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Journal articles on the topic 'Transculture'

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Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Shamsuddin, Syamsina Zahurin Binti, and Ida Baizura Bahar. "CONTESTING THE ASIAN FEMALE IDENTITY THROUGH TRANSCULTURALISM IN RICE WITHOUT RAIN." AICLL: ANNUAL INTERNATIONAL CONFERENCE ON LANGUAGE AND LITERATURE 1, no. 1 (April 17, 2018): 280–89. http://dx.doi.org/10.30743/aicll.v1i1.36.

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Rice without Rain (1986), written by the Chinese American writer, Minfong Ho (b. 1951), has been recognised internationally and awarded with numerous awards including Best Books for Young Adults (1991). Set in Thailand, the text is believed to have been overlooked in regards to works by Ho as scholarships on the issue of the Asian female identity through the lens of transculturalism are scarce. Previous scholarship on Rice without Rain, for example, focused more on the general identity of the female characters through the concepts of a “whole” self and female “space” for Thai and American-born Thai young women (Thongthiraj, 2006). We hypothesise here, however, that the true identity of the Asian female is reflected through the depiction of Jinda in Rice without Rain which is believed to contain the concepts of transculture/ality and identity fluidity. Here, we explore the concept of transculture/ality by the transcultural scholar, Arianna Dagnino (2015), as a platform to contest the current understanding of the Asian female identity by the scholar of English and Comparative Literature, Lalaine Yanilla Aquino (2011) who states that the Asian female identity is recognized culturally as powerless, voiceless and submissive. We examine how transculturalism forms the identity of the protagonist using the concept of transculture/ality by Dagnino and identity fluidity by the cultural theorist Stuart Hall (2011). Findings of this paper demonstrate the application of transculture/ality and identity fluidity in a work of literature revealing that Jinda contests the stereotypical understanding of the Asian Female identity reflecting transculture/ality and identity fluidity.

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2

Klaus, Peter. "Montréal : entre transculture et migration." Études romanes de Brno, no. 1 (2017): 13–25. http://dx.doi.org/10.5817/erb2017-1-2.

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3

Mallowan, Monica. "Intelligence et transculture de l’information." Communication et organisation, no. 42 (December 1, 2012): 27–48. http://dx.doi.org/10.4000/communicationorganisation.3832.

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4

Mahdi, Dahmardeh, and Sung-Do Kim. "Cultural Competence : Interculture, Transculture, and Metaculture." EPISTÉMÈ 23 (June 30, 2020): 155–79. http://dx.doi.org/10.38119/cacs.2020.23.7.

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5

Hossain, Mujaffar, and Prasenjit Panda. "Emancipating the Bracketed Self: Articulating Transcultural and Transnational Identity in Sunetra Gupta’s Memories of Rain." New Literaria 03, no. 02 (2022): 149–55. http://dx.doi.org/10.48189/nl.2022.v03i2.017.

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The postcolonial diasporic writers’ favourite trend is diaspora, dislocation, and memory. Women Indian writers living in host countries are far more advanced in this discipline than male writers. Their narratives are reminiscent of the past they left behind, as well as a reflection of the challenges they face in articulating new identities in the host country. Memories of Rain (1992) by Sunetra Gupta is a complicated and difficult postcolonial novel about numerous facets of migration and diaspora, including displacement, acculturation, transculture, and transnationality. Gupta illustrates interculturality and cultural hybridity through the protagonist's marriage to a foreigner. The goal of this research is to investigate the transcultural and transnational aspects of Gupta’s Memories of Rain by applying postcolonial cultural theory of Homi K. Bhabha and Avtar Brah.

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6

Sterlin, Carlo. "Santé mentale et transculture : rendez-vous manqué?" Santé mentale au Québec 18, no. 1 (1993): 303. http://dx.doi.org/10.7202/032261ar.

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7

Sverbilova, T. "DISCOURSE OF TRANSCULTURATION AND CULTURAL HYBRIDITY AS COMPARATIVE LITERATURE SUBJECT." Comparative studies of Slavic languages and literatures. In memory of Academician Leonid Bulakhovsky, no. 35 (2019): 318–36. http://dx.doi.org/10.17721/2075-437x.2019.35.31.

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Theories of hybrid culture and transculturalism are analyzed from the point of view of comparative literature. In the modern world the transformation of multiculturalism and globalism towards transculture is an inevitable consequence of the complicated processes of cultural interaction in all countries of the world. Transculturalism is an alternative to multiculturalism as a product of globalism and has different rhetoric of the Other. The transcultural concept, put forward by F. Ortiz as an alternative to the asymmetric concept of acculturation in the area of cultural contacts, provided opportunities for describing the complex processes of cultural interaction in the era of globalization. Transculture is based on the cultural polyphony, in which there should not be a complete synthesis, where the cultures retain some opacity. The concept of transculturality can be used as a basis for a modern comparative analysis of literature. At the same time, key issues of interaction of cultures in post-Soviet discourse are not solved. Therefore, the study of methodologies of post-Soviet studies is important not only as theoretical problem, but also as a problem of general cultural significance. Therefore, the Caribbean philosophy, which is being built as a significant element of contemporary comparativism in the field of interaction between cultures, directly concerns the problems of choosing ways of further postcolonial development of postSoviet cultures. Transculturalism proposes the principle of hybridity instead of the archaic principle of the purity of national culture, declaring the change in attitude to national languages, cultural traditions and the very concept of nation-state, giving way to the processes of transnationalization and polyglossia associated with the principle of the networked cosmopolitanism. This is a new relationship between languages and cultures. Ultimately, this new andmagological interaction between the Own and the Other. It is a search for a new unity of the various Others.

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8

Caucci, Frank. "Topoi De La Transculture Dans L'Imaginaire Italo-Québécois." Quebec Studies 15 (October 1992): 41–50. http://dx.doi.org/10.3828/qs.15.1.41.

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9

Epstein, Mikhail. "12. Transculture: A Broad Way Between Globalism and Multiculturalism." American Journal of Economics and Sociology 68, no. 1 (January 2009): 327–51. http://dx.doi.org/10.1111/j.1536-7150.2008.00626.x.

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10

Paré, François. "La transculture et ViceVersa, and: Transcultural Americas. Amériques transculturelles, and: L’altermondialisme (review)." University of Toronto Quarterly 81, no. 3 (2012): 505–9. http://dx.doi.org/10.1353/utq.2012.0101.

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11

Vandkilde, Helle. "Breakthrough of the Nordic Bronze Age: Transcultural Warriorhood and a Carpathian Crossroad in the Sixteenth Century BC." European Journal of Archaeology 17, no. 4 (2014): 602–33. http://dx.doi.org/10.1179/1461957114y.0000000064.

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The breakthrough of the Nordic Bronze Age (NBA) c. 1600 BC as a koiné within Bronze Age Europe can be historically linked to the Carpathian Basin. Nordic distinctiveness entailed an entanglement of cosmology and warriorhood, albeit represented through different media in the hotspot zone (bronze) and in the northern zone (rock). In a Carpathian crossroad between the Eurasian Steppes, the Aegean world and temperate Europe during this time, a transcultural assemblage coalesced, fusing both tangible and intangible innovations from various different places. Superior warriorhood was coupled to beliefs in a tripartite cosmology, including a watery access to the netherworld while also exhibiting new fighting technologies and modes of social conduct. This transculture became creatively translated in a range of hot societies at the onset of the Middle Bronze Age. In southern Scandinavia, weaponry radiated momentous creativity that drew upon Carpathian originals, contacts and a pool of Carpathian ideas, but ultimately drawing on emergent Mycenaean hegemonies in the Aegean. This provided the incentive for a cosmology-rooted resource from which the NBA could take its starting point.

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12

Tripathi, Dr Aseem. "Transcultural Society in A Post-Colonial World." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i12.10223.

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“Transcultural” is a term that refers to the life style of the people from different culture or national communities. It indicates movement across time, space and other cultural boundaries. Transcultural society is a group of people, living as a community, where different culture, religion and language work together with much understanding. It is a society which extends through all human cultures. It is an ideal of freedom embracing all the peoples of the world. Transculture is different from multiculture, Inter-culture and cross culture. Multicultural society is relating to different culture in which people live along side one another, but each cultural group does not interfere in another culture and it has no unnecessary interaction and engagement with each other. While interculture is the exchange of culture. Intercultural society has deep understanding and respect for all culture, where no one is left unchanged because every one learns from one another and grows together. One more type of society comes under post-colonial world and that is cross cultural society. It deals with the comparison of different cultures. In cross-cultural communication, differences are understood and acknowledged and can bring about individual change, but not collective transformations. In cross-cultural society, one culture is often considered ‘the norm’ and all other cultures are compared or contrasted to the dominant culture.

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13

Brière, Éloïse. "Langue d'écriture et transculture: le cas des francophones des Amériques." Quebec Studies 33 (April 2002): 135–48. http://dx.doi.org/10.3828/qs.33.1.135.

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14

Dagnino, Arianna. "Re-discovering Alessandro Spina’s Transculture/ality in The Young Maronite." Humanities 5, no. 2 (June 9, 2016): 42. http://dx.doi.org/10.3390/h5020042.

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15

Marenne, Eric Touya de. "Littérature et transculture: Claudel, Mihaud, et l'art de la polyphonie." Paul Claudel Papers : a journal of the Paul Claudel Society 5, no. 1 (January 1, 2007): 73–77. http://dx.doi.org/10.25071/1496-4813.29897.

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16

Ключников and S. Klyuchnikov. "Eurasianism, Oriental and Dialogue of Cultures: the Fate of the Historical-philosophical School." Modern Communication Studies 3, no. 3 (June 10, 2014): 23–28. http://dx.doi.org/10.12737/4298.

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The article is devoted to the theme transculture communications between East and West and explores conception of the thinkers of the Eurasian school (the first wave of emigration). The article takes the parallel of Eurasia with domestic and wordwide Oriental studies. In addition sets out the views of Eurasian for period of Russian history from ancient Russia before revolution 1917.

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17

Mamavi, Olivier, and Stéphane Morin. "De l’intelligence économique comme état d’esprit à la transculture de l’information." Revue internationale d'intelligence économique 6, no. 2 (December 30, 2014): 111–28. http://dx.doi.org/10.3166/r2ie.6.111-128.

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18

Mallowan, Monica. "De la classification des stratégies d'information à la transculture de l'information." Hermès 66, no. 2 (2013): 78. http://dx.doi.org/10.4267/2042/51557.

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19

Gunesch, Konrad. "Cosmopolitanism and its Relationship to Multilingualism as a form of Transculture." Transcultural Studies 1, no. 1 (2005): 89–99. http://dx.doi.org/10.1163/23751606-00101006.

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20

Chalmers, F. Graeme. ""Celebrating Pluralism" Six Years Later: Visual Transculture/s, Education, and Critical Multiculturalism." Studies in Art Education 43, no. 4 (2002): 293. http://dx.doi.org/10.2307/1320979.

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21

Bérubé, Farrah. "Fulvio Caccia (dir.), La transculture et ViceVersa, Montréal, Triptyque, 2010, 218 p." Recherches sociographiques 52, no. 2 (2011): 414. http://dx.doi.org/10.7202/1005700ar.

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22

Vladiv-Glover, Slobodanka. "From Translinguistics to Transculture and Genealogy: Point of View in the Humanities." Transcultural Studies 6-7, no. 1 (2010): 1–13. http://dx.doi.org/10.1163/23751606-00601001.

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23

Richter, Paul, Andrés Heerlein, and Mauricio Viotti Daker. "On the Validity of the Beck Depression Inventory in a Transculture Perspective." European Psychiatry 12, S2 (1997): 136s. http://dx.doi.org/10.1016/s0924-9338(97)80363-x.

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24

Green, Nile. "JOURNEYMEN, MIDDLEMEN: TRAVEL, TRANSCULTURE, AND TECHNOLOGY IN THE ORIGINS OF MUSLIM PRINTING." International Journal of Middle East Studies 41, no. 2 (May 2009): 203–24. http://dx.doi.org/10.1017/s0020743809090631.

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Within a few years of 1820, Muslim-owned printing presses were established under state sponsorship in Iran, Egypt, and India, marking the true beginning of printing in the Islamic world. Printing projects had been initiated before this period—most famously by Ibrahim Müteferrika (1674–1745) in Istanbul—but these were isolated and unsustained ventures. None gathered the joint momentum of state support and technological transfer to compare with what emerged simultaneously in Tabriz, Cairo, and Lucknow. In attempting to understand the common processes behind this “triplet” birth of Muslim printing, this article reconstructs the small circle of individuals whose at times discordant projects collided in creating a sustainable Muslim print tradition in several distinct centers around 1820.

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25

Green, Nile. "JOURNEYMEN, MIDDLEMEN: TRAVEL, TRANSCULTURE, AND TECHNOLOGY IN THE ORIGINS OF MUSLIM PRINTING." International Journal of Middle East Studies 41, no. 2 (May 2009): 224a. http://dx.doi.org/10.1017/s0020743809090941.

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This essay offers a reinterpretation of the origins of Islamic printing as part of the new global technological and cultural exchanges of the early 19th century. With a special focus on Iranian printers, it reconstructs the interactions of the individual agents of this technological transfer with their European partners. In particular, it traces the emergence of cultural and technological “middlemen” in government employment who traveled to European cities to acquire printing. The “transculturalism” that these middlemen developed was a necessary qualification for success, and here their interaction with missionary organizations and their Arabic typographers proved crucial. They accessed the mass-produced, portable iron handpress, the global proliferation of which in the early 1800s linked pioneer Iranian as well as Indian and Egyptian printers to contemporary developments in England, New Zealand, and America. Islamic printing emerged as less a “late development” than part of the wider globalization of printing that accompanied the Industrial Revolution.

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26

Shen, Qi. "From cross culture, interculture to transculture: reading ‘universal dream, national dreams and symbiotic dream: reflections on transcultural generativity in China-Europe encounters’." Journal of China in Comparative Perspective 1, no. 2 (December 2015): 123–28. http://dx.doi.org/10.24103/jccp.2015.2.11.

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27

Rapoport, Sonya. "Digitizing the Golem: From Earth to Outer Space." Leonardo 39, no. 2 (April 2006): 117–24. http://dx.doi.org/10.1162/leon.2006.39.2.117.

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Sonya Rapoport, a multimedia artist, traces five decades of her career, coalescing art, science and technology. She provides a personal history in a scientific context that leads her from painting and abstract expressionism to computer-assisted interactive installations and webworks. The artist uses the metaphor of the golem, her self-described avatar, as a means to question and explain the autobiographical evolution of her iconography, choice of media and style. Her journey includes the influences on her interdisciplinary art expression in which anthropology, chemistry, botany, religion and topics of gender and transculture are intermittently treated with parody, humor and mysticism.

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28

Mallowan, Monica, and Christian Marcon. "ASIS&T 2013: From competitive intelligence as astate of mindto information transculture." Proceedings of the American Society for Information Science and Technology 50, no. 1 (2013): 1–11. http://dx.doi.org/10.1002/meet.14505001053.

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29

Kim, Taeryong. "Expansion Possibility and Task of Korean Hip Hop from Transculture Perspective: Focused on and." Korean Association for the Study of Popular Music, no. 24 (November 30, 2019): 37–63. http://dx.doi.org/10.36775/kjpm.2019.24.37.

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30

Miller, Marylin Grace. "Transculture, Terror, and the Language of "Love" in Nancy Morejón's "Amo a Mi Amo"." Chasqui 32, no. 2 (2003): 3. http://dx.doi.org/10.2307/29741800.

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31

Martínez, María Inés. "Transculture, société et savoirs dans les Amériques by Adina Balint, et Daniel Castillo Durante." Nouvelles Études Francophones 34, no. 2 (2019): 233–36. http://dx.doi.org/10.1353/nef.2019.0059.

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32

Valikova, Olga A., and Alena S. Demchenko. "Translingual Literary Text: on Problem of Understanding." Polylinguality and Transcultural Practices 17, no. 3 (December 15, 2020): 352–62. http://dx.doi.org/10.22363/2618-897x-2020-17-3-352-362.

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The given study covers an actual interdisciplinary issue - Russian language, post-Soviet Russian literature in particular, that includes the otherness of multiple ethnic cultures and creates unique images of the world. In the modern conventional sense, culture is replaced by transculture - a space of interaction and mutual repulsion, intertwinement, constellation, overlapping, flowing of cultures into one another. These processes have no and cant have any solidified, final forms that would be determined once and for all. Therefore, the works created in the aesthetics of transculturation are always unique, be it a literary text, a musical message or a silent arthouse short film speaking the language of negative space. We believe that a transcultural episteme should be used in the process of new thinking formation. A person without any developed pragmatic presupposition is deprived of explanatory knowledge and becomes a victim of the information manipulation embedding a model of confrontational perception of the Other into the collective consciousness. By the given work, we would like to demonstrate a method of working with higher-school students that we called Immersion Reading. Using the works by Russian Germans (in particular, E. Seifert and G. Belger), we describe the stages of readers immersion into a literary work step by step (context verticalization, hermeneutic comment creation, stages of typification and differentiation of texts within a chosen paradigm, synthesis) and then bring up the results of our work with students and doctoral candidates of Russia and Kazakhstan for discussion within Literature and Globalization, Intercultural Communication in Art Dimension lecture courses (author of the courses - Bakhtikireeva, U.M.).

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33

Nareau, Michel. "La revue Dérives et le Brésil. Modifier l’identité continentale du Québec." Globe 14, no. 2 (April 10, 2012): 165–84. http://dx.doi.org/10.7202/1008787ar.

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En 1983, la revue québécoise Dérives (1975-1987), dirigée par Jean Jonassaint et consacrée à la transculture, publie un dossier sur la littérature brésilienne. Ce numéro triple (nos 37/38/39) se veut à la fois une introduction à la production brésilienne, une invitation à établir des contacts entre ce pays et le Québec et une nouvelle voie, celle des liens directs, pour interroger l’appartenance continentale des littératures des Amériques. La nouveauté de l’exercice tient pour une bonne part dans le travail de sélection des auteurs, dans la présentation générale du corpus et surtout dans la traduction québécoise des textes choisis. L’analyse des agents, de la sélection opérée, des formes de médiation et de la réception de ce transfert culturel entre le Québec et le Brésil montre que ce pays joue un rôle de renouvellement identitaire dans la littérature québécoise depuis les années 1980.

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34

Batool, Javairiah, Amber Hafeez, and Safia Siddiqui. "An Analysis of the Representation of Hybrid Culture and Transculturalism in Jean Rhys’s "Wide Sargasso Sea"." Journal of Social Sciences Review 2, no. 4 (December 30, 2022): 19–26. http://dx.doi.org/10.54183/jssr.v2i4.45.

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The current investigation utilizes textual analysis approach on Jean Rhys’s Wide Sargasso Sea in the light of Transculturalism theory proposed by Jeff Lewis (2012). This study paves the way to provide hybridity as a product of culture and touches the theme of transculturalism which is compatible with globalization. This analysis explores the complexity of hybrid culture and how this culture prompts the racial identity. It is shown that hybridity is an alleged myth on which western culture is dominant. Wide Sargasso Sea gives the complete depiction of West Indies and it tells about the emancipation act of 1833 as well. It also describes few deep elements by mentioning characters who become the victim of this complexity. Doubtlessly transculture frees the human from boundaries and make the human as boundless entities with unique cultures but this concept “having no boundary” creates a lot of problems and the most imperative fact is “complexity of identities”. This study concludes with the assertion that hybrid culture prompts the racial identity.

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35

Park, Jeanam. "A Direction of a Complement of the Elementary School Mathematics History Described in the Texts - Focusing on Mathematical Transculture." Communications of Mathematical Education 28, no. 4 (November 30, 2014): 493–511. http://dx.doi.org/10.7468/jksmee.2014.28.4.493.

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36

Semujanga, Josias. "La mémoire transculturelle comme fondement du sujet africain chez Mudimbe et Ngal." Tangence, no. 75 (April 20, 2005): 15–39. http://dx.doi.org/10.7202/010782ar.

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Résumé Dans les oeuvres de fiction, la ligne de démarcation entre les notions de mémoire et d’histoire est devenue difficile à tracer puisque la fiction conjoint ce que le discours savant sépare dans les représentations du passé. Est-ce la mémoire qui emprunte la voie de l’histoire pour transmettre l’événement ? Est-ce au contraire le discours historique qui repose sur les fragments d’un événement déjà érigés en mémoire ? Quelle que soit la réponse à ces questions, on se trouve confronté à un problème complexe : celui d’un récit construisant le sens d’un événement passé. À cet égard, les oeuvres africaines sont exemplaires, car elles retravaillent ces questions de la mémoire et de l’oubli de l’événement fondateur qu’est la colonisation en révélant une vision transculturelle qui, tout en manifestant inlassablement la hantise de cet événement, tente de dépasser le piège du jeu de miroirs. Comprise comme opération transformatrice, l’écriture surgit au moment de la traversée simultanée de plusieurs cultures, la transculture devenant ici un lieu neutre où sont convoquées diverses représentations du monde, comme en témoignent les textes de Mudimbe et de Ngal sur lesquels s’appuie cette réflexion.

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37

van Kalsbeek, Alice, and Marijke W. M. Huizinga. "Transcultureel Taalonderwijs." Toegepaste Taalwetenschap in Artikelen 57 (January 1, 1997): 135–46. http://dx.doi.org/10.1075/ttwia.57.11kal.

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After 'intercultural' and 'multiculturai', we introduce the term 'transcultural' in relation to language education. In our opinion, this term is understood to mean a type of education in which, by means of exchanging culturally different experiences, the culturally biased frame of reference of the language learner contributes to the formation of new concepts. In this way, the classroom becomes a breeding ground for a 'third culture' (Kramsch, 1993), in addition to the first culture of the learner and the second culture associated with the language being learned. Transcultural education, in our view, is the ultimate implementation of intercultural education. In the context of second language learning, the term 'transcultural' has an additional meaning: most of the students find themselves in the transition from one culture to another. In our paper, we develop these two meanings of 'transculturaP as relating to the teaching and learning of Dutch as a second language. Starting from a theoretical framework, we end up with suggestions for application in the language classroom.

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38

Aboh, Romanus, and Chuka Fred Ononye. "The Discursive Mechanisms of Nigerianisms and “Trancultured” Identities in Mary Specht’s Migratory Animals." International Journal of Applied Linguistics and English Literature 8, no. 5 (September 30, 2019): 1. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.5p.1.

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The study of literary texts from the purely formal-sentence linguistics is less helpful because it undermines contextual effects on the use of language in literature. Discourse analysis, unlike formal sentence-level linguistics, is more robust in its analysis of literary texts since it provides insights into how sociocultural and historical factors influence, to a large extent, writers’ use of language. Against this backdrop, we examine Mary Specht’s use of “Nigerianisms” in her novel, Migratory Animals (Migratory), to account for the context-specific ways through which language has been used, and how these articulate transcultural identity. The analysis draws deeply from the theoretical provisions of literary discourse analysis (LDA), a branch of discourse analysis devoted to the analysis of literary texts. From the analysis, three major forms of Nigerianisms which play up specific transcultured identities have been identified: code-switching, semantic shift/extension and Nigerian pidgin (NP) expressions. Code-switching, for example, allows characters in Migratory to switch from one code to another, thereby providing information about their “multiple” selves. By broadening different communicative contexts, semantic extension transforms the characters’ settings, drawing attention to their fragmented identities. Through NP expressions, Specht showcases the different linguistic backgrounds manifest in the English community in the text, which reflects the different the socio-cultural identities in Nigeria. From these, we argue that Specht’s use of “Nigerianisms” in her novel discursively depicts the present reality of existence – people’s “transcultured selves”. Hence, Nigerianisms are exquisite examples of how contextualised uses of language reveal the very polygonal cultural existence of humanity.

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39

Yalovenko, Olha. "Specificity of Understanding the Problem of Gender Relations in Jhumpa Lahiri`s Writing." Fìlologìčnì traktati 12, no. 2 (2020): 136–43. http://dx.doi.org/10.21272/ftrk.2020.12(2)-15.

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The article deals with the specificity of understanding the problem of gender relations in Jhumpa Lahiri`s writing (the American writer of Bengali origin). The article`s aim is to explore the peculiarities of gender relations in the context of the transculture paradigm in Jhumpa Lahiri`s writing. Research methods: historical and typological (determining the specifics of themes, motifs, images, story features of the writer`s works), hermeneutic (interpretation of various aspects of the literary text), narratological analysis (specifics` analysis of J. Lahiri`s narrative manner). It is indicated that the study of gender issues is important in the modern literature discourse. The differences between the adaptation of men and women to the new cultural environment are clearly seen in Jhumpa Lahiri`s writing. Yes, men`s purpose is to realize their “American dream”, as most of them emigrate in search of a better life, scientific and academic goals (an example is the man from the story “Mrs. Sen`s”). Like Bengali families, men have every right to make all the important decisions in the family. The features of Indian women's adaptation to the new culture, which are seen not only in overcoming the language barrier, but are traced in everyday life and in relations with men, are analyzed. Women have completely different adaptation experiences. The problem of gender relations is traced to the identity crisis of the Indian woman in America, who balances between cultures and lives in two worlds: wants to be American and at the same time not forget her “desh” (literally “homeland” in Bengali). A stereotyped image of an Indian woman who “sacrifices” herself and remains in despair within the American apartment`s walls is portrayed in Jhumpa Lahiri`s works. Gender specificity is seen in the role of “invisible existence”: heroines are associated with maids who can cook dinner and wash socks only. Women seek refuge in the past and avoid the present. Unlike men, the assimilation process is much more difficult for women. It is mentioned that J. Lahiri shows the material dependence of women on men. The problem of gender relations that is also associated with the decline of family values, where marriage becomes a temporary matter, is no less important.

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Micheluzzi, Valentina, and Francesco Burrai. "Assistenza transculturale e comunicazione transculturale." Giornale di Clinica Nefrologica e Dialisi 33 (May 5, 2021): 57–66. http://dx.doi.org/10.33393/gcnd.2021.2244.

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For some years now, the health care world has also been interested and influenced by issues related to immigration, integration, no integration, historical changes in our socio-anthropological field and cultural and linguistic differences; different worldviews and expectations, beliefs and non-evidence-based practices; prejudices and defense mechanisms for ethical and professional inability to care with patients with different cultures; scientific culture alongside a traditional and popular culture; little or no anthropological knowledge of many health professionals; improvised approaches to foreign patients, misunderstandings, tensions. The use of the cultural mediator is a very small part in the solution of the problem. Cross-cultural assistance represents the solution and it is a model, a discipline, a communication that allows an appropriate health care based on the cultural differences of the patients.

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Cuisinier Calvino, Laetitia, and Thomas Rabeyron. "Du transculturel intraculturel." L'Autre Volume 23, no. 1 (May 2, 2022): 73–82. http://dx.doi.org/10.3917/lautr.067.0073.

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Baker, Susan Scoville, and Natalie C. Burkhalter. "Teaching Transcultural Nursing in a Transcultural Setting." Journal of Transcultural Nursing 7, no. 2 (January 1996): 10–13. http://dx.doi.org/10.1177/104365969600700203.

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Erll, Astrid. "Transcultural memory." Témoigner. Entre histoire et mémoire, no. 119 (December 31, 2014): 178. http://dx.doi.org/10.4000/temoigner.1500.

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Tomas, David. "Transcultural Space." Visual Anthropology Review 9, no. 2 (September 1993): 60–78. http://dx.doi.org/10.1525/var.1993.9.2.60.

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Goodman, Terri. "TRANSCULTURAL NURSING." Nursing Clinics of North America 29, no. 4 (December 1994): 809–15. http://dx.doi.org/10.1016/s0029-6465(22)02265-4.

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Ozkol KÄ±lÄ±nc, Kadriye, and Esra Caylak Altun. "Transcultural Nursing." International Journal of Emerging Trends in Health Sciences 2, no. 1 (June 28, 2018): 01–06. http://dx.doi.org/10.18844/ijeths.v1i1.3775.

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Peopleâ€™s health beliefs and practices are affected by the culture in which they exist. In this sense; it is essential that nurses who experience the most interactions with health buyers/receivers and deliver health care services to those who have different cultures should know health related cultural beliefs and practices of those to whom they deliver health services in order to offer an effective and productive care. In this respect; transcultural nursing term emerges. Besides; as known, health-disease practices and needs of individuals who live in different cultures may be different. In this sense; it is necessary for nurses to respect for othersâ€™ cultural beliefs and to deliver nursing care by knowing and paying attention to their cultures because peopleâ€™s cultural beliefs and practices are very significant in that nurses give a holistic care. Keywords: Nursing, nursing care, transcultural nursing

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Thomsen, Bastian, Olav Muurlink, Talitha Best, Jennifer Thomsen, and Kellen Copeland. "Transcultural Development." Human Organization 79, no. 1 (March 2020): 43–56. http://dx.doi.org/10.17730/0018-7259.79.1.43.

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In practice, development too often neglects the perspective of the impoverished when attempting to ameliorate negative socioeconomic conditions that persist. Entrepreneurs, and in particular social entrepreneurs, often attempt to solve social issues through a triple-bottom line approach but in many cases focus on the problem without greater consideration to the cultural context of their intervention. We introduce a new term, transcultural development, to advocate for the inclusion and preservation of cultural norms and rights of receiving cultures in the face of globalization, particularly when conducting projects that attempt to alleviate poverty. Presented is an applied ethnographic study conducted by two faculty members and seven undergraduate students consulting for a non-governmental organization (NGO) social enterprise over a ten-day short-term study abroad trip. The NGO and student group aimed to assist impoverished Guatemalans inhabiting the southwestern coastal plain to develop a new export crop, the pigeonpea ( Cajanus cajan ). Gender norms and rights proved a focal point in demonstrating the importance of conducting social impact assessments regularly to mitigate entrenched or biased views. The transcultural development approach may optimally incorporate an applied anthropological lens to the social aspects of social entrepreneurship.

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MacDougall, David, and Juan Manuel Espinosa. "Cinema transcultural." Antípoda. Revista de Antropología y Arqueología, no. 9 (July 2009): 47–88. http://dx.doi.org/10.7440/antipoda9.2009.02.

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Cesko, Enver. "Transcultural Psychotherapy." Psychotherapie-Wissenschaft 8, no. 2 (October 2018): 57–61. http://dx.doi.org/10.30820/8243.10.

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This article will demonstrate the functionality of Positive and Transcultural Psychotherapy in different transcultural environments. The article will present the psychodynamic, humanistic and integrative approaches to situations in which transcultural questions are the point at issue. The article will show how a psychotherapist, though deeply-rooted in the Oriental, Ottoman culture, can merge the knowledge and experience garnered from this Oriental environment with the scientific advances of the occident to resolve these problems. Works from both of these cultural traditions will be cited and illustrated.

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VISKER, Rudi. "Transcultural Vibrations." Ethical Perspectives 1, no. 2 (June 1, 1994): 89–100. http://dx.doi.org/10.2143/ep.1.2.630098.

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