Silence

In Search of Linguistics of Silence : Caryapada চর্যা-চর্চায় নীরবতার ভাষাতত্ত্ব সন্ধান : উপক্রমনিকা

by Debaprasad Bandyopadhyay

2012. “চর্যা-চর্চায় নীরবতার ভাষাতত্ত্ব সন্ধান”[In Search of Linguistics of Silence : Caryapada] Pranab K. Chakroborty ed. Interaction VIII. (pp.23-31) Nabadwip, West bengal. India
http://www.scribd.com/debaprasad_bandyopad/d/78560402-%E0%A6%9A%E0%A6%B0%E0%A7%8D%E0%A6%AF%E0%A6%BE-%E0%A6%9A%E0%A6%B0%E0%A7%8D%E0%A6%9A%E0%A6%BE%E0%A7%9F-%E0%A6%A8%E0%A7%80%E0%A6%B0%E0%A6%AC%E0%A6%A4%E0%A6%BE%E0%A6%B0-%E0%A6%AD%E0%A6%BE%E0%A6%B7%E0%A6%BE%E0%A6%A4%E0%A6%A4%E0%A7%8D%E0%A6%A4%E0%A7%8D%E0%A6%AC-%E0%A6%B8%E0%A6%A8%E0%A7%8D%E0%A6%A7%E0%A6%BE%E0%A6%A8

The author of this paper did not bother about the (a)formal linguistic analysis (meta-speaking on speaking, i.e.... more The author of this paper did not bother about the (a)formal linguistic analysis (meta-speaking on speaking, i.e. formal linguistics and philology) of the text of Caryapada (approx. 9th C A.D. A Tantric Buddhist text written in a sandhyabhasa or anti-language a la Halliday); (b) retrospective (pratyabhijna) construction of genealogical fantasy or linguistic statist identity or imagiNATION, instead he was proposing a secret guide to exquisite kayasadhana (the praxis within the body within the ambit of corporal studies)by following the path of Bhartrihari and Abhinavagupta’s post-formal non-analysis. The author followed Munidatta’s Sanskrit commentary of the Caryapada-text (written in an anti-language to hide the secrets of physiological (not in the Western medical sense of the term) points that is shaped and perceived by the world views of the so-called lower caste Tantric Buddhists)and that was commented in Sanskrit by Munidutta. This reciprocal discourse-exchange bi-way traffic) in between so-called H(igh)and L(ow) was also being observed by the author.
The paper ironically started with the salutation to the contemporary interpreters of the said text, though the author said that they are missing the world-views of the Tantric Buddhists as the contemporary scholar-interpreters did not link the perceptions of Tantric kayasadhana that is meant for ‘care of self’ (epimelia heatue). Only Shashibhusan Dasgupta (1969) discovered the secrets of the kaya(corporeal). Thus, the scholarship was condemned by the Caryapada-composers, who were considered to be ‘illiterate’ according the norms of literacy. Dasgupta(ibid) thus described the “illiterates’”(?) aversion to the recondite scholarship.
After that the author elaborated the rhetoric-terms (utpreksa/metaphor, comparison in general, vyaja/ having only appearance of, deceitful, false, simulated..) used by Munidutta to explain the surplus meanings of the texts. Even the author supplied the architectural details of Kakhar (female-shaped shrines) temples (Orissa) to explain the boat-utpreksa as used in Caryapada. Lastly, the author had linked the cakras (so-called Hindu and Buddhist systems were amalgamated here—a case of syncretism) with different stages of speeches/non-speeches (a trajectory from parole to silenceme) and sleeping/non-sleeping to reach the point of “vakpathatia” (cf. caryapada, 37 a cordoned zone of silenceme or paravak) in a tabular form with illustration. One point must be noted: the authors selfhood as a scientist was condemned here by the author himself as he criticized (a) the recent neuro-physicists’ anatomo-bio-political intervention into in body of the sadhakas/ practitioners; (b) the gap between theory and praxis as it was found in recondite scholarship. Thus the paper was an addition to the author’s agenda of introducing two novel disciplinary technologies: Silence and Corporal studies.

Queen Caroline's Pains and Penalties: Silence and Speech in the Dramatic Art of the British Women's Suffrage Movement in Law and Literature, 24.1, 2012, pp. 40-58. published by University of California Press

by Katharine Cockin

In Britain, the act that launched the militant campaign of the suffragettes in 1905 was the interruption of a... more In Britain, the act that launched the militant campaign of the suffragettes in 1905 was the interruption of a political meeting in Manchester. The violent silencing and arrest of the women ensued. The women’s suffrage campaigns in Britain became more vigorous in the early twentieth century.
They frequently foregrounded the oppressive silencing of women in their political speeches at public meetings, in newspapers, and in the courts. Having deliberately sought arrest, some militant suffrage activists exploited the arena of the court room to expound on their political position. In various
audacious and spectacular ways, the exclusion of women from the democratic process was challenged, not least by a sustained attack on the legal system. Drama, one of the more successful cultural forms of protest, was often used to expose the inequities of the existing social fabric, and
as an aesthetic form it deploys the body as well as the voice. This paper will examine the forceful, antirhetorical function of silence in British women’s suffrage drama from the early twentieth century, focusing on the appropriation of Queen Caroline (1768–1821) as a silent proto-suffragette in Pains and Penalties, a play about her trial, written by Laurence Housman (1865–1959) and directed by Edith Craig for the Pioneer Players theater society.
Keywords: women’s suffrage drama / censorship / suffragettes / trial / parliament / monarchy

Jean-Yves Lacoste:The Experience of Transcendence

by K Jason Wardley

From: 'Looking Beyond? Shifting Views of Transcendence in Philosophy, Theology, Art, and Politics' (Rodopi, 2012) ISBN:  9789042034730

This paper will examine Lacoste’s treatment of ethics, transcendence and theology, beginning first of all with the... more This paper will examine Lacoste’s treatment of ethics, transcendence and theology, beginning first of all with the relationship between phenomenology and transcendence in Lacoste’s work, specifically the issue of perception. As we shall see, for Lacoste, every phenomenon has the same right to be welcomed and described as any other: God does not differ from things in the world—both Deus and res can be semper maior. It will then discuss how, with reference to liturgy, the phenomenology of silence could relate to divine transcendence, ethics, and intersubjectivity.

Dionysia's Complaint

by Ari Bryen

Shadows of Silence

by Monika Kostera

Co-authored with Jerzy Kociatkiewicz
Published (2003) in Ephemera 3(4): 306-313

In this paper, an observation of how silence, as well as some sound, is performed and utilized in a work setting of... more In this paper, an observation of how silence, as well as some sound, is performed and utilized in a work setting of computer programmers provides us with an opportunity to reflect more generally upon the issues of silence and communication, as well as upon some aspects of spirituality and socially constructed spaces. Our study is also an attempt to highlight benefits that the shadowing method provides for researching concepts that resist easy verbalization.

'Trawling in Silences': Finding Humanity in the Paginas en Blanco of History in Junot Diaz's The Brief Wondrous Life of Oscar Wao

by Pamela Rader

published in E-Journal : Label Me Latina/o (Spring 2012/volume 2)

When Speaking Is a Risky Business. Understanding Silence and Interpreting the Power of the Past in Wanigela, Oro Province, Papua New Guinea

by Elizabeth Bonshek

"The increased importance placed upon interaction between `source communities' and museums which hold cultural... more "The increased importance placed upon interaction between `source communities' and museums which hold cultural heritage collections has been described by Peers and Brown (Museums and Source Communities. A Routledge Reader , 2003, p. 1) as `one of the most important developments in the history of museums'. This interaction entails the relinquishment of the museum's authoritative voice and the empowerment of the indigenous voice. This development assumes that source communities would have something to say about museum collections. My experience in a rural community in Papua New Guinea revealed complex dynamics surrounding museum objects. In Wanigela, questions about objects in museum collections were often met with hesitancy and silence. It was only when these objects became relevant within the context of local issues, embedded within social relationships between people that silences were eventually broken and the diverse significances surrounding silences emerged. An approach driven by academic or museological concerns over collections proved to be problematic in identifying the contemporary significance of the collections for Wanigelans."

The Epistemology of Silence

by Sanford Goldberg

How transcription may influence analysis: the case of silences

by M. Eleonora Sciubba

(in stampa), su SILTA.

Gender and Shame in Paul's Churches: The Intersection Between Theology and Culture

by Eliezer Gonzalez

Journal of the Adventist Theological Society, 22/1 (2011):50-65.

Gender and Shame in Paul's Churches: The Intersection Between Theology and Culture

by Eliezer Gonzalez

Journal of the Adventist Theological Society, 22/1 (2011):50-65.

Toward a science of silence: The consequences of leaving a memory unsaid

by Charles B. Stone

Building consensus about the past: Schema-consistency and convergence in socially shared retrieval-induced forgetting

by Charles B. Stone

Silence, Feminine Artistic Creation and Isabel Allende's La Casa De Los EspiÌ Ritus [Microform]

by Sarah Elaine Eaton

Silence, Feminine Artistic Creation and Isabel Allende's La Casa De Los Espiritus.

by Sarah Elaine Eaton

SUSMA HAKKI (RIGHT TO SILENCE)

by S.Sinan Kocaoglu

Ceza muhakemesinin en önemli haklarından birisi olan "susma" ile ilgili bir bilimsel çalışma... Ceza muhakemesinin en önemli haklarından birisi olan "susma" ile ilgili bir bilimsel çalışma...

Environmental silence and its renditions in a movie soundtrack

by Isabelle Delmotte

The sound of silence: the case of virtual team organising

by Niki Panteli

PANTELI, N. and Fineman, S. (2005). The Sound of Silence: The Case of Virtual Team Organising. Behaviour and Information Technology, 24(5), pp. 347-352.

‘Silence as the Ultimate Fulfillment of the Philosophical Quest’

by Stephen Palmquist

Journal Hekmat Va Falsafeh, (Journal of Wisdom and Philosophy), Issue 6 (August 2006), pp.67-76

The surprising comment Wittgenstein makes at the end of his Tractatus suggests that, even though the analysis of words... more The surprising comment Wittgenstein makes at the end of his Tractatus suggests that, even though the analysis of words is the proper method of doing philosophy, philosophy’s ultimate aim may be to experience silence. Whereas Wittgenstein never explains what he meant by his cryptic conclusion, Kant provides numerous clues as to how the same position can be understood in a more complete and systematic way. Distinguishing between the meanings of “silence,” “noise” and “sound” provides a helpful way of understanding how philosophers can devote so much effort to analyzing words even though their quest is ultimately fulfilled only in a deep experience of reality that is most adequately expressed in silence.

Staring at the bird in the tree: ‘mind rights’ in schools

by Helen E Lees

Submitted to a journal.

School experience for children and staff is significantly characterised by attainment and performance. Within such a... more School experience for children and staff is significantly characterised by attainment and performance. Within such a mentality lies a theoretical and practical omission relating to the role of discrete experiences, where nothing is deliberately gained or performed. This paper presents the idea of ‘mind rights’ as a theoretical framework to address this omission. Using a metonymic example of a child looking out of the window at a bird in a tree, having the right to be attendant to one’s mind, independent of the school as function, form and institution, is presented as a part of the growing respect for various ‘silence practices’ in schools. Furthermore these rights are suggested as ‘educational rights’, intrinsic to an educational education, which is here conceived of as underpinned not by legal and social frameworks but enabled by ideas such as love, trust, openness and generosity and a dialogic relational attitude between teacher and student. Using theoretical resources about the ‘educational’, the emergent field of ‘silence studies’ for schooling and the idea of rights, the article argues that ‘mind rights’ are rights to have personal regard for the state of one’s mind in school, irrespective of the institutional, social and political drives of schooling and society. ‘Mind rights’ are seen as part of a package of necessary educational school-based conditions to facilitate the child staring at the bird, which together can act coherently as a potential agent for the transformation of the nature of schooling from instrumentalism to educational purposefulness.