From Queen Caroline to Lady Dedlock: Dickens and the popular radical imagination

On an autumn day in 1842, William Hone lay dying. He was by now an obscure figure, but through the services of an old friend, George Cruikshank, he sent a request to Charles Dickens that he might shake his hand before he died. The famous novelist agreed to the request, and for a brief moment Dickens, Cruikshank, and William Hone came together in Hone's shabby London home. The meeting apparently meant little to Dickens who, subsequently attending Hone's funeral, recounted with comic viciousness Cruikshank's histrionics as his old friend was laid to rest. Writing to an American friend, Cornelius Felton, Dickens described how he found himself “almost sobbing with laughter at the funereal absurdities of George Cruikshank and others” (Ackroyd 407). The encounter between Dickens, Cruikshank, and Hone in 1842 is a little-known but with hindsight a significant convergence; for despite Dickens's seeming disregard for the ailing and rather threadbare old bookseller, the deathbed tableau crystallizes an important and much overlooked connection between Dickens's writings and an earlier popular radical tradition.

PERSONAL NAMES AND LANGUAGE SHIFT IN EAST JAVA

This paper is intended to trace the speed of language shift through names practices in given society. In Sidoarjo, for instance, the parents are motivated to attach foreign names to their children. Arabic loanwords are dominantly used because the religion of the name bearers is dominantly Islam. The second and the third ones are Javanese and Indonesian.The rest ones subsequently are greek, English and other foreign languages.the motivations to christen their children mostly in term of nameshakes (Widyastuti,2005). They may not realise that it will abandon their ethnic language, as a result the use of Javanese has become extinct. However, demographic factors are also relevant in accounting for the speed of language shift. Resistance to language shift tends to last longer in rural than in urban areas.Thus I will discuss two distinct communities in maintaining their language.They are rural community and urban community in East Java practicing personal names. This study presents a comparative analysis of naming practices between these communities. This analysis tries to prove that rural people may have maintained Javanese better than those in the big city

The Intangible Legacy of the Indonesian Bajo

The Sama-Bajau, or Bajo diaspora, extends from the southern Philippines and Sabah (Malaysian Borneo) to the eastern part of Indonesia. The Indonesian Bajo, now scattered along the coasts of Sulawesi (Celebes) and East Kalimantan, the Eastern Lesser Sunda Islands and Maluku, were once mostly nomadic fishermen of the sea or ocean freight carriers. Today, the Bajo are almost all fishermen and settled. Their former and present ways of life made them favour intangible forms of culture: it is impossible to transport bulky artefacts when moving frequently by boat, or when living in stilt houses, very close to the sea or on a reef. It is therefore an intangible legacy that is the essence of the Bajo\u27s culture. Sandro healers have a vast range of expertise that allows them to protect and heal people when they suffer from natural or supernatural diseases. On the other hand, music and especially oral literature are very rich. In addition to song and the pantun poetry contests, the most prestigious genre is the iko-iko, long epic songs that the Bajo consider to be historical rather than fictional narratives. The Bajo\u27s intangible heritage is fragile, since it is based on oral transmission. In this article, I give a description of this heritage, dividing it into two areas: the knowledge that allows them to “protect and heal” on the one hand, and to “distract and relax”, on the other

The Positioning of Banyumasan and Its Ideology „Cablaka’ as Reflected in Linguistic Features

Banyumas dialect is one of many variants of Javanese language. Banyumas dialect or Banyumasan is a variant which is found along the flow of Serayu river. The river flows from Sindoro-Sumbing Mountains (Koentjaraningrat, 1984:23). Banyumasan has some differences compared to standard Javanese spoken in Jogjakarta, Surakarta and Semarang. Those differences due to phonological and lexical features. This fact is then reflected in the positioning of this variant towards the standard. Banyumasan is considered as ‗the other‘ while standard Javanese is ‗the self‘. It is in line with Hall, who states that ‖Cultural identities are the points of identification, the unstable points of identification or suture, which are made, within the discourses of history and culture. Not an essence but a positioning‘. This positioning is caused by several factors. Meanwhile the use of Banyumasan also carries the ideology of cablaka. Cablaka is a tendency to speak frankly in accordance with social and cultural background. Cablaka is a little bit different from Blakasuta which means saying something as it is without considering anything. The ideology of cablaka is reflected in linguistic features used in Banyumasan

LANGUAGE MAINTENANCE OF BALINESE MOTHER TONGUE THROUGH THE TRADITIONAL STORY TELLING (

Maintaining language in particular mother tongue in a community is cumpulsory because it shows identity and attitude of appreciation toward the ancestors’ inheritance. This research is a descriptive qualitative research which aims at investigating the language maintenance of Balinese mother tongue. The research aims to find out whether the habit of telling story (mesatua)(mesatua)is still done in Batu Bulan Village of Gianyar Regency. This research applies Hoffman’s framework; interview and questionnaires were used as the technique in collecting the data. It can be found that the habit of storytelling (mesatua) is rarely done due to the development of modern world and technology. There is a tendency of language shift by parents in conducting storytelling to their children; shifting from mother tongue to national language. The activities were usually done orally by the parents or grandparents. There are many story told to the children and major stories told were I Lutung jak I Kakua, Siap Selem serta I Bawang jak I Kasun

Educating through Exemplars: Alternative Paths to Virtue

This paper confronts Zagzebski’s exemplarism with the intertwined debates over the conditions of exemplarity and the unity-disunity of the virtues, to show the advantages of a pluralistic exemplar-based approach to moral education (PEBAME). PEBAME is based on a prima facie disunitarist perspective in moral theory, which amounts to admitting both exemplarity in all respects and single-virtue exemplarity. First, we account for the advantages of PEBAME, and we show how two figures in recent Italian history (Giorgio Perlasca and Gino Bartali) satisfy Blum’s definitions of ‘moral hero’ and ‘moral saint’ (1988). Then, we offer a comparative analysis of the effectiveness of heroes and saints with respect to character education, according to four criteria derived from PEBAME: admirability, virtuousness, transparency, and imitability. Finally, we conclude that both unitarist and disunitarist exemplars are fundamental to character education; this is because of the hero's superiority to the saint with respect to imitability, a fundamental feature of the exemplar for character education

A Love That Lasts: Jane Austen’s Argument for a Marriage Based on Love in Pride and Prejudice

During the period of Regency England, a woman’s life was planned for her before she was born, and her place in society was defined by her marital status. Before she was married, she was her father’s daughter with a slim possibility of inheriting property. After she was married, legally she did not exist; she was subsumed into her husband with absolutely no legal, political, or financial rights. She was someone’s wife; that is, if she was fortunate enough to marry because spinsters had very few opportunities to earn enough money to live on alone. Therefore, it was imperative that women marry. It often did not matter what a man may look like or how he acted; however, it was essential that he be a man of equal or more wealth. Rather than marrying for love, women sought husbands as means for financial security. The pressures of society led many women to pursue empty sexual passions in a desperate attempt to secure husbands. In her novel Pride and Prejudice, Jane Austen expresses her idea that marriage should not be based on the pressures of society but rather on sincere love and acceptance of the other person. Through the contrast of other loveless relationships, Austen convinces her readers that Elizabeth and Mr. Darcy have found a truly successful marriage with security, money, and passion; they are in a marriage based on true love and respect for one another. Through the novel, Austen portrays the idea that women of Regency society should pursue a relationship of mutual understanding and love rather than one that only provides financial security or empty sexual passion

THE ROLE OF INDIGENOUS LANGUAGES IN CONSTRUCTING IDENTITY IN MULTICULTURAL INTERACTIONS

In this boundless era, people cannot avoid the interactions since they yearn for the interactions to fulfill their needs. Hence, it is becoming more and more impossible for people to live exclusively without having interactions with others from different culture. These kinds of interactions create multiculturalism. The multiculturalism is a given nature for many nations in the world. Hence, they need language to help them to share their mind. In multicultural interactions, people use languages not only to communicate with others but also to symbolize themselves. People learn to enrich their understanding of how language itself works and their ability to manipulate language in the service of thinking and problem solving. To some extent, people concern with how others perceive them. This is how people want to construct their identity. Javanese language, as one of the indigenous languages in Indonesia, helps Javanese people in constructing their identity when they have interactions with others, especially in multicultural interactions. The local wisdom preserve in this language gives the people value in constructing identity to interact with others in the multicultural interactions. Yet, some people have not seen the role of the importance of the indigenous language to create identity in multicultural interactions. As part of the world community, people need to be introduced to values and ideology which will be useful in their future life. Because living in the middle of complicated diversity is an unavoidable fact for future generation, constructing identity in multicultural interactions becomes indispensible. This paper explores the power and role of the indigenous language, especially Javanese, as a medium to construct identity in multicultural interactions