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Journal articles on the topic 'Culture representations'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

French, Michael, and Andrew Popp. "“Ambassadors of Commerce“: The Commercial Traveler in British Culture, 1800–1939." Business History Review 82, no. 4 (2008): 789–814. http://dx.doi.org/10.1017/s0007680500063200.

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This paper presents a reading of British literary representations of commercial travelers between 1800 and 1939. Three forms of representation are used: nonfiction representations by others, travelers' self-representations, and fictional representations. We find remarkable continuity in representations of commercial travelers across this long time period, particularly in terms of a sustained tension between the image of the disreputable “drummer” and the more respectable “model” salesman. These readings and findings are used to address two debates: one concerned with the timing of any transition to “modern” selling and salesmanship in Britain; and the second having to do with the processes whereby British society accommodated itself to modernity, commercialization, and the birth of a consumer society.

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Gooding, David. "Cognition, Construction and Culture: Visual Theories in the Sciences." Journal of Cognition and Culture 4, no. 3-4 (2004): 551–93. http://dx.doi.org/10.1163/1568537042484896.

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AbstractThis paper presents a study of the generation, manipulation and use of visual representations in different episodes of scientific discovery. The study identifies a common set of transformations of visual representations underlying the distinctive methods and imagery of different scientific fields. The existence of common features behind the diversity of visual representations suggests a common dynamical structure for visual thinking, showing how visual representations facilitate cognitive processes such as pattern-matching and visual inference through the use of tools, technologies and other cultural resources. This dynamical model suggests a way of theorizing the interaction of cognitive, socio-cultural and technological aspects of science without losing sight of the essential contribution each makes to the processes of discovery. Whereas scientific work is often construed epistemically, as having the aim of improving the fit between theories and phenomena or culturally given notions of what counts as reality, this study shows that scientists use transformations to modify visual representations in ways that achieve other kinds of match: between a representation and the cognitive demands of a task (such as pattern matching or mental rotation) or between an emerging representation and the social need to communicate and negotiate new meanings in a context of culturally embedded conventions. By showing how images connect each of the overlapping contexts of scientific work the proposed model negotiates the sometimes contested boundary between cognitive and social aspects of science.

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Nir, Bina. "Representations of Light in Western Culture." Genealogy 6, no. 4 (October 17, 2022): 85. http://dx.doi.org/10.3390/genealogy6040085.

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In physical terms, light is a wave radiating from an energy source, yet different cultures in different periods have also attributed metaphysical properties to light that are outside of nature. Even in today’s secular discourse, we often resort to using imagery of light to symbolise a variety of virtues, whereas ‘New Age’ discourse raises light to a renewed metaphysical status. In this article, we will use the genealogical method to examine the origins of the popular Western conception of light as representative of knowledge, goodness, wisdom and sanctity by looking at the great myths and the foundational texts of Western culture. This understanding of light is a deep structure, originating in religion, that persists in secular culture: from ancient Near Eastern mythologies, to Plato’s parable of the cave, to the Judeo-Christian narrative and the Enlightenment and culminating in the role of light in New Age culture.

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Umla-Runge, Katja, Xiaolan Fu, Lamei Wang, and Hubert D. Zimmer. "Culture-specific familiarity equally mediates action representations across cultures." Cognitive Neuroscience 5, no. 1 (September 17, 2013): 26–35. http://dx.doi.org/10.1080/17588928.2013.834318.

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Lahlou, Saadi. "Social Representations and Individual Representations: What is the Difference? And Why are Individual Representations Similar?" RUDN Journal of Psychology and Pedagogics 18, no. 2 (December 15, 2021): 315–31. http://dx.doi.org/10.22363/2313-1683-2021-18-2-315-331.

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This paper clarifies a long-standing ambiguity in the notion of social representations; it provides a clear operational definition of the relation between social representation and individual representation. This definition, grounded in the theory of sets, supports most current empirical investigation methods of social representations. In short, a social representation of an object in a population is the mathematical set of individual representations the individuals of that population have for this object. The components of the representation are the components used to describe this set, in intension in the mathematical sense of the term (in contrast with a definition in extension). Statistical techniques, as well as content analysis techniques, can construct such components by comparison of individual representations to extract commonalities, and that is what classic investigations on social representations indeed do. We then answer the question: how come that, in a given culture, individuals hold individual representations that are so similar to one another?

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Johnson, Adeerya. "Hella Bars: The Cultural Inclusion of Black Women’s Rap in Insecure." Open Cultural Studies 6, no. 1 (January 1, 2022): 76–87. http://dx.doi.org/10.1515/culture-2022-0144.

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Abstract The musical supervision of HBO’s insecure sonically maps various representations of Black women’s connections to hip-hop music as a site of autonomy, agency, and authenticity. Importantly, the variety of Black female rappers who are featured in seasons 1–3 of insecure connects nuanced and contemporary representations of Black millennial women’s understanding of Black womanhood, sex, friendship, love, and relationships. I argue that the influence of Issa Rae’s perception and connections to hip-hop and the placement of songs in insecure supports a soundtrack that takes on a hip-hop feminist approach to Black popular culture. I explore contemporary female hip-hop artist as an emerging group of rappers who support nuanced narratives and identities of Black millennial women. Furthermore, this article highlights the connectedness of Black popular culture and hip-hop feminism as an important site of representation for Black women who use hip-hop as a signifier to culture, self-expression, and identity. I recognize the importance of insecure’s soundtrack and usage of Black women in hip-hop to underline the ways hip-hop sits at the intersections of race, sexuality, and gender for Black women’s everyday lives.

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Romney, A. K., J. P. Boyd, C. C. Moore, W. H. Batchelder, and T. J. Brazill. "Culture as shared cognitive representations." Proceedings of the National Academy of Sciences 93, no. 10 (May 14, 1996): 4699–705. http://dx.doi.org/10.1073/pnas.93.10.4699.

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8

Helland, Janice. "Biography, Culture and their Representations." Oxford Art Journal 30, no. 2 (June 1, 2007): 338–41. http://dx.doi.org/10.1093/oxartj/kcm003.

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De Oliveira, Pablo Gatt Albuquerque. "As representações como propiciadoras de identidade: a circularidade entre o discurso da cultura erudita e as práticas populares na Idade Média Central." Revista Discente Ofícios de Clio 3, no. 4 (December 21, 2018): 86. http://dx.doi.org/10.15210/clio.v3i4.14001.

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O presente artigo tem como objetivo compreender como distintos grupos sociais, durante a Idade Média Central, garantiram as suas identidades por intermédio de um sistema de representações. Uma vez analisadas tais representações, discutiremos como se deram as relações entre a “cultura erudita” e a “cultura popular”, visto que, intrínsecas, compreendemos a circularidade das ideias e percebemos as práxis sociais estabelecidas entre ambas as culturas, assim como as suas divergências e apropriações.Palavras-chave: Cultura, Idade Média, Popular, Erudito. AbstractThe present article has the objective of understanding how distinct social groups, during the Central Middle Ages, guaranteed their identities through the system of representations. Once analyzed such representations we will discuss how worked the relations between “erudite culture” and “popular culture”, since, intrinsic, we understand the circularity of ideas and perceive the social praxis among both cultures, as well as their divergences and appropriations.Keywords: Culture, Middle Ages, Popular, Erudite.

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Völk, Malte. "Driving, not Losing, the Plot: Narrative Patterns in Implicit and Explicit Fictional Representations of Dementia." Open Cultural Studies 1, no. 1 (January 26, 2017): 55–65. http://dx.doi.org/10.1515/culture-2017-0006.

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Abstract This essay examines representations of dementia in literary works. It draws a distinction between those representations of dementia symptoms that can be understood as implicit and those that can be understood as explicit. Whereas implicit representations do not treat dementia as a distinct, clearly identified disorder, they nonetheless display a certain similarity to the explicitly medicalized discussion of dementia symptoms. This similarity lies in the fact that dementia symptoms are used to drive forward the narrative action. The essay traces this pattern by analysing different literary works with this feature in common and discusses the significance of this narrative’s dynamic potential for the plasticity of cultural narratives of dementia and old age.

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Crawford, Peter Ian. "“Film and Representations of Culture” Conference." Visual Anthropology Review 6, no. 2 (September 1990): 103–6. http://dx.doi.org/10.1525/var.1990.6.2.103.

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Zvonova, E. V., and A. S. Gruzdeva. "Students’ social representations about world culture." Vestnik Universiteta, no. 11 (January 7, 2022): 180–86. http://dx.doi.org/10.26425/1816-4277-2021-11-180-186.

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The relevance of the problem under study stems from the interest that social representations have in modern science, as well as the role of students in the development of the modern world. The aim of the article is to present the results of the study of the structure of social perceptions of culture among Russian and American students, statistical and qualitative analysis of the results obtained. The findings suggest that there are differences in the concepts that American and Russian students are willing to designate as categories reflecting their perceptions of world culture. Both groups of students include the general concept of art in the content of the scheme of social representation of world culture, but Russian students are most active in indicating components that focus on revealing the inner world of an individual. The notions given by American students about world culture reflect its importance as an area for active intercultural communication. The materials of this article may be useful for further research into the main factors of globalisation processes, as well as for understanding the subsequent development of the content and structure of young people’s social perceptions.

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Olivarez, Adriana. "Studying Representations of U.S. Latino Culture." Journal of Communication Inquiry 22, no. 4 (October 1998): 426–37. http://dx.doi.org/10.1177/0196859998022004006.

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Ben-Ari, Nitsa. "Representations of translators in popular culture." Translation and Interpreting Studies 5, no. 2 (October 28, 2010): 220–42. http://dx.doi.org/10.1075/tis.5.2.05ben.

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The “fictional turn” in translation studies has acknowledged the fact that translators/interpreters have been moved from behind the curtain to center stage. Whether this is a result of poststructuralist or postcolonial scholarship, the fact remains that translators/interpreters now figure as protagonists in film, theater, and especially popular literature. Does this “promotion” reflect a change of status? How are translators portrayed? How is their habitus portrayed? What function do they serve? Has there been a change in their portrayal/function in the last thirty years? Does the change reflect the different approach/es to the “hybrid” in this period? Has the “death of the author” theory and the promotion of translators/interpreters to the status of “authorship” changed their self-image? This essay is an attempt at answering these questions, diachronically and synchronically, with the help of various literary texts from the 1970s on.

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Soares, Maria Andrea Dos Santos. "Look, blackness in Brazil!: Disrupting the grotesquerie of racial representation in Brazilian visual culture." Cultural Dynamics 24, no. 1 (March 2012): 75–101. http://dx.doi.org/10.1177/0921374012452812.

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This article experiments with collage to explore the visual representation of black people in Brazilian media, popular culture and politics, examining how these representations constitute statements regarding dynamics of racial domination. The work proposes that the introduction of disruptive elements into the very images that objectify the black body could create the necessary conditions for a valuable criticism of how blackness is disposed within the nation’s formation. The articulation with black studies in visual culture and performance, black feminism, African diaspora and post-colonial theories intends to develop analytical frames to examine the interconnection between the representational process of ‘stereotyping’, symbolic violence and anti-black ideologies in the context of the national formation narratives. Methodologically, the articulation of these fields of inquiry intends to provide tools able to highlight and disrupt the regimes of racial representation circulating in Brazilian popular culture.

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Rezvani, Babak. "Islamic Immaterial Culture and Ethnopolitical Symbols in Georgia and the Russian Federation." Anthropology of the Middle East 15, no. 1 (June 1, 2020): 80–98. http://dx.doi.org/10.3167/ame.2020.150107.

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This article discusses the ethno-political and immaterial cultural representations of Russia’s and Georgia’s Muslim minorities as reflected in their anthroponyms, toponyms, flags and coats of arms. It is obvious that Such representations reflect cultural expressions, as they may depict ethnic or religious symbols. Both Russia’s and Georgia’s attitudes towards Islamic cultural expressions are rather liberal. Symbols and names tell a lot about a people’s cultural freedom and orientation. However, it appears from research that religious practice and freedom do not necessarily correlate perfectly with representation of symbols. In accordance with the legacy of the Soviet nationalities policy, by which certain ethnic groups were afforded privileges in an autonomous region, the current representations of immaterial culture and ethno-political culture seem to have a territorial rationale.

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Li, Jia, Juan Dong, and Wei Duan. "Identity Options and Cultural Representations in English Textbooks Used in Cambodia." Asian Social Science 15, no. 11 (October 21, 2019): 60. http://dx.doi.org/10.5539/ass.v15n11p60.

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Language textbooks play an important role in bridging learners’ understanding between the source culture and target culture. This study explores how the Cambodian and foreign characters are produced and how the source and target cultures are represented in three English language textbooks published by the Cambodian Ministry of Education, Youth and Sport (MoEYS). The data were collected from textbook passages, exercises and images presented in the textbooks and the data were analyzed based on the emerging themes in language and cultural representations of the textbooks. The findings indicate that regarding the distribution in the target communities, Anglophone and their postcolonial countries are prominently highlighted in the textbooks with the exception that Japan is exclusively introduced as imagined interlocutor for cultural communication; concerning the representation of the source culture, Buddhism and Khmer are constructed as legitimate forms of Cambodian practices. Based on the findings, we argue that English textbooks produced in Cambodia have not provided Cambodian youth with balanced exposure of cultural diversity. The study has implications for designing English textbooks with the consideration of diverse identity options and cultural representations.

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Bell, Emma, and Amanda Sinclair. "Bodies, sexualities and women leaders in popular culture: from spectacle to metapicture." Gender in Management: An International Journal 31, no. 5/6 (July 4, 2016): 322–38. http://dx.doi.org/10.1108/gm-10-2014-0096.

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Purpose This paper focuses on visual representation of women leaders and how women leaders’ bodies and sexualities are rendered visible in particular ways. Design/methodology/approach The arguments are based on a reading of the Danish television drama series, Borgen. The authors interpret the meaning of this text and consider what audiences might gain from watching it. Findings The analysis of Borgen highlights the role of popular culture in resisting patriarchal values and enabling women to reclaim leadership. Originality/value The metaphor of the spectacle enables explanation of the representation of women leaders in popular culture as passive, fetishised objects of the masculine gaze. These pervasive representational practices place considerable pressure on women leaders to manage their bodies and sexualities in particular ways. However, popular culture also provides alternative representations of women leaders as embodied and agentic. The notion of the metapicture offers a means of destabilising confining notions of female leadership within popular culture and opening up alternatives.

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Wilkinson, Eleanor. "Perverting Visual Pleasure: Representing Sadomasochism." Sexualities 12, no. 2 (March 24, 2009): 181–98. http://dx.doi.org/10.1177/1363460708100918.

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In this article I examine representations of sadomasochism in visual culture. Increasingly sadomasochistic imagery is becoming prominent and widespread in popular culture. I will ask which forms of sadomasochism are permitted and which are excluded or marginalized. The changing media regimes of visual representation will be addressed, arguing that cyberspace may provide a public forum for sadomasochists to challenge dominant stereotypical representations. Finally I will examine the impact of the current UK legislation to prosecute the viewers of `extreme' pornographic material. This legislation reveals that certain intimate images are still denied the right to exist in visual culture.

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Wolfe, Esther. ""Except That the Haunted, Hidden Thing Was Me"." Digital Literature Review 1 (January 6, 2014): 41–50. http://dx.doi.org/10.33043/dlr.1.0.41-50.

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This paper examines motifs of ghostliness and haunting in representations of transsexuality,both in the violent and oppressive representations of transsexuality within a transphobic culture, and in the self-representation and narration of transsexuals themselves. Using scholarAvery Gordon’s definition of haunting—which characterizes haunting as the “knot” of oppression, self-representation, and knowledge production—this paper argues for the necessity ofrecognizing transsexual oppression as a form of cultural haunting.

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Boyd, Robert, and Joseph Henrich. "On Modeling Cognition and Culture: Why cultural evolution does not require replication of representations." Journal of Cognition and Culture 2, no. 2 (2002): 87–112. http://dx.doi.org/10.1163/156853702320281836.

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AbstractFormal models of cultural evolution analyze how cognitive processes combine with social interaction to generate the distributions and dynamics of 'representations.' Recently, cognitive anthropologists have criticized such models. They make three points: mental representations are non-discrete, cultural transmission is highly inaccurate, and mental representations are not replicated, but rather are 'reconstructed' through an inferential process that is strongly affected by cognitive 'attractors.' They argue that it follows from these three claims that: 1) models that assume replication or replicators are inappropriate, 2) selective cultural learning cannot account for stable traditions, and 3) selective cultural learning cannot generate cumulative adaptation. Here we use three formal models to show that even if the premises of this critique are correct, the deductions that have been drawn from them are false. In the first model, we assume continuously varying representations under the influence of weak selective transmission and strong attractors. We show that if the attractors are sufficiently strong relative to selective forces, the continuous representation model reduces to the standard discrete-trait replicator model, and the weak selective component determines the final equilibrium of the system. In the second model, we assume inaccurate replication and discrete traits. We show that very low fidelity replication of representations at the individual level does not preclude accurate replication at the population level, and therefore, accurate individual-level replication of representations is not necessary for either cultural inertia or cumulative cultural adaptation. In the third model, we derive plausible conditions for cumulative adaptive evolution, assuming continuous cultural representations, incomplete transmission and substantial inferential transformations.

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Carney, James. "Culture and mood disorders: the effect of abstraction in image, narrative and film on depression and anxiety." Medical Humanities 46, no. 4 (October 31, 2019): 430–43. http://dx.doi.org/10.1136/medhum-2018-011459.

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Can cultural representations be used to therapeutic effect in the treatment of mood disorders like depression and anxiety? This article develops a theoretical framework that outlines how this might be achieved by way of mid-level cultural metrics that allow otherwise heterogeneous forms of representation to be grouped together. Its prediction is that abstract representations—as measured by Shannon entropy—will impact positively on anxiety, where concrete representations will positively impact on depression. The background to the prediction comes from construal level theory, a branch of social psychology that deals with the effects of abstraction on psychological distance; the types of cultural representations analysed include image, narrative and film. With a view to evaluating the hypothesis, the article surveys the empirical literature in art therapy, creative bibliotherapy and cinema therapy.

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Atwal, Jyoti. "Embodiment of Untouchability: Cinematic Representations of the “Low” Caste Women in India." Open Cultural Studies 2, no. 1 (December 1, 2018): 735–45. http://dx.doi.org/10.1515/culture-2018-0066.

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Abstract Ironically, feudal relations and embedded caste based gender exploitation remained intact in a free and democratic India in the post-1947 period. I argue that subaltern is not a static category in India. This article takes up three different kinds of genre/representations of “low” caste women in Indian cinema to underline the significance of evolving new methodologies to understand Black (“low” caste) feminism in India. In terms of national significance, Acchyut Kanya represents the ambitious liberal reformist State that saw its culmination in the constitution of India where inclusion and equality were promised to all. The movie Ankur represents the failure of the state to live up to the postcolonial promise of equality and development for all. The third movie, Bandit Queen represents feminine anger of the violated body of a “low” caste woman in rural India. From a dacoit, Phoolan transforms into a constitutionalist to speak about social justice. This indicates faith in Dr. B.R. Ambedkar’s India and in the struggle for legal rights rather than armed insurrection. The main challenge of writing “low” caste women’s histories is that in the Indian feminist circles, the discourse slides into salvaging the pain rather than exploring and studying anger.

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Pogodina, A. V., and M. L. Kotlyar. "Socio-Psychological Situation as a Characteristic of the Educational Institution Uniqueness." Psychological-Educational Studies 6, no. 2 (2014): 320–33. http://dx.doi.org/10.17759/psyedu.2014060227.

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This paper analyzes the representations of the major educational process participants (students, teachers and representatives of the school administration) concerning the various elements of the socio-psychological situation in the educational institution. We assumed that the substantive characteristics of socio-psychological situation are reflected in the representations of the major participants of the educational process, which can help to define the degree of homogeneity of representations in students and teachers, as well as the uniqueness of socio-psychological situation in an educational institution. We describe the progress and the results of research conducted in Moscow on the basis of state educational institutions of various profiles (gymnasium with intensive study of English secondary school with ethno-cultural component), which was attended by 308 people, 235 of whom were students, and 73 were teachers and representatives of the school administration. We reveal the features of representation of different participants of the educational process about such elements of socio-psychological situation as leadership style, the type of organizational culture and the parameters of social and psychological climate in the educational institution. We describe significant differences in the expression of the elements of social and psychological situation in educational institutions of various types.

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Pimenta, Fernando Tavares. "Political representations of white colonial culture in Angola." Revista Estudos do Século XX, no. 8 (2008): 293–304. http://dx.doi.org/10.14195/1647-8622_8_19.

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Gronlund, Melissa. "Affective Iconoclasm: Codes of Labour as a Human Characteristic." Open Cultural Studies 1, no. 1 (January 1, 2018): 541–48. http://dx.doi.org/10.1515/culture-2017-0051.

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Abstract This text argues that a number of recent works of contemporary art have developed an anthropomorphised code to signal “humanness.” Primary within this code is representations of labour, which the artworks connect to mimetic or realist stylisation as well as to the history of image production and often specifically Western art-making. It elaborates this thesis with regards to recent videos by Pierre Huyghe and Sidsel Meineche Hansen, and at a critique of social media labour in a lecture-performance by Jesse Darling, which all draw a link between human and non-human subjectivities and economic productivity. In focusing on different examples of nonhuman likenesses, the text also uses primatology to suggest that the colonial relationship between labour and species and racial hierarchies continues to colour representations of labour today.

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Dubin, Steven C. "Symbolic Slavery: Black Representations in Popular Culture." Social Problems 34, no. 2 (April 1987): 122–40. http://dx.doi.org/10.1525/sp.1987.34.2.03a00020.

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Dubin, Steven C. "Symbolic Slavery: Black Representations in Popular Culture." Social Problems 34, no. 2 (April 1987): 122–40. http://dx.doi.org/10.2307/800711.

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Low, Setha M. "Urban Public Spaces as Representations of Culture." Environment and Behavior 29, no. 1 (January 1997): 3–33. http://dx.doi.org/10.1177/001391659702900101.

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Wan, Ching. "Shared Knowledge Matters: Culture as Intersubjective Representations." Social and Personality Psychology Compass 6, no. 2 (February 2012): 109–25. http://dx.doi.org/10.1111/j.1751-9004.2011.00418.x.

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Mahalingam, Ramaswami, and Janxin Leu. "Culture, Essentialism, Immigration and Representations of Gender." Theory & Psychology 15, no. 6 (December 2005): 839–60. http://dx.doi.org/10.1177/0959354305059335.

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O’Sullivan, Jane, and Alison Sheridan. "Ms representations: women, management and popular culture." Women in Management Review 14, no. 1 (February 1999): 14–20. http://dx.doi.org/10.1108/09649429910255456.

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Lumby, Catharine. "Review: Mediated Women: Representations in Popular Culture." Media International Australia 95, no. 1 (May 2000): 275. http://dx.doi.org/10.1177/1329878x0009500134.

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Campos, Ricardo. "Portuguese Popular Culture: Practices, Discourses and Representations." Folklore 123, no. 1 (April 2012): 110–11. http://dx.doi.org/10.1080/0015587x.2012.643633.

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McConachy, T., and K. Hata. "Addressing textbook representations of pragmatics and culture." ELT Journal 67, no. 3 (March 22, 2013): 294–301. http://dx.doi.org/10.1093/elt/cct017.

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Lo Monaco, Grégory, and Eric Bonetto. "Social representations and culture in food studies." Food Research International 115 (January 2019): 474–79. http://dx.doi.org/10.1016/j.foodres.2018.10.029.

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Gorokhov, Pavel Aleksandrovich, and Ekaterina Rafaelevna Yuzhaninova. "Philosophical representations on the phenomenon of evil in antique culture." Философия и культура, no. 10 (October 2020): 24–37. http://dx.doi.org/10.7256/2454-0757.2020.10.33126.

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The subject of this research is the existence of philosophical representations on the phenomenon of evil in antique culture and its perennial dialectical correlation with the good. This goal is achieved by interrelated solution of the following tasks: 1) determine the sources of antique philosophical perceptions of good and evil; 2) extract the essence of views of pre-Socratians, thinkers of the high classical period and certain representatives of Hellenistic philosophy upon the problems of good and evil; 3) assess the impact of antique ideas on good and evil upon the medieval philosophical views and modern philosophy. The scientific novelty consists in the first within the national historical-philosophical literature comprehensive assessment of the representations of antique philosophy upon the nature of evil. The author explores the genesis of these representations and their spiritual impact upon further development of world philosophy. Ancient Greece along with Ancient Rome, which absorbed its intellectual heritage, did not form the conceptually clear definition of evil; but the reviewed in this article philosophers, in diverse aphoristic forms of pre-philosophical knowledge and extant writings, left a number of paramount observations and reasoning that allow determining the establishment and advancement of the theory of evil in Middle Ages and Modern Age.

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Lamari, Lou, and Pauline Greenhill. "Double Trouble: Gender Fluid Heroism in American Children’s Television." Open Cultural Studies 5, no. 1 (January 1, 2021): 169–80. http://dx.doi.org/10.1515/culture-2020-0127.

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Abstract Gender fluidity makes only rare appearances on North American television, and remains almost completely absent from programming for children. In contrast, transgender characters are making inroads into mainstream North American TV for adults. Still, media depictions of transgender people in the late 1990s and early 2000s have largely shown them as aberrations, having illegible and/or unstable identities, joining mainstream Euro North American society which tends to medicalize and pathologize transgender identities. Thus, too often the representation provided serves only to reinforce binaries by making the character exceptional and noting their unconventionality, or to highlight gender fluidity as a problem. Examining the animated streaming TV series She-Ra and the Princesses of Power (2018–2020), we use scholarship on gender fluidity to critique the show’s representations of genders in addition to and beyond male and female. Looking at She-Ra through this lens, the show challenges assumptions about princesses, villains, helpers, and heroes. Ultimately transgressing traditional categories, the princesses and their allies, in their own distinct embodiments and self-presentations, use their differing magical and other skills to fight enemies in the Evil Horde to protect their planet, Etheria.

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Aoumeur, Hayat, and Melouka Ziani. "Representation of Culture in EFL Textbooks: A Linguistic and Content Analysis of My Book of English." Arab World English Journal 13, no. 2 (June 24, 2022): 282–96. http://dx.doi.org/10.24093/awej/vol13no2.19.

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This study explores the representation of culture in My Book of English, a second-generation English-language book for the first-year middle school in Algeria. Based on both content and a linguistic analysis method, our objective was to demonstrate the cultural significance of some representational choices. The notion of ideology was exploited in this study to examine the part that language takes in perpetuating ideas about culture, multiculturality, diversity, nationalism, and identity. According to the findings, cultural and social representations capture both the tendencies of cultural heritage preservation and the promotion of innovation and change. The analysis demonstrates that My Book of English acknowledges, to a certain extent, the role that English plays in the processes of internationalization and globalism. However, as a foreign language material, the book exaggeratedly highlights the source culture, making it difficult for the learners to transcend national boundaries

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Karpun, Mariia. "Representations of the World Tree in traditional culture of Don Cossacks." Przegląd Wschodnioeuropejski 9, no. 2 (November 30, 2018): 115–22. http://dx.doi.org/10.31648/pw.3088.

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The subject of this research is the image of a World Tree, its realizations and significances. Tree, as a representation of the axis of the world, so-called axis mundi has been conceptualized since ancient times. The image of a World Tree is relevant to many cultures, as well as the traditional culture of Don Cossacks, in which it is connected to with space zoning (structuring of the world). For example, the underworld (the so-called “тот свет”) is marked by trees, which are growing with their roots up. Moreover, time-characteristics are relate to the image of a World Tree too (marking of time, the point of a new life cycle). This investigation is based on data from dictionaries of Don dialect and materials from the interview with Don Cossacks’s, made by the author. Don traditional culture is in the tideway of an East-Slavonic tradition, but it has have some peculiarities, concerned with regional representations of an image (for instance, ковыла ‘feather grass’ as an embodiment of a World Tree in Don texts of charms).

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Yang, Elaine Chiao Ling, Michelle Hayes, Jinyan Chen, Caroline Riot, and Catheryn Khoo-Lattimore. "A Social Media Analysis of the Gendered Representations of Female and Male Athletes During the 2018 Commonwealth Games." International Journal of Sport Communication 13, no. 4 (December 1, 2020): 670–95. http://dx.doi.org/10.1123/ijsc.2020-0045.

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Contemporary sport culture is characterized as highly masculinized, where female athletes are continually marginalized in traditional media. Despite evidence suggesting that media representation of athletes has a meaningful impact on social outcomes and participation rates of women and girls, little is known about gendered representations of athletes on social media and in the context of mega-sporting events. This paper examines the gendered representations of athletes on Twitter during the 2018 Commonwealth Games using framing theory. A total of 133,338 tweets were analyzed using sentiment and word-frequency analyses. Results indicate gender differences concerning athlete representation on Twitter, albeit marginal. In particular, the findings reveal that seemingly neutral words (e.g., “dedicated,” “talented,” and “hard working”) could carry gendered connotations. Recommendations are provided to guide stakeholders to advance a more inclusive sport culture through the strategic use of social media during mega-sporting events.

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Jorgensen, Jeana. "A Tale of Two Trans Men: Transmasculine Identity and Trauma in Two Fairy-Tale Retellings." Open Cultural Studies 5, no. 1 (January 1, 2021): 181–93. http://dx.doi.org/10.1515/culture-2020-0128.

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Abstract Transgender identities in fairy tale retellings are rare, but can reveal much about gender fluidity. Helen Oyeyemi’s novel Boy, Snow, Bird conflates transgender identities with mirrored falsehoods and fairy-tale spells, pathologizing a trauma victim who turns out to also become an abuser, while Gabriel Vidrine’s novella “A Pair of Raven Wings” depicts a queer transgender man with dignity, making it clear that the trauma he suffers is at the hands of bigots rather than being an invention of a sick mind or the cause of his transition. Pairing these fairy-tale retellings illuminates the topic of gender fluidity in fairy tales by demonstrating that gender is indeed fluid, but that representations of gender fluidity due to trauma are misguided at best and harmful at worst, while those representations that assert the dignity of transgender people, even as they face trauma at the hands of bigoted people, are another stellar example of the genre’s potential to represent people who are culturally marginalized, connecting identity to power in a classic magical fairy-tale move.

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Zvonova, Elena V., Nigina S. Babieva, Alisa V. Mamedova, Lyudmila V. Tarabakina, Nikol A. Pestereva, and Izumrud A. Kerimova. "Video and media technologies in the educational space as a form of mental representation of students of different cultures." World Journal on Educational Technology: Current Issues 13, no. 4 (October 31, 2021): 890–901. http://dx.doi.org/10.18844/wjet.v13i4.6273.

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The search for conditions to create a developing learning environment, methods and means of teaching is the main objective of psychological science. The relevance of the problem under study is due to the active development of intercultural communication processes, in which advertising plays an important role. This circumstance requires the inclusion of video and media technologies in the training of specialists in the field of advertising. The purpose of the paper is to describe the course and the results of the study of imaginal representations in advertising aimed at promoting goods in different cultures. The leading method in the study of this problem was the semantic differential which allows one to identify the difference in the semantic content of the commercial of a popular drink produced by an international company. Fifty students who are representatives of religious and non-religious cultures, aged between 18 and 30 participated in the study. The authors of the paper put forward the assumption that since social representations are formed and depicted in different cultures which are different from the social representations of other cultures, the content of the advertising text will be interpreted in different ways. This can affect people’s behavior of different cultures. The content of imaginal representations was studied in the process of perceiving the advertisement of a popular drink. The results of the study showed a significant difference in the content of imaginal representations of the experimental groups. However, the study showed that this difference did not influence consumers’ behavior. The materials of the paper may be useful for psychologists studying intercultural differences, as well as specialists in advertising psychology, when developing advertising texts for multicultural goods and services. Keywords: video and media technologies, imaginal representations, advertisement, culture, types of cultures, behavior.

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Kim, Eugene Y., Anne V. Grossestreuer, Charles Safran, Larry A. Nathanson, and Steven Horng. "A visual representation of microbiological culture data improves comprehension: a randomized controlled trial." Journal of the American Medical Informatics Association 28, no. 9 (June 8, 2021): 1826–33. http://dx.doi.org/10.1093/jamia/ocab056.

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Abstract Objective While the judicious use of antibiotics takes past microbiological culture results into consideration, this data’s typical format in the electronic health record (EHR) may be unwieldy when incorporated into clinical decision-making. We hypothesize that a visual representation of sensitivities may aid in their comprehension. Materials and Methods A prospective parallel unblinded randomized controlled trial was undertaken at an academic urban tertiary care center. Providers managing emergency department (ED) patients receiving antibiotics and having previous culture sensitivity testing were included. Providers were randomly selected to use standard EHR functionality or a visual representation of patients’ past culture data as they answered questions about previous sensitivities. Concordance between provider responses and past cultures was assessed using the kappa statistic. Providers were surveyed about their decision-making and the usability of the tool using Likert scales. Results 518 ED encounters were screened from 3/5/2018 to 9/30/18, with providers from 144 visits enrolled and analyzed in the intervention arm and 129 in the control arm. Providers using the visualization tool had a kappa of 0.69 (95% CI: 0.65–0.73) when asked about past culture results while the control group had a kappa of 0.16 (95% CI: 0.12–0.20). Providers using the tool expressed improved understanding of previous cultures and found the tool easy to use (P < .001). Secondary outcomes showed no differences in prescribing practices. Conclusion A visual representation of culture sensitivities improves comprehension when compared to standard text-based representations.

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Tambovtsev, V. L. "Innovations and culture: Importance of the analysis methodology." Voprosy Ekonomiki, no. 9 (September 28, 2018): 70–94. http://dx.doi.org/10.32609/0042-8736-2018-9-70-94.

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The paper is devoted to the analysis of conclusiveness of assertions that national cultural values influence the levels of national and regional economies, firms, and individuals innovative activity. These assertions are based on correlations between societal values and some innovative activity indicators, while presumable mechanisms of that impact are not described and empirically verified. It is shown that national culture representation by societal values is irrelevant, whereby any statements about culture influence on innovations appear unjustified. It means that additional studies relaying on different culture representations are necessary to understand what exactly and how components of national culture affect innovations.

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Cormode, Graham. "Representations of the Research Student in Popular Culture." Annals of Improbable Research 10, no. 1 (January 1, 2004): 26–27. http://dx.doi.org/10.3142/107951404782025113.

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Moore, Lisa Jean. "Transgressive Bodies: Representations in Film and Popular Culture." Contemporary Sociology: A Journal of Reviews 40, no. 6 (November 2011): 744–46. http://dx.doi.org/10.1177/0094306111425016pp.

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Padva, Gilad. "Media and Popular Culture Representations of LGBT Bullying." Journal of Gay & Lesbian Social Services 19, no. 3-4 (September 2007): 105–18. http://dx.doi.org/10.1080/10538720802161615.

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Taber, Nancy, Vera Woloshyn, Caitlin Munn, and Laura Lane. "Exploring Representations of Super Women in Popular Culture." Adult Learning 25, no. 4 (August 27, 2014): 142–50. http://dx.doi.org/10.1177/1045159514546214.

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Kummerow, Elizabeth H., and J. Michael Innes. "Social representations and the concept of organizational culture." Social Science Information 33, no. 2 (June 1994): 255–71. http://dx.doi.org/10.1177/053901894033002007.

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