*ARYAMAN NOBLE MINDED ARYAN, NOBLE, AIRYAMAN a member of the community,
Language is the method of human communication, either spoken or written, consisting of the use of words in a structured and conventional way.
Language is given to us by someone else, is central to who we are and it is central to every culture Through language we confirm all the things we privately think about, and continuously confirm everything and everyone around us. A search for the understanding and mastery of cultural, political, and biological meanings of human groups one has to understand that language is the central part of culture which is why it is a core concept within the study of sociology. A culture encompasses a group's norms and values, customs, rituals, and a shared language, is central to it. Thus it follows that creating a new language can be an excellent way to develop a new culture. Linguistics scholars seek to determine what is unique and universal about the language we use, how it is acquired and the ways it changes over time. They consider language as a cultural, social and psychological phenomenon.
Words do indeed make worlds. We conclude that cultures of care that honor those who live and work in them will find that changing culture and changing language are complementary processes. Cognitive Language communication is a vital part of human connection for language allows us to share our ideas, thoughts, and feelings with others. However I am more interested in the power a new structured speech has to build a society. Language can structure a society and help preserve a cultures. Language encapsulates reality, it leads humans to see, understand, and feel the reality of the universe, more than just its sensory abilities. Language allows people to see things above reality, or even on occasions that are not in accordance with moral rules. Language always refers to the moral behavior of society (Chaplin, 2006). Morality refers to a set of values relating to right conduct, against which behavior is judged to be acceptable or unacceptable. It is a form of social norms that guides human behaviors. Morality forms a fundamental part of culture and there is a great range of variation in moral standards. The assumption that language upholds morality is not without reason, since language is the main means of moral education, especially in the context of nation building which involves language procedures, and language customs. Moral development is strongly influenced by interpersonal factors, such as family, peers, and culture. Interpersonal factors also impact moral development, such as cognitive changes and emotional development. Morality myths, stories and most recently plays enjoyed great popularity across Europe, and there are a number of plays written in various languages, most popular morality plays are recorded during the Middle Ages. What's deemed by an author as important as morality, is to speak of cultural values. Thus, it is true to say that language is also used to transmit values, laws, and cultural norms, including taboos. Language, since it expresses and reinforces culture, influences the personal identity of those living within the culture and creates boundaries of behavior. When we hear or read a story in our native tongue, we must be aware that words are an art form, a way for values to be instilled and the tradition to be passed down for generations. When a language is lost, that culture is lost. By the same measure, when language is preserved, the traditions and customs continue living in the hearts and minds of those who understand it.
Language is what an author uses to create meaning and all human beings are meaning-makers. A Narrative style of writing allows the author to tell a story which can include actual events told in chronological order or it can be t imagined events told in a timeline that the author creates. Narrative writing can sustain the reader's attention and help them visualize a realistic experience from the words.
A true master combines the five key elements that go into every great story, which are a character, a setting, a conflict, a plot and a theme. A theme is what the story is truly about at its core. It is often the lesson or moral we are meant to take away from the particular story. Plot and narrative are vehicles that drive the reader or viewer to the theme in a story. To relate a story or to recount events, an author uses narrative writing. To convince a reader to believe an idea or to take a course of action, the author uses persuasive writing to arouse feelings, to make the listener agree with the speaker. e.g. 'killing is wrong except in very special circumstances. Stevenson argued that it is through the use of ethical terms through disagreements that we come to understand their meaning better.
Christopher Tolkien, posthumously) revealed Tolkien's lifelong work on that same Legendarium, a process which he called "sub-creation". 'Sub-creation' was also used by J.R.R. Tolkien to refer the to process of world-building and creating myths. In this context, a human author is a 'little maker' creating his own world as a sub-set within God's primary creation. Like the beings of Middle-earth, Tolkien saw his works as mere emulation of the true creation performed by God.
We are all noble in mind and blood. We are all Armenian.
Aryaman (Sanskrit: अर्यमन्, romanized: Āryaman) is one of the early Vedic Hindu deities.[2] His name signifies "Life-Partner", "close friend", "Partner", "play-fellow" or "companion".[3] He is the third son of Kashyapa and Aditi, the father and mother of the adityas, and is depicted as the mid-morning sun disc. He is the deity of customs, and rules over the customs that rule the various Vedic tribes and peoples.[4
A NAME: Meaning of Hindu Boy name Aaryaman is Noble-minded; Aristocratic; Noble; Belonging to the Sun; The Sun; Friend.
In the Rigveda, Aryaman is described as the protector of mares and stallions, and the Milky Way (aryamṇáḥ pánthāḥ) is said to be his path.[3] Aryaman is commonly invoked together with Varuna-Mitra, Bhaga, Bṛhaspati, and other adityas and asuras.[3]
According to Griffith, the Rigveda also suggests that Aryaman is a supreme deity alongside Mitra and Varuna.[5] According to the Rigveda, Indra, who is traditionally considered the most important deity in the Rigveda, is asked to obtain boons and gifts from Aryaman.[6] Hindu marriage oaths are administered with an invocation to Aryaman being the witness to the event.[7][8][4] Aryaman also is the deity of the customs of hospitality.[4]
In the Avesta, airyaman (or airiiaman) is both an Avestan language common noun which became the proper name of a Zoroastrian divinity. The common noun is a theological and social term literally meaning "member of (the) community or tribe."
In Zoroastrian tradition, Avestan Airyaman is Middle Persian Erman (Ērmān).
Aryan or Arya (/ˈɛəriən/;[1] Indo-Iranian *arya) is a term originally used as an ethnocultural self-designation by Indo-Iranians in ancient times, in contrast to the nearby outsiders known as 'non-Aryan' (*an-arya).[2][3] In Ancient India, the term ā́rya was used by the Indo-Aryan speakers of the Vedic period as an endonym (self-designation) and in reference to a region known as Āryāvarta ('abode of the Aryas'), where the Indo-Aryan culture emerged.[4] In the Avesta scriptures, ancient Iranian peoples similarly used the term airya to designate themselves as an ethnic group, and in reference to their mythical homeland, Airyanǝm Vaēǰō ('expanse of the Aryas' or 'stretch of the Aryas').[5][6] The stem also forms the etymological source of place names such as Iran (*Aryānām) and Alania (*Aryāna-).[7]
Although the stem *arya may be of Proto-Indo-European (PIE) origin,[8] its use as an ethnocultural self-designation is only attested among Indo-Iranian peoples, and it is not known if PIE speakers had a term to designate themselves as 'Proto-Indo-Europeans'. In any case, scholars point out that, even in ancient times, the idea of being an Aryan was religious, cultural, and linguistic, not racial.
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