Journal articles on the topic 'Cultural survival of community'
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Brown, Bernardo. "Cultural Deference, Community Survival." Social Sciences and Missions 34, no. 3-4 (December 2, 2021): 288–309. http://dx.doi.org/10.1163/18748945-bja10042.
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Abstract After the military defeat of the Tamil insurgency in Sri Lanka, nationalist sectors backed by Sinhala Buddhist ideology turned to religious minorities in search of new enemies of the State. These have included Muslims and Evangelical Christians who are described as foreign intruders that contaminate the traditions of the nation. Catholics have been spared of accusations of proselytism and the introduction of foreign cultures partly due to the Church leadership’s explicit stance against Evangelical missionary activities and its support of Sinhala nationalist discourse. Catholic communities of Sri Lanka thus find themselves in an ambiguous position: incorporated into the national citizenry, yet a visible minority anxious not to become marginalized like other religious minorities.
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Semmes, Clovis E. "The Dialectics of Cultural Survival and the Community Artist." Journal of Black Studies 24, no. 4 (June 1994): 447–61. http://dx.doi.org/10.1177/002193479402400406.
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Karimah Ismail, Napisah, Rosila Bee Mohd Hussain, Wan Kamal Mujani, Ezad Azraai Jamsari, Badlihisham Mohd Nasir, and Izziah Suryani Mat Resad. "CULTURAL AND IDENTITY SURVIVAL OF THE MALAY-MUSLIM COMMUNITY IN PERTH, AUSTRALIA." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 1133–41. http://dx.doi.org/10.21474/ijar01/11944.
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This article discusses the culture of the Malay minority which migrated to Perth, Australia from the Islamic aspect of identity. The purpose of this research is to identify the form and characteristics of Islamic and Malay cultural identity of this community, based on literature collection and field study through interviews and observation in Perth. Research finds that this Australian Malay minority has an identity and culture as well as Islamic characteristics almost similar to the parent Malay community in the Malay Archipelago. They are also proud of their identity and admit that they are Malays practising Islamic teachings even though living in a Westernised country of different religions and cultures. The three elements that preserve their Malay identity are adherence to Islamic religion, practising Malay culture and communication in the Malay language. There is no hindrance for them to practise Malay culture and observe Islamic teachings as Australia adopts a multicultural policy whereby citizens have the liberty to practice their respective cultures. The Islamic characteristics overtly displayed are rituals, particularly in aspects of Ibadah (worship) and observance of Islamic events and Eid celebrations. The style of physical appearance accentuated in the traditional design of apparel and home décor reflect Islamic and Malay cultural characteristics of the Archipelago.
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Goluboff, Sascha L. "Renewed Survival: Jewish Community Life in Croatia (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 25, no. 3 (2007): 192–94. http://dx.doi.org/10.1353/sho.2007.0069.
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Demmalino, Eymal B., Muslim Salam, Hendra Sudirman, and M. Saleh S. Ali. "CULTURAL VALUE ORIENTATION OF SANDO BATU INDIGENOUS COMMUNITY." Journal of Asian Rural Studies 1, no. 2 (July 5, 2017): 152. http://dx.doi.org/10.20956/jars.v1i2.1186.
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The focus of this research was to explore the Sando Batu indigenous community who live in harmony with nature. This study aimed to describe the cultural values orientation of the community. The study used a phenomenological approach by combining three methods of data collection, namely interviews, participant observation, and documentation. The theoretical framework used was Kluckhon value orientation which was widely used. The study was carry out on hamlet of Wala-wala of Pitu Riase Subdistrict of Sidenreng Rappang district where this community settle. The informants in this study consisted of seven people who were determinedby snowball sampling technique. The first informant was selected purposively namely the former head of the village and then the rest of informants were selected by snowball technique. The data were analyzed by using Interpretative Phenomenological Analysis (IPA). The results showed that the cultural values orientation of indigenous communities Sando Batu believes that life is difficult but must still be fought, the work is for survival, oriented to the future, harmony with nature, and relationship with one another was horizontal relationship.
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Bangsbo, Ellen. "Schooling for knowledge and cultural survival: Tibetan community schools in nomadic herding areas." Educational Review 60, no. 1 (February 2008): 69–84. http://dx.doi.org/10.1080/00131910701794598.
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Sarkissian, Margaret. "Cultural Chameleons: Portuguese Eurasian Strategies for Survival in Post-colonial Malaysia." Journal of Southeast Asian Studies 28, no. 2 (September 1997): 249–62. http://dx.doi.org/10.1017/s0022463400014442.
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This article documents the shifting identity over time of a single Malaysian ethnic minority, the Portuguese Eurasian community of Malacca. Through a close examination of three pivotal historical moments (1952, 1969, and 1995), it shows how cultural phenomena (in this case, music and dance) play key roles in the projection of new public images.
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Weinert, Matthew S. "Integrating Cultural Heritage into Human Security Analysis." Global Governance: A Review of Multilateralism and International Organizations 28, no. 1 (March 8, 2022): 35–57. http://dx.doi.org/10.1163/19426720-02801003.
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Abstract The UN Development Programme introduced the human security concept in 1994 to address the diversity of challenges to people’s survival, livelihood, and dignity in seven key areas: personal, food, health, economic, political, community, and environmental security. A voluminous literature has since engaged its definitional parameters, theoretical implications, and practical applications. Yet neither dignity nor community security, defined in part to include cultural traditions and identities, have attracted much attention despite considerable human and community insecurities caused by assaults on cultural heritage which, as emblematic of distinctive cultural identities, have downward effects on dignity. This article aims to correct that gap. It identifies and examines three security markers to ascertain and redress the sufferance of indignities and insecurities pertaining to heritage, dignity, and community security: ensuring use of heritage; promoting its transmission; and protecting and advancing cultural rights.
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Rose, Peter I. "Middletown Jews: The Tenuous Survival of an American Jewish Community." Journal of American Ethnic History 19, no. 2 (January 1, 2000): 105–6. http://dx.doi.org/10.2307/27502553.
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Toxqui, Martínez, Rodríguez, Garibay, Ceballos, Morales, López, Morales, Rodríguez, and Vigneron. "Mexico Silent Film Festival's Journey of Cultural Resistance: Tracing a Path of Community Survival." Framework: The Journal of Cinema and Media 62, no. 2 (2021): 263. http://dx.doi.org/10.13110/framework.62.2.0263.
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Campa, Blanca. "Pedagogies of Survival: Cultural Resources to Foster Resilience Among Mexican-American Community College Students." Community College Journal of Research and Practice 37, no. 6 (April 8, 2013): 433–52. http://dx.doi.org/10.1080/10668921003609350.
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Williamson, Rosemary. "Australian Special-Interest Magazines: A Case Study in Community Formation and Survival." Media International Australia 150, no. 1 (February 2014): 122–29. http://dx.doi.org/10.1177/1329878x1415000123.
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Special-interest titles represent a dynamic sector of the Australian magazine industry, yet few studies have been undertaken on them or their histories. Quilt-making titles serve as a case study of one of the most successful special-interest categories – craft – and special-interest magazines more generally. By tracing the evolution of magazines for quilters and by taking as its premise the rhetorical function of magazines in forming communities, this article illustrates the symbiotic interaction between publishing histories, including the exploitation of new technologies, and the sense of self engendered by magazines. In quilters' magazines, this sense of self is most recently pronounced in content describing the ‘modern quilter’, for whom digital media literacy is characteristic. The article's findings are used to advocate further research into the rhetorical and practical responses made by special-interest titles to a competitive publishing environment that is no longer dependent on paper-based delivery of content.
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White, Cheryl. "Saramaka Maroon Community Environmental Heritage." Practicing Anthropology 31, no. 3 (July 1, 2009): 45–49. http://dx.doi.org/10.17730/praa.31.3.f577132604643323.
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This discussion highlights the vital role anthropologists have played in negotiating issues of heritage management in the recent Inter- American Court of Human Rights' (IACHR) decision regarding the rights of Saramaka Maroons to ancestral land that was destroyed without the acknowledgement, authority or agreement of Saramaka peoples. The Saramaka, a tribal group living in Suriname, accused the Surinamese government of allowing multi-national logging enterprises to harvest timber from traditional Saramaka territory. In addition to this violation of human rights, the government did not provide a plan following the destruction of Saramaka collective property. In response, the Association of Saramaka Authorities submitted a petition to the Inter-American Commission claiming the government of Suriname did not consider the socio-cultural character, and the subsistence and spiritual relationship the Saramaka have with their environmental heritage. The IACHR judgment1 arms the Saramaka with the legal underpinning to enact a heritage management strategy to safeguard their physical and cultural survival.
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Tseng, Timothy. "God in Chinatown: Religion and Survival in New York’s Evolving Immigrant Community." Journal of American Ethnic History 23, no. 4 (July 1, 2004): 171–73. http://dx.doi.org/10.2307/27501506.
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Shuzhong, He, and Lyndel Prott. "Survival, Revival and Continuance: The Menglian Weaving Revival Project." International Journal of Cultural Property 20, no. 2 (May 2013): 201–19. http://dx.doi.org/10.1017/s0940739113000052.
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AbstractRecent efforts to ensure the survival of cultural diversity in a globalized world have led to efforts to preserve, revitalize, and continue craft traditions in marginal communities. This article records an effort to support the distinctive Dai culture in the province of Yunnan, China, by first establishing an archive of documents, photographs, and oral records of the traditions of a Dai community in the county of Menglian and following that by reviving and expanding the traditional weaving carried out by Dai women. It shows the complexity of this kind of activity, the need to encourage younger members of the community to learn the distinctive techniques of weaving and to develop a niche market for its products. Group crafts and traditions have often developed and varied over centuries; further adaptations may be needed to restore viability. Reinstatement of quality improved its value by adopting wider looms, better dyeing techniques, higher quality thread, and by encouraging new creative efforts in the development of the final product, thus providing better economic returns to the weavers and the community in general. In providing an exemplary process for isolated and dispirited communities to improve their economic circumstances and reinvigorate their ethnic traditions, it demonstrates the significant contribution that nongovernmental organizations can make to this kind of work.
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Potorti, Mary. "“Feeding the Revolution”: the Black Panther Party, Hunger, and Community Survival." Journal of African American Studies 21, no. 1 (March 2017): 85–110. http://dx.doi.org/10.1007/s12111-017-9345-9.
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Czykwin, Elżbieta. "The importance of community for species survival. A sociobiological perspective." Studia z Teorii Wychowania XIII, no. 1(38) (May 9, 2022): 9–30. http://dx.doi.org/10.5604/01.3001.0015.8492.
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The problem of the survival of human societies in the face of global crises raises the question: how did the communities of other living creatures deal with crises over hundreds of thousands of years? Analysis of crisis coping mechanisms by elephant communities; of whales and sparmaceta whales and siberian foxes - they are examples of common and important characteristics that developed in the process of evolution as a response to environmental conditions. The direction of changes in these characteristics is par excelance social and is directed at the common good. Thus, it has a pro-social character and glorifies altruism. Also in relation to human development from the sociobiological perspective - one can point to the same characteristics revealing their importance and role in the adaptation process. The example of the survival of homo sapiens and the extinction of homo neanderthalensis (Neanderthal man) are a spectacular example of this. Such characteristics as friendliness, altruism, solidarity, responsibility, concern for the common good, prosociality have become the guarantors of survival in opposition to aggression and selfishness. In the area of culture, it is expressed in the tendency to transfer the content and standards important for the survival of WE to the area of IAM awareness. The above-mentioned characteristics, which have an anti-authoritarian and pro-democratic dimension, thus become standards for the development of human civilizations. The persistence of the timeless values that the Decalogue brings, and thus sacrifice for others and "loving your neighbor as yourself", are an example of the importance of understanding community. The characteristics important for adaptation are somehow intuitively sensed and visible in the cultural tendencies of pro-social democratic societies, expressed in community tendencies. In this context, the importance of friendship is directly related to the length and quality of human health and life.
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Duschinski, Haley. "“Survival Is Now Our Politics”: Kashmiri Hindu Community Identity and the Politics of Homeland." International Journal of Hindu Studies 12, no. 1 (April 2008): 41–64. http://dx.doi.org/10.1007/s11407-008-9054-z.
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Zubir, Zubir, Abdul Manaf, Noviandy Noviandy, and Abdul Mugni. "Cultural Resistance and Sharia-Based Ecology in the Fishing Community in Aceh." Al-Albab 11, no. 2 (January 2, 2023): 245–66. http://dx.doi.org/10.24260/alalbab.v11i2.2433.
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This article examines the cultural resistance and sharia-based environmental management in the fishing community in Aceh Timur Raya, Indonesia. Aceh is a fascinating Indonesian region as the country’s implementer of Islamic law. To date, Aceh’s environment has yet to become an issue that needs to be immediately addressed. This study is classified as field-library research with a qualitative analysis. The data were collected using interviews, documentation, and observations of fishermen’s environment in Aceh Timur Raya. These data were analyzed using a sociological approach, social theories, power-knowledge relations, and habitus. This study found several important reasons why there could be damage to Aceh Timur Raya’s ecosystems. This article has produced several vital findings; First, the absence of the role of religion in maintaining and building an ecological culture in the fishing community. Second, the attitude of indifference among the fishing community towards the environment. Third, the politicization of environmental care. These three pieces of evidence state that cultural resistance and sharia-based environmental management in Aceh threaten the community's survival, especially fishermen who rely heavily on nature. Islamic law has not been able to base its teachings on the environment that must be preserved and developed.
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Baker, James, Sofya Shahab, and Mariz Tadros. "Co-Constructing Digital Archiving Practices for Community Heritage Preservation in Egypt and Iraq." Preservation, Digital Technology & Culture 50, no. 2 (July 1, 2021): 85–96. http://dx.doi.org/10.1515/pdtc-2021-0018.
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Abstract We document cultural heritage to preserve cultural heritage, to ensure its survival by pushing back against the entropic forces of forgetting and neglect. These entropic forces are particularly acute for intangible cultural heritage preserved in digital form and produced in fragile and conflict-affected settings. And whilst professionals from across the “memory” professions have responded to these challenges, based on our experience of development work with young people in Egypt and Iraq, they have done so in ways that are ill-suited to the worldviews, cultural practices, educational experience and learning models of those outside centres of archival power. This paper describes the delivery of “digital archiving” workshops, training, support and resources developed by an interdisciplinary and multi-sectoral collective of academics, practitioners, community leaders and community participants. Working at the intersection of development studies, heritage management and digital preservation, this paper argues that cultural heritage practices are enriched by foregrounding particular place-based and contingent activities that productively peel back the provincialism of the canons of enlightenment memory work.
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Bull, Cheryl Crazy, and Justin Guillory. "Revolution in Higher Education: Identity & Cultural Beliefs Inspire Tribal Colleges & Universities." Daedalus 147, no. 2 (March 2018): 95–105. http://dx.doi.org/10.1162/daed_a_00493.
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The public increasingly requires that higher education institutions demonstrate their return on investment by measuring graduation rates, cost per student, job placement rates, and income. The motivation is economic: public institutions are accountable to the investor, in this case, the taxpayer. Tribal Colleges and Universities (tcus), on the other hand, are indebted to and inspired by the revolutionary vision of their founders: the ancestors, elders, and community members who believed that higher education rooted in tribal sovereignty, identity, systems, and beliefs would ensure the survival and prosperity of their people. tcus are advancing Native student access and completion, developing scholars who are contributing to knowledge creation through community-based research, and promoting economic and entrepreneurial development in tribal communities.
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Grim, John A. "Cultural Identity, Authenticity, and Community Survival: The Politics of Recognition in the Study of Native American Religions." American Indian Quarterly 20, no. 3/4 (1996): 353. http://dx.doi.org/10.2307/1185782.
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Duran Duelt, Daniel. "An Arrested Community: Christians of the Girdle in Fifteenth-Century Barcelona." Medieval Encounters 22, no. 4 (October 13, 2016): 379–426. http://dx.doi.org/10.1163/15700674-12342231.
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In the early fifteenth-century a group of Christians of the Girdle—Eastern Christians coming from Syria—arrived in Barcelona. In the first decades of their presence in the city they acted as a group, living in the same quarter, adopting a policy of endogamous marriages and establishing a brotherhood. But a marked improvement in economic conditions of the newcomers and their descendants, as well as an expansion of their social relationship networks, marked the end of the strong cohesion. It seems, then, that the experience of the Christians of the Girdle must be interpreted primarily as a strategy for survival in the new social environment of Barcelona rather than a deliberate policy of exclusive cultural identity with a view to reproduction of a specific cultural, linguistic, and religious model.
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Ngo, Michael Anthony R. "Resilience and Survival in the Twentieth Century of a Chinese School in Iligan City, Philippines." China and Asia 4, no. 2 (January 5, 2023): 270–85. http://dx.doi.org/10.1163/2589465x-04020005.
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Abstract This study explores the causal elements of resiliency and continuity in a Chinese school located on the southern island of the Philippines, Mindanao. Established by the Huaren community in Iligan City in the 1930s, the changing political, economic, and socio-cultural landscape of the country over the years since 1948 has brought about challenges and changes to the school. The presence of an “alien” minority whose: (1) commercial endeavors were perceived to be gaining control of the country’s economy, (2) strong cultural ties from their country of origin creates a degree of social separateness from the native population, and (3) political loyalty was questioned (as exemplified during the “Red Scare” Syndrome) were among the concerns that coincided with the resurgence of Filipino nationalism, particularly in the 1950s and 1960s. The passage of “nationalization” laws placed restrictions and curtailments on foreign control in the country, and the Chinese school in Iligan was not exempted from the measures instituted by the Philippine government. But despite such measures, the school has continued to serve its purpose as an academic institution that not only educates young minds with basic educational training but also contributes to the preservation of the Chinese language and culture in the community. It remains and continues to serve the community as the only foreign-language school in the city.
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Demirtshyan, Movses. "The Culture of Community Life in the Context of National Identity." Bulletin of Yerevan University E: Philosophy, Psychology 13, no. 1 (37) (May 3, 2022): 27–37. http://dx.doi.org/10.46991/bysu:e/2022.13.1.027.
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Modern processes of globalization present new challenges for different societies and cultures, as they relate to everyday relationships of people and change the way of life that has developed over the centuries. When living conditions change very slowly - over the course of dozens of generations, the reproduction of culture, which acts primarily as a system of prohibitions, is able to organize the life of each subsequent generation in the same way through norms, values and ideals inherited from the past, which may not change significantly, because the social environment hasn`t changed. But in the modern world, when radical changes take place already in the life of one generation, it is obvious that simple reproduction can no longer give the culture viability and duration. The article shows that rich and viable, first of all, is the culture that is able to adapt to the changing reality and offer alternative ways of organizing life. Alternative in this case are all mechanisms that allow groups of people (nations, ethnic groups), while maintaining their cultural identity, to express themselves and find their place in a changing reality. This experience of adaptation and survival was also historically acquired by the Armenian people, who, in the conditions of geographical fragmentation and deprived of the opportunity to unite into a single national state, were forced to organize their lives through autonomous cultural communities. The main task of cultural communities was mainly survival, not development, but thanks to this, members of the communities acquired such qualities as initiative, flexibility, awareness of belonging to “we” (family, community). This rich experience of Armenian culture is also the basis for the fact that in this case the culture takes birth to a nation-state, unlike many Western countries, where the nation-state purposefully creates and disseminates national culture - a common language, norms of behavior, narratives, values, etc.
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Musrin, La Ode, Bahtiar Bahtiar, La Taena, La Ode Ali Basri, and La Aso. "The Non-Survival of the Bajo Tribe’s Local Wisdom Iin Marine Bio-Conservation in Wakatobi Regency, the Province of Southeast Sulawesi." International Journal of Social Science And Human Research 05, no. 11 (November 17, 2022): 5009–13. http://dx.doi.org/10.47191/ijsshr/v5-i11-25.
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This research aims to analyse the causes of the non-survival of the Bajo tribe’s local wisdom in marine bio-conservation in Wakatobi Regency, the Province of Southeast Sulawesi. The method used in this research is descriptive qualitative with a cultural studies approach. Data collection was carried out by involved observation, in-depth interviews with selected informants, and documentation study. The data obtained were analysed by the following steps: data reduction, data presentation, and verification. The results of the research showed that the cause of the non-survival of the Bajo tribe’s local wisdom in marine bio-conservation in Wakatobi Regency, the Province of Southeast Sulawesi is a change in the mind-set and lifestyle of the Bajo tribal community. The mind-set and lifestyle of modern society have an impact on the local wisdom of the Bajo people themselves. The lack of the role of traditional institutions can be seen from the diminishing direct involvement of traditional institutions in efforts to shape behaviour and inculcate traditional values and social capital in the Bajo tribal community.
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Crabtree-Nelson, Sonya, Neil J. Vincent, and Itedal Shalabi. "Exploring the Experience of Arab American and Arab Immigrant Women With Intimate Partner Violence." Violence and Victims 33, no. 5 (October 2018): 918–31. http://dx.doi.org/10.1891/0886-6708.vv-d-17-00174.
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This article describes a study resulting from of a university–community partnership. The faculty of the university and the executive director of local community agency serving the local Arab American and Arab immigrant community had a shared interest in looking at the unique experiences and needs of Arab women survivors of intimate partner violence (IPV). This led to a qualitative research project in which 25 Arab American women were interviewed about their experience with IPV. Contextual themes emerged related to cultural context, community response, and survival resilience. Implications for practice and direction for future research are discussed.
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Zulfiqar, Fahd, and Ikram Badshah. "ECONOMIC ORGANIZATION OF KHUSRA COMMUNITY OF PAKISTAN." Pakistan Journal of Social Research 03, no. 03 (September 30, 2021): 1–14. http://dx.doi.org/10.52567/pjsr.v3i3.221.
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In the context of Pakistan, existing literature on male-female transgender persons has majorly focused on health-related issues such as Sexually Transmitted Diseases (STDs) and HIV/AIDS. Very few research studies have gone beyond and explored the socio-cultural aspects of khusra lives and their socio-economic organization. The objective of current research is to focus on the economic organization of khusra community using qualitative research as the research strategy. For the purpose of current research, data was collected from 4 locales; Mansehra City, City Kasur, Rawalpindi and Kot Radha Kishan. In-depth interviews were conducted with sampled respondents from sampled sub-locales of 4 main locales. The findings highlight that set against the backdrop of their lives categorized by structural violence, socio-economic discrimination, and ostracization, khusra community manages to integrate with the wider population through various forms of survival strategies, which for the current study are grouped under economic organization. These forms of survival strategies or livelihood options were the focus of the current research. The data elicited through individual and group interviews highlight dhinga/tola bazar, bidhaee and taarhi. dance functions, and prostitution as the forms of economic organization. These forms of economic organization do not guarantee social security and are transient in nature. Furthermore, the narratives also detail various forms of risks and vulnerabilities (socio-economic and health-related), respondents face while earning through prostitution and other forms of economic organization. Keywords: Economic Organization Ethnography, Khusra, and Pakistan
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Ingiriis, Mohamed Haji. "The Making of the 1990 Manifesto: Somalia’s Last Chance for State Survival." Northeast African Studies 12, no. 2 (October 1, 2012): 63–94. http://dx.doi.org/10.2307/41931314.
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Abstract The Somali elites’ attempt in 1990 to save their society from dissolution has been all but forgotten since Somalia’s government collapsed in 1991; their failure remains a neglected theme in Somali studies. This study examines an attempt made months before the fall of the Somali military regime in January 1991. The study treats such a community-led endeavor as a mused chance that Somalia could have been prevented from plunging into a complete collapse, the phenomenon of all against all that is yet prevalent in Somalia. It departs the quesúon of what can the history of the final months before the ’civil’ war tell us about the alternatives that local actors envisioned? The study argues that to seek a solution to what is currently occurring in Somalia, a glance of history is necessary.
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Nolan, Justin, and Michael Robbins. "Cultural Conservation of Medicinal Plant Use in the Ozarks." Human Organization 58, no. 1 (March 1, 1999): 67–72. http://dx.doi.org/10.17730/humo.58.1.k1854516076003p6.
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While a number of recent health care studies have focused on the availability of modern health care services among rural U.S. populations, the commensurate study of access to folk medical systems has been relatively neglected. In this paper we explore the cultural conservation of folk medicinal plant use in 14 communities across the Ozark Mountain region of Arkansas and Missouri. Six relevant socioeconomic and demographic factors are examined in relation to the number of medicinal plant applications reported by expert informants in each locale. Using a multiple correlation and regression analysis, we find that the preservation of traditional medicine and praxis in the Ozarks is inversely related to community "delocalization." It is suggested that the survival of esoteric, albeit dynamic, medical knowledge and praxis among rural populations ultimately depends upon sustaining biological and cultural diversity.
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Touwe, Sem. "Local Wisdom Values of Maritime Community in Preserving Marine Resources in Indonesia." Journal of Maritime Studies and National Integration 4, no. 2 (December 23, 2020): 84–94. http://dx.doi.org/10.14710/jmsni.v4i2.4812.
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This study identifies and describes the local wisdom carried out by the coastal communities, especially the people of North Seram, Maluku in preserving the island and marine environment as well as the customary institutions in determining and guarding local wisdom of coastal communities to manage marine resources. The marine resource is started to weaken along with the development of modern technology. This paper provides contemporary phenomena regarding the weakness of customary laws and traditional institutions that regulate marine resources, including social values in the form of rituals, representing the relationship between humans and their environment. The protection of marine resources around them will be an important discussion to see the role of government and society in preserving marine and coastal resources. This study used a qualitative approach to produce descriptive explanations from reports, book reviews, and documents that describe theories and information of both past and present. The result is that the local wisdom maintained as superior cultural practices that are beneficial to human survival, especially in maintaining the sustainability and balance between humans and living objects.
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Lu, Jiancheng, Xiaolong Luo, and Peigang Zhang. "Rights–Values–Interests: The Conflict between World Cultural Heritage and Community: A Case Study of the West Lake Cultural Landscape Heritage in China." Sustainability 11, no. 17 (August 22, 2019): 4560. http://dx.doi.org/10.3390/su11174560.
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The conflict between world cultural heritage and local communities is investigated by using the cultural landscape heritage of West Lake in China as a case study, and establishing an analytical framework of “Rights–Values–Interests” based on the property rights theory of the new institutional economics and the value and interest structure characteristics of cultural heritage. The conflict problem in the market environment is analyzed based on a theoretical explanation. An in-depth discussion of the framework and improvement of China’s protection institution is provided. We outline the following key points: First, the Chinese government “plundered” certain behavior rights and legitimate interests of community residents through the enactment of protection laws, leading to a conflict between the protection and community. Second, China’s laws lack a clear definition of the power and responsibility of the central and local governments with regard to protection actions, leading to vague positions of the government and exacerbating conflicts. Third, China’s protection laws are out of touch with the laws of private property rights. The root cause of the conflict is that the protection action only considers the protection law as the core but neglects the residents’ legal behavior rights. Finally, from the perspective of considering the residents’ legitimate interest demands, defining behavior rights boundaries, and strengthening administrative management, we propose to improve the protection institution in order to achieve the harmonious integration of heritage protection and local communities, and we call for a greater focus on the legitimate interests or survival rights of ordinary Chinese community residents.
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Handy, John W. "Community Economic Development: Some Critical Issues." Review of Black Political Economy 21, no. 3 (March 1993): 41–64. http://dx.doi.org/10.1007/bf02701704.
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Community development is an issue of continuing interest not only because of the need for more successful economic development within our cities, but because the survival of a significant portion of African-American poor is at stake. Community development planning seeks to improve all aspects of community life, including health, education, crime prevention, employment and training, business development, family stability, and housing. Community economic development must arise from our black churches, historically black colleges and universities, African-American officials, business leaders, teachers, and health and welfare professionals. In the real world, where group welfare functions are interdependent, only two possible long-term outcomes are both just and stable: win-win or lose-lose. Consequently, there is a need for significant Pareto improvements in all social programs. There are roles for both race-specific and race-neutral policies because long-term Pareto improvements can result both from programs such as targeted minority employment and training as well as color-blind policies that encourage legislators to forgo the coffers of the gun lobby and control the sale and use of guns. The paper will focus on the historical logic of public policy as reflected in housing policy, financing mechanisms under community development corporations, and the issue of an urban underclass. By reestablishing its commitment to the inner cities, the government can redress the onerous impact of two and a half decades of social and economic neglect and private investment retrenchment.
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Rema, Fransiskus Xaverius, and Enok Maryani. "Analysis of the Potential Development of Sa'o Traditional House Tourism in Bajawa Ethnic Communities, Ngada District." Tunas Geografi 11, no. 2 (December 13, 2022): 81. http://dx.doi.org/10.24114/tgeo.v11i2.40243.
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Tourism is an industrial sector that provides many benefits for survival, one of which is economic benefits. Tourism consists of three parts: style, culture, and artificial. One of the tours that are currently being developed is cultural tourism. Cultural tourism is tourism that displays local wisdom to attract tourists. One cultural tour that requires management development is the cultural tourism of the Sa'o traditional house in Ngada Regency, East Nusa Tenggara Province. The Sa'o traditional house is an original traditional house belonging to the Bajawa ethnic community, which is in the traditional Bena village. This study aims to analyze the cultural tourism potential of the Sa'o traditional house for tourism development. The research method used in this research is mini research which is qualitative with a literature study approach. This research is a type of library research. The study results show that the Sa'o traditional house located in the traditional village of Bena has enormous potential to be developed and promoted in cultural tourism. The Sa'o traditional house has its characteristics: special sections consisting of teda Wewa, teda one, and one. The Sa'o traditional house has a symbolic meaning for the Bajawa ethnic community consisting of Ngadhu, Bhaga, Watu Lewa, and Nabe. In developing the cultural tourism of the Sa'o traditional house, the participation of the government and the surrounding community is needed. An analysis of the inhibiting factors for cultural tourism of the Sa'o traditional house is needed.Keywords: Sa'O Traditional House, Bajawa Ethnicity, Cultural Tourism, Development
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Suwendri, Ni Made, I. Made Mardika, Ida Bagus Astika Pidada, and Ni Ketut Sukiani. "Sustainability of local culture in the middle of Nusa Penida tourism development." International journal of social sciences and humanities 6, no. 3 (December 23, 2022): 233–43. http://dx.doi.org/10.53730/ijssh.v6n3.13790.
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Nusa Penida is currently developing into an international tourism destination. This activity entails inclusion of foreign cultural elements which have implications for the existence of local culture. Along with the development of technological advances and cultural transformation, Nusa Penida's local cultural potential is experiencing a shift. This research descriptively describes the Survival of Local Culture of Nusa Penida amidst the very rapid development of tourism. Qualitative and descriptively data were analyzed and presented so that it was found that tourism development has a direct impact on the maintenance of local culture so that ways are needed to synergize it. The results of the study show that the efforts made by the community in maintaining the local culture of Nusa Penida so that it continues to exist today include the role of traditional community leaders (bendesa and prajurunya) which are quite large in social control of their community members, religion in the life of the Nusa Penida people adheres to beliefs Hinduism is thick with rituals that are sacred and magical. This strength lies in traditional local cultural forms that people believe to be mystical.
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Witmer, Olga. "Clandestine Lutheranism in the eighteenth-century Dutch Cape Colony*." Historical Research 93, no. 260 (April 25, 2020): 309–32. http://dx.doi.org/10.1093/hisres/htaa007.
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Abstract This article examines the survival strategies of Lutheran dissenters in the eighteenth-century Dutch Cape Colony. The Cape Colony was officially a Reformed settlement during the rule of the Dutch East India Company (V.O.C.) but also had a significant Lutheran community. Until the Lutherans received recognition in 1780, part of the community chose to uphold their faith in secret. The survival of Lutheranism in the Cape Colony was due to the efforts of a group of Cape Lutheran activists and the support network they established with ministers of the Danish-Halle Mission, the Francke Foundations, the Moravian Church and the Lutheran Church in Amsterdam.
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Ganga, Deianira. "Breaking with tradition through cultural continuity. Gender and generation in a migratory setting." MIGRATION LETTERS 4, no. 1 (January 28, 2014): 41–52. http://dx.doi.org/10.33182/ml.v4i1.209.
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The process of intergenerational transmission is the site of contrasts and negotiations. Within families of Italian origin in the United Kingdom, the gender-specific roles and social control of patriarchal families are enduring, particularly for second and third generation women. Through the years, however, this cultural phenomenon has undergone important transformations. On the surface, tradition is maintained by the appearance of a compliant acceptance of long-dated views. In reality, second generation mothers support their daughters’ wishes of independence. Consequently, long-established roles - fundamental to the cultural survival of the community - continue being displayed so, safeguarding the symbolic continuation of tradition.
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Indriani, Sri Seti, and Muhammad Zen Al-Faqih. "NILAI BUDAYA KEARIFAN LOKAL DALAM MELESTARIKAN LINGKUNGAN DI DESA CIMANGGU KECAMATAN NGAMPRAH BANDUNG BARAT." Metacommunication: Journal of Communication Studies 5, no. 1 (March 25, 2020): 93. http://dx.doi.org/10.20527/mc.v5i1.8150.
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Humans as caliphs in the world must preserve the environment because human survival is very dependent on the environment. In encouraging the preservation of the environment, the community must live up to the values of wisdom that support the maintenance and preservation of the environment. However, in the digital age, this has led to a shift in cultural values of local wisdom. These values are increasingly fading because media exposure is increasingly dominating all human life. As experienced by the community in Cimanggu Village, Ngamprah District, West Bandung. They recognize that there are changes and shifts in cultural values. The focus of this research is to look at the cultural values of local wisdom that exist in the village and how the meaning of the shift in cultural values of local wisdom by the media for the local community. This research is qualitative research with a phenomenological study approach. Data collection techniques using observation, in-depth interviews, and documentation studies. The results of the study revealed that the cultural values of local wisdom in the Cimanggu village were (1) Ngahiras, (2) Nyalin, (3) Tarawangsa, (4) Palak Science, (5) Palakiah, and (6) Kotok Jewer. The meaning of shifting the cultural values of local wisdom by the media for the local community includes: (1) Village communities perceive technological media as making rural communities more consumptive, (2) creating a shift in the professional direction of rice farmers into vegetable growers, and (3) Media exposure has a positive side as well as the negative side.
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Ploscariu, Iemima D. "Institutions for survival: The Shargorod ghetto during the Holocaust in Romanian Transnistria." Nationalities Papers 47, no. 1 (November 6, 2018): 121–35. http://dx.doi.org/10.1017/nps.2018.16.
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AbstractIn 1941, thousands of Jews from the regions of Bukovina and Bessarabia were deported to ghettos and camps in Romanian-occupied Transnistria to join local Ukranian Jews and other deportees. This article is a case study of the Shargorod ghetto, one of the largest ghettos in Transnistria, that reveals how individuals interned there, and in similar ghettos, survived despite their different social, economic, and cultural backgrounds. An examination based on regions allows for a better understanding of the diverse Jewish communities in Romania and how these differences influenced the lives of local Jews and deportees during the formidable years in Shargorod. Their major successes, as well as their failures, present a picture of entangled community identity in the face of disease, starvation, and forced labor. The survival of the Jewish population of Shargorod from 1941 to 1944 is analyzed through the selection of leadership by the ghetto inhabitants (specifically, Meier Teich’s role as ghetto leader), the entrepreneurial actions and aid that arose, and the format and agenda adopted by the ghetto’s cultural institutions.
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Rai, Shanti Devi. "Indigenous Knowledge in Mundum and Suptulung." AMC Journal 2, no. 1 (March 18, 2021): 75–88. http://dx.doi.org/10.3126/amcj.v2i1.35789.
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The dominance of formal education over the indigenous education along with the language and culture has been a pressing issue in almost all cultures of the world. The Nepalese education system is also largely influenced by the western education system. So, it is inevitable that Nepalese students too are influenced by the western education. Rai community is one of 125 indigenous groups having rich indigenous knowledge. Particularly, they have vocational education of the food security that transforms the knowledge through the cultural practices, which is close to nature and thus a unique one. The significance of the food security means survival for the whole year. Mundumic education focuses on the survival in nature and to reduction of poverty. However, such indigenous type of cultural activities as part of education have not been recognized and put into priority in the government’s curriculum. This is an example of a missing link of such cultural heritage in our curriculum. Therefore, I propose here to explain a typical Binayo Movie thematically having indignity in its content suitable for inclusion in national curriculum. This Movie is a key to establish the Mundum and Suptulung identity within this community contributing to indigenous identity for the future generations. Thus, this article explores some significant aspects of Mundumic cultural education which helps conserve indigenous knowledge on the one hand, and on the other, reduce poverty through indigenous skills of food production and security.
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Kreps, Christina. "Environmental Conservation and Cultural Action." Practicing Anthropology 24, no. 2 (April 1, 2002): 28–32. http://dx.doi.org/10.17730/praa.24.2.v730471487545p44.
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Now that conservation models which segregate nature from people (or nature from culture) are no longer seen as viable, we are witnessing the emergence of new approaches that acknowledge the crucial role culture plays in conservation efforts. We now know that environmental conservation is, in many cases, not only contingent on the conservation of natural resources, but also the conservation of cultural resources. Respectively, conservation strategies are increasingly being linked to issues of cultural preservation and survival. This latter goal, however, requires a broader view of the role of culture than is often taken in conservation efforts as well as the kinds of resources that can be used for these purposes. When cultural variables are taken into consideration they are often reduced to a discreet set of resources, such as indigenous knowledge and local systems of ecological protection that can be integrated into projects. But culture needs to be seen as foundational to conservation rather than just an added dimension or resource. Since culture, in all its varied forms, contributes to the construction of what people value and take concern in, it also determines, to a certain degree, how and where people will direct their energy. Therefore, we need to develop approaches that acknowledge and build on the dynamics of culture, and activities that can serve as a motivating and sustaining force in a community.
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Quintero, Gilbert A., and Antonio L. Estrada. "Cultural models of masculinity and drug use: “machismo,” heroin, and street survival on the U.S.-Mexico border." Contemporary Drug Problems 25, no. 1 (March 1998): 147–68. http://dx.doi.org/10.1177/009145099802500107.
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This paper examines the interrelations between “machismo,” drug use, and aggression among injection drug users (IDUs) in a US-Mexico border community. Underscored is the directive force and social impact of “machismo” in the day-to-day life-worlds of Mexican male heroin addicts, or “tecatos.” This focus not only provides a broad description of the cultural model of “machismo” elucidated by this group of men, but also illuminates how ideas of masculinity are internalized and re-created through drug use and aggression in the context of life in the streets. Attention to these aspects of drug use invites consideration of several important issues, including the role structural factors play in the expression of masculinity as well as the social forces underpinning representations of Mexican men.
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Shrestha, Ramesh, Ved Prasad Bhandari, and Laxman Datt Bhatt. "Socio-cultural Barriers in Infant and Young Child Feeding Practice among Mothers of Kumal Community in Nuwakot District." Journal of Health and Allied Sciences 9, no. 2 (December 31, 2019): 58–62. http://dx.doi.org/10.37107/jhas.131.
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Introduction: Child feeding practices have a direct consequence on the nutritional status of children under two year which ultimately have impact on child survival. Socio-cultural barriers is one of the main factors in infant and young child feeding in various community. This study aims to explore socio-cultural barriers of infant and young child feeding practices among mothers of Kumal community in Nuwakot district.
Methods: Cross-sectional descriptive study was carried out among mother of 6-23 months children’s in Kumal community. Data was collected from 67 respondents through face-to-face interview. The collected data was entered in Epi-data version 3.1 and analyzed using SPSS, version 20.
Results: Our study reveals that 83.6% of the respondents had initiated early breastfeeding. More than half (56.7%) of the respondents had exclusive breastfeeding and 97% had extended breastfeeding. Half (50.7%) of the respondents introduce complementary feeding in time, sex of child was associated with exclusive breastfeeding and complementary feeding. Similarly, size of household, mother and father education was associated with continuation of breastfeeding practice.
Conclusions: The prevalence of exclusive breastfeeding and appropriate complementary feeding is still low due to many factors and one being socio cultural practices and beliefs. Interventions that can hit the socio-cultural beliefs should be given priority to exterminate the socio-cultural taboos from root level.
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Dean, Bartholomew. "Language, Culture and Power: Intercultural Bilingual Education among the Urarina of Peruvian Amazonia." Practicing Anthropology 21, no. 2 (April 1, 1999): 39–43. http://dx.doi.org/10.17730/praa.21.2.90n6u11663652274.
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An Urarina elder made this statement at a community assembly meeting in July 1996, which adults from the primary long house community on the Pangayacu River had called to discuss the educational future of their children. The unrelenting economic, cultural, and political pressures accompanying Peruvian national expansion into Amazonia have led indigenous peoples like the Urarina to question their prospects for future linguistic and cultural survival. Over the past decade I have worked with the Urarina, both as a social anthropologist and as an advocate working on behalf of the Amazonian Peoples' Resources Initiative (APRI). In 1995 APRI launched an integrated community defense program among the Urarina. In collaboration with a local NGO (Programa de Formación de Maestros Bilingües de la Amazonía Peruana), APRI has begun developing an educational program that promotes the political and economic empowerment of the Urarina peoples. It works to secure Urarina access to primary health care, culturally appropriate education in the face of perceived language endangerment, and sustainable natural resource management.
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Umasangaji, Nurul Kamaliah, Arlin Adam, Andi Alim, and Zainuddin Zainuddin. "Social Dynamics Survival of the Paser Ethnic in Subalternity Relations in Moving the Capital of the State Indonesia." Pacha. Revista de Estudios Contemporáneos del Sur Global 3, no. 9 (December 26, 2022): e210140. http://dx.doi.org/10.46652/pacha.v3i9.140.
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The relocation of the capital city of Indonesia in Panajam had an impact on the Paser ethnicity the original ethnicity that inhabited the location. These ethnic groups experience a pattern of subalternity relations, such as their residential land and livelihoods being suddenly set, not being involved in decision-making processes, being prohibited from accessing the zero point, and not given space to become local workers in the work of the National Capital development project. This pattern of subalternity relations then developed into a communal identity as the spirit of this community to carry out emancipatory struggles. Aim this research is explore social dinamics of Paser Community Survival as subaltern group in the IKN project. The research method used is a qualitative method with data collection in the form of interviews, FGDs, and participatory observations. The data were analyzed by finding meaning patterns/themes and presented narratively. The results of the study found the social dynamics of resilience and sustainability through social dialogue, advocacy communication, network mobilization, use of social media, and cultural movements. This research concludes that the dynamics of survival and survival are pursued through advocacy dialogue to gain capacity building and recognition of Paser culture. It is hoped that this community needs to build mutual awareness to continue the struggle for its existence through community empowerment efforts in the form of capacity building.
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Abu Bakar, Hassan, and Stacey L. Connaughton. "Measuring shared cultural characteristics in Malaysia: scale development and validation." Cross Cultural & Strategic Management 26, no. 2 (July 1, 2019): 246–64. http://dx.doi.org/10.1108/ccsm-09-2018-0137.
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Purpose The purpose of this paper is to assess statistically the shared cultural values scale that incorporates Malaysia’s multi-ethnic cultural values. Design/methodology/approach This study involved three phase statistical testing. In the first phase, the authors evaluated the 152 items for the affiliation, community embeddedness, respecting elders, harmony, faith, brotherhood, morality, future orientation, conformity and survival cultural dimensions with a sample of 270 employees from three organizations. In the second phase, 355 employees from two organizations completed a survey test-retest reliability and a factor analysis consisting of community embeddedness, focus on respect, conformity and future orientation as a four-factors solution with 22 items. Confirmatory factor analysis based on data from 310 employees in two organizations verified that the four dimensions correlated with affective commitment. Findings The results suggest that shared cultural characteristics is a multidimensional construct and at the individual level makes a unique contribution in explaining employees’ affective commitment. Managers from multinational corporations operating in this emerging market will benefit from this new scale because they can use it to identify specific individual cultural characteristics within their organization and develop a strategy to target employees’ affective commitment. Originality/value The new shared cultural characteristics scale for Malaysia’s multi-ethnic society demonstrates adequate reliability, validity and across-organization generalizability for this specific cross-cultural communication setting.
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Polic, Vanja. "The Hauntings of Canada in Michael Crummey’s Sweetland." London Journal of Canadian Studies 33, no. 1 (November 14, 2018): 77–93. http://dx.doi.org/10.14324/111.444.ljcs.2018v33.006.
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In Michael Crummey’s novel Sweetland (2014), which belongs to the genre of Canadian Gothic, ghosts function as warnings and reminders on a broader cultural and national level. The article analyzes different kinds of hauntings in the novel to show how they emphasize the notions of belonging to a local community and specific location, to alert to the disappearance of the traditional ways of life and the importance of cultural memory for the survival of a comprehensive and diversified Canadian identity. The hauntings include: ‘typical’ ghosts haunting individual characters; workings of capital and national consolidation, which are shown haunting the local community (serving as a synecdoche of the Newfoundland region); hauntings of disappeared local communities in the impersonal national construct of Canadian culture (cultural mosaic); hauntings which emphasize notions of belonging to and emplacement into Canada’s Atlantic region; the haunting of the unrecordable quality of lived experience in such a community; and the inevitability of the book to be a record of absence as well as warning of that absence. The article discusses and postulates hauntings as a strategy of resistance against historical amnesia, but also as testaments to belonging.
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Paramita, Eka Putri, Baiq Vira Safitri, Dian Lestari Miharja, and I. Wayan Suadnya. "ENVIRONMENTAL COMMUNICATION IN LOCAL CULTURAL TRADITIONS AS A FORM OF MITIGATION OF GLOBAL CLIMATE CHANGE." Proceedings Of International Conference On Communication Science 1, no. 1 (March 1, 2022): 50–58. http://dx.doi.org/10.29303/iccsproceeding.v1i1.12.
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The increasing number of the world's population, especially in Indonesia, has led to an increase in the need for clothing and shelter. In order to fulfill these needs, communities carry out massive exploitation of forest resources. This exploitation action is in the form of changing or converting forest land into food land or residential land for the community. This activity results is reduced carbon absorption land and an increase in greenhouse gases in the atmosphere or well known as climate change. So, it is necessary to protect and manage the environment, one of which is through environmental communication in local cultural traditions. In this case, communication is believed to provide a platform that is able to facilitate the process of exchanging information, knowledge, and wisdom. The good synergy between the government, environmentalists, as well as local cultural traditions that have long been developed and preserved in the community is expected to be an action to mitigate global climate change. This study was used qualitative research methods and data collection was done through interviews, observations, and documentation. The results showed that the local cultural tradition known as sidekah turun ton is a tradition carried out by the Karang Bayan indigenous community once every 8 years in order to maintain the harmonization of nature and humans. The tradition of preserving the forest is one way to communicate the importance of protecting the environment for the survival of the community in the future.
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Sudrajat, Ruslan. "Pewarisan Budaya dalam Pengembangan Ekonomi Masyarakat." TEMALI : Jurnal Pembangunan Sosial 3, no. 2 (September 25, 2020): 298–313. http://dx.doi.org/10.15575/jt.v3i2.9350.
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This study aims to determine the process of cultural inheritance in society. This study also aims to determine the community's response to cultural phenomena and economic developments that are currently happening. The theory used to analyze this research is the theory of cultural inheritance from Hari Poerwanto about the processes and forms of inheritance and the theory from Pierre Bourdieu about habitus, capital, and arenas, which are related to the survival of a community group. This study uses a qualitative method with a descriptive approach in which data is obtained directly from the object of research. This data was collected using techniques: observation, interviews, and literature study. The research results found in Kelurahan Regol, Garut, West Java show that the process of cultural inheritance occurs where the environment in which there is a community group tends to dominate. Culture as the habitus of society has not yet supported the progress of the community's economy because the social capital they have is less able to bet on an increasingly competitive arena. Thus, it causes a weak economic culture related to society's passive response when it collides with cultural phenomena and economic development that is not progressing.
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Bittencourt, Luciana. "Tecendo textos culturais: tecelagem, narrativas orais e gênero." Revista de Antropologia 38, no. 2 (December 30, 1995): 187–206. http://dx.doi.org/10.11606/2179-0892.ra.1995.111564.
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The production of textiles, songs, stories and riddles is an essential element in the everyday life of Roça Grande, a community in the Jequitinhonha river Valley, Brazil; they provide both material and symbolic means of survival for the community. Social and economic changes brought by interaction with the outside world have led to modifications in the system of meaning that organizes the society. These changes led to a redefinition in the symbolic constructs that define male and female domains in society. The symbolism of textiles, songs and oral narratives express how cultural concepts that organize the boundarics between gender constructs are created and negotiated by the individuais in the dinainics of social change