processed, and analyzed. Narratives indicated that local mental health experts conceptualize Ode-Ori as a psychotic syndrome resulting from spiritual attack, punishment for taboo violations or genetic inheritance from parents to their offspring. The disorder was viewed as having poor prognosis. Healers apply local treatment in the form of; holy water, spiritual bath, head washing with leaves sap mixed with black soap (osedudu), incision on the forehead and syncretism prayers and exorcism to return the patient to normality. This study concludes that there is cultural coloration to understanding of schizophrenia, it causes located in supernatural, spiritual and genetic factors. There is the need for more education about nature and causes of schizophrenia among Onko people in Nigeria.

Russian Anecdotes on the "Corona" Theme: Problematics and Poetics

The article deals with an issue of the widespread distribution of anecdotes about the COVID-19 pandemic in Russia and demonstrates the relevance and necessity of theoretical understanding of this phenomenon. The importance of the research problem is due to the need of recreating the models of situation perception which are reflected in the texts as well as tracing public reaction to the current events and ideological attitudes. The research aim is to identify the peculiarities of the problematics and poetics of the anecdotes about coronavirus infection. The analysis of the regularities in functioning of humorous miniatures shows that a number of genre-forming features of an anecdote are partially restored due to digital technologies. The study reveals that witticisms adapt to the changed communication conditions. Under the conditions of a declared emergency, the electronic method of information transmission sometimes becomes the only possible option. The problematic of anecdotes relevant during the period of 2020 and 2021 indicates that collective consciousness is sensitive to manifestations of the epidemic process. The article lists and characterizes the main thematic groups of anecdotes, their leading motifs and images. Obsessions with eroticism as well as the focus on violation of official taboos are noted. The study found that the actualization of the idea of national identity is an effective way of getting positive emotions. The findings include the figures of speech and expressive means that form the automatism of perception and its unexpected destruction in the final formulas. The article concludes by identifying the literary device of anthropomorphization of the coronavirus image as well as the key functions of the "COVID-19" anecdotes, including communicative, compensatory, psychotherapeutic and harmonizing functions.

Жива канонічність: можливий зразок сучасності (на матеріалі роману "Радіо Ніч" Ю. Андруховича)

The article states that the entire creative path of Yu. Andrukhovych is connected with the process of creating the canon of the postmodern novel in Ukrainian literature. The work systematises updated by the writer in his novels of the 1990s — 2000s components of the genre canon, such as parodying the flaws and contradictions of modern civilization, the multiplicity of choices in every life situation, performativity as a means of communication, openness and no boundaries to depict any aspect life, programmatic violation of stereotypes and taboos, demonstration of linguistic and stylistic virtuosity, polygenre and genre pastisation, buffoonery of the genre, fragmentary and collage of structure, the widest cultural erudition and free play of tradition, scriptness (theatricality or cinematography) of life, multi-layeredness and diversity of narrative deployment. The article clarifies which aspects of postmodern poetics are actualized and developed by Yu. Andrukhovych in the novel „Radio Night”. Traditional and innovative genre-creating strategies are identified, which testify to the transformation and continuation of the modern canon of the postmodern novel, namely: interludes-recordings of radio broadcasts, reportage, musical fragments as a semantic element, cultural codes with hidden meaning, elements of utopia, anti-utopia, the use of intergeneric synthesis. The range of new themes and motives for Yu. Andrukhovych's novels is outlined, among which are the theme of political persecution and physical violence with irreversible consequences, the theme of big unexpected money, the esoteric understanding of existence as a sequence of earthly incarnations, the reception of the Gydnosty Revolution in the West, the theme of prison life, hybrid war as well. It was found that in the novel „Radio Night” by Yu. Andrukhovych, despite allegations of limited poetic features, secondary to himself, a number of new topics were developed, a range of new text-creating and genre-creating tools were used, that proves the consonance of the work with current events in modern life.

‘The China Virus’: Invasion, Contagion, and the ‘Yellow Peril’

‘The China Virus’: Invasion, Contagion, and the ‘Yellow Peril’

Relations of Blood: Hunting Taboos and Wildlife Conservation in the Idu Mishmi of Northeast India

Hunting is one of the leading causes of declines in tropical wildlife. Yet, for many traditional and Indigenous Peoples, hunting and associated rituals are integral to establishing and maintaining social identities and reciprocal relations with nature. Taboos that restrict hunting and forest use are widely prevalent in traditional societies and have been likened to informal culture-based conservation mechanisms. However, where taboos have been formally co-opted by conservation programs, the results have been largely ineffective. A recent study showed that taboos in the Idu Mishmi community of Northeast India significantly reduced wild meat consumption and contributed to biodiversity protection, including an endangered tiger population. In this study, we explore what motivates Idu taboos, their role in everyday Idu life, how they impact hunting, and whether they will endure with changing circumstances. We find that by conditioning social and personal prosperity on ancestrally mandated, morally correct behavior in the forest, Idu taboos ensure that people understand that human well-being is inextricably linked to restrictive hunting. Violation of taboo does not just bring misfortune to the violator but to all kin, forging interdependence and cohesion in the society. Taboos form the moral and practical basis of interaction between and among humans, spirits, and animals. Taboos are not an isolated component of the Idu culture; they make the Idu the Idu, the reason why they have endured through rapidly changing times. Conservation should pay careful attention not just to the outcomes of cultural institutions, but to their meanings and processes to co-create sustainable and ethical programs.

Коммуникативные цели нарушения табу в текстах с элементами сатиры германских электронных СМИ

Relying on a linguistic analysis of modern texts with elements of political satire from the German mass media, the paper shows that violation of verbal taboos is typical of the politainment genre. The author identifies the basic communicative purpose of explicating tabooed lexical units and meanings: to indicate affiliation to the political satire genre rooted in the culture of the language, to attract and hold readers’ attention. The research material includes the modern German publicistic texts of the infotainment genre.

Suggestive techniques of screenwriting: taboo and unpredictability

The subject of this research is the suggestive techniques of screenwriting on various level of perception of the movie, which engage the audience into cinematographic scene. The majority of movies reproduce the topic of social taboo, pulling upon the forbidden desires, and thus, instigating the audience. Such movies intend to distort the socially accepted moral and ethical restrictions, blurring the boundaries of the generally accepted standard. Alongside the violation of social taboo, one of the most important elements of drawing attention of the audience is unpredictability, used in dramaturgy to create an effect of incompleteness of story and the desire to reveal it. The research is based on the analytical and comparative methods, which allow analyzing particular effects intended by the author at the conceptual and dramaturgical level of the screen work. As a suggestive dramaturgical element, unpredictability can be reflected as a deferred event or a unpredictability  that forms the screen image and character of the hero. Analysis is conducted on the movies “The Return” (2003), “Loveless” (2017) directed by Andrey Zvyagintsev; “Fight Club” (1999) directed by David Fincher; “The Departed” (2006) directed by Martin Scorsese; “Melancholia” (2011) directed by Lars von Trier. The research result consists in characterization of the modern trend of preserving unpredictability within a narrative structure of the movie to maintain non-triviality of the storyline.

Does prescriptivism work? Non-standard lexis in Lithuanian radio and TV in 1960–2010

Does prescriptivism work? Non-standard lexis in Lithuanian radio and TV in 1960–2010

A Sociolinguistic Experiment in Defining the Forms of Impoliteness

The importance of the study is determined by the need for a comprehensive analysis of the conducted sociolinguistic experiment in order to identify the forms and means of impoliteness and to clarify the linguistic status of the latter. The objective of the article is, by means of a survey, to find out the forms, types and means of impoliteness among the student youth. The investigation of social awareness of the anti-etiquette space based on the analysis of the SE participants’ answers has never before been in the focus of linguists. The object of the study is the sociolinguistic experiment, the subject being the characteristics of forms and means of impoliteness. The following scientific methods are employed: the method of observation – to fix linguistic and non-linguistic expressions of anti-etiquette forms; the descriptive method – to identify the characteristic features of forms and means of impoliteness; analysis and synthesis of factual material in order to systematize and classify the factual material; the field research method with a questionnaire as its most common technique – to collect the corpus; the quantitative method and the method of sociolinguistic analysis of the collected corpus – to process the revealed facts about the subject of the study; the psycholinguistic method – to process and analyze the speech data received from informants as a result of questioning, which helped to establish the forms, types and methods of impoliteness among students. Findings. The authors claim that a high degree of impoliteness in the speech of young people is a means of self-expression and self-establishment, a striving for violation of social taboo, a way to set up one’s own communicative rules. The use of the anti-etiquette forms of communication is influenced by a variety of factors such as age, sex, social status, area of residence, education, and profession. The survey has revealed certain differences in the regional use of the anti-etiquette forms in Ukraine. Being accurate and emotionally colored, those forms express a negative phenomenon which sometimes exists in the process of communication.

A reason-based explanation for moral dumbfounding

AbstractThe moral dumbfounding phenomenon for harmless taboo violations is often cited as a critical piece of empirical evidence motivating anti-rationalist models of moral judgment and decision-making. Moral dumbfounding purportedly occurs when an individual remains obstinately and steadfastly committed to a moral judgment or decision even after admitting inability to provide reasons and arguments to support it (Haidt, 2001). Early empirical support for the moral dumbfounding phenomenon led some philosophers and psychologists to suggest that affective reactions and intuitions, in contrast with reasons or reasoning, are the predominant drivers of moral judgments and decisions. We investigate an alternative reason-based explanation for moral dumbfounding: that putatively harmless taboo violations are judged to be morally wrong because of the high perceived likelihood that the agents could have caused harm, even though they did not cause harm in actuality. Our results indicate that judgments about the likelihood of causing harm consistently and strongly predicted moral wrongness judgments. Critically, a manipulation drawing attention to harms that could have occurred (but did not actually occur) systematically increased the severity of moral wrongness judgments. Thus, many participants were sensitive to at least one reason — the likelihood of harm — in making their moral judgments about these kinds of taboo violations. We discuss the implications of these findings for rationalist and anti-rationalist models of moral judgment and decision-making.

Exploring the knowledge, explanatory models of illness, and patterns of healthcare-seeking behaviour of Fang culture-bound syndromes in Equatorial Guinea.

In 1994, the Diagnostic and Statistical Manual of Mental Disorders (DSM-IV) included “culture-bound syndromes” in its classification of psychiatric disorders and associated them with disease processes that manifest in behavioural or thought disorders that develop within a given cultural context. This study examines the definitions, explanatory models, signs and symptoms, and healthcare-seeking behaviours common to Fang culture-bound syndromes (i.e., kong, eluma, witchcraft, mibili, mikug, and nsamadalu). The Fang ethnic group is the majority ethnic group in Equatorial Guinea. From September 2012 to January 2013, 45 key Fang informants were selected, including community leaders, tribal elders, healthcare workers, traditional healers, and non-Catholic pastors in 39 of 724 Fang tribal villages in 6 of 13 districts in the mainland region of Equatorial Guinea. An ethnographic approach with an emic-etic perspective was employed. Data were collected using semi-structured interviews, participant observation and a questionnaire that included DHS6 key indicators. Interviews were designed based on the Cultural Formulation form in the DSM-5 and explored the definition of Fang cultural syndromes, symptoms, cultural perceptions of cause, and current help-seeking. Participants defined “Fang culture-bound syndromes" as those diseases that cannot be cured, treated, or diagnosed by science. Such syndromes present with the same signs and symptoms as diseases identified by Western medicine. However, they arise because of the actions of enemies, because of the actions of spirits or ancestors, as punishments for disregarding the law of God, because of the violation of sexual or dietary taboos, or because of the violation of a Fang rite of passage, the dzas, which is celebrated at birth. Six Fang culture-bound syndromes were included in the study: 1) Eluma, a disease that is targeted at the victim out of envy and starts out with sharp, intense, focussed pain and aggressiveness; 2) Witchcraft, characterized by isolation from the outside, socially maladaptive behaviour, and the use of hallucinogenic substances; 3) Kong, which is common among the wealthy class and manifests as a disconnection from the environment and a lack of vital energy; 4) Mibili, a possession by evil spirits that manifests through visual and auditory hallucinations; 5) Mikug, which appears after a person has had contact with human bones in a ritual; and 6) Nsamadalu, which emerges after a traumatic process caused by violating traditions through having sexual relations with one’s sister or brother. The therapeutic resources of choice for addressing Fang culture-bound syndromes were traditional Fang medicine and the religious practices of the Bethany and Pentecostal churches, among others. Among African ethnic groups, symbolism, the weight of tradition, and the principle of chance in health and disease are underlying factors in the presentation of certain diseases, which in ethno-psychiatry are now referred to as culture-bound syndromes. In this study, traditional healers, elders, healthcare professionals, religious figures, and leaders of the Fang community in Equatorial Guinea referred to six such cultural syndromes: eluma, witchcraft, kong, mibili, mikug, and nsamadalu. In the absence of a multidisciplinary approach to mental illness in the country, the Fang ethnic group seeks healthcare for culture-bound syndromes from traditional healing and religious rites in the Evangelical faiths.

Lager – literatura – strefy milczenia

The article reconstructs the most important issues on the map of Polish lager prose, those that are ignored, inconvenient for readers or authors, and sometimes for both. The author of the essay also presents the zones of silence that resulted not from the threat of violation of social taboos and political prohibitions, but from the negligence of researchers. They characterize the most important tasks facing scholars of Polish lager prose.

Influence of food taboos on nutritional patterns in rural communities in Cameroon

Abstract Food taboos are observed in all traditional societies. In Cameroon, various taboos ranging from food to religious and social have significant impact on the diet of the people. Specific food items are regarded differently by different communities. While in certain communities, some food items are seen as fit for consumption, others deem it unfit. Although food taboos related to culture are more subject to change due to the level of literacy that prevails in the society and due to cultural contacts, violators of taboos suffer grievous consequences. Methods used included key informant interviews, focus group discussions and observations in all studied communities. The objective of the study is to understand how culture (food taboos) influences consumption patterns in traditional communities and the impact of disobedience on the people. This study of Cameroon food taboos has showed that dietary rules and regulations govern particular phases of life and is associated with special events like pregnancy, childbirth, lactation etc. In traditional societies, festivities such as hunting, wedding, and funeral are marked by specific food items. Punishments to violation of food taboos vary across food items and communities as what are considered a taboo in one community is not a taboo in another. Food taboo in some communities is considered as a way to maintain identity creating a sense of belonging.