Kradrostita Salmo GAMA. Teo.
Monday, November 30, 2020
Saturday, November 28, 2020
Thursday, November 26, 2020
Monday, November 23, 2020
Figlio Perduto
Muri die vento
Notte è scesa
Padre e figlio sono insiem
Con un cavallo
Vanno avanti
In questa grande oscurità
Ma ad un tratto
Il bimbo trema
Dalla paura
Freddo si fa
Padre oh padre
Tu non hai visto
Re degli elfi
Eccolo la
Figlio perduto,
Vuoi far un gioco?
Gioia ti porto
Vieni con me
Padre oh padre
Hai già sentito
Cosa mi dice
E che vuol' far'?
Figlio perduto
Se tu non vieni
Io userò la forza che ho
Padre oh padre
Re degli elfi
Mi sta toccando
Male mi fa
E il bambino,
Con occhi chiusi
Lui non si muove
Perso è già
Figlio
Figlio perduto
Se tu non vieni
Io userò la mia forza
Padre oh padre
Re degli elfi
Mi sta toccando
Male mi fa
E il bambino,
Con occhi chiusi
Lui non si muove
Perso è già
... perso è già
[English translation:]
Walls of wind
Night has fallen
Father and son are together
With a horse
They proceed
Through this intense darkness
But suddenly
The boy trembles
With fear
It gets cold
Father oh father
Haven't you seen
The king of the elfs
There he is
Lost son
Do you want to play?
I bring you joy
Come with me
Father oh father
Did you hear
What he said
And what he will do?
Lost son
If you don't come with me
I will use the power that I have
Father oh father
The king of the elfs
Is touching me
He hurts me
And the boy
Eyes closed
He doesn't move
He's already lost
Son
Lost son
If you don't come with me
I will use my power
Notte è scesa
Padre e figlio sono insiem
Con un cavallo
Vanno avanti
In questa grande oscurità
Ma ad un tratto
Il bimbo trema
Dalla paura
Freddo si fa
Padre oh padre
Tu non hai visto
Re degli elfi
Eccolo la
Figlio perduto,
Vuoi far un gioco?
Gioia ti porto
Vieni con me
Padre oh padre
Hai già sentito
Cosa mi dice
E che vuol' far'?
Figlio perduto
Se tu non vieni
Io userò la forza che ho
Padre oh padre
Re degli elfi
Mi sta toccando
Male mi fa
E il bambino,
Con occhi chiusi
Lui non si muove
Perso è già
Figlio
Figlio perduto
Se tu non vieni
Io userò la mia forza
Padre oh padre
Re degli elfi
Mi sta toccando
Male mi fa
E il bambino,
Con occhi chiusi
Lui non si muove
Perso è già
... perso è già
[English translation:]
Walls of wind
Night has fallen
Father and son are together
With a horse
They proceed
Through this intense darkness
But suddenly
The boy trembles
With fear
It gets cold
Father oh father
Haven't you seen
The king of the elfs
There he is
Lost son
Do you want to play?
I bring you joy
Come with me
Father oh father
Did you hear
What he said
And what he will do?
Lost son
If you don't come with me
I will use the power that I have
Father oh father
The king of the elfs
Is touching me
He hurts me
And the boy
Eyes closed
He doesn't move
He's already lost
Son
Lost son
If you don't come with me
I will use my power
Sunday, November 22, 2020
Thursday, November 19, 2020
Maple Leaf Tempura
«Maple leaf tempura has a history dating back over 1300 years. The mountain in Minoo city was a known Shugendo area, a syncretic mountain religion in Japan. Shugendo practitioners were especially moved by the sight of beautiful maple leaves by the waterfall, and were inspired to create maple leaf tempura to serve to visitors to the area. This delicacy quickly became popular and ultimately grew to be one of the popular snacks and famous souvenirs of the region.»
Hongkongers to UK
«Up to three million Hong Kong residents are to be offered the chance to settle in the UK and ultimately apply for citizenship, Boris Johnson has said.
The PM said Hong Kong's freedoms were being violated by a new security law and those affected would be offered a "route" out of the former UK colony.
About 350,000 UK passport holders, and 2.6 million others eligible, will be able to come to the UK for five years.
And after a further year, they will be able to apply for citizenship.
British National Overseas Passport holders in Hong Kong were granted special status in the 1980s but currently have restricted rights and are only entitled to visa-free access to the UK for six months.
Under the government's plans, all British Overseas Nationals and their dependants will be given right to remain in the UK, including the right to work and study, for five years. At this point, they will be able to apply for settled status, and after a further year, seek citizenship.»
Science and Surrealism
«Occasionally some people have referred to some kind of contradiction between scientophilia and scientophobia within surrealism. To say that, for example, Breton, Césaire, Colquhoun, Baskine, Seligmann, Artaud, Miró, Péret, Legrand, Jouffroy, Brauner, Chazal, Tarnaud, Jouffroy, Dax, Carrington, Mabille, the majority of the french, czech and latin american surrealists, were against science and Paalen, Mabille, Matta, Rybak, Brunius, Jennings, Davies, Pailthorpe, Hérold, Caillois, Leiris, Nougé, Senecaut, Masson, Ernst, Onslow-Ford, Seligmann, Jorn, Breton, perhaps the majority of english, belgian and scandinavian surrealists plus the whole groups of Dyn and La Main à Plume, were for science is extremely superficial. The function of the thematisation of science in the works of individuals may be predominantly polemical or predominantly curious, but this is only about where individuals like to put the stress. (And any such sorting, such as this one here, will be extremely dubious as it necessarily extrapolates from mere hints in their works, from anecdotal evidence and from the most stupid denial of ambivalence and conflicting data.) The surrealist viewpoint in itself in its historic continuity is fairly unproblematic as long as the questions asked are made more specific.»
Aliens as Metaphors for Orientals
Many Westerners subliminally assume that an alien in science fiction is a metaphor for an Oriental. It could be that in Japan, an alien in their own science fiction may be a metaphor for an Occidental.
As a scientist, I think of possible aliens as not metaphors of existing races on Terra, but as an Otherness that is unhumanlike.
Science Fiction and Orientalism
Some intellectuals venture to say that sci-fi films and literature are fuzzily impacts of Orientalism. For some Westerners, looking at a sci-fi film or reading a sci-fi book resembles an adventure into the Orient. For the Westerner, it is the Self versus the Other. James Alexander Brown wrote his dissertation “American Science Fiction Cinema, Orientalism, Self & Other” to expound on just that sentimentality in the West.
This feeling of “Orientalism” in sci-fi cannot be universal for humanity. Japanese animés are mostly sci-fi, in the subgenre of science fantasy maybe. For Japanese, sci-fi is not about “Orientalism.” Sci-fi for Japanese is usually a spiritual endeavour, an extension of their existing Animistic and Buddhist traditions maybe. The production and effect of sci-fi are different in Japan, compared to the West. Japan is more spiritual.
I think that I am an Oriental. When I read sci-fi or watch sci-fi, it is not about “Self versus Other,” but of the “Self.”
Wednesday, November 18, 2020
Hong Kong's Lack of Sexual Desire
«Hong Kong tends to come across as a sexually conservative society. Most local Chinese are reluctant to say the word “sex” or “sexual intercourse” even in private. People are so prudish that they often refer to sex as “that thing” and coyly refer to intercourse as “walking closely together”. (So be careful next time you ask someone to walk a bit closer to you while strolling down the street – it could be wrongly interpreted as an indecent proposal.)»
Science and Women
Having seen many commercials aimed at women, as shampoo ads and so on, I opine that young women are not scientophobic. The older a woman is, the more she is scientophobic.
Tuesday, November 17, 2020
Suicidal Hongkongers
«Nearly 40 per cent of young people in Hong Kong have had suicidal thoughts due to stress from studies, social life and employment, according to a new report by the Samaritan Befrienders Hong Kong.
The organisation, an NGO focusing on suicide prevention, said it received 1,438 suicide-related calls for help last year, a 9.7 per cent rise on the 2013 figure. A total of 360 callers were aged 10-29.»
https://hongkongfp.com/2015/07/08/four-in-10-young-hongkongers-have-suicidal-thoughts-due-to-stress/
Monday, November 16, 2020
Religion in Hong Kong
From Wikipedia, the free encyclopedia
Religion in Hong Kong is characterized by a multi-faith diversity of beliefs and practices.
Most of the Hong Kong people of Chinese descent practice Chinese folk religion[2]—which may include Confucian and Taoist doctrines and ritual traditions—or Buddhism, mostly of the Chinese variety.
According to official statistics for the year 2016 among the Hong Kong people who belong to an organised religion there are: over 1 million Buddhists, over 1 million Taoists, 480,000 Protestants, 379,000 Catholics, 300,000 Muslims, 100,000 Hindus, 12,000 Sikhs, and other smaller communities.[3] Hong Kong had a population of 7.34 million in mid-2016.[4]
The great majority of the population mostly follow Chinese traditional religions, which include the worship of local gods and ancestors. Also, in many cases people avoid declaring their religious affiliation in surveys. Traditional Chinese religions were not encouraged during the British rule over Hong Kong, which strongly favoured Christianity.[2] With the end of British colonial rule and the return of sovereignty over the city-state to China, there is a revival of Buddhist and Chinese folk religions.[2]
Sunday, November 15, 2020
Friday, November 13, 2020
Tuesday, November 10, 2020
Saturday, November 7, 2020
Anito
From Wikipedia, the free encyclopedia
Anito, also spelled anitu, refers to ancestor spirits, nature spirits, and deities in the indigenous Philippine folk religions from the precolonial age to the present, although the term itself may have other meanings and associations depending on the Filipino ethnic group. It can also refer to carved humanoid figures, the taotao, made of wood, stone, or ivory, that represent these spirits.[1][2] Anito (a term predominantly used in Luzon) is also sometimes known as diwata in certain ethnic groups (especially among Visayans).[3]
Pag-anito refers to a séance, often accompanied by other rituals or celebrations, in which a shaman (Visayan: babaylan, Tagalog: katalonan) acts as a medium to communicate directly with the spirits. When a nature spirit or deity is specifically involved, the ritual is called pagdiwata. The act of worship or a religious sacrifice to a spirit is also sometimes simply referred to as anito.[1][4][5]
The belief in anito are sometimes referred to as Anitism in scholarly literature (Spanish: anitismo or anitería).[2]
Kama
From Wikipedia, the free encyclopedia
Kama (Sanskrit, Pali; Devanagari: काम) means "desire, wish, longing" in Hindu and Buddhist literature.[3] Kama often connotes sexual desire and longing in contemporary literature, but the concept more broadly refers to any desire, wish, passion, longing, pleasure of the senses, desire for, longing to and after, the aesthetic enjoyment of life, affection, or love, enjoyment of love is particularly with or without enjoyment of sexual, sensual and erotic desire, and may be without sexual connotations.[4][5]
Kama is one of the four goals of human life in Hindu traditions.[1] It is considered an essential and healthy goal of human life when pursued without sacrificing the other three goals: Dharma (virtuous, proper, moral life), Artha (material prosperity, income security, means of life) and Moksha (liberation, release, self-actualization).[6][7] Together, these four aims of life are called Puruṣārtha.[8]
Folk Catholicism
From Wikipedia, the free encyclopedia
Folk Catholicism can be broadly described as any of various ethnic expressions of Catholicism as practiced in Catholic communities. Practices identified by outside observers as folk Catholicism vary from place to place and may sometimes contradict the official teachings and practices of the Roman Catholic Church. In general, when aspects of folk religion intermingle with Catholic beliefs in an area, folk Catholicism will result.[1]
Description
Some forms of folk Catholic practices are based on syncretism with non-Catholic beliefs. Some of these folk Catholic forms have come to be identified as separate religions, as is the case with Caribbean and Brazilian syncretisms between Catholicism and West African religions, which include Haitian Vodou, Cuban Santería, and Brazilian Candomblé.
Similarly complex syncretisms between Catholic practice and indigenous or Native American belief systems, as are common in Maya communities of Guatemala and Quechua communities of Peru to give just two examples, are typically not named as separate religions; their practitioners generally regard themselves as good Catholics even while worshiping non-Christian gods.
Other folk Catholic practices are local elaborations of Catholic custom which do not contradict Catholic doctrine and practice. Examples include compadrazgo in modern Iberia, Latin America and the Philippines, which developed from standard medieval European Catholic practices that fell out of favor in Europe after the seventeenth century; the veneration of some local saints, and pilgrimages in medieval and modern Europe. Folk Catholic practices occur where Catholicism is a major religion, not only in the often-cited cases of Latin America and the West Indies. Folk accommodations between Catholicism and local beliefs can be found in Gaelic Scotland, the Philippines, Ireland, Spain, Portugal, France, Italy, Poland, and southern India.
In Ireland, openly Catholic worship was banned due to the Penal Laws. This led to storytellers inventing their owns tales so as to teach the Gospel or add further lessons. These further lessons however often end up contradicting the teaching of the Catholic Church. Within these stories a variety of recurring characters and themes appear such as the Virgin Mary, priests, Paul the Apostle, Satan and Jesus himself.[2]
In the Philippines, the custom of Simbang Gabi developed from the farming community.[3] Simbang Gabi is a devotional nine-day series of Masses leading up to Christmas. On the last day of the Simbang Gabi, which is Christmas Eve, the service is instead called Misa de Gallo (Spanish for "Rooster's Mass"). It has an important role in Philippine culture. It has its origins in the early days of Spanish rule over the Philippines as a practical compromise for farmers, who began work before sunrise to avoid the noonday heat out in the fields. Despite being exhausted by a long day's labor, the people would still attend the customary evening novenas. In 1669, the priests began to say Mass in the early mornings instead of the evening novenas more common in the rest of the Hispanic world. This cherished Christmas custom eventually became a distinct feature of Philippine culture and became a symbol of sharing.[4]
The Roman Catholic Church takes a pragmatic and patient stance towards folk Catholicism. For example, it may permit pilgrimages to the site of reported apparitions (e.g. Međugorje) without endorsing or condemning belief in the reported apparitions, and will often declare Marian apparitions and similar miracles "worthy of belief" (e.g. Our Lady of Fatima), or will confirm the cult of local saints without actually endorsing or recommending belief. When the Roman Catholic church considers that there is a blatant heresy occurring, it actively rejects it and tells Catholics to stay away from such practices. This is the case of the cult of Santa Muerte (Saint Death, a personification and worshiping of death). The church has condemned the cult as blasphemous, calling it a "degeneration of religion".[5][6][7]
Religion in pre-colonial Philippines
From Wikipedia, the free encyclopedia
The nature of religion in the pre-colonial Philippines is often unclear. Religions present include animism, indigenous religious beliefs and mythologies such as Anito and influences from Hinduism and Buddhism. The earliest pieces of evidence that exist are archaeological finds including Hindu–Buddhist gold statues. The earliest written evidence comes from the Laguna Copperplate Inscription, dated to around 900 CE, which uses the Buddhist–Hindu lunar calendar. With the arrival of Islam in the 14th century, the older religions gradually disappeared, and after the arrival of Ferdinand Magellan in 1521 Christianity, specifically Roman Catholicism, became the dominant religion. However, some of the indigenous peoples of the Philippines continue to practice animism today, and many of the traditions in Anito have survived in the form of Folk Catholicism.
Friday, November 6, 2020
Religion in Thailand
From Wikipedia, the free encyclopedia
Buddhism is the largest religion in Thailand, which is practiced by 95% of the population. There is no official state religion in the Thai constitution, which guarantees religious freedom for all Thai citizens, though the king is required by law to be a Theravada Buddhist. The main religion practised in Thailand is Buddhism, but there is a strong undercurrent of Hinduism with a class of brahmins having sacerdotal functions.[3] The large Thai Chinese population also practises Chinese folk religions, including Taoism. The Chinese religious movement Yiguandao (Thai: Anuttharatham) spread to Thailand in the 1970s and it has grown so much in recent decades to come into conflict with Buddhism; in 2009, it was reported that each year 200,000 Thais convert to the religion.[4][needs update] Many other people, especially among the Isan ethnic group, practise Tai folk religions. A significant Muslim population, mostly constituted by Thai Malays, is present especially in the southern regions.
Religion in Japan
Religion in Japan is manifested primarily in Shintoism and Buddhism, the two main faiths, which are often practiced simultaneously. According to estimates, as many as 80% of the populace follow Shinto rituals to some degree, worshiping ancestors and spirits at domestic altars and public shrines. An almost equally high number is reported as Buddhist. Syncretic combinations of both, known generally as shinbutsu-shūgō, are common and were the country's dominant faith before the rise of State Shinto in the 19th century.[4] The western concept of "religion" (translated as 宗教, shūkyō), as an organized doctrinal system which demands exclusive adherence, is problematic in local context. Many researchers dismissed it as a useful tool in explaining Japanese society. Spirituality and worship are highly eclectic and personalized, and religious affiliation is an alien notion. While the vast majority follow Shinto, only some 3% identify as such in surveys, because it is understood to imply membership of Shinto sects.[5][6] About two thirds identify as "without religion" (無宗教, mushūkyō), yet this does not signify irreligion. The mushūkyō is a specified identity which is used mostly to affirm regular, "normal" religiosity while rejecting affiliation with distinct movements perceived as foreign or extreme. Objective non-religiosity and rejection of traditional faith is evident among the urban and educated, though exact figures are hard to gather.[7]
According to the annual statistical research on religion in 2018 by the Agency for Culture Affairs, Government of Japan, 69.0 percent of the population practices Shintoism, 66.7 percent Buddhism, 1.5 percent Christianity, and 6.2 percent other religions.[3]
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