Sacrifice Symbol Transformation in Various Traditions

Sacrifice Symbol Transformation in Various Traditions Traditionally, religion sacrifices referred to an act of offering food, animals, burning of alter and priest dismemberment (Rothgeb 72). Priests did this in honor of a deity, and as an act of cleansing of the community. However, some sacrificial rites transformations were further exercised through custom head shaving in contemporary and ancient religion’s sects (Rothgeb 72).Advertising We will write a custom research paper sample on Sacrifice: Symbol Transformation in Various Traditions specifically for you for only $16.05 $11/page Learn More The shaving of a head in the ancient religion was associated with rebirth of purity or rebirth of a state where the differences in the association depended on the beliefs of the religion. In addition, different religions had different sacrificial rites that they performed in different occasions, times and seasons. However, sacrifice may be referred to as a response to various problems as the Leviticus prescribed (Bergen 67). This gives a different meaning to the word sacrifice as a devotion or determination given towards solving certain problems without minding the outcomes. In this paper, the word sacrifice is used as a response to solve various traditions as a means to bring transformation. The perception of the traditions in different cultural set ups brought about the sacrifice of some people to bridge the gap between these disparities. These sacrifices had consequences but they strived towards accomplishment of their missions. Transformation of the traditions was first realized through transformation of oral traditional materials to written materials (Bergen 67). Different cultures had different perceptions on the written materials. â€Å"In the western world we have a different attitude towards texts than other cultures† (Bergen 67). The start of this transformation was tough but eventually the target was achieved. â€Å"It may have been part of a larger collection of scrolls, but was certainly not part of an easily accessible lending library, even if most people had been able to read† (Bergen 67). This indicates that sacrifice was offered to ensure that people were able to read. The first book to be transformed from oral traditions was the book of Leviticus that was in form of a scroll. The access to this book created possibilities of new structures, new relation between the worshipers and priests and new hierarchies of power (Bergen 67). People started viewing differences between text and access to oral tradition, reading and storytelling and written tradition and oral tradition (Bergen 67). This transformation of oral traditions to written traditions was a sacrifice done by people who despite the challenges and views of different cultures on the written records succeeded and consequently, their sacrifice gave rise to the written materials in all fields.Advertising Looking for research paper on cultural studies? Let's see if we can help y ou! Get your first paper with 15% OFF Learn More Similarly, the transformation of the traditional blood offerings to the current offerings that do not involve blood shedding was a sacrifice (Bergen 72). Western people did not believe that live sacrifices championed the transformation but they sacrificed their time, resources and energy to ensure that there were transformations in the mode and types of sacrifices offered to the deities. There was devotion to ensure this kind of transformation was due to the change of the old means of worship as seen in the Old Testament to the new means of worship as in the New Testaments (Rothgeb 74). In the Old Testament, religions and societies used to offer blood sacrifices in worshiping God, and cleaning of sins (Rothgeb 74). Contrary, the New Testament gave a new form of sacrifices that came through the sacrifices that God gave to the world through the death of His son on the cross for the sins of the world while the son sacrifi ced His life to save the world. The sacrifice of the missionaries who through their tireless work penetrated different corners of the world brought about transformations from the Old Testament’s way of offering sacrifices to the New Testament’s way. There people only believed in the Son of God and other forms of offerings such as gifts and tithes. This transformation together with the introduction of the Bible brought about changes in the traditions especially in the African culture. In addition, the death of Christ as a sacrifice to save was a form of transformation of the body. It transforms man from the sinful nature of the body to a holy nature. Similarly, in Buddhist and Juan, they sacrificed their traditions to oppose the habit of live offerings that they supplemented with domestic rituals that transformed the impure to pure, and mundane to spiritual. As Christian, so the Buddhist started offering gifts, gestures and sacred fires rather than offering live sacrifi ces (Ara 26). Another transformation due to the sacrifice is the change in custom beliefs. Traditionally, people, societies and religions had different beliefs that governed them such as taboos, traditional medicines and other penalties that were to be penalized to people who committed different kinds of sins. Every society and religion had its own beliefs, though some religion borrowed some taboos from others (Mitra 28).Advertising We will write a custom research paper sample on Sacrifice: Symbol Transformation in Various Traditions specifically for you for only $16.05 $11/page Learn More Most of these beliefs had effects associated with the community. For instance, there were communities that believed that their God heals and to them, going to hospitals or even take their children to the hospitals was a sin. This caused several people to suffer while others died of diseases that were curable. However, through the sacrifices of the missioners during their work, they brought about changes to some of these beliefs (Rothgeb 75). During that time, they faced several objections from different religions but through persistence due to the sacrifices, they had offered to solve the problems of beliefs, and they managed to transform a large number of people from these beliefs (Rothgeb 76). Another aspect of sacrifice as a symbol of transformation is on freedom. The United States former president George Bush repeatedly talked of sacrifice as a necessity in ensuring freedom is maintained (Rothgeb 72). Traditionally, many people were slaves of several rites, customs and beliefs. To ensure that this people were set at liberty, several people had to offer themselves as sacrifices in different ways. They enlightened the traditional societies as well as convincing them of the drawbacks of their religions. Their sacrifices had also to go hand in hand with the sacrifices of the people who were slaves. They had to sacrifice their traditions for them to have their liberty. In the United States, they believed that when the army went to the battlefield, they ought to sacrifice themselves as they use their resources while at the same time risking their lives (Rothgeb 76). A sacrifice, in the case of these soldiers, usually calls for risks that may rise from the efforts to bring transformation. For the traditional people to have their freedom, they sacrificed their beliefs which finally brought about transformation. Conclusion Sacrifice, as illustrated in the paper, is a response to solve a certain problem that calls for devotion and determination. As the soldiers in the battlefield, those who offer their sacrifices must be ready for counter attacks that sometimes are challenging as they may cost even their lives.Advertising Looking for research paper on cultural studies? Let's see if we can help you! Get your first paper with 15% OFF Learn More During the missionary work, the missioners who had sacrificed themselves to bring transformation from the traditional religion and beliefs encountered opposition. However, finally, they managed to bring several transformations and from these missioners, it is evident that sacrifice calls for persistence. Ara, Mitra. Eschatology in the Indo-Iranian Traditions: The Genesis and Transformations of a Doctrine. New York: Peter Lang Publishing, 2008, 26-28. Bergen, Wesley. Reading ritual: Leviticus in postmodern culture. New York: Clark International, 2005, 67. Rothgeb, Carrie. Abstracts of the Collected Works of C.G. Jung. London: BPCC Wheaton, 1992, 72-76.

100 Mostly Small But Expressive Interjections

100 Mostly Small But Expressive Interjections 100 Mostly Small But Expressive Interjections 100 Mostly Small But Expressive Interjections By Mark Nichol They often seem disreputable, like sullen idlers loitering in a public thoroughfare, but they actually do a lot of hard work and are usually persnickety about the tasks to which they are put. They are interjections one class of them, anyway: those lacking etymological origins but packed with meaning. But how do you know how to distinguish similar ones or spell them, for that matter? Here’s an incomplete inventory of interjections (not including variations of actual words such as yeah for yes or onomatopoeic echoes of externally produced sounds like boom): Ack communicates disgust or dismissal. Ah can denote positive emotions like relief or delight (generally, pronounced with a long a). Aha signals triumph or surprise, or perhaps derision. Ahem is employed to gain attention. Argh, often drawn out with additional h’s, is all about frustration. Aw can be dismissive or indicative of disappointment, or, when drawn out, expressive of sympathy or adoration. Aye denotes agreement. Bah is dismissive. Blah communicates boredom or disappointment. Blech (or bleah or bleh) implies nausea. Boo is an exclamation to provoke fright. Boo-hoo is imitative of crying and is derisive. Boo-ya (with several spelling variants) is a cry of triumph. Bwah-hah-hah (variously spelled, including mwah-hah-hah) facetiously mimics the stereotypical archvillain’s triumphant laugh. D’oh is the spelling for the muttering accompanying Homer Simpson’s trademark head-slapping self-abuse. Duh derides someone who seems dense. Eek indicates an unpleasant surprise. Eh, with a question mark, is a request for repetition or confirmation of what was just said; without, it is dismissive. Er (sometimes erm) plays for time. Ew denotes disgust, intensified by the addition of one or more e’s and/or w’s. Feh (and its cousin meh) is an indication of feeling underwhelmed or disappointed. Gak is an expression of disgust or distaste. Ha expresses joy or surprise, or perhaps triumph. Ha-ha (with possible redoubling) communicates laughter or derision. Hamana-hamana, variously spelled, and duplicated as needed, implies speechless embarrassment. Hardy-har-har, or har-har repeated as needed, communicates mock amusement. Hee-hee is a mischievous laugh, while its variants heh and heh-heh (and so on) can have a more derisive connotation. Hey can express surprise or exultation, or can be used to request repetition or call for attention. Hist signals the desire for silence. Hm, extended as needed, suggests curiosity, confusion, consternation, or skepticism. Hmph (also hrmph or humph) indicates displeasure or indignation. Ho-ho is expressive of mirth, or (along with its variant oh-ho) can indicate triumph of discovery. Ho-hum signals indifference or boredom. Hubba-hubba is the vocal equivalent of a leer. Huh (or hunh) is a sign of disbelief, confusion, or surprise, or, with a question mark, is a request for repetition. Hup, from the sound-off a military cadence chant, signals beginning an exerting task. Hurrah (also hoorah, hooray, and hurray, and even huzzah) is an exclamation of triumph or happiness. Ick signals disgust. Lah-de-dah denotes nonchalance or dismissal, or derision about pretension. Mm-hmm, variously spelled, is an affirmative or corroborating response. Mmm, extended as needed, conveys palatable or palpable pleasure. Mwah is suggestive of a kiss, often implying unctuous or exaggerated affection. Neener-neener, often uttered in a series of three repetitions, is a taunt. Now (often repeated â€Å"Now, now†) is uttered as an admonition. Oh is among the most versatile of interjections. Use it to indicate comprehension or acknowledgment (or, with a question mark, a request for verification), to preface direct address (â€Å"Oh, sir!†), as a sign of approximation or example (â€Å"Oh, about three days†), or to express emotion or serves as a response to a pain or pleasure. (Ooh is a variant useful for the last two purposes.) Oh-oh (or alternatives in which oh is followed by various words) is a warning response to something that will have negative repercussions. Olà ©, with an accent mark over the e, is borrowed from Spanish and is a vocal flourish to celebrate a deft or adroit maneuver. Ooh, with o’s repeated as needed, conveys interest or admiration, or, alternatively, disdain. Ooh-la-la is a response to an attempt to impress or gently mocks pretension or finery. Oops (and the jocular diminutive variation oopsie or oopsy and the variant whoops) calls attention to an error or fault. Ouch (or ow, extended as needed) signals pain or is a response to a harsh word or action. Oy, part of Yiddish expressions such as oy gevalt (equivalent to â€Å"Uh-oh†), is a lament of frustration, concern, or self-pity. Pff, extended as needed, expresses disappointment, disdain, or annoyance. Pfft, or phfft, communicates abrupt ending or departure or is a sardonic dismissal akin to pff. Phew, or pew, communicates disgust, fatigue, or relief. (Phooey, also spelled pfui, is a signal for disgust, too, and can denote dismissal as well. PU and P.U. are also variants.) Poof is imitative of a sudden disappearance, as if by magic. Pooh is a contemptuous exclamation. Pshaw denotes disbelief, disapproval, or irritation or, alternatively, communicates facetious self-consciousness. Psst calls for quiet. Rah, perhaps repeated, signals triumph. Shh (extended as necessary) is an imperative for silence. Sis boom bah is an outdated encouraging cry, most likely to be used mockingly now. Tchah communicates annoyance. Tsk-tsk and its even snootier variant tut-tut are condemnations or scoldings; the related sound tch is the teeth-and-tongue click of disapproval. Ugh is an exclamation of disgust. Uh is an expression of skepticism or a delaying tactic. Uh-huh indicates affirmation or agreement. Uh-oh signals concern or dismay. Uh-uh is the sound of negation or refusal. Um is a placeholder for a pause but also denotes skepticism. Va-va-voom is an old-fashioned exclamation denoting admiration of physical attractiveness. Whee is an exclamation of excitement or delight. Whew is a variant of phew but can also express amazement. Whoa is a call to halt or an exclamation of surprise or relief. Whoop-de-doo and its many variants convey mocking reaction to something meant to impress. Woo and woo-hoo (and variations like yahoo, yee-haw, and yippee) indicate excitement. (Woot, also spelled w00t among an online in-crowd, is a probably ephemeral variant.) Wow expresses surprise. Yay is a congratulatory exclamation. (Not to be confused with yeah, a variant of yes.) Yikes is an expression of fear or concern, often used facetiously. Yo-ho-ho is the traditional pirates’ refrain. Yoo-hoo attracts attention. Yow, or yowza, is an exclamation of surprise or conveys being impressed. Yuck (also spelled yech or yecch) signals disgust. (Not to be confused with yuk, a laugh.) Yum, or yummy, is a response to the taste of something delicious and, by extension, the sight of an attractive person. Zoinks is an expression of surprise or amazement popularized by the cartoon character Shaggy, of Scooby Doo fame. Zowie, often in combination following wowie, a variant of wow, expresses admiration or astonishment. Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Vocabulary category, check our popular posts, or choose a related post below:Definitely use "the" or "a"15 Great Word GamesWhat the heck are "learnings"?