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Ramuwar gayya

Daga Wikipedia, Insakulofidiya ta kyauta.

  

Justice and Divine Vengeance Pursuing Crime by Pierre-Paul Prud'hon, c. 1805–1808

An bayyana fansa a matsayin yin wani abu mai cutarwa a kan mutum ko rukuni don mayar da martani ga korafi, ko na ainihi ne ko kuma an fahimta. [1] Hanyoyin fansa na adalci, kamar adalci na farko ko adalci na fansa, galibi ana rarrabe su daga siffofin adalci na yau da kullun kamar adalci na rarrabawa ko adalci mai maidowa.

Ayyuka a cikin al'umma

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  Masanin ilimin halayyar jama'a Ian McKee ya bayyana cewa sha'awar ci gaba da iko yana motsa halayyar fansa a matsayin hanyar gudanar da ra'ayi: "Mutanen da suka fi ramawa suna da sha'awar su ne waɗanda iko, da iko da sha'awa ga matsayi. Ba sa son rasa fuska. "

An sami halayyar fansa a yawancin al'ummomin ɗan adam a cikin tarihi.[2] Wasu al'ummomi suna ƙarfafa halayyar fansa, wanda ake kira Rikici.[3] Wadannan al'ummomi galibi suna ɗaukar girmamawa ga mutane da kungiyoyi a matsayin muhimmancin gaske. Don haka, yayin kare sunansu, mai ɗaukar fansa yana jin kamar yana gado da halin da ya gabata na mutunci da adalci. A cewar Michael Ignatieff, "Ramuwar gayya ce mai zurfi na ɗabi'a don kiyaye bangaskiya tare da matattu, don girmama ƙwaƙwalwarsu ta hanyar ɗaukar manufar su inda suka bar". Don haka, girmamawa na iya zama al'ada da ke wucewa daga tsara zuwa tsara. A duk lokacin da aka daidaita shi, dangin da abin ya shafa ko membobin al'umma na iya jin tilas ne su rama wa mai laifi don dawo da "daidaitaccen girmamawa" na farko wanda ya riga ya ga raunin da aka ƙarni. Wannan sake zagayowar girmamawa na iya fadada ta hanyar kawo dangin sannan kuma duk al'ummar sabon wanda aka azabtar a cikin sabon, sake zagayolar fansa marar iyaka wanda zai iya mamaye tsararraki.

Sanarwar Jamus ta kashe fararen hula 2300 a Kisan kiyashi na Kragujevac a matsayin ramuwar gayya ga sojojin Jamus 10 da aka kashe. Serbia da Nazi ta mamaye, 1941.

Francis Bacon ya bayyana fansa a matsayin wani nau'i na "al'a mai banƙyama" wanda "yi [..]. ya keta doka [kuma] ya fitar da doka daga ofis".[and][4]

Rashin jituwa shine sake zagayowar tayar da hankali da ramuwar gayya, wanda ke haifar da sha'awar fansa kuma ana gudanar da shi tsawon lokaci ta hanyar iyali ko ƙungiyoyin kabilanci. Sun kasance wani muhimmin bangare na al'ummomin da yawa na masana'antu, musamman a yankin Bahar Rum. Har yanzu suna ci gaba a wasu yankuna, musamman a Albania tare da al'adar gjakmarrja ko "rashin jinin jini", fansa wanda ba kawai mutum ke gudanarwa ba, amma ta hanyar fadada dangantakarsu ga tsararraki masu zuwa.

Har yanzu ana yin rikice-rikicen jini a sassa da yawa na duniya, gami da yankunan Kurdawa na Turkiyya da Papua New Guinea.

A Japan, girmama dangin mutum, dangin, ko ubangiji ta hanyar yin kisan fansa ana kiransa "katakiuchi" (敵討ち). Wadannan kashe-kashen na iya haɗawa da dangin mai laifi. A yau, ana bin katakiuchi sau da yawa ta hanyar zaman lafiya, amma fansa ya kasance muhimmin bangare na al'adun Japan.[5]

Ilimin halayyar jama'a

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Masana falsafa sun yi imanin cewa azabtarwa da ɗaukar fansa ayyuka ne daban-daban: [6] "Wanda ya yi alkawarin azabtarwa ba ya yin hakan saboda rashin laifi, wanda yanzu yake a baya - amma saboda makomar nan gaba, cewa ba za a sake maimaita rashin laifi ba, ko dai ta hanyarsa, ko ta wasu da suka gan shi, ko ta hanyar wasu waɗanda suka gan shi an hukunta shi". Sabanin haka, neman fansa yana motsawa ne ta hanyar sha'awar ganin mai laifi ya sha wahala; fansa dole ne ya riga ya wuce fushin, yayin da hukunci bai zama ba.[7]

Lalle ne, Kaiser, Vick, da Major sun nuna wadannan: "Wani muhimmin tasirin tunani na kokarin da aka yi na bayyana fansa shi ne cewa babu wani ma'auni na ma'ana don bayyana wani aiki da za a motsa shi ta hanyar fansa ko a'a. Ramuwar gayya lakabi ne da aka danganta shi da abubuwan da suka faru na aikin. Ramuwa shine ƙaddara, ba tare da la'akari da ko mutanen da suka ji rauni ba, ko kuma ba su ba. [7]

Bangaskiya da kuskuren duniya mai adalci yana da alaƙa da fansa: musamman, samun gogewa mai ƙarfi ko ƙalubale, na iya ƙara damuwa da kuma motsa mutane su nemi fansa, a matsayin hanyar maido da adalci.[8]

Wani bincike mai girma ya nuna cewa halin fansa yana da alaƙa da mummunan sakamako na kiwon lafiya: sha'awar fansa mai ƙarfi da kuma son yin aiki a kan waɗannan sha'awar an haɗa su da alamun rikicewar damuwa da cututtukan ƙwaƙwalwa.[9]

Misalai

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Maganar da aka fi sani da "ramako shine abincin da aka fi ba da sanyi" yana nuna cewa fansa ya fi gamsarwa idan aka kafa shi lokacin da ba a tsammani ko tsoratar da shi ba, yana juyar da ƙyamar al'ada ga tashin hankali na "zaki mai sanyi".[10]

Asalin ra'ayin ba shi da tabbas. An yaba wa jami'in diflomasiyyar Faransa Charles Maurice de Talleyrand-Périgord (1754-1838) da cewa, "La vengeance est un met que l'on doit manger froid" ["Ramuwar gayya ce da dole ne a ci sanyi"], duk da cewa ba tare da goyon bayan daki-daki ba. Manufar ta kasance a cikin harshen Ingilishi aƙalla tun daga fassarar 1846 na littafin Faransanci na 1845 Mathilde na Joseph Marie Eugène Sue: "la vengeance se mange très froide", an yi amfani da ita kamar dai yana ambaton karin magana, kuma an fassara shi "ramuwa yana da kyau sosai a ci sanyi". An ba da wannan magana ba daidai ba ga littafin Les Liaisons dangereuses (1782).[11]

An kuma ba da wannan magana ga Pashtun na Afghanistan.

Masu magana da Turanci na farko na iya amfani da kalmar da aka saita "tare da wanion" maimakon mafi kyawun zamani "tare da fansa" don bayyana ƙarfi.

Wani karin magana na Jafananci ya ce, "Idan kuna son fansa, to, ka tono kaburbura biyu". Duk da yake masu sauraro na Yammacin Turai ba su fahimci wannan nassi ba, mai karatu na Japan ya fahimci cewa wannan karin magana yana nufin cewa masu aiwatar da fansa dole ne su sadaukar da kansu ga kashe abokin gaba fiye da tsira daga wahalar da kansu.

A cikin fasaha

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Igagoe buyuden. Wannan wani labari ne daga wani shahararren labarin fansa - yadda dan wani samurai da aka kashe ya bi diddigin mai kisan a duk Japan. 

Ramuwar gayya sanannen batu ne a fannoni da yawa na fasaha. Wasu misalai sun haɗa da zanen Herodias' Revenge na Juan de Flandes da wasan kwaikwayo Don Giovanni da The Marriage of Figaro, duka biyu na Wolfgang Amadeus Mozart. A cikin fasahar Jafananci, fansa batu ne a cikin nau'ikan katako daban-daban da ke nuna ronin arba'in da bakwai da sanannun masu fasaha da yawa suka yi, gami da Utagawa Kuniyoshi . Marubucin wasan kwaikwayo na kasar Sin Ji Junxiang ya yi amfani da fansa a matsayin babban jigon a cikin aikinsa na wasan kwaikwayo The Orphan of Zhao; [12] yana nuna ainihin fansa na iyali, wanda aka sanya shi a cikin mahallin halin Confucian da tsarin matsayi na zamantakewa.

A cikin wallafe-wallafen

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Ramuwar gayya ta kasance sanannen jigo na wallafe-wallafen tarihi kuma tana ci gaba da taka rawa a cikin ayyukan zamani.[13] Misalan wallafe-wallafen da ke nuna fansa a matsayin taken sun haɗa da wasan kwaikwayo na Hamlet da Othello na William Shakespeare, littafin The Count na Monte Cristo na Alexandre Dumas, da kuma ɗan gajeren labarin "The Cask na Amontillado" na Edgar Allan Poe . Ƙarin misalai na zamani sun haɗa da litattafan Carrie na Stephen King, Gone Girl na Gillian Flynn, da The Princess Bride na William Goldman . Kodayake fansa batu ne a kanta, ana kuma ɗaukarsa jinsi ne.[14]

Ramuwar gayya a matsayin nau'i ya kasance daidai da jigogi daban-daban waɗanda suka bayyana akai-akai a cikin matani daban-daban a cikin 'yan ƙarni da suka gabata. Irin waɗannan jigogi sun haɗa da amma ba a iyakance su ba: ɓoyewa, rufe fuska, jima'i, cin nama, abin banƙyama, ruwa na jiki, iko, kisan gilla, da ɓoye.[15] Kowane jigo yawanci ana haɗa shi da manufar ba'a mai Abin mamaki. Dramatic irony na'urar wallafe-wallafen ce inda masu sauraro ke da ilimin da ba a samu ga haruffa a cikin littafi, wasa, ko fim.[16] Manufarta ita ce ta kara tsananta munanan abubuwan da za su faru ta hanyar haifar da tashin hankali tsakanin masu sauraro da ayyukan haruffa.[16]

Maganar da aka fi sani da ita a cikin nau'in fansa ita ce kisan gillar da ke faruwa a cikin rubutun, musamman a cikin aikin karshe ko wurin. Tushen tashin hankali yawanci ana samo shi ne daga ci gaban yarantaka.[17]

Jigogi na rufe fuska da ɓoyewa suna da ikon tafiya hannu da hannu tare da juna. Halin na iya amfani da ɓoyewa a zahiri ko kwatanci. Abin rufe fuska shine misali na zahiri na wannan taken; yayin da yin kamar wani abu ne wanda ba a dauke shi misali ne. Ƙarin jigogi waɗanda zasu iya sa mai gabatarwa da mai adawa su haɓaka masked ko ɓoye sun haɗa da jima'i, iko, har ma da cin nama. Misalai na jima'i da iko da ake amfani da su a matsayin jigogi ana iya gani a cikin littafin Gone Girl na Gillian Flynn, da kuma wasan kwaikwayo da aka ambata a sama, Titus Andronicus . [18]

A Intanet

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r Facebook, Twitter, da YouTube suna aiki ne a matsayin dandamali na jama'a don neman sabbin nau'ikan fansa.[19] Batsa na fansa ya haɗa da watsawa hotunan da bidiyo na jima'i na wani mutum tare da niyyar haifar da kunya.[20] Kasancewa cikin ayyukan batsa na kan layi yana haifar da jin daɗi ta hanyar cutar, kunya, da wulakanci da aka yi wa wanda aka azabtar. Bayar da izinin ba a san shi ba a shafukan yanar gizo na batsa yana ƙarfafa ƙarin rashin mutunci ta hanyar karfafawa da ƙarfafa irin wannan hali.[21] A lokuta da yawa, hoton na asali yana ba da bayanan sirri na wanda aka azabtar, gami da hanyoyin haɗi zuwa asusun kafofin sada zumunta, yana ci gaba da cin zarafin.[20] Asalin batsa na kan layi za a iya gano shi zuwa 2010 lokacin da Hunter Moore ya kirkiro shafin farko, IsAnyoneUp, don raba hotunan tsirara na budurwarsa.[21]

Ba ’yan adam ne kaɗai aka san yin ramuwar gayya ba. Akwai nau'o'i da yawa kamar raƙuma, giwaye, kifi, zakuna, [22] coots, [23] crows, da yawa nau'in primates ( chimpanzees, macaques, baboons, da dai sauransu) waɗanda aka gane don neman fansa. Masana ilmin farko Frans de Waal da Lesleigh Luttrell sun gudanar da bincike da yawa wadanda ke ba da shaidar daukar fansa a yawancin nau'in primates. Sun lura da chimpanzees kuma sun lura da tsarin ramuwar gayya. Misali, idan chimpanzee A ya taimaka wa chimpanzee B ya doke abokin hamayyarsa, chimpanzee C, to chimpanzee C zai fi taimakawa abokin karawar chimpanzee A a wani rikici na gaba. Chimpanzees suna daya daga cikin nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i) wanda ke nuna ramuwar gayya saboda sha'awar su na mamayewa. An kuma yi nazari akan nau'ikan da ba su da hankali kamar kifaye don nuna cewa ba kawai dabbobi masu hankali ke yin ramuwar gayya ba. Binciken da Farfesa John Marzluff ya yi game da hankaka ya kuma nuna cewa wasu dabbobi na iya ɗaukar "tashin jini" ta hanyoyi masu kama da mutane. [24] Yin amfani da abin rufe fuska "mai haɗari" don rufe fuska da tarko, bandeji, sa'an nan kuma saki hankaka, Marzluff ya lura cewa a cikin makonni biyu, wani gagarumin kashi na hankaka ya ci karo - 26%, daidai - zai "tsaga" mutanen da ke sanye da abin rufe fuska mai haɗari, yana tabbatar da cewa hankaka suna ba da bayanan da suka shafi rikice-rikice a cikin danginsu don yadawa game da haɗari. [25] Wannan ya haɗa da hankaka waɗanda masu binciken sanye da abin rufe fuska ba su fara kama su ba, ganin yadda wasu daga cikin hankakan ba su da bandeji. An kara tabbatar da hakan bayan shekaru uku bayan binciken farko, yayin da adadin "zagi" ya karu zuwa 66% daga farkon 26%. [24]

Dubi kuma

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Manazarta

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  1. ↑ "revenge | Definition of revenge in English by Lexico Dictionaries". Lexico Dictionaries | English. Archived from the original on 2020-11-11. Retrieved 2019-07-11.
  2. ↑ Ericksen, Karen Paige; Horton, Heather (1992). ""Blood Feuds": Cross-Cultural Variations in Kin Group Vengeance". Behavior Science Research. 26 (1–4): 57–85. doi:10.1177/106939719202600103. S2CID 144360011.
  3. ↑ Richard, McClelland (Summer 2010). "The Pleasures of Revenge". The Journal of Mind and Behavior. 31 (3/4): 196. JSTOR 43854277.
  4. ↑ "Sir Francis Bacon "On Revenge"". rjgeib.com. Archived from the original on 2012-10-08. Retrieved 2012-10-08.
  5. ↑ Mills, D. E. (1976). "Kataki-Uchi: The Practice of Blood-Revenge in Pre-Modern Japan". Modern Asian Studies. 10 (4): 525–542. doi:10.1017/S0026749X00014943. S2CID 145215338.
  6. ↑ Flew, Antony (1954). "The Justification of Punishment". Philosophy. 29 (111): 291–307. doi:10.1017/S0031819100067152. JSTOR 3748210. S2CID 144047901.
  7. 1 2 Schumann, Karina (2010). "The Benefits, Costs, and Paradox of Revenge". Social and Personality Psychology Compass. 4 (12): 1193. doi:10.1111/j.1751-9004.2010.00322.x.Schumann, Karina (2010). "The Benefits, Costs, and Paradox of Revenge". Social and Personality Psychology Compass. 4 (12): 1193. doi:10.1111/j.1751-9004.2010.00322.x. Cite error: Invalid <ref> tag; name "Kaiser" defined multiple times with different content.
  8. ↑ Kaiser, Cheryl (2004). "A Prospective Investigation of the Relationship Between Just-World Beliefs and the Desire for Revenge After September 11, 2001" (PDF). Psychological Science. 15 (7): 503–506. doi:10.1111/j.0956-7976.2004.00709.x. PMID 15200637. S2CID 34309813. Retrieved 20 December 2019.
  9. ↑ Cardozo, Barbara (2000). "Mental health, social functioning, and attitudes of Kosovar ns following the war in Kosovo" (PDF). JAMA. 16 (5): 569–77. doi:10.1001/jama.284.5.569. PMID 10918702. Archived (PDF) from the original on 30 September 2020. Retrieved 17 December 2019.
  10. ↑ Jennifer Speake. Missing or empty |title= (help)
  11. ↑ "The meaning and origin of the expression: Revenge is a dish best served cold". Archived from the original on 23 October 2013. Retrieved 24 October 2013.
  12. ↑ Liu, Wu-Chi (1953). "The Original Orphan of China". Comparative Literature. 5 (3): 193–212. doi:10.2307/1768912. JSTOR 1768912.
  13. ↑ C. Armstrong, Edward; W. Bright, James; Collitz, Hermann; Marden, C. Carroll (1911). "MLN, Volume 26". MLN. Johns Hopkins University Press, 1911. 26: 115–116.
  14. ↑ Marguerite, Tassi (September 22, 2012). "Women and Revenge in Shakespeare: Gender, Genre, and Ethics". Renaissance Quarterly.
  15. ↑ Grobbink, Leonie (July 2015). "Revenge: An Analysis of Its Psychological Underpinnings". International Journal of Offender Therapy & Comparative Criminology. 59 (8): 892–907. doi:10.1177/0306624X13519963. PMID 24441031. S2CID 220490026.
  16. 1 2 Rholetter, Wylene (January 2015). "Dramatic Irony". Research Starters. Salem Press Encyclopedia of Literature.
  17. ↑ Bloom, Sandra (2001). "Reflections on the Desire for Revenge". Center for Nonviolence and Social Justice. Journal of Emotional Abuse. Archived from the original on 2015-12-09. Retrieved 2015-12-12.
  18. ↑ Willbern, David. "Rape and Revenge in "Titus Andronicus"". English Literary Renaissance. 8.
  19. ↑ Obeidat, Zaid. "Consumer Revenge Using the Internet and Social Media: An Examination of the Role of Service Failure Types and Cognitive Appraisal Processes". Psychology & Marketing.
  20. 1 2 Langlois, G.; Slane, A. (2017). "Economies of reputation: the case of revenge porn". Communication & Critical/Cultural Studies. 14 (2): 120–138. doi:10.1080/14791420.2016.1273534. S2CID 151732727.
  21. 1 2 Stroud, S. R. (2014). "The Dark Side of the Online Self: A Pragmatist Critique of the Growing Plague of Revenge Porn". Journal of Mass Media Ethics. 29 (3): 168–183. doi:10.1080/08900523.2014.917976. S2CID 143979919.
  22. ↑ Mills, M. G. L. (1991). "Conservation management of large carnivores in Africa". Koedoe. 34 (1): 81–90. doi:10.4102/koedoe.v34i1.417.
  23. ↑ Horsfall, J.A. (1984). "Brood reduction and brood division in coots". Animal Behaviour. 32: 216–225. doi:10.1016/S0003-3472(84)80340-1. S2CID 53152664.
  24. 1 2 "Crows Share Intelligence About Enemies". CBC News. June 2011. Archived from the original on April 25, 2024. Retrieved April 25, 2024.
  25. ↑ Cornell, Heather N.; Marzluff, John M.; Pecoraro, Shannon (2012-02-07). "Social learning spreads knowledge about dangerous humans among American crows". Proceedings of the Royal Society B: Biological Sciences (in Turanci). 279 (1728): 499–508. doi:10.1098/rspb.2011.0957. ISSN 0962-8452. PMC 3234554. PMID 21715408.

Ƙarin karantawa

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Haɗin waje

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