|
|
| (21 intermediate revisions by the same user not shown) |
| Line 1: |
Line 1: |
| == ..... What is béu==
| | {{Deletion|Staigard|Well I have moved all the data somewhere else}} |
|
| |
|
| === ... Some definitions===
| |
|
| |
|
| '''béu''' is a way of life.
| | db-g7 |
| | |
| Probably the most detailed part of '''béu''' is '''beuba''' (the language of '''béu''').
| |
| | |
| First some new words concerning '''béu''' ...
| |
| | |
| '''beuki''' = a person that follows '''béu''' and takes part in the community of '''béu'''
| |
| | |
| '''beume''' = a person that follows '''béu''' but follows them in a private manner.
| |
| | |
| '''beugan''' = all the people that follow '''béu''' plus all the paraphernalia of '''béu''' (i.e. buildings, flags, clothes, etc. etc.)
| |
| | |
| -'''ki''' is a suffix that has inside it the idea of "member" ... -'''me''' is a suffix that has inside it the idea of "person" | |
| | |
| '''béu''' is one of the few words that takes both suffixes. Usually a noun would only be augmented with one of these suffixes. For example ...
| |
| | |
| '''pulis''' = the police ... '''puliski''' = a policeman (or policewoman) ... '''ʔazwo''' = milk ... '''ʔazwome''' = a milkman
| |
| | |
| It is thought that policemen co-ordinate their activities together and hence are given the -'''ki''' suffix.
| |
| | |
| It is thought that the milkmen don't o-ordinate their activities and hence are given the -'''me''' suffix.
| |
| | |
| Of course you might come across a situation where the police fail to co-ordinate their activities and a group of milkmen co-ordinate their activities brilliantly ... nevertheless ... '''puliski''' = policemn and '''ʔazwome''' = milkman.
| |
| | |
| '''beuda''' would be an area under '''béu''' political control ... probably will never happen
| |
| | |
| Now as '''béu''' takes the place in a persons life<sup>*</sup> normally taken by a religion, the '''béu''' names of the major religions are given here.
| |
| | |
| <sup>*</sup>But following the precepts of '''béu''' does not in theory bar one from following another religion, as being a Buddhist doesn't force one to reject the Hindu gods, etc. etc.
| |
| | |
| '''klisti''' = chistianity ... '''klistiki''' = a minister, a priest ... '''klistime''' = a christian but not necessarily a churchgoer/ a believer ... '''klistida''' = christendom (archaic term)
| |
| | |
| '''muzlu''' = islam
| |
| | |
| '''buda''' = buddhism
| |
| | |
| '''yuda''' = judism ... '''yudaki''' = a rabbi
| |
| | |
| '''sai.entolo''' = scientology ... the last 4 terms also take the -'''ki''' and -'''me''' suffixes. Notice that none of these names take the -'''gan''' suffix.
| |
| | |
| Probably because the '''béu''' way of life is so minutely detailed (more so than orthodox Judism (and a lot more elegantly and self-consistantly, if I may say so) that the two words ... '''béu''' and '''beugan''' are necessary to fill up all the semantic space. Possibly '''béu''' and '''beugan''' overlap in semantic space ... id so, then '''beugan''' is the more formal alternative.
| |
| | |
| ..
| |
| | |
| === ... Building the way===
| |
| | |
| ..
| |
| | |
| ------
| |
|
| |
| '''béu''' place great importance upon education and lifelong learning. There is a core body of work that all '''béume''' must read. Also there are a great many “recommended works” that they are encouraged to study.
| |
| | |
| The most important “daily ritual” is 15 minutes given over to the study of these books..
| |
| | |
| ------
| |
|
| |
| '''béume''' are expected to show generosity, hospitality, and to constantly pursue of social justice and reform of poor institutions. They are discouraged from the excessive pursuit of luxury and status.
| |
| | |
| Rather … they believe that in order to be happy, you need …
| |
| | |
| 1) A community of good friends
| |
| | |
| 2) To be engaged in work that gives satisfaction (as part of this self-empoyment is look favourably on)
| |
| | |
| 3) To spend a part of each day in contemplation (reading the holy books is believed engenders this contemplation) ... '''beume''' believe that the highest calling in life is to expand the body of knowledge that humanity possesses ( '''peugəŋgau''') ... to accomplish addition or amendment to one of the treasure of books that are considered "cannonical" is to gain the greatest regard possible from fellow '''beume'''.
| |
| | |
| ------
| |
|
| |
| For the harmonious functioning of society as a whole, everybody should follow the rule …
| |
| | |
| 1) What you do not wish for yourself, do not do to others
| |
| | |
| ------
| |
| | |
| '''béu''' was constructed down here on earth, not up in heaven. However that fact should not condemn it to disregard. By arranging the '''beukia''' in such a way that people of "compassion" and "taste" always rise to the top of the organisation and and also by having a method that allows for continuous revision of every aspect of itself, '''béu''' should produce truths and ways that are very worthy of regard.
| |
|
| |
| The starting point for this construction, is to answer two questions …
| |
| | |
| 1) What is a human being ?
| |
| | |
| 2) What is the point of life ?
| |
| | |
| The first question is answered in three different levels …
| |
| | |
| A) ... A collection of genes
| |
| | |
| B) ... A collection of urges ... to eat, to drink, to have sex, etc etc etc
| |
| | |
| C) ... A network of friends and family … loved-ones.
| |
| | |
| The answer to the second question is surprisingly simple …
| |
| | |
| D) … To get enough food. (OK ... it is not a complete answer ... but it is about 80% or 90% of the answer)
| |
| | |
| E) ... Other bits and pieces ... but really, they pale into insignificance compared to D).
| |
| | |
| ..
| |
| | |
| ==The waterfall chimes==
| |
| | |
| Near every habitation (well not individual houses) but every village anyway. Has a waterfall chimes. Nobody knows why they are called waterfall chimes. The chimes consist of three tubes that each produce a different note when hit. These chimes ring through out the day (especially late morning and mid afternoon) and give all hearers a feeling of supreme satisfaction. it gives them a feeling that all is well in the world.
| |
| | |
| '''beumeu''' do not like noise around their habitations. They like to hear the sound that a breeze makes as it goes through the village. The biggest sound in a '''béu''' village is the sound of children playing. All vehicles are electric, all horses have rubber shoes and cart wheels have muffled rims. All machines of industry are carefully designed for quiet operation.
| |
| | |
| The bells ring out about every 15 minutes (but impossible to predict exactly). 29 (17 consonants + 11 vowels/diphthongs + R) symbols from the alphabet are encoded by the chimes. (27 three chimes long and 2 four chimes long ??) ... (the tone mark is not encoded, but it is not necessary for decipherment). Usually short poems, a bit like a Japanese haiku, are rang out. Nearly all adults can understand the chimes. They take great delight in hearing novel "haiku". Also people take great delight in composing novel "haiku" that relate a local happening concerning local characters. An appropriate "haiku" can be the talk of the village for months (and the talk of the neighbouring villages as well).
| |
| | |
| [[Image:TW_208.jpg]]
| |
| | |
| Also the chimes are used to inform people of things like football scores, etc. etc.
| |
| | |
| It is a bit of a mystery who actually operates the chimes. In fact children are told that "water spirits" are behind it all. Anyway even though the chimes seem to know all the successes/failures/embarrassments of the local population, nothing unkind is ever in the '''haiku'''. Many very funny things are in the '''haiku''' which indicates the content of the '''haiku''' approach a limit (but never should go across this limit ... well this is the theory anyway).
| |
| | |
| ==The twida==
| |
| | |
| The nearest translation in English is "resolution" or "a standard of behaviour that is set by the individual themself. They can involve a variety of activities, but are often to do with diet and exercise.
| |
| | |
| People often adopt one of a recognised set of these '''twida''', called a '''twidaibu'''. For example ... the '''twidaibu london''' is to do 100 push-ups + have heartbeat above 130 BPS for 20 minutes + walk 9 km every 24 hours.
| |
| | |
| People involved in '''twida''' involving fasting often wear a head band. Some who are less ostentatious go in for a plaque worn on one of their little fingers. But actually there is no requirements to wear either.
| |
| | |
| When people first become '''beume''' they must undergo a ten day fast. This fast involves food only. There is no restriction of water. Also a few handfuls of rice grains are allowed every day ... just to counter stomach spasms. Now as you can imagine, his fast is extremely difficult to keep to. Most people doing it, wear a red headband when they are out and about. This help other people to avoid temping them with food among other things.
| |
| | |
| Many (maybe the majority) of '''beume''' fast for two days out of 7. However this fast is only lasts from sunrise to sunset. Again there is no restriction on water and a little rice grains are allowed. If the '''beume''' is above the latitude of 60 degrees (northern hemisphere) they are allowed to keep the fast times for somebody at 60 degrees. So you are limited to 19 hours of fasting in one day. It is usual to wear a white headband when out and about, doing this fast.
| |
| | |
| Another type of fast is to have a 4 day period every month involving a severely restricted food intake. It is usual to wear a light blue headband during that one.
| |
| | |
| Also some people who are cutting out salt have a grey patch on their headband.
| |
| | |
| Also some people who are cutting out sugar have a yellow patch on their headband.
| |
| | |
| ..
| |
| | |
| However not all '''twida''' are to do with diet and exercise. Some example of other types of '''twida''' ...
| |
| | |
| a) Every second day to walk a certain path (say 500 mtr) and to pick up every piece of litter along that path.
| |
| | |
| b) To reach out to a stranger at every opportunity. Ideally to befriend one new stranger every month and to give advice/aid/(introductions to new people) to these new acquaintances.
| |
| | |
| c) Give a bath and slap up feed to a down-and-out every second week.
| |
| | |
| etc. etc. etc.
| |
| | |
| (SideNote) ... The three examples above should be are things that you can sign up for. That is ... there should be some co-ordination given from the '''kasʔau'''
| |
| | |
| (SideNote) ... In Japanese culture, '''hachimaki''' headbands symbolise determination or devotion.
| |
| h)
| |
| | |
| == The parish hall==
| |
| | |
| Below is shown the plan of the parish hall. This is the administrative centre of the parish and the place where the banner-rows point to.
| |
| | |
| The parish hall is referred to as '''kas.heu'''. This refers to the hexagonal main building and the ancillary buildings and the adjoining grounds. If you want to refer to the main building alone you say '''elaʔa''' (the hexagon).
| |
| | |
| The red shape at the top of the plan is the water-fountain. It must have a red tiled roof. It is to provide clean drinking water to passers by and also a sheltered place to rest. It can take a variety of forms. Some are made very fancy and have a small "hanging garden" along their centre surrounded with pools filled with beautiful fish. There must be fresh water flowing, either continuous or on demand. Also there must be seating. There is also a small banner-row of 3 banners ... in line with the "water-hut" and on the side away from the '''elaʔa'''.
| |
| | |
| There is often a tree lined avenue leading up to the front entrance of the '''kas.heu'''. In hot countries the trees are usually some sort of shade tree. In colder countries, trees with a well defined, uniform shape are favoured ... poplars ?? The two rows of trees diverge from each other as the road passes the row of three banners. They open up to encompass the "poster-huts" but don't extend beyond them.
| |
| | |
| Usually 2 or 3 other types of tree are planted around the '''elaʔa''' (maybe 5 or 6 trees in all). This makes every '''kas.heu''' unique.
| |
| | |
| The whole complex provides the following services ...
| |
| | |
| 1) A clocktower
| |
| | |
| 2) Public toilets
| |
| | |
| 3) A post office
| |
| | |
| 4) A library
| |
| | |
| 5) Archives for public records
| |
| | |
| 6) A place for the parish council to meet
| |
| | |
| 7) Offices for the parish council members
| |
| | |
| | |
| [[Image:TW_130.png]]
| |
| | |
| | |
| The black part of the '''elaʔa''' is the main entrance.
| |
| | |
| You will notice to "huts" with half their roof red and half black. These are the "poster huts". These are sheltered billboards for posting important information. The red side is for official notices (that is for what the parish officers or the central government think should be posted). On the black side the general public can post whatever it wants. New notices are posted on the small "poster hut". After 9 days they are transferred to the larger "poster huts". In '''béu''' the adjective "red" can be used to refer to something pertaining to the government, and the adjective "black" to refer to something non-government.
| |
| | |
| The orange part of the '''elaʔa''' is a stage, or actually the roof over the stage. And the area in front of this stage is a fairly large green where people gather to see the various shows that are put on. There are various conserts put on by the parish members at regular times every year. Also occasionally you get wondering groups of "players" who put on a show.
| |
| | |
| | |
| [[Image:TW_131.png]]
| |
| | |
| | |
| Above is how the '''kas.heu''' looks from street level (the "hut" to the left is the "water hut").
| |
| | |
| The entrance has about 1.3 m of steps to climb. There are three arches at every entrance. The central one being slightly higher than the other two.
| |
| | |
| (I have probably drawn the building too high in the street level view). Usually tall stain glass windows on 4 sides of the '''elaʔa'''. There is always at least 2 storeys within the main part of the building, sometimes more. Also usually there is a separate storey in the roof (the triangular shapes seen on the plan view, are actually windows in the roof to provide light to this storey. These windows look onto the central courtyard.)
| |
| | |
| The centre of the hexagon has a pleasing garden. In the very centre is the base of the "clock tower".
| |
| | |
| The 2 kidney shaped building are public toilets. The one on the right for the use of men, the one on the left for the use of women.
| |
| | |
| Tables and chair for setting out for the various concerts are also kept in these buildings. These toilets are kept meticulously clean. In fact every parishioner must do a certain amount of duty at the toilets every year ... keeping them clean. No fit adult is exempt from this duty.
| |
| | |
| There is a single banner just outside each of these buildings ... on the opposite side from the stage.
| |
| | |
| ----------
| |
| | |
| There are similar roof-colouring rules for other government buildings. Namely the schools have are gray-roofed and the hospitals are dark blue-roofed.
| |
| | |
| ----------
| |
| | |
| Just as every child (person that has not yet mastered the laws) has his "enjoyment day" (i.e. his birthday) so every parish has its enjoyment day. Every parish has a different enjoyment day and people frequently visit neighbouring parishes to experience the neighbouring parishes enjoyment day. In the enjoyment day there is a parade and people from different organisations and neighbourhood enter "troops" into this parade. Everybody in a troop is flamboyantly and colourfully dressed. Also the pull bizarrely decorated wagons. Usually each troop picks a different theme every year so the dresses and the moves they perform reflect this theme. A prize is usually given to what is judged the best troop, but most people do not take that too seriously. They are just out to enjoy themselves.
| |
| | |
| At night there is tasty and abundant food available from tents that have been put up on the village green. The food is provided free of charge by the parish.
| |
| | |
| == The '''mandu'''==
| |
| | |
| In the central garden and also around the '''elaʔa''' (south of the poster huts but north of the stage) are many statues representing the '''mandu'''. The '''mandu''' are deceased people who lead exemplary lives (at least one aspect of their life was exceptional). These people in no way achieve godhood or even sainthood ... but they are publicly held up as roll models for everybody. The statues are coloured as lifelike as possible. The '''mandu''' are also represented in the stain glass windows of the '''elaʔa'''. They are also represented in bass reliefs set against the '''elaʔa''' walls (both inside and outside). Inside the building they are represented by statues and tapestries and paintings. Around the outside areas containing these images are planted pleasant bushes and hedges : flower beds small lawns and walkways. Among these bushes and hedges are semi-secluded comfortable seats where people can sit and contemplate the images and also read the tomes that record the lives of these '''mandu'''. Inside also there are some indoor plants and soft seats for this purpose. Inside there is also an attendant whose task is to give out and take back these tomes.
| |
| | |
| "keeper of the tomes" and "keeper of the statues" are highly respected positions. (the job "keeper of the statues" is nearly all gardening)
| |
| | |
| There might be between 8 and 32 '''mandu''' celebrated at the particular '''kasʔau'''. The method of choosing these '''mandu''' is hazy.
| |
| | |
| There is a lot of variation among different '''kasʔau'''. They can also change over time as well.
| |
| | |
| Some examples (i.e. possible '''mandu''') are .... Isaac Newton, Albert Einstein, Winstone Churchill, Nelson Mandela, Robert Plant, Bob Marley, Paolo Maldine, Terry McDermott, Horatio Nelson, Erwin Rommel, Nadezhda (Nadia) Vasil'yevna Popova, Thomas Edison, Steve Jobs, JRR Tolkien, Mervyn Peake, Jack London, Michael Moorcock, Jostein Gaarder, George Orwell, William Somerset Maugham, William Makepeace Thackery, Edgar Allan Poe .... etc. etc. etc.
| |
| | |
| About 50% of the '''mandu''' are very common and one would come across these many many times if you visited many '''kasʔau'''. However the remainder are less ubiquitous ... maybe a local war hero or writer or mathematician or whatever ... or often not local at all, but a second rank figure in some field that for some reason (???) was thought worthy of recognition. Some people travel from '''kasʔau''' to '''kasʔau''' and contemplate the lives of these lesser known* '''mandu''' (they usually set up their tents in the periphery of the '''mandu''' area : they are made welcome by the "keeper of the '''mandu''')
| |
| | |
| * most adult are familiar with the life story of the better known '''mandu'''
| |
| | |
| == Coming of age ==
| |
| | |
| In the ‘’’béu’’’ tradition there are two parts in life. Childhood and adulthood. XXXX is a noun referring to the change of state from childhood to adulthood. It also refers to the rites associated with this transition.
| |
| | |
| The responsibility to make sure a child behaves properly lies with its parents. Hence XXXX is seen as a relief to parents. They are being freed of a bunden. They no longer have to make sure their child follows the law of the land (maybe the law of the land says that they are responsible, but in the ‘’’béu’’’ tradition they are absolved of responsibility).
| |
| | |
| After this ceremony, you are no longer innocent and is responsible for his or her own actions. After this ceremony you are allowed to participate in all areas of community life and bear their own responsibility w.r.t. the law of the land, ‘’’béu’’’ rites and ethics.
| |
| | |
| Ceremony held 3 days before the full moon.
| |
| | |
| The ceremony is never held at home, but at the public hall. Every season 2 or 3 of these ceremonies are taken. The usual (short) speech about the responsibilities of adulthood. They will be shown around the rooms that are offlimit to kids (in the town hall) … brief lessons are given in every room. A travelling rug is given to the female XXXXME. This has been made by female relatives and many meaning full or traditional patterns are incorporated in the design. The boy is given a Swiss-army knife (equivalent). The ceremony finishes late afternoon. There is usually special food that night. Maybe siight-seeing early evening (if family have travelled from afar to witnes the ceremony)
| |
| | |
| Often the new adult is given some responsibility in the ‘’’béu’’’ community life. (Usually this will last about 6 months) … it is important to get the new adult involved and try and find a roll that they will enjoy. Of course some people are more suited to this sort of thing than others. No pressure is put on people to get involved in community affairs but an effort is put in to try and find a match between the offices that are open and what an individual would enjoy. It is good to make the XXXXME a “stakeholder” in the community as soon as possible.
| |
| | |
| For the male XXXXME, usually a journey unaccompanied by adults is undertaken … to visit an uncle … or equivalent male relative living a distance away … usually 2 weeks is spent away.
| |
| | |
| Sometimes two XXXXME that underwent the same ceremony will do the trip together.
| |
| | |
| For the female XXXXME sometimes a journey is undertaken, but in this case she is always accompanied by a responsible adult.
| |
| | |
| == The town clock ==
| |
| | |
| Every town has a clocktower and the clocktower has 4 faces, which are aligned with the cardinal directions. The street pattern is also so aligned : that is the four biggest streets radiate out from the clock in the cardinal directions.
| |
| | |
| Each face displaying a clock similar to the one below.
| |
| | |
| [[Image:TW_93.png]]
| |
| | |
| The above figure shows the time at exactly 6 in the morning. You notice that the main (hour hand) hand is pointing to the right : it starts from the horizontal. This hand sweeps out one revolution in 24 hours and it moves anti-clockwise
| |
| | |
| Notice that secondary (minute hand) starts from the vertical and sweeps out a revolution in 2 of our hours. It moves clockwise. And actually when it passes the main hand, there is a clever mechanism to stop it being hidden. It stops 3.75 minutes at one side of the main hand, and then moves directly (2 steps) to the other side of the main hand and stops there for 3.75 minutes. After that it does a step and waits 2.5 minutes, etc. etc. ... until it encounters the main hand again.
| |
| | |
| The red and the black arms do not move continuously but move in steps. The primary arm moves 3.75 degrees every 15 minutes, and the secondary arm moves 7.5 degrees every 2.5 minutes.
| |
| | |
| The clocktower is surmounted by a green conic roof (actually not really conic ... the roof slope decreases as you get nearer the bottom). Lighting from under the roof could be provided for each face. Either that or the faces could be illuminated from within at night. The faces are not exactly vertical but the top slightly overhangs the bottom.
| |
| | |
| There is never any numbering on the face.
| |
| | |
| The clock also emits sounds. Every 2 of our hours the clock makes a deep "boing" which reverberates for some time. Also from 6 in the morning to 6 at night, the clock emits a "boing" every 30 of our minutes. The first "boing" has no accompaniment. However the second "boing" is followed (well actually when the "boing" is only .67 % dissipated) by a "sharper" sound that dies down a lot quicker : "teen". The third "boing" has 2 "teen"s 0.72 seconds apart. The fourth has 3 "teen"s. The fifth one is back to the single "boing" and so it continues thru the day.
| |
| | |
| The secondary hand and the 36 diamonds should be ...
| |
| | |
| East face => white or even better, silver
| |
| | |
| North face => light blue
| |
| | |
| West face => green
| |
| | |
| South face => dark blue
| |
| | |
| (The drawing is a bit out in this respect).
| |
| | |
| ==Index==
| |
| | |
| {{Béu Index}}
| |
