Journal articles on the topic 'Acculturation – europe, northern – history'

This article discusses the ways scholars have outlined the process of Jewish adaptation (or lack of it) from their Christian surroundings in northern Europe during the High Middle Ages. Using the example of penitential fasting, the first two sections of the article describe medieval Jewish practices and some of the approaches that have been used to explain the similarity between medieval Jewish and contemporary Christian customs. The last two sections of the article suggest that in addition to looking for texts that connect between Jewish and Christian thought and beliefs behind these customs, it is useful to examine what medieval Jews and Christians saw of each other's customs living in close urban quarters. Finally, the article suggests that when shaping medieval Jewish and Christian identity, the differences emphasized in shared everyday actions and visible practice were no less important than theological distinctions. As part of the discussion throughout the article, the terminology used by scholars to describe the process of Jewish appropriation from the local surroundings is described, focusing on terms such as “influence” and “inward acculturation,” as well as “appropriation.”

The historical concept of acculturation proposed by American researchers in the early 19th Century is important nowadays. The object of contemporary scientific knowledge is intercultural interaction not so much between individual ethnic groups or nationalities but between prominent cultural systems or civilizations. The idea of analyzing the concept of acculturation in the historical aspect seems quite timely: migration processes that have swept the world, and Europe in particular, are closely connected with the multidimensional process of acculturation of migrants. The various approaches to understanding what acculturation is and what makes it different from enculturation make it necessary to dig to the roots of the concept and study its further development. That testifies to the relevance of the paper. In this article, based on the methods of analysis and synthesis, diachronic and synchronic comparison, we have made a historical investigation into the insight history of the acculturation concept’s development and traced the transformation of acculturation in foreign and domestic science. Studying the history and development of the acculturation concept, the authors draw the conclusion that its content changes with the development of scientific ideas and social processes, gaining a new meaning and acquiring new features and characteristics.

RESUMENEl culto a los muertos es una práctica documentada en el ser humano desde tiempos prehistóricos. Uno de los fenómenos funerarios que revisten mayor popularidad dentro de la Prehistoria Reciente es el megalitismo, desarrollado en amplios territorios de Europa desde mediados del v milenio cal BC, y caracterizado por la construcción de grandes tumbas colectivas cuyo imaginario permanece en el folclore popular hasta nuestros días. En este trabajo se ofrece una interpretación de las prácticas funerarias que engloban dicho fenómeno a partir del estudio regional del conjunto megalítico de la Lora burgalesa, en el noreste de la Submeseta Norte española. Tras décadas de estudio, que en los últimos años se ha focalizado en el análisis de las colecciones esqueléticas, ha sido posible profundizar en el conocimiento de las sociedades que enterraban a sus muertos en estas tumbas. Palabras clave: megalitismo, prácticas funerarias, enterramientos colectivosTopónimos: Lora burgalesa, Submeseta Norte españolaPeriodo: Neolítico Final, Calcolítico ABSTRACTThe cult of the death has been a well-documented human activity since prehistoric times. A popular funerary phenomenon of Neolithic period is megalithism, developed in large areas of Europe from the mid-5th millennium BC. It is characterised by the construction of large collective tombs that have remained in popular folklore to the present day. This paper offers an interpretative approach to the funerary practices involved in this phenomenon from the regional study of the megalithic complex of la Lora burgalesa, in the northeast of the Spanish North Plateau. Decades of study, which in recent years focus on the analysis of skeletal collections, have provided us with a better knowledge of the societies that buried their ancestors in these tombs. 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In this study, we aim to analyse the position of cultural Islam in Northern European countries. To this end, we examine publications in major print media. Content analysis of relevant publications gives a detailed picture of narratives produced in mass consciousness as a reaction to the presence of Islam at the local and regional level and makes it possible to identify individual trends in the evaluation of such narratives in both scientific and popular analytical literature. The growing secularization of Islamic communities in Northern Europe and changes in the value-driven behavioural algorithms of believers lead both to the polarization of Islam and changes in attitudes to Islam from outside the religion. Studies into the factors affecting the dynamics of this phenomenon have both theoretical and practical significance since they help to evaluate the most promising forms of cooperation within regional collaborations and national programmes for international partnership. The forces promoting the cultural Islam project position it as an antidote for political and radical Islam. At the same time, the main factor preventing the legitimation of cultural Islam across immigrant Moslem groups (or, more precisely, communities, i.e. associations of people originating from countries where Muslims predominate) is the relevant isolatedness of those groups and their commitment to the Ummah. The novelty of research into how Islam and culture interact within those groups is closely associated with the goal of establishing whether cultural Islam is viable as a phenomenon of collective consciousness and whether it meets the following requirements: 1) satisfying the essential need for preserving the tradition and 2) ensuring flexible adaptation to a foreign cultural context. Our analysis of the data obtained has led us to conclude that cultural Islam is gaining ground within immigrant communities and associations. This can be viewed as a practical contribution to studies into the dynamics and mechanisms of adaptation, acculturation, and, perhaps, integration of Muslims and corresponding social groups into the socio-cultural space of Northern European countries.

Abstract The transition to agriculture in northern Europe around 4000 BC presents an unresolved question. Explanations have vacillated between the adoption of Neolithic things and practices by indigenous foragers to the displacement of Mesolithic populations by immigrant farmers. The goal of this article is to articulate some thoughts on this process. First, it would have been necessary to introduce food production practices, by acculturation or immigration, to disrupt not only the forager economy but also their values of sharing and social relations. The use of milk for dairy products is a prime candidate for such a disruptive technology. The attraction of Neolithic ways may have been initially concealed from others, and only the realization of their widespread appeal caused fellow foragers to change their preferences. Second, it was necessary for foragers to commit to these changes and for the changed values to spread through mechanisms of social contagion. Immigrant farmers may have been especially influential in this regard, with increased sedentism and interaction being catalysts for completing the transition to agriculture.

The article deals with the topic of the common European heritage in the English phraseology. When speaking about the European heritage, we speak about culture, history, traditions, ceremonies shared in the European continent. Subject to analysis in phraseology are quotations of well-known persons, books, works, myths and traditions of international origin that we share in Europe. Acculturation of people is related with the concept of native culture of each person. To know the culture of the homeland is enevitable for understanding the culture of other nations. Moreover, the article deals with connections between culture and the language because they influence each other. After analysing proverbs and sayings of the Slovak and English language, it can be postulated that in most cases their target language for the Slovak as well as the English was Latin language. The existence of cross-linguistic absolute equivalents can result from the fact that idioms or in general, phraseologisms, including paremiological units, come from the same source and are cross-linguistically or even internationally shared, usually as translation loans or calques, which is also a case of some English and Slovak phraseologisms. Absolute equivalents are based on the identical imagery, symbolisms, and literally or almost literally corresponding lexical components of their basic forms.

This article attempts to redefine the parameters of Napoleonic hegemony by applying two models to the territories of the Napoleonic empire: one developed by Nathan Wachtel, predicated on levels of acculturation and assimilation to the imperial core ; the second, derived from the work of Braudel and Brunet, which detects a European core, based along the Rhine–Rhone axis, a macro-region with a long, if submerged, history. This study concludes that the acceptance of Napoleonic reforms was achieved only in a core region, already predisposed to them.

The forms and processes of local-level social organisation seen today in fishing communities in northern Europe can be fully appreciated only after their history is recognized and explored. Until the middle of this century, the predominant form of organisation was the joint maritime household, which involved men and women in separate sets of collaborative activities. With changing technology, rising standards of living, and the intervention of the institutions of modernity, women everywhere in northern Europe have been able to disengage themselves from their former obligations, doing so largely in order to realise their aspirations for domestic independence. The men, however, continue to own their boats in partnerships and to pool their labour, drawing upon relationships of kinship, affinity, and neighbourhood as economic and social recnnrces

This three-volume publication presents an up-to-date overview on the human colonisation of Northern Europe across the Pleistocene–Holocene transition in Scandinavia, the Eastern Baltic and Great Britain. Volume 1, Ecology of early settlement in Northern Europe, is a collection of 17 articles focusing on subsistence strategies and technologies, ecology and resource availability and demography in relation to different ecological niches. It is structured according to three geographic regions, the Skagerrak-Kattegat, the Baltic Region and the North Sea/Norwegian Sea, while its temporal focus is Late Glacial and Postglacial archaeology, c. 11000–5000 cal BC. These regions are particularly interesting given the long research history, which goes back as far as the nineteenth century (see Gron & Rowley-Conwy 2018), and the numerous environmental changes that have taken place throughout the Holocene: the presence of ice until c. 7500 cal BC, isostatic rebound alongside sea-level rise and the formation of the Baltic Sea, all of which have contributed to the preservation of outstanding archaeology.

The concept of the composite monarchy as it developed by contemporary historiography, is an effective analytical research tool for study of extensive territorial states with a complex internal structure. This concept clearly demonstrates the diversity of ethnopolitical and ethnocultural processes undergone within such polities in the Early Modern Europe. Composite monarchies had been developed under the persistent impact of the two concurring discourses: the universalistic and particularistic ones. These discourses, in turn, structured the outlines and internal structural boundaries within composite states. The history of Britain in the High Middle Ages and particularly under the Tudors and the early Stuarts evidenced the emergence of so called «composite» (or multiple) identities. Being developed within complex and territorially heterogenous polities, «composite» identities took the form of the so-called consensual identities, associated with the minor regional and local ethnical communities which functioned under the pressure of the composite state. Conditions for several acculturation strategies (assimilation, separation, marginalization and integration) appeared inside of the Late Medieval and Early Modern states but an integration was the only possible way for developing of consensual identity within the composite monarchies. Acculturation allowed to actualize the historical and cultural heritage of the regional and local communities as well as to structure their collective consciences.

The article provides a thematized discussion of the development of the historiography of European monasticism in northern Europe (north Atlantic, North Sea to the Baltic). Whilst it does not offer a comprehensive overview of the field, it discusses the significance of major currents and models for the development of monastic history to the present day. From focusing on the heritage of history writing “from within”—produced by the members of religious communities in past and modern contexts—it examines key features of the historiography of the history of orders and monastic history paradigms in the context of national and confessional frameworks. The final section of the article provides an overview of the processes or musealization of monastic heritage and the significance of monastic material culture in historical interpretations, both academic and popular.

This article examines maritime law and its use in legal practice in late medieval Aberdeen. It is argued that, although several copies of a Scottish translation of the ‘Rôles d'Oléron’, a French sea law, were available in Scotland, written law collections were rarely used in court proceedings. Rather, judgments were ‘concluded’ or ‘found’ based on common sense. Some of these judgments did, nonetheless, correspond to regulations laid down in the ‘Rôles d'Oléron’, or to verdicts from legal practice recorded elsewhere in northern Europe. Although no common tradition of maritime law and practice existed in northern Europe, Aberdeen practice appears to have been significantly different from that of other northern European towns, suggesting that Aberdeen may have been part of a separate north-western European tradition instead.

Spatial theory—the study of the relationship between material and discursive spatial practices—has great potential for recasting our understanding of urban life in Europe during the late medieval and early modern period, a formative moment in the history of Western urbanity. Urban space—and spaces— acquired powerful, effective valences in this age, producing new social possibilities and new historical actors while simulataneously eliminating others. Examining spatial practices through the lens of legal space, ritual space, and textual space not only exposes the assumptions about early modern urbanity that underlay existing historiography on city space in the period but also points toward the spatial histories that have not yet been written on markets, gender, and the public.

This article shows that the cultures in the Middle Danube/Carpathian territory were not just peripheral cultures of the developed Aegean-West Asian cultures, but also the western periphery of the Eurasian steppe region. From this aspect, the cultural-historical development in this area was influenced and associated with the cultural-historical development in the Caucasian and Northern Pontic regions as well. This is confirmed by several artifacts of the Caucasian character in the territory of Central Europe. First of all, we can mention single-edged copper axes, whose oldest exemplars in Europe come from the North Caucasus (the Maykop and Novosvobodnaya cultures). With the arrival of the Yamnaya culture, technology of their production emerged in the Northern Balkans and Central Europe along the Danube, through the Northern Pontic region. Their oldest exemplars in this territory are the Baniabic type axes. There are also weapons or tools; and jewellery which is represented by earrings of the so-called of Transylvania type associated mainly with the Únětice, Košťany and Otomani cultures in the Carpathian-middle Danube region. Their prototypes can be found in the North Pontic region — Yamnaya culture. The remaining cultural contacts between Central and Eastern Europe in the Middle Bronze Age are confirmed by the dagger of the Srubnaya type from Sklabiňa in Central Slovakia. The existence of contacts between the Caucasian region and the territory of Central Europe as late as the final Bronze Age is proved by the finds of Cimmerian character. As a pars pro toto example, a dagger of the Kabardino-Pyatigorsk type from Malý Cetín in southwest Slovakia can be mentioned.

At this point, eight burials with vertically positioned bodies in the burial chamber are known in Northern Eurasia from Central Europe to the eastern border of Western Siberia. There is one “stand up” burial at each of the following sites: near the village of Zarechnoe on the Ina River in the Ob River area, in the Tobol River area near the village of Pegan, at Ust-Aleika 5 burial ground on the Upper Ob River, and Central Europe, 80 km north of Berlin. The remains of four burials are known at Oleniy Ostrov burial ground on Lake Onega. Vertical burial grounds are characterized by some significant peculiarities. Bones of a child from Ust-Aleika 5 necropolis, female bones from Zarechnoe 1 burial ground, and, probably, from the burial near the village of Pegan were found in anatomical order. Female burial № 68 at Oleniy Ostrov burial ground can be considered vertical, too. The deceased was buried standing up there. A burial of a man in an upright position was found at a burial ground in Groß Fredenwalde. Biting marks and mixed condition of the bones reliably indicate that the upper part of the grave pit was open for some time. Accordingly, we can assume a similar rite (with the upper part of the grave opened) at burial № 68 and diagonal burials № 100, 123, and 125 at Oleniy Ostrov burial ground. Considering relatively sparse funerary equipment in vertical burials, an almost total absence of sculptural images, which, in our opinion, are more typical of shaman burials, and, probably, the practice of building half-open graves, we can assume that the deceased buried in “stand up” burials were not shamans. They were apparently revered according to the religious code in a special way due to certain mental or physical abilities or shortcomings, which is indicated by the example of a child with hydrocephalus from Ust-Aleika 5 burial ground. The vertically buried bodies were likely to serve as a kind of “guardians” at the necropolises, as evidenced by the burial at Groß Fredenwalde that was half-opened for some time, and, possibly, by the burials on Oleniy Ostrov.

In 1930, the Romanian Jewish community, one of the largest in Europe, numbered 756,930 members. Of these, about 150,000 lived in Northern Transylvania, which was occupied by Hungary in the summer of 1940; the remaining 600,000 Jews remained in territories ruled by Romania. In 1944, the Jews from Northern Transylvania shared the fate of the Hungarian Jews; only about 15,000 of them survived the deportations.

There are numerous complex scenes, including images of people and deer, among the rock paintings of Northern Europe and Siberia. Some of them can be interpreted as rituals (Alta, Glosa, Surukhtakh-Kaya, etc.). We consider them in the context of the deer cult, which developed in deer hunter societies and survived at a later time. Totemic and cosmological myths were the essence of this cult, they were inextricably linked with rituals — calendrical, which correlated with natural and economic cycles, and liminal, conditioned by the life cycle of people. Archaeological materials and rock paintings of the Mesolithic-Neolithic of Northern Europe and Northern Asia indicate that the cult of the deer played a leading role in the myths and ritual complex. We used the method of ethno-archaeological reconstruction for the interpretations of the compositions. We compared some narratives of rock carvings in Northern Europe and Siberia with totemic rites of the indigenous peoples of the subarctic zone. These ceremonies were supposed to guarantee success in hunting and, at the same time, the reproduction of deer. Imitating deer, creation of models of deer, killing of a sacrificial deer, dismemberment, joint eating and preservation of the remains for further restoration – those were the main elements of the rituals. These ritual actions are reflected in the rock art of Northern Eurasia.

During Reconstruction between one-fourth and one-third of the southern African-American work force emigrated to northern and southern urban areas. This phenomenon confirmed the fears of Delta cotton planters about the transition from slave to wage labor. Following a labor convention in Memphis, Tennessee, during the summer of 1869, one proposed alternative to the emerging employment crisis was to introduce Chinese immigrant labor, following the example of countries in the Caribbean and Latin America during the mid nineteenth century. Cotton plantation owners initially hoped that Chinese “coolie” workers would help replace the loss of African-American slave labor and that competition between the two groups would compel former slaves to resume their submissive status on plantations. This experiment proved an unmitigated failure. African Americans sought independence from white supervision and authority. And, Chinese immigrant workers proved to be more expensive and less dependable than African-American slave labor. More importantly, due to low wages and severe exploitation by planters, Chinese immigrants quickly lost interest in agricultural work.

This paper covers the main issues of the educational policy of the Russian Empire in the XVIII-XIX centuries in relation to the northern Kazakh steppes population. Examples of peaceful interaction of Russian settlers with the local Kazakh population are considered through the prism of cultural and educational influence, which was expressed at the basis of a number of educational institutions for the foreigners of the northern Kazakh steppes. The significance of the educational and cultural integration of the local population into the Russian society is revealed. The main aspects of the educational policy of the Russian Empire are investigated on the factual material of Russian-foreign schools. The problems of acculturation of the local population and ways to solve them in the works of contemporaries and direct participants in these events are given. Archival materials telling about the history of the educational institution - the Orenburg Kyrgyz School are introduced into scientific circulation. The work of the Orenburg Kyrgyz School is considered, which implied cultural and educational acculturation of the Kazakh population in the middle of the XIX century. The author also reveals the reasons for changing the educational and cultural orientations of the school at different periods of its existence, the results of its work and its role in the process of non-Russian peoples integration into the unified sociocultural space of the Russian Empire.

Although thirty million Muslims currently reside in the European Union, and adherents to the Islamic religion now constitute the majority of immigrants and the second largest religious group in European society, the influence of Islam on the culture of Central Europe was and is small, with the notable exception of Poland. There, a small traditional group of Polish Muslims has made a considerable contribution during six centuries of history to Poland's cultural and religious heritage: Polish Muslims or “Tartars” fought for Catholic Poland against the Catholic State of the Teutonic Order, and almost always stood by their Polish kings against incursions from the Sunni Turks, highlighting the importance of the loyalty felt to the Polish homeland. By the same token, Polish culture has been greatly enriched by Tartar customs, in a gradual and complex process of acculturation - a process that was ‘necessary’, ‘extended’ and ‘complete’ in its various phases. More recent migrants and refugees arriving in Poland have increased the ethnic and religious diversity of the Polish Muslim community, with marked social and theological implications. These are reflected today in the plethora of organisations representing the interests of various Muslim groups and organisations in the country. Furthermore, the advanced extent of Christian-Muslim dialogue, something well developed in Poland, manifests a true “dialogue of life” and reflects the shared desire to promote understanding, stimulate communication, and work collaboratively on specific problems of mutual concern.

Abstract The Welsh painter, Thomas Jones, recorded in minute detail the prices, origin, and types of food and services for each day of his family’s stay in Naples from their arrival from Rome in 1780 to their departure for England in 1783. His “Italian account book” has not been studied before in any depth, except in relation to his activities as an artist. However, this “time-capsule” of a Grand Tour household provides an extraordinarily vivid entry into the material world of urban provisioning in one of the largest cities in eighteenth-century Europe, by linking the economy of the street to wider networks of provisioning from outside of the city. It also provides a better understanding of the extent of acculturation of British residents in Italy. Space, time, and the interconnectedness between the home and the street are central themes in this material culture analysis of food on the Grand Tour.