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Journal articles on the topic 'Cultural transition'

To see the other types of publications on this topic, follow the link: Cultural transition.

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Pradhana, Ngurah Indra. "Demographic Transition In Japanese Society (Socio-Cultural Study)." KIRYOKU 4, no. 2 (October 18, 2020): 106–9. http://dx.doi.org/10.14710/kiryoku.v4i2.106-109.

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This research is a field research by going directly to the community as informants to obtain data. The data were obtained through distributing questionnaires and interviews with young people in the Kobe District, Japan. These problems are summarized in a study entitled: Demographic Transition in Japanese Society One Socio-Cultural Study. In the data collection stage, a questionnaire method and Interview techniques were used. Meanwhile, the method used to analyze the data was descriptive method. In this study, the results of data analysis were presented using informal methods, namely explaining data by describing all elements descriptively. Factors causing the demographic transition experienced by Japanese society at this time include Japan's involvement in the World War, geographic contours that are prone to disasters, high cost of living, and the presence of sophisticated robots that are the choice of entertainers in Japanese society. From the problems that have occurred, there have been several efforts made by the Japanese Government, including announcing a special allowance program for families who want to give birth to more than three children. A working mother can use quite long leave both before and after giving birth.

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2

Hofmeister Tóth, Ágnes, and Léna Simányi. "Cultural Values in Transition." Society and Economy 28, no. 1 (April 1, 2006): 41–59. http://dx.doi.org/10.1556/socec.28.2006.1.3.

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3

Willow, Anna J. "Transition as Cultural Revitalization." Nature and Culture 16, no. 2 (June 1, 2021): 13–41. http://dx.doi.org/10.3167/nc.2020.160202.

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This article explores the Transition movement for climate change resilience as a cultural revitalization movement that is unfolding in response to the unique problems and prospects of the Anthropocene era. Drawing on ethnographic research, I suggest that personal well-being and community cohesion are essential motives for environmental movement participation. As Transition participants work to generate more satisfying cultural options, they relieve existential angst, reclaim the possibility of a positive future, create a safe space for radical resistance, and engender a simultaneously local and global sense of community. Ultimately, I argue that embracing environmental and (inter)personal action as both complementary and inextricably intertwined is essential if we are to catalyze the broad behavioral changes needed to evade catastrophic climate change and socioecological collapse.

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4

Willow, Anna J. "Transition as Cultural Revitalization." Nature and Culture 16, no. 2 (June 1, 2021): 13–41. http://dx.doi.org/10.3167/nc.2021.160202.

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This article explores the Transition movement for climate change resilience as a cultural revitalization movement that is unfolding in response to the unique problems and prospects of the Anthropocene era. Drawing on ethnographic research, I suggest that personal well-being and community cohesion are essential motives for environmental movement participation. As Transition participants work to generate more satisfying cultural options, they relieve existential angst, reclaim the possibility of a positive future, create a safe space for radical resistance, and engender a simultaneously local and global sense of community. Ultimately, I argue that embracing environmental and (inter)personal action as both complementary and inextricably intertwined is essential if we are to catalyze the broad behavioral changes needed to evade catastrophic climate change and socioecological collapse.

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5

Rutten, Kris. "Cultural Literacies in Transition." Critical Arts 34, no. 5 (September 2, 2020): 1–7. http://dx.doi.org/10.1080/02560046.2020.1840849.

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6

Colangelo, Aldo. "The Dynamics of Cultural Transition." Italian Canadiana 34 (September 16, 2021): 35–39. http://dx.doi.org/10.33137/ic.v34i0.37447.

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The article is based on a 1991-92 research, published in Sole senza Sole (1998). In his book Colangelo retraced the journey and life of 110 Italian women, residing in Toronto. He followed the stages of their lives, successes and difficulties, including those arising from their retirement onwards. For these women the greatest difficulties began just when they could relax with their husbands and enjoy the well deserved retirement. After the death of their spouses these women often lived alone; they did not know how to drive; their children were adults and independent; they did not interact much with their neighbours: they lived in a neighborhood far from shops, supermarkets, churches, etc. This situation created an existential void, isolation and solitude, aggravated by long, unnerving climatic conditions and a silence that it is not golden nor a “blessed solitude!” In this article, Colangelo reflects on the dynamics of the cultural transition of the emigrant-immigrant, who encompasses two different experiences: first as one who leaves his country, and second as one who enters the country in which he or she has decided to settle.

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7

Bakke, Marit. "Nordic Cultural Policy in Transition." Journal of Arts Management, Law, and Society 31, no. 1 (January 2001): 5–9. http://dx.doi.org/10.1080/10632920109599576.

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8

López-Calvo, Ignacio, Nelly Richard, Alan West-Durán, and Theodore Quester. "Cultural Residues. Chile in Transition." Chasqui 34, no. 2 (2005): 182. http://dx.doi.org/10.2307/29741997.

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9

Buchowicz, Bruce. "Cultural Transition and Attitude Change." Journal of General Management 15, no. 4 (June 1990): 45–55. http://dx.doi.org/10.1177/030630709001500404.

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10

Chung, Chi-Nien. "Institutional Transition and Cultural Inheritance." International Sociology 19, no. 1 (March 2004): 25–50. http://dx.doi.org/10.1177/0268580904040919.

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11

Ward, Colleen, and Antony Kennedy. "Coping with Cross-Cultural Transition." Journal of Cross-Cultural Psychology 32, no. 5 (September 2001): 636–42. http://dx.doi.org/10.1177/0022022101032005007.

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12

Boski, Pawel, and David Matsumoto. "Immigrant Youth in Cultural Transition." Journal of Cross-Cultural Psychology 39, no. 4 (May 14, 2008): 515–16. http://dx.doi.org/10.1177/0022022108318137.

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13

Shenk, Mary K., Ryan O. Begley, David A. Nolin, and Andrew Swiatek. "When does matriliny fail? The frequencies and causes of transitions to and from matriliny estimated from a de novo coding of a cross-cultural sample." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1780 (July 15, 2019): 20190006. http://dx.doi.org/10.1098/rstb.2019.0006.

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The question of when and why societies have transitioned away from matriliny to other types of kinship systems—and when and why they transition towards matriliny—has a long history in anthropology, one that is heavily engaged with both evolutionary theory and cross-cultural research methods. This article presents tabulations from a new coding of ethnographic documents from the Standard Cross-Cultural Sample (SCCS), tallying claims of transitions in kinship systems both away from and to matriliny using various levels of stringency. We then use our counts as the outcome variables in a set of Bayesian analyses that simultaneously estimate the probability of a transition occurring given societal covariates alongside the conditional probability of detecting a transition given the volume of ethnographic data available to code. Our goal is to estimate the cross-cultural and comparative frequency of transitions away from and to matriliny, as well as to explore potential causes underlying these patterns. We find that transitions away from matriliny have been significantly more common than ‘reverse transitions' to matriliny. Our evidence suggests that both rates may be, in part, an artefact of the colonial and globalizing period during which the data comprising much of the current ethnographic record were recorded. Analyses of the correlates of transitions away from matriliny are consistent with several of the key causal arguments made by anthropologists over the past century, especially with respect to subsistence transition (to pastoralism, intensive agriculture and market economies), social complexity and colonialism, highlighting the importance of ecological factors in such transitions. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals’.

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14

Nhemachena, Artwell, Tapiwa V. Warikandwa, and Nkosinothando Mpofu. "Worse Than “Bushmen” and Transhumance? Transitology and the Resilient Cannibalization of African Heritages." Journal of Black Studies 51, no. 6 (May 4, 2020): 503–23. http://dx.doi.org/10.1177/0021934720917572.

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Although Eurocentric scholars theorize the world in terms of Western evolutionary progress rather than de-evolutionary retrogression, this paper takes a different perspective. Forced to transition away from their tangible and intangible heritages, from their families and marriages, cultures, societies, polities, and economies in ways that legitimized imperial claims to res nullius (unowned resources) and terra nullius (empty land), some indigenous people wittingly and unwittingly increasingly devolved their heritages to the colonialists that benefited from the African transitions. The point here is that unlike “Bushmen” and those that practiced transhumance, contemporary Africans are forced to transition, to change and to transform away from owning and controlling their tangible and intangible resources, including land, culture, laws, religions, polities, economies, livestock, families, marriages, and so on. Whereas “Bushmen” and transhumance migrated and transitioned while retaining ownership and control over their land, forests, livestock, and so on, contemporary Africans are forced to transition in ways that divorce them from their families, marriages, cultures, religions, polities, and from ownership of their material resources. Because Eurocentric forms of transition put African institutions and resources on the chopping boards, we argue that this kind of transition is cannibalistic. Made to believe that transition is easier to accomplish without the supposed burden of repossessing ownership and control over one’s resources, Africans are witnessed as disinherited and wandering around the world arguably in ways that even precolonial “Bushmen” and transhumance pastoralists would not envy. There is no justice in “transitional justice” that transitions indigenous people from their heritages.

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15

Sussman, Nan M. "The Dynamic Nature of Cultural Identity Throughout Cultural Transitions: Why Home Is Not So Sweet." Personality and Social Psychology Review 4, no. 4 (November 2000): 355–73. http://dx.doi.org/10.1207/s15327957pspr0404_5.

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This article describes the social psychological process that underlies the cultural transition of sojourners. Herein the empirical and theoretical literature on cultural transitions (and in particular cultural repatriation and the relevant literature on self-concept and identity) is analyzed, critiqued, and synthesized in an attempt to understand the near ubiquitous distress experienced during repatriation. The relation among self-concept, cultural identity, and cultural transitions is explored, and in light of the paucity of comprehensive repatriation models, a new predictive model is proposed that explicates these relations. Shifts in cultural identity are classified as subtractive, additive, affirmative, or intercultural, and research directions are suggested.

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16

S, Ramya. "Salem Semmanur Nagara Chettiayar’s Cultural Rituals – Ethnographical Research." International Research Journal of Tamil 4, SPL 1 (February 2, 2022): 77–82. http://dx.doi.org/10.34256/irjt22s112.

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In ethnic social life each race has its differences due to the environment in which they live. Some common customs are found in all communities. Transition in cultural life is natural. It is human nature to set each of the transitions in relation to a ritual. Salem Chemmanur Chettiars perform biological rituals during each transition. Human life is characterized by various transitions from birth to death. Rituals and beliefs are found in every community. Putting the sugar water on the baby at birth is seen as a ritual. These rituals are performed according to the developmental stage of the child as he or she grows to a certain size, such as a hemisphere rope around the waist. Such rituals are common among the girl child and some other rituals are performed as she grows up. Women perform the flowering ritual during flowering. Booppu ritual is seen as a defilement ritual. Poop is the first menstrual period. The flower is a sign that the woman has become fertile. This event is considered as an important transformation of life. Like this, wedding ceremonies are considered to be the primary transition ceremony. Death rites are the final event of human life. Various such rituals are observed in the lives of the Chettiars of Salem Semmanur.

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17

Markov, Vasily Nikolaevich. "Relationship to culture and cultural transition." Izvestia of the Russian Akademy of Education, no. 1 (2022): 47–57. http://dx.doi.org/10.51944/20738498_2022_1_47.

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18

Denti, R., and N. Morozova. "Socio-cultural eco-project “Quantum transition”." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 31, 2022): 175–86. http://dx.doi.org/10.33920/nik-01-2203-01.

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The project of an architectural stylistic eco-ensemble of socio-cultural purpose by two authors from different countries of Italy and Russia with a high degree of tourist and cultural attractiveness of the city with a high degree of payback for the entire project and the organization of jobs at all stages of construction and its operation. It was created with the aim of international cooperation and continuation of the traditional contribution of Italian architecture to the development of the cultural heritage of the host country. A photo of the 3D layout, visualized photos and the quantum philosophy of the project are presented.

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19

Szabo, Agnes, Colleen Ward, and Garth J. O. Fletcher. "Identity Processing Styles During Cultural Transition." Journal of Cross-Cultural Psychology 47, no. 4 (February 22, 2016): 483–507. http://dx.doi.org/10.1177/0022022116631825.

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20

Companion, Michèle. "Obesogenic Cultural Drift and Nutritional Transition." Journal of Applied Social Science 7, no. 1 (February 19, 2013): 80–94. http://dx.doi.org/10.1177/1936724412467022.

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21

Milošević-Šošo, Biljana. "Cultural politics of socities in transition." Socioloski godisnjak, no. 8 (2013): 129–40. http://dx.doi.org/10.5937/socgod1308129m.

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The transition process, in addition to economic and political changes, involves a number of transformations in the cultural sphere, and consequently, in what is called the cultural policies of the countries in transition. The aim of this work is to show a very weak or underdeveloped cultural policies in transition societies like Bosnia and Herzegovina. Transition impacts on the cultural politics of these societies is most evident in the media, and it's content which is primarily ruled by "logic of capital", which results in the occurrence of anomic cultural policy. Different media spectacles, the tabloid press, destructive media content offered to consumers / viewers are just everyday examples of present damaging cultural politics.

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22

Gao, Yihong. "Directive Approach to Telephone Counseling in the People’s Republic of China." Counseling Psychologist 29, no. 3 (May 2001): 435–53. http://dx.doi.org/10.1177/0011000001293007.

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In the People’s Republic of China, telephone psychological counseling is a new phenomenon that appeared in the late 1980s, following a social transition toward a market economy. Such counseling by paraprofessionals often adopts a directive style in that the counselor gives direct advice pertaining to what the client should do on a particular issue. After a brief description of its features, this article examines factors of cultural traditions and transitions underlying the directive counseling and the interactive relationship between counseling and culture. Analysis is made regarding traditional and transitional values, social networks, and personality types. It is further argued that research and training in cross-cultural counseling should go beyond static cultural relativism and adopt an emic view of cultural change.

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23

Suk, Andrea L., Tracy E. Sinclair, Kimberly J. Osmani, and Kendra Williams-Diehm. "Transition Planning: Keeping Cultural Competence in Mind." Career Development and Transition for Exceptional Individuals 43, no. 2 (December 12, 2019): 122–27. http://dx.doi.org/10.1177/2165143419890308.

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Transition planning must consider all aspects of the student’s postsecondary goals. Although the makeup of personnel in educational settings are predominantly White, the number of students from culturally, ethnically, and linguistically diverse (CELD) backgrounds continues to grow. This article promotes personal reflection on cultural competence, suggests how to incorporate cultural responsiveness into transition planning, and recommends how special educators can develop strong, compliant transition goals for students from CELD backgrounds.

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24

Bobongie, Fiona, and Cathy Jackson. "Understanding cultural artefacts to ensure seamless transitions in the Early Years." Australasian Journal of Early Childhood 47, no. 1 (December 2, 2021): 62–73. http://dx.doi.org/10.1177/18369391211055864.

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For Aboriginal and Torres Strait Islander Jarjums (children), the cultural and world views they bring from their home life can be very different to those in school, creating an additional layer of adjustments in the Early Years pathway. We describe an Early Years Transitions Framework that demonstrates how changing transition from a process to move Jarjums as quickly as possible into a Western system to one that acknowledges the beliefs and cultural artefacts Jarjums bring to the Early Years space builds smoother transitions. The Framework is underlain by a mesh of High-Expectations Relationships, which moves the educator from the position of ‘knowledge holder’ to one of deep listening to understand the cultural needs and aspirations of families. By bringing these different world views together and building relationships across the Early Years sectors, educators can create a third cultural space where transition becomes a process of interwoven spaces and incremental learning.

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25

Karadzoski, Andrej. "CULTURAL HERITAGE IN TRANSITION: NATIONALISMS AND INTERPRETATIONS." ЕтноАнтропоЗум/EthnoAnthropoZoom 9 (2011): 109–13. http://dx.doi.org/10.37620/eaz11900109k.

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26

Dragonas, T., K. Thorpe, and J. Golding. "Transition to fatherhood: a cross-cultural comparison." Journal of Psychosomatic Obstetrics & Gynecology 13, no. 1 (January 1992): 1–19. http://dx.doi.org/10.3109/01674829209016702.

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27

Ward, Colleen, and Antony Kennedy. "Where's the "Culture" in Cross-Cultural Transition?" Journal of Cross-Cultural Psychology 24, no. 2 (June 1993): 221–49. http://dx.doi.org/10.1177/0022022193242006.

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28

Blackwell, Dick. "Cultural transition, negation and the Social Unconscious1." Group Analysis 51, no. 3 (September 2018): 304–14. http://dx.doi.org/10.1177/0533316418791102.

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29

Meek, David. "The cultural politics of the agroecological transition." Agriculture and Human Values 33, no. 2 (April 1, 2015): 275–90. http://dx.doi.org/10.1007/s10460-015-9605-z.

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30

Bender, Eve. "Training Directors Can Ease IMGs' Cultural Transition." Psychiatric News 40, no. 9 (May 6, 2005): 40–41. http://dx.doi.org/10.1176/pn.40.9.00400040.

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31

Miladinovic, Slobodan. "Constants of the cultural context and transition." Kultura, no. 140 (2013): 333–53. http://dx.doi.org/10.5937/kultura1340333m.

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32

Burke, Emily Kearns. "Transition Framingham: The Cultural Commons in Action." New Directions for Adult and Continuing Education 2017, no. 153 (March 2017): 91–100. http://dx.doi.org/10.1002/ace.20224.

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33

SANDULEASA, Andra-Bertha. "Transition from Education to Labour: Parental Cultural Transmission and Children’s Reproduction of Gender Inequalities." Revista Romaneasca pentru Educatie Multidimensionala 07, no. 01 (June 30, 2015): 43–55. http://dx.doi.org/10.18662/rrem/2015.0701.03.

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34

RADILLO-DÍAZ, ALEJANDRO, LUIS A. PÉREZ, and MARCELO DEL CASTILLO-MUSSOT. "AXELROD MODEL OF SOCIAL INFLUENCE WITH CULTURAL HYBRIDIZATION." International Journal of Modern Physics C 23, no. 12 (December 2012): 1250081. http://dx.doi.org/10.1142/s0129183112500817.

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Since cultural interactions between a pair of social agents involve changes in both individuals, we present simulations of a new model based on Axelrod's homogenization mechanism that includes hybridization or mixture of the agents' features. In this new hybridization model, once a cultural feature of a pair of agents has been chosen for the interaction, the average of the values for this feature is reassigned as the new value for both agents after interaction. Moreover, a parameter representing social tolerance is implemented in order to quantify whether agents are similar enough to engage in interaction, as well as to determine whether they belong to the same cluster of similar agents after the system has reached the frozen state. The transitions from a homogeneous state to a fragmented one decrease in abruptness as tolerance is increased. Additionally, the entropy associated to the system presents a maximum within the transition, the width of which increases as tolerance does. Moreover, a plateau was found inside the transition for a low-tolerance system of agents with only two cultural features.

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35

Maslauskaite, Ausra. "Cultural Capital, Gender and Intergenerational Educational Mobility in Post-Communist Space." Societies 11, no. 1 (January 1, 2021): 4. http://dx.doi.org/10.3390/soc11010004.

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Post-communist transition in Eastern Europe has affected social stratification and mobility. There is an argument that transition undermined the role of parental cultural capital and increased the importance of parental economic capital in determining the educational mobility of children. In this paper, we examine whether the parental cultural capital has played a role in educational mobility of cohorts born in 1970–1984 and what has been the contribution of the different states of cultural capital. We also consider the gender heterogeneity in the transmission of educational advantage. The study focuses on one country of Eastern Europe—Lithuania, which underwent the transition to a radical neo-liberal form of capitalism. Using data from the Families and Inequalities Survey of 2019, we apply the descriptive and ordinal regression analysis. The results indicate intergenerational educational upward mobility for women. All states of parental cultural capital (objectified, embodied, institutionalized) are relevant for the educational attainment of the transitional cohort. The effects are more pronounced for women, at least in relation to some states of parental cultural capital. On a more general level, the findings imply that the intergenerational reproduction of educational attainment was not substantially altered by the transition, at least during its initial decades.

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36

Ren, Shuang, Ngan Collins, and Chris Rowley. "Managerial leadership within Vietnam’s transition." Journal of General Management 46, no. 3 (April 2021): 197–209. http://dx.doi.org/10.1177/0306307020953799.

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Vietnam’s transition towards a market orientation has generated many changes in cultural values, competing demands and diverse expectations related to managerial leadership. This study makes a timely contribution to both theory and practice by exploring what makes effective leadership in the Vietnam’s context. Taking into account ‘universalistic’ and ‘contextual’ perspectives, this study addresses two research questions regarding the characteristics of indigenous leadership in Vietnam and its interaction with coexisting cultural values and norms in the country’s transition. These research questions were examined based on 48 qualitative interviews conducted across a broad spectrum of domestic-private, foreign-invested and state-owned companies. Study findings enrich the understanding of indigenous interpretations of the leadership phenomenon and provide support for context-specific examinations of general management leadership issues in transitional economies.

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37

McNeill, Dougal. "Neoliberalism and Cultural Transition in New Zealand Literature." Counterfutures 2 (September 1, 2016): 209. http://dx.doi.org/10.26686/cf.v2i0.6438.

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38

Čopič, Vesna, and Gregor Tomc. "Threat or Opportunity? Slovenian Cultural Policy in Transition." Journal of Arts Management, Law, and Society 30, no. 1 (January 2000): 42–52. http://dx.doi.org/10.1080/10632920009599571.

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39

Baird, Martha B. "Well-Being in Refugee Women Experiencing Cultural Transition." Advances in Nursing Science 35, no. 3 (2012): 249–63. http://dx.doi.org/10.1097/ans.0b013e31826260c0.

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40

Brown, Halina Szejnwald, and Philip J. Vergragt. "From consumerism to wellbeing: toward a cultural transition?" Journal of Cleaner Production 132 (September 2016): 308–17. http://dx.doi.org/10.1016/j.jclepro.2015.04.107.

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41

Kimber, Thomas R. "The Role of Spiritual Development in the Cross-Cultural Reentry Adjustment of Missionaries." Journal of Psychology and Theology 40, no. 3 (September 2012): 211–19. http://dx.doi.org/10.1177/009164711204000304.

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This study investigated the relationship between spiritual development and cultural reentry adjustment in a group of missionaries. One hundred and two missionaries completed a questionnaire that correlated the Spiritual Assessment Inventory (SAI) with five cultural adaptation and transition scales. The study found significant relationship between the Reentry Distress Scale and the SAI Disappointment and Instability scales. There was also a significant relationship between the SAI Awareness scale and the Transition Change Scale. The study also explored the relationship between reentry distress and calling, regularly practicing spiritual disciplines, and returning home to a supportive community. The implications of the study are discussed in relation to missionaries, mission agencies, and local churches in order to provide meaningful care for missionaries during cross-cultural transitions.

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42

Sussman, Nan M. "Testing the cultural identity model of the cultural transition cycle: sojourners return home." International Journal of Intercultural Relations 26, no. 4 (August 2002): 391–408. http://dx.doi.org/10.1016/s0147-1767(02)00013-5.

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43

Narusk, Anu. "The Estonian Family in Transition." Nationalities Papers 23, no. 1 (March 1995): 141–52. http://dx.doi.org/10.1080/00905999508408356.

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All of the sociological surveys of Estonians carried out after the Second World War have highlighted family life and children as the main values for Estonians. Family and children were also the values that survived the transition from the Soviet to the post-Soviet system, becoming even higher ranked in Estonians’ value priorities. Other rising values during the transitional period were health, close friends, self-education, and a pollution-free environment. Among those aspects suffering considerable decline were participation in social as well as in cultural activities (visiting cultural institutions, reading books,etc.),professional work, and taking care of one's own physical well-being. The rural lifestyle together with Lutheran religious values, which emphasize the family and a “good mother,” have been the main cultural orientations handed down through generations of Estonian families. Even the Soviet period with its forced industrialization, collectivization and political terror did not break this value-system but, quite the opposite, often meant that the family became a place that provided “refuge, and temporary escape” from these pressures, thereby preserving important elements of an earlier cultural orientation. Through its ideologically restricted social studies and deformed official statistics, which left people without reliable information about reality, the Soviet system managed to preserve the relatively strong impact of cultural traditions on people's behavior.

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44

Rajendram, Rageen, Pardeep Kaur, Tomisin John, Isha Babra, Mohammad Samad Zubairi, Elizabeth Young, and Ripudaman Minhas. "48 Transforming Transitions: Developing Cultural Competence in Supporting Caregivers of Children and Youth Growing Up with Autism Spectrum Disorder." Paediatrics & Child Health 27, Supplement_3 (October 1, 2022): e23-e23. http://dx.doi.org/10.1093/pch/pxac100.047.

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Abstract Background Transition to adulthood is a stressful time for caregivers of children and youth with Autism Spectrum Disorder (ASD). Anecdotally, we know that cultural perspectives can directly influence decisions made around ASD diagnosis, treatment, and transition to adulthood. However, there is a paucity of research into these cultural perspectives and how they may affect illness trajectories. Objectives 1.Through open-ended responses, identify cultural values that play a role in decision making around health care and life course planning during transition to adulthood in ASD. 2.Identify criteria for success in adulthood from parents of children and youth with ASD in a culturally diverse population. 3.Identify systemic barriers that prevent families from accessing culturally sensitive care 4.Educate health care workers on any unique cultural perspective that may impact transition planning. Design/Methods In-depth interviews (IDIs) were conducted with caregivers (i.e., parents/guardians) of children and youth with autism. Interviews were recorded, transcribed, and coded using deductive and inductive coding methods by two independent coders, with inter-rater reliability confirmed by Cohen’s kappa coefficient. Results A total of 12 IDIs were conducted. The main themes that were discussed included caregivers’ understanding of adulthood for their child with ASD, barriers to accessing services, the importance of culture and religion/spirituality to their child’s future, recommendations to improve current services and programming and the impact of the COVID-19 pandemic on decision-making. Caregivers expressed their desire for their child to be independent as they transition to adulthood. They also described how cultural or religious/spiritual practices are integrated into their child’s life and the importance of maintaining their cultural identity. Caregivers emphasized the lack of culturally tailored resources as their child transitions to adulthood to maintain that sense of community. Conclusion Caregivers’ cultural perspectives are an integral part of their identity and an important aspect of their environment that should be taken into consideration as children and youth with ASD transition to adulthood.

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Emma-Kate Kennedy, R. J. (Sean) Cameron, and Jennifer Greene. "Transitions in the early years: Educational and child psychologists working to reduce the impact of school culture shock." Educational and Child Psychology 29, no. 1 (2012): 19–31. http://dx.doi.org/10.53841/bpsecp.2012.29.1.19.

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The impact of young children’s biological, familial and social-cultural contexts on adjustments to school life is now well established. This includes the relationship between positive transition experiences from home or an early years setting to school and later outcomes for children and young people. This paper posits that transition is best conceptualised as an interactive cultural, ecological and dynamic process; experienced differently by different children, families and educational providers based on a unique interaction of cultural characteristics, expectations and goals. The fundamental requirement for educational and child psychologists, and those with whom they work, to understand transition within an ecological and dynamic framework is highlighted. Evidence-informed strategies which may be employed to minimise the potentially adverse impact of such a change for young children are discussed, with an emphasis on Ready Schools. Local case studies are described to illustrate these arguments. Finally, the paper explores key issues faced by psychologists applying the transitions research evidence to good practice in the current political and educational contexts.

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Korobkov, Andrei. "State and Nation Building Policies and the New Trends in Migration in the Former Soviet Union." Carl Beck Papers in Russian and East European Studies, no. 1702 (January 1, 2003): 78. http://dx.doi.org/10.5195/cbp.2003.123.

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Democratic transitions are especially complex in federal states and countries with multinational populations and compact, ethnic minority settlements; the increasing ethnic, linguistic, religious, and cultural heterogeneity of a society complicates the achievement of political compromises. In this sense, the post-Soviet newly independent states (NIS) face an especially complex transition pattern. Roman Szporluk, for example, enumerates three different transformations: the dissolution of the imperial structure and the resulting formation of independent states, the transition from a centralized to a market economic system, and the transition from authoritarianism to (at least ideally) a political democracy, with all three "combined or fused in the chaotic and extremely difficult process of formation and transformation of states and nations. " Thus the transition in the NIS is marked by simultaneous developments in the political, economic, social, religious, ideological, and cultural spheres, including the creation or re-creation of ethnic and other identities.

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Lockwood, Penelope, Sarah C. Shaughnessy, Jennifer L. Fortune, and Man-On Tong. "Social Comparisons in Novel Situations." Personality and Social Psychology Bulletin 38, no. 8 (July 23, 2012): 985–96. http://dx.doi.org/10.1177/0146167212447234.

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The authors propose that individuals transitioning to a novel environment will prefer upward comparisons, particularly those made with individuals who have experienced a similar transition. Such comparisons help to reduce uncertainty and demonstrate that future success is possible. Study 1 found that individuals facing transitions to unfamiliar situations seek upward comparisons as a result of their uncertainty. Study 2 demonstrated that individuals who perceive themselves to be making a significant life transition are especially motivated by upward comparisons. Study 3 provided evidence that upward comparisons are especially inspiring to individuals making a transition to a novel cultural environment. Study 4 provided experimental evidence that individuals in a novel cultural environment are particularly inspired by upward comparisons with other newcomers. These studies suggest that upward comparisons with individuals who have experienced a similar transition enhance individuals’ sense of control over future outcomes and play a key role during adjustment to novel environments.

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Surian, Alessio. "Voices in transition." Deusto Journal of Human Rights, no. 10 (December 11, 2017): 85. http://dx.doi.org/10.18543/aahdh-0-2012pp85-100.

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<p>The paper reports about the initial results exploratory studies focusing on cultural diversity in secondary schools as experienced by those students who are perceived by fellow classmates as “migrant” students and by society as “second generation” immigrants. The research is based upon data gathered in the Veneto and Emilia Romagna (Italy) regions through focus groups and in-depth interviews with “migrant” secondary school students (representing 4% of the total secondary students population) and their families highlighting what type of transition across cultural contexts is being performed by “migrant” students, who are the key institutions and educational roles that have an influence on such transition and what are they issues at stake in adapting to the demands of the various cultural contexts. The qualitative data are related to the potential contribution of the educational curriculum in terms of the development of young people relevant intercultural competences and by analyzing the specific policies in this field promoted by the various youth and educational agencies and institutions and the specific demands of organisations involving “migrant” students. Focus group and in-depth interviews indicate that “migrant” students are facing serious “integration” difficulties and that in the short run it is unlikely that secondary schools will provide adequate opportunities for voicing their transition strategies leaving a key role to youth groups and associations in elaborating transition strategies and in shaping and voicing young people needs and abilities for participation in social life.</p><p><strong>Published online</strong>: 11 December 2017</p>

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Tarasov, Aleksey, Dmitry Belyaev, and Inga Pogorelova. "Socio-cultural transformation as a systemic phenomenon in cultural dynamics." SHS Web of Conferences 72 (2019): 03004. http://dx.doi.org/10.1051/shsconf/20197203004.

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The paper reveals peculiarities of transition periods in cultural dynamics. These processes are analysed by using the example of the continuum of European (as of the 19th c. – Euro-Atlantic) culture. The end of transition periods which are defined by the concept of “socio-cultural transformation” marks the beginning of progressive evolution of culture – the stage determined by the notion of “culture system”. The study singles out four stages of socio-cultural transformations in the continuum of European culture (late Hellenism, the Renaissance, the avant-garde, and postmodernity) as well as four culture systems (ancient, mediaeval, neo-European, and modern). The paper concludes that characterising socio-cultural transformations makes it possible to determine a concrete set of their features. These features are defined by the concept of “culturally dominant characteristics”. Various stages of socio-cultural transformations generally display the same set of such characteristics, the latter manifesting themselves with varying degrees of intensity, whereas the set of culturally dominant characteristics reflecting the essence of culture systems is different. The research resulted in singling out the following culturally dominant characteristics of socio-cultural transformations: relativism, pluralism, eclecticism, skepticism, gamification, as well as a break with the preceding cultural tradition. The research raises the problem of extending the application of the aforementioned regularities to the cultural dynamics of other civilisations.

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Oelschlaeger, Max. "Ecosemiotics and the sustainability transition." Sign Systems Studies 29, no. 1 (December 31, 2001): 219–36. http://dx.doi.org/10.12697/sss.2001.29.1.14.

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The emerging epistemic community of ecosemioticians and the multidisciplinary field of inquiry known as ecosemiotics offer a radical and relevant approach to so-called global environmental crisis. There are no environmental fixes within the dominant code, since that code overdetermines the future, thereby perpetuating ecologically untenable cultural forms. The possibility of a sustainability transition (the attempt to overcome destitution and avoid ecocatastrophe) becomes real when mediated by and through ecosemiotics. In short, reflexive awareness of humankind's linguisticality is a necessary condition for transforming ecologically maladaptive cultural forms. As a multidisciplinary, interdisciplinary research program integrating the human and natural sciences, ecosemiotic inquiry closes the gap between biophysical ecology and human ecology. A provisional outline of a pragmatic theory of ecoserniotics attempts to describe the processes by which adaptive cultural changes might be facilitated and points toward substantive content areas that constitute sites for further research. Ecosemiotic inquiry frames cultural codes as these shape and reproduce the ongoing stream of individual and societal choices that shape distinctively human existence in a larger context of biophysical realities that drive natural selection. However, while ecosemiotics is a necessary condition for the sustainability transition, it is not a sufficient condition.

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