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1
Chimenz, Luisa. "Sacred design. Immaterial values, material culture." Design Journal 20, sup1 (July 28, 2017): S3436—S3447. http://dx.doi.org/10.1080/14606925.2017.1352847.
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Dabek, Ryszard. "Immaterial/Materiality." Journal of Asia-Pacific Pop Culture 2, no. 2 (December 1, 2017): 220–37. http://dx.doi.org/10.5325/jasiapacipopcult.2.2.220.
Повний текст джерелаАнотація:
Abstract This article explores the idea of “materiality” as it relates to contemporary experimental moving image practice. It argues that rather than effacing the role of materiality, the digitization of the moving image has heightened and complexified its ability to function as an engine of affect. Here, the idea of “material” is considered a specter that constantly returns to reinvent itself within the liquid domain of the digital. To illustrate these points, I will draw off a range of example artworks featured in the recent internationally focused curatorial project Re:Cinema. These works simultaneously engage the traditions and strategies of experimental art practice (flicker film, structuralist film, montage, experimental video) and popular culture (television, music video, vernacular video) to reassert the material underpinnings of the image itself.
3
Meyer, Morgan. "Placing and tracing absence: A material culture of the immaterial." Journal of Material Culture 17, no. 1 (March 2012): 103–10. http://dx.doi.org/10.1177/1359183511433259.
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Fackler, Katharina. "Of Stereoscopes and Instagram: Materiality, Affect, and the Senses from Analog to Digital Photography." Open Cultural Studies 3, no. 1 (January 1, 2019): 519–30. http://dx.doi.org/10.1515/culture-2019-0045.
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Abstract This article addresses popular claims that photography has been “dematerialized” in the digital era. It engages a wide range of critical writings about photography from the early 19th to the 21st century to demonstrate that different versions of these claims have always formed an important part of photography criticism. However, rather than doing justice to photographs’ materiality or their complex entanglements with what has been considered material and immaterial, human and nonhuman, they have tended to somewhat limit our understanding of the medium’s material, sensory, and affective valences. This article argues that a sustained engagement between visual culture studies, sensory studies, and the new materialisms can help us understand more fully both analog and digital photography’s contingent position within the material world, varying sensory ideologies, and different subjectivities.
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Pizzocaro, Silvia. "Matter still matters. Design education for a material culture in the immaterial age." Temes de Disseny, no. 34 (November 26, 2018): 92–103. http://dx.doi.org/10.46467/tdd34.2018.92-103.
Повний текст джерелаАнотація:
Following the teaching experience developed for more than two decades within the design curricula of the Scuola del Design del Politecnico di Milano, between 2015 and 2016 a small group of scholars [1] – sharing the common experience of teaching design fundamentals for university novices attending first year design courses – committed to a reflection to refine certain pedagogical elements to foster a coherent, rich, and grounded basis for local design studio courses intended for design newcomers. Addressing needs frequently expressed by novice students exposed to design fundamentals at the very beginning of their university curriculum, the group study interests were meant to condense and coagulate a disciplinary, although multifaceted, recognition of the factors grounding a dense sense of design that could be articulated on the terrain of the tangible substance of things and of the relevance of the human dimension [2] of the relation with matter. To better inspire and guide design learners to fully understand (and exploit) the meanings and opportunities of materiality – as well as to cope with the counterpart claims of immateriality – it was assumed that approaches to product design for novices more than ever advocate an integrated approach to the study of physical attributes of materials entwined with the meaning of the profound humane experience with materials themselves. This contribution focuses on some commentaries highlighted during the collective scholarly reflection.
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van Dijk, Simone. "At home in the workplace: The value of materiality for immaterial labor in Amsterdam." European Journal of Cultural Studies 22, no. 4 (July 21, 2019): 468–83. http://dx.doi.org/10.1177/1367549419861628.
Повний текст джерелаАнотація:
In the post-Fordist economy, labor processes are increasingly organized around the valuation of immaterial labor. Even though it has been argued that immaterial labor is becoming less dependent on material space, this article addresses the question how the material organization of immaterial labor creates value in work and shows that immaterial labor is not without a materiality. In fact, new, networked labor socialities are strongly materialized in space. Ethnographic material collected in a coworking space in Amsterdam shows how membership of this space brings professional value to its members by providing them with a network and status. This professional value-creation finds its expression in the creation of a very domestic materiality and familial sociality. In order to benefit from the value of this space, members are required to contribute to this intimate lifestyle and thereby perform ‘immaterial labor’, which in turn adds value to the space itself. The material space in which work is performed thus becomes valuable through its immaterial attributes. However, this value is not accessible to all: the extreme inward domesticity and inclusivity turns into an outward exclusivity.
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Knappett, Carl. "Materials with materiality?" Archaeological Dialogues 14, no. 1 (April 4, 2007): 20–23. http://dx.doi.org/10.1017/s1380203807002140.
Повний текст джерелаАнотація:
Many scholars working in the domain of material culture will welcome this forceful statement from Ingold, sharing his frustration with the seemingly immaterial materiality emergent in the material-culture literature, the singular focus on things already made rather than their processes of becoming, and the apparent lack of contribution from those who do study materials in depth (e.g. archaeologists) to questions of materiality and material culture. His intervention is a timely one, although the message has been expressed before, albeit in more muted tones (e.g. Ingold 2000, 53). But while Ingold may be justified in bemoaning the lack of definition and clarity in ‘materiality’, is there scope for stepping back from the polemic and finding a middle ground? I would argue that materiality may still be a useful way of understanding the conjunction or intersection of the social and the material, without the former swallowing the latter.
8
Khan, Aisha. "Material and Immaterial Bodies: Diaspora Studies and the Problem of Culture, Identity, and Race." Small Axe 19, no. 3 48 (November 2015): 29–49. http://dx.doi.org/10.1215/07990537-3341801.
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Piatti-Farnell, Lorna, Gwyneth Peaty, and Ashleigh Prosser. "Evolving identities in popular culture." Australasian Journal of Popular Culture 11, no. 1 (December 1, 2022): 3–8. http://dx.doi.org/10.1386/ajpc_00047_2.
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In our twenty-first century context, we tell stories through the foods we eat, the images we share, the people we follow on social media, the shows we watch and the music we listen to. From film to television, from Twitter accounts to the latest fandom trend, popular culture provides us with channels through which our narratives of everyday can transform from immaterial notions to very material and tangible objects of consumption. At the centre of our ways of storytelling lies the formation of our identities. This editorial introduces a Special Issue of the Australasian Journal of Popular Culture that is focused on exploring the many complex intersections between storytelling, identity and popular culture.
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Irawan, Hengki, Sri Endah Wahyuningsih, and Jawade Hafidz. "Legal Protection For Victims Of Traffic Violations That Lead To Death (Case Study On Police Traffic of Rembang)." Jurnal Daulat Hukum 2, no. 4 (March 28, 2020): 485. http://dx.doi.org/10.30659/jdh.v2i4.8349.
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The purpose of this study is to know, shortly describe, analyze and assess the implementation, barriers, and the remedies to overcome obstacles in the legal protection for victims of traffic abuses resulting in death by Police Traffic of Rembang. The method used in this study, using a kind of sociological juridical research, analytical, descriptive, with data used are primary data and secondary data, and analyzed Qualitative. The results of this study are: (1) legal protection for victims of traffic abuses resulting in death by Police Traffic of Rembang preferably through peace settlement with restitution, (2) barriers in the legal protection for victims of terms: (a) the substance of the law: Act No.22 of 2009 and the Criminal Procedure Code has not been providing legal protection for victims and their families; (B) the legal structure: lack of personnel and infrastructure; and (c) the legal culture: the lack of public awareness; (3) the remedies to overcome these obstacles, in terms of: (a) the substantive law: consideration of material and immaterial damages the victim or the victim's family, (b) the legal structure: additional personnel and high-tech infrastructure, human resource development; and (c) legal cultures: socialization and education traffic rules, and concept of restorative justice. (A) the substantive law: consideration of material and immaterial damages the victim or the victim's family, (b) the legal structure: additional personnel and high-tech infrastructure, human resource development; and (c) legal cultures: socialization and education traffic rules, and concept of restorative justice. (A) the substantive law: consideration of material and immaterial damages the victim or the victim's family, (b) the legal structure: additional personnel and high-tech infrastructure, human resource development; and (c) legal cultures: socialization and education traffic rules, and concept of restorative justice.Keywords: Death; Victim; Traffic; Abuse; Legal Protection.
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Bakri, Syamsul. "PEMIKIRAN FILSAFAT MANUSIA IBNU MISKAWAIH: TELAAH KRITIS ATAS KITAB TAHDZIB ALAKHLAQ." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 15, no. 1 (June 30, 2018): 147. http://dx.doi.org/10.22515/ajpif.v15i1.1102.
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This article aims to describe human philosophical thought of Ibn Miskawaih in the book entitled Tahdzib Alakhlaq which is focused on the conception of human being structure; the relation of human material substance (physic) and immaterial substance (soul); the human life ultimate; and the conception of Insan Kamil. Based on the library studies, by using content analysis approach, this study found the historical fact that Ibnu Miskawaih acknowledged; first, the existence of physical essence made human being bound by space, time, and material determination. While the existence of soul made human being be able to build a relationship with God and to create culture and civilization. Second the existence of a structural and functional relationship between physic as a material substance, and soul as an immaterial substance of a human being, and not human immaterial essential relationship. Third, the human life ultimate is to achieve ideal condition, related to their behavior and special characteristic, i.e. faculty of thought. Fourth, the conception of Insan Kamil which is emphasized to the force and magnificence of the faculty of thought that made human left their instincts, syahwiyah and amarah desire toward sharia law and wisdom of thought so that they would be able to achieve to the highest position in the human nature.
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Dai, Yue. "A Behavioral Cultural-Based Development Analysis of Entrepreneurship in China." Administrative Sciences 11, no. 3 (September 1, 2021): 91. http://dx.doi.org/10.3390/admsci11030091.
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This paper deals with local cultural capital as a motivator for entrepreneurial behavior in China. Following the Culture-Based Development paradigm (CBD), the current study approaches local cultural capital as an entity that can be temporarily segmented into living culture and cultural heritage and can be further differentiated type-wise into material cultural capital and immaterial cultural capital. The main hypothesis of this paper is that living culture and cultural heritage have different roles in the direction of effect on entrepreneurial behavior in China. To test this hypothesis, a quantitative research method is utilized and data is collected from China Statistical Yearbooks, the website of Chinese Intangible Cultural Heritage as well as the third and fourth China Economic Census Yearbooks, covering the period from 2010 to 2019 and regarding all 31 provinces of mainland China. This dataset provides indicators for both material and immaterial living culture, respectively represented by the total book circulations in public libraries and performances at art venues, while historical cultural heritage is approximated by intangible cultural heritage (such as the number of folk literature, traditional music, traditional dance and so on) and historical sites. For data analysis, an OLS regression is used to assess the roles of each kind of cultural capital on regional entrepreneurship development. Findings suggest CBD is applicable for analyzing entrepreneurship behavior and the result of the application of model shows a notable impact of culture on entrepreneurship activities in China.
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Md.Nazri, Haslinda. "Social and Cultural Aspects of the Iban Community in Sarawak." Idealogy Journal 3, no. 2 (September 7, 2018): 199–208. http://dx.doi.org/10.24191/idealogy.v3i2.59.
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Sarawak is the largest country in the Malaysian Federation, having a rich and colorful cultural heritage from the diversity of customs and traditions of its multi-ethnic population. Culture is a comprehensive value system consisting of various material and immaterial aspects. Culture needs to be documented to maintain the nation's cultural heritage so that it is not forgotten or lost. Even though they have achieved independence and lives in modernization, the clash between various forms of traditional culture and the new cultural values persists. However, the traditional cultural values must be preserved as the nation's cultural heritage.
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Dankl, Kathrina. "Material Immaterialized." Space and Culture 15, no. 3 (August 2012): 198–209. http://dx.doi.org/10.1177/1206331212445950.
Повний текст джерелаАнотація:
This article looks at elderly individuals, their possessions, and their ties to both space and time.1 How does the material constantly reflect the immaterial? How are everyday rituals and routines anchored and solidified in the built environment? This article is a study in the tradition of ethnographic research, aiming at a better understanding of how designed artifacts form and are formed by the context of their practice. The article explores people-centric values and beliefs inherently embedded in all artifacts. This study concentrates on materiality in a more complex, culturally informed way, in contrast with current trends that provide technological solutions for ageing groups in society. Findings from this study present a multisensual design approach that moves beyond the construct of ageing as a physically based design “problem”; instead, it favors material culture approaches that trace the development and changes in aesthetic and symbolic values throughout the life course. The insight presented is multilayered and includes subtle strategies and design solutions enacted by elderly informants themselves. The article thus shows useful starting points for thinking about design solutions with less emphasis on “technology-first” and much more on “people-first.”
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Deng, Yilan. "Study on the advantages and paths of using Zunyi's red cultural resources to develop party history education in universities." BCP Social Sciences & Humanities 19 (August 30, 2022): 50–54. http://dx.doi.org/10.54691/bcpssh.v19i.1550.
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The Party has developed a unique red culture during its great century-long journey, which arose from the revolution and flourished in the new era. Among them, Zunyi's red cultural resources also contain a precious revolutionary spirit and profound cultural connotations. As part of the red culture born after the Communist Party of China, Zunyi's red cultural resources include not only material culture but also immaterial culture. This paper explores the value of integrating Zunyi red cultural resources into party history education in colleges and universities, and strives to explore a practical and effective integration path, with a view to promoting the important role of Zunyi red cultural resources in party history education in colleges and universities.
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Guenther, Katja. "‘It’s All Done With Mirrors’: V.S. Ramachandran and the Material Culture of Phantom Limb Research." Medical History 60, no. 3 (June 13, 2016): 342–58. http://dx.doi.org/10.1017/mdh.2016.27.
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This article examines the material culture of neuroscientist Vilayanur S. Ramachandran’s research into phantom limbs. In the 1990s Ramachandran used a ‘mirror box’ to ‘resurrect’ phantom limbs and thus to treat the pain that often accompanied them. The experimental success of his mirror therapy led Ramachandran to see mirrors as a useful model of brain function, a tendency that explains his attraction to work on ‘mirror neurons’. I argue that Ramachandran’s fascination with and repeated appeal to the mirror can be explained by the way it allowed him to confront a perennial problem in the mind and brain sciences, that of the relationship between a supposedly immaterial mind and a material brain. By producing what Ramachandran called a ‘virtual reality’, relating in varied and complex ways to the material world, the mirror reproduced a form of psycho-physical parallelism and dualistic ontology, while conforming to the materialist norms of neuroscience today.
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McIvor, Méadhbh. "Carnal Exhibitions: Material Religion and the European Court of Human Rights." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 3–14. http://dx.doi.org/10.1017/s0956618x14000866.
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This article presents an anthropological account of the European Court of Human Rights' approach to material religion. Focusing on a range of cases involving an alleged violation of Article 9 – the right to freedom of thought, conscience and religion – in relation to such diverse religious objects as cassette players, incense, crucifixes, photographs and cross necklaces, it draws on ethnographic studies of material culture to suggest a disconnect between the Court's emphasis on religion as belief and the lived experience of embodied, sensual and object-oriented religious practice. It concludes that Article 9's privileging of theforum internumover material practice has contributed to an immaterial view of religion and religious life. Such an understanding ultimately fails to appreciate the importance of objects in the creation, expression and maintenance of religious worlds.
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Assumma, Vanessa, and Claudia Ventura. "Role of Cultural Mapping within Local Development Processes: A Tool for the Integrated Enhancement of Rural Heritage." Advanced Engineering Forum 11 (June 2014): 495–502. http://dx.doi.org/10.4028/www.scientific.net/aef.11.495.
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Cultural mapping consists in an innovative tool of knowledge, utilized in the local development processes to enchant territorial resources and to increase local growth in terms of environmental, social and economic sustainability. This research investigates links in strategic planning between heritage, communities and local identity, where knowledge analysis represents the starting-point to define a series of objectives, expressed by local community and by the whole society. Cultural mapping is here applied in the Grecanic Area, a southern Italy region rich of material and immaterial resources in terms of history, nature, culture and it represents a possible instrument for local development, contributing to arise awareness of the local cultural heritage, discarded too many times just for an ephemeral seaside tourism. The research methodology is companied by a survey about the perceptions of the cultural values, material and immaterial, feeling by the community, tourists and visitors. Data are collected and elaborated as graphics and histograms to get an exhausting vision of the country, especially the historical traditions to the contemporary ones. The results are transferred in a Cultural plannings action within the borders of the Metropolitan city of Reggio Calabria.
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Hernández, Teresa. "Invented Geographies: The Material and Immaterial Geopoetics of Sandra Cisneros’s “Pilón”." MELUS 45, no. 2 (2020): 154–72. http://dx.doi.org/10.1093/melus/mlaa012.
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Abstract Current scholarship on Sandra Cisneros's novel Caramelo (2002) has focused on the Reyes family's transnational migrant narrative and their explicit traversing of the US-Mexico border. However, Cisneros's final offering at the close of the novel, “Pilón,” has been excluded from these significant discussions. My essay focuses primarily on this cuento and how it relates to Caramelo as an (im)material part of the novel. I propose that “Pilón” partakes in a dialogic relationship to the novel proper—existing inside and outside of Caramelo through its location after the “fin” of the novel but within the binding of the text. By assessing the material and immaterial borders presented—I particularly explore three fundamental borders in “Pilón” (textual, geopoetical, and corporal)—I claim that “Pilón” presents an urgency in redefining a transnational border experience. Ultimately, I explore the imagining of the US-Mexico (m)otherland within “Pilón,” the limits of this imagining, and the (im)possibility of its geography through the nostalgic and spiritual analytic of the ofrenda.
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Kestemont, Mike, Folgert Karsdorp, Elisabeth de Bruijn, Matthew Driscoll, Katarzyna A. Kapitan, Pádraig Ó Macháin, Daniel Sawyer, Remco Sleiderink, and Anne Chao. "Forgotten books: The application of unseen species models to the survival of culture." Science 375, no. 6582 (February 18, 2022): 765–69. http://dx.doi.org/10.1126/science.abl7655.
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The study of ancient cultures is hindered by the incomplete survival of material artifacts, so we commonly underestimate the diversity of cultural production in historic societies. To correct this survivorship bias, we applied unseen species models from ecology to gauge the loss of narratives from medieval Europe, such as the romances about King Arthur. The estimates obtained are compatible with the scant historic evidence. In addition to events such as library fires, we identified the original evenness of cultural populations as an overlooked factor in these assemblages’ stability in the face of immaterial loss. We link the elevated evenness in island literatures to analogous accounts of ecological and cultural diversity in insular communities. These analyses call for a wider application of these methods across the heritage sciences.
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Howey, Meghan C. L., and John O'Shea. "On Archaeology and the Study of Ritual: Considering Inadequacies in the Culture-History Approach and Quests for Internal “Meaning”." American Antiquity 74, no. 1 (January 2009): 193–201. http://dx.doi.org/10.1017/s0002731600047582.
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Mason contends that we (Howey and O'Shea 2006) created a "chimera" of the Missaukee Earthworks site as a regional ceremonial center in Late Prehistoric Michigan (A.D. 1200-1600) by misinterpreting archaeological and ethnohistoric data. In considering Mason's critique, we re-emphasize the value, and methods, of studying ritual via material remains and show that Mason’s arguments simply serve to exemplify why the culture-historic approach has failed in its effort to understand the pre-contact Native cultures of the Great Lakes. Whitley contends we are misguided about the aims of archaeological studies of ritual and the place of "meaning" in these studies. In considering the "meaning" archaeologists seek in our studies of past ritual, we emphasize the problems we see in quests for what is ultimately immaterial and unrecoverable, the internal or emotive "meaning" of past ritual.
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Lloyd, Anthony, and Mark Horsley. "Consumer culture, precarious incomes and mass indebtedness: Borrowing from uncertain futures, consuming in precarious times." Thesis Eleven 168, no. 1 (November 2, 2021): 55–71. http://dx.doi.org/10.1177/07255136211053421.
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In recent years, labour markets have been characterised by stagnant wages, reduced incomes and growing insecurity supplemented by the ongoing proliferation of outstanding payment obligations at almost all levels of economy and society. We draw upon current debates in social and economic theory to explore the disconnect between the deterioration of late capitalism’s distributive measures and the relative vitality of consumer cultures, suggesting that the latter relies substantially on immaterial, credit-based payment means to bridge the gap between the fundamental fantasy of ‘more and better’ and the decline of material productivity denoted by base rate of profit. We then use this disconnect as a breach-point for an in-depth interdisciplinary discussion of the substantive and ideological function of credit.
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Aguilar-García, María Leonor. "EL PATRIMONIO ARTESANAL: LOS SOMBREROS DE PAJA TOQUILLA." Universidad-Verdad, no. 64 (August 15, 2021): 177–91. http://dx.doi.org/10.33324/uv.vi64.259.
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En este artículo se aborda el tema del patrimonio cultural y artesanal, distinguiéndolo entre el material e inmaterial; además se destaca la importancia que tiene la conservación del mismo como parte de nuestra cultura e identidad, que es cabalmente lo que singulariza e individualiza a las culturas en el actual mundo globalizado. Dentro del patrimonio artesanal se aborda el tejido de sombreros de paja toquilla, artesanía que fuera declarada como Patrimonio Inmaterial por parte de la UNESCO en diciembre de 2012, y que es considerada como la artesanía másimportante del Ecuador y la más representativa de las provincia de Manabí, Azuay y Cañar.
Palabras clave: Patrimonio cultural y artesanal, patrimonio inmaterial, sombrero de paja toquilla, tejido.
AbstractIn this article the issue of cultural and craft heritage is addressed, distinguishing between material and immaterial; also the importance of its conservation as part of our culture and identity,which is fully what distinguishes and individualizes cultures in today’s globalized world stands. Inside the craft heritage weaving straw hats, crafts was declared Intangible Heritage by UNESCO in December 2012, and is considered the most important craft of Ecuador also the most representative handicrafts of the Provinces of Manabi, Azuay and Canar.Keywords: cultural and craft heritage, intangible heritage, toquilla straw hats, fabric.
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Davies, Huw C. "Redefining Filter Bubbles as (Escapable) Socio-Technical Recursion." Sociological Research Online 23, no. 3 (March 16, 2018): 637–54. http://dx.doi.org/10.1177/1360780418763824.
Повний текст джерелаАнотація:
Personalisation of media content is not a new phenomenon. Now, however, by configuring our search results and data feeds, algorithms that ‘learn’ from our digital footprint are determining what we see and hear. Pariser calls this the ‘Filter Bubble Effect’. Yet, despite concerns that this effect is a threat to deliberative democracy, we are told there is relatively little evidence to substantiate its existence. This article draws on a case study to argue that this is because the existing research looks for technical effects while neglecting our social lives. If we follow Foucault’s reasoning that systems of thought are also technologies, then we can see that material technologies (or what Foucault called ‘technologies of production’) and immaterial technologies (ideas formed in discourse) can co-constitute filter bubbles. Borrowing language from computing and science and technology studies, this leads to a redefinition of filter bubbles as socio-technical recursion. This case study illustrates just one potential combination of such material and immaterial technologies (namely, search engines and ideas that are encountered and formed during an individual’s social life within their culture and class) that can create socio-technical recursion. The article concludes by arguing the advantage of conceptualising filter bubbles in this way is that it offers us a theoretical foundation for breaking out of this recursion by simultaneously challenging the mediums and messages that sustain them.
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Lakatos Iancu, Marius. "Identitatea rromilor. Patrimoniul cultural material și imaterial al etniei rrome." Anuarul Muzeului Etnograif al Transilvaniei 34 (December 20, 2020): 353–70. http://dx.doi.org/10.47802/amet.2020.34.21.
Повний текст джерелаАнотація:
"The material and immaterial cultural patrimony of Rroma ethnicity This study aims to address a series of cultural values representative of the Rroma from the perspective of traditional trades, inherited or practiced and which define their ethnic identity. It is too unlikely to know exactly who and what the Rroma were due to the lack of sources and moreover, written studies about this ethnic group were based more on elements related to folklore or legends. Starting from the premise that, from a historical and conceptual point of view, the Rroma people have not yet defined themselves as identity anymore, for a long time the monopoly on the definition of Rroma belonged to the majority, the study aims to illustrate those cultural elements in within the community that were and are still in the contemporary period a landmark of unconditional self-definition of the Rroma. The indicators to which we refer as individuals in those situations in which we are exposed to name and qualify a group, are not only those of certified historical nature through writings, they are also established in the context of how the group expresses its material cultural heritage and immaterial that it represents. Although this concept promotes the need to know the identity of groups, the Rroma ethnic group has difficulties in terms of the identity culture displayed and the way it is perceived by society. The Rroma minority, indeed, encounters difficulties from a socio-economic point of view, the vast majority of society referring to this deficit in the situations of labeling and defining the Rroma identity. However, the Rroma ethnicity can also be defined on the basis of specific values attested by ethnicity, cultural values such as trades, crafts and customs, dress, spoken language and human values such as unity, solidarity, trust and faith. Thus, the study itself aims to illustrate those unknown or less known elements about the Rroma, exposing those cultural-traditional values that have the role of defining the identity of the Rroma not according to the socio-educational level (misery, poverty, deprived people of scruples, minority, etc.) but depending on the way in which the Rroma, both at individual and group level, relate to values of heritage elements when they define themselves. (trades practiced, Rroma peoples, elements specific to Rroma peoples) The aim of the study will most likely generate results in terms of reducing unfounded perceptions about Rroma tradition and identity and at the same time combating prejudices against this ethnic minority. Keywords: culture, Rroma, Rroma nations, identity, craftsmen "
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Nijs, Greg, and Amélie Daems. "And What if the Tangible Were Not, and Vice Versa? On Boundary Works in Everyday Mobility Experience of People Moving Into Old Age." Space and Culture 15, no. 3 (August 2012): 186–97. http://dx.doi.org/10.1177/1206331212445962.
Повний текст джерелаАнотація:
The article questions representationalist fixed boundaries between the material and the immaterial in the experience of the built environment. Opting to adopt a performative—more specifically, pragmatist—approach, the authors propose to consider practice(d) ontologies to look for ontological alternatives. Ethnographic accounts are drawn from research on the experience of everyday mobilities in people moving into old age. The plot line first runs through memory works as boundary works, trying to understand how ghostly presence and material absence perform experience of {im}materiality. Second, it provides accounts of humans and nonhumans performing rhythms and suggests that rhythmic attunement involves boundary works. Performing a collective body by walking together is further considered as a case in point. Supported by the examples and the epistemological framework, the article suggests the versatile enactment of boundaries between body and world, that is, between the material and the immaterial.
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Piłat, Robert. "Duration of Things and Duration of Culture." Załącznik Kulturoznawczy ENGLISH EDITION, no. 1 (2019): 41–50. http://dx.doi.org/10.21697/zk.2019ee.01.02.
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This article discusses the relation between temporal existence of things and the persistence of culture. The material and the immaterial aspects of culture are quite different in relation to time. According to philosopher Karl R. Popper, meanings, senses and ideas belong to a separate non- -temporal realm of being. They come about in time but henceforth they exist non-temporarily. Their existence, unlike that of physical objects, does not depend on keeping a delicate balance between the change and identity − it is not based on struggle against time. But on the other hand, their seemingly non-temporal subsistence is strictly connected to the temporal existence of things. The latter do not carry meaning in virtue of sheer convention, but rather by means of subtle connection between their material structure and the properties of sentient and intelligent beings. Books hold a very special place in this framework. Physical properties of books are intertwined with their content very strongly albeit mysteriously. It is safe to say that reducing books to their content − by conveying the content to digital carriers alone − would result in a serious impoverishing of culture. In reference to early journalist works by the poet Zbigniew Herbert, three functions of preserving and studying artefacts are distinguished: reconstruction, preserving and learning. In studying artefacts there is always a quest for originals and considerable efforts are made in order to distinguish them from copies and derivatives. The article gives a brief account of recent debate concerning the value of these pursuits. Finally, a discussion with Michel Foucault is presented, concerning the role of things in self-formation.
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Soasti-Bareta, Paulo David. "EL DISEÑO BASADO EN CONOCIMIENTO: EL CASO DE LOS RELOJES DE NOMOS GLASHÜTTE." DISEÑO ARTE Y ARQUITECTURA, no. 12 (June 25, 2022): 27–51. http://dx.doi.org/10.33324/daya.vi12.502.
Повний текст джерелаАнотація:
El artículo examina cómo se manifiesta la dinámica entre agentes, objetos de conocimiento, los contextos de referenciación y la Semiótica Peircieana (SP) en el diseño de artefactos de uso personal, como son los relojes. Se aborda la perspectiva semiótica y del diseño de productos, ya que el objetivo es identificar los conocimientos específicos que permiten una propuesta de significado relevante durante el proceso de diseño. Como marco referencial, se adopta el Desarrollo Basado en Conocimiento (DBC) y la SP, ya que el primero ofrece un enfoque sobre el conocimiento como capital inmaterial, así como el modelo de los Eventos de Conocimiento (EdC). La segunda tiene un carácter fenomenológico que estudia las relaciones más tangibles en los objetos,asociadas a la materialidad y las personas, así como a las relaciones inmateriales asociadas al valor y los significados. Los relojes Ahoi y Autobahn, de la firma NOMOS Glashütte (NG) son analizados en el texto debido al planteamiento de metáforas visuales y al estatus simbólico que han alcanzado como fenómeno cultural posterior a la reunificación alemana. Estos dos impulsores del valor favorecen las innovaciones en el ámbito relojero. El artículo aporta a la expansión del DBC en la escala de productos, al generar el vínculo entre valor y significado, desde lo (in-)material. Los roles de los actores y el papel de la (in-) materialidad plantean unaforma novedosa de interacción para proponer valor, a través de las interpretaciones de la cultura material.Palabras claveCo-creación, cultura material, conocimiento, diseño, producto, semiótica.AbstractThe article examines how dynamics between agents, objects of knowledge and referencing contexts as well as Peirciean Semiotics (PS) are manifested on artifacts design for personal use, such as wristwatches. Semiotics and product design perspectivse are approached, since the objective is to identify the specific knowledge which allows a relevant meaning proposal during design process. Knowledge-Based Development (KBD) and PS are adopted as a referential framework, since the former offers a focus on knowledge as immaterial capital, as well as the Knowledge Events (KE) model. The latter has a phenomenological character that studies the more tangible relationships in objects, related to materiality and people, as well as immaterial relationships associatedwith value and meanings. Wristwatches Ahoi and Autobahn, from NOMOS Glashütte (NG) are analyzed due to the visual metaphors approach and the symbolic status they have achieved as a cultural phenomenon after German reunification. These two value drivers favor innovations in the watchmaking field. The article contributes to the expansion of KBD on the product scale by generating the link between value and meaning, from the (in)material. Actors’ roles and (in)materiality role pose a novel kind of interaction to propose value, through material culture interpretations.KeywordsCo-creation, Semiotics, knowledge, design, product, Material culture.
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Tüür, Kadri. "Mõnda valdkonna teadusajakirjadest / On scholarly journals in craft research." Studia Vernacula 12 (November 5, 2020): 210–17. http://dx.doi.org/10.12697/sv.2020.12.210-217.
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This article offers a brief survey of international scholarly journals on craft research and related fields (heritage protection and management, vernacular architecture, textile heritage, etc.).
In Estonian language, studies of material culture are chiefly published in the yearbooks of memory institutions, such as museums. Internationally, special publications focused on craft research were only established in the 21st century. In the Scandinavian countries, the notion of ‘sloyd’ is central to this type of research. In the European context, craft research is often categorised under ‘design history’, whereas in America it can be found under the label ‘material culture’. If one wishes to find studies on traditional wooden architecture, the keyword ‘vernacular’ comes in handy. One important search term is ‘practice-led’ research, as it is the closest one to the approach employed in the teaching and research activities of the Native craft department in University of Tartu Viljandi Culture Academy. What can be learnt from international publications is their skill in placing case studies within a wider global cultural, historical and economic background.
Heritage studies are relevant to craft research as craft and its outcomes are often connected with material and immaterial cultural heritage. Interest in sustainable materials and resource use has risen notably during recent decades, and this is also reflected in scholarly publications.
Some journals stand out with their experimental approach to contributions. For example, video publications could be very useful not only for lab practitioners, but also for craft researchers. The array of publications on craft research is relatively wide, and we should not hesitate to make good use of all the wonderful resources available.
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Tüür, Kadri. "Mõnda valdkonna teadusajakirjadest / On scholarly journals in craft research." Studia Vernacula 12 (November 5, 2020): 210–17. http://dx.doi.org/10.12697/sv.2020.12.210-217.
Повний текст джерелаАнотація:
This article offers a brief survey of international scholarly journals on craft research and related fields (heritage protection and management, vernacular architecture, textile heritage, etc.).
In Estonian language, studies of material culture are chiefly published in the yearbooks of memory institutions, such as museums. Internationally, special publications focused on craft research were only established in the 21st century. In the Scandinavian countries, the notion of ‘sloyd’ is central to this type of research. In the European context, craft research is often categorised under ‘design history’, whereas in America it can be found under the label ‘material culture’. If one wishes to find studies on traditional wooden architecture, the keyword ‘vernacular’ comes in handy. One important search term is ‘practice-led’ research, as it is the closest one to the approach employed in the teaching and research activities of the Native craft department in University of Tartu Viljandi Culture Academy. What can be learnt from international publications is their skill in placing case studies within a wider global cultural, historical and economic background.
Heritage studies are relevant to craft research as craft and its outcomes are often connected with material and immaterial cultural heritage. Interest in sustainable materials and resource use has risen notably during recent decades, and this is also reflected in scholarly publications.
Some journals stand out with their experimental approach to contributions. For example, video publications could be very useful not only for lab practitioners, but also for craft researchers. The array of publications on craft research is relatively wide, and we should not hesitate to make good use of all the wonderful resources available.
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Ibrahim, Fausat Motunrayo, Benson Osikabor, Bolanle Tawakalitu Olatunji, Grace Oluwatobi Ogunwale, and Olawale Julius Aluko. "Forest in the Context of Social Change: Traditional Orientation and Forest Mystification in a Nigerian Forest-Reserve Setting." Changing Societies & Personalities 5, no. 3 (October 11, 2021): 496. http://dx.doi.org/10.15826/csp.2021.5.3.147.
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This article exposits the mystification of forests among people residing in proximity to a forest reserve in southwestern Nigeria. The theory of material engagement and the ecology of human development support the position that the forest is a classical motivator of traditional culture. Still, socio-cultural change is prevalent. As an element of this change, forest-based social cognition warrants systematic examination in the interest of environmental sustainability. This is because the concurrent conveyance of sustainability-promoting immaterial culture across generations is a component of the pathway to a sustainable future. Moreover, systems theory posits that social events affect each other. Since social change is not solitary but encompassing, forest mystification was examined along with other indicators of traditional orientation including attitude towards―religion, ageing, gender; and cultural enthusiasm. The results indicate that forest mystification is still huge and connected with orientations towards ageing and cultural enthusiasm. This exemplifies the Yorùbá social context’s manifestation of continuity as opposed to change in forest culture; and stands in solidarity with traditional African mentality.
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Di Loreto, Ines, and Karine Lan. "Sense and Sensibility: Designing a museum exhibit with Visually Impaired People." Interaction Design and Architecture(s), no. 38 (September 10, 2018): 155–83. http://dx.doi.org/10.55612/s-5002-038-009.
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As a Participatory Action Research project stands at the crossroad between scientific investigation, design, and social change, we argue that to answer when and whatthis kind of project can be considered “successful” we have to reflexively analyze a Participatory Design action as a never ending process. The hypothesis discussed in this paper is, thus, that the result of a Participatory Action Research project is more the journey that led to a design than the “results” of a research or the “products” created by the project (them being of material of immaterial substance). In this paper, we will illustrate our point through the description of SmartArt, an action research project whose aim is to reduce inequalities by allowing access to art and culture to Visually Impaired People.
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Aguiar Borges, Luciane, Feras Hammami, and Josefin Wangel. "Reviewing Neighborhood Sustainability Assessment Tools through Critical Heritage Studies." Sustainability 12, no. 4 (February 20, 2020): 1605. http://dx.doi.org/10.3390/su12041605.
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This article reports on a critical review of how cultural heritage is addressed in two internationally well-known and used neighborhood assessment tools (NSAs): BREEAM Communities (BREEAM-C) and LEED Neighborhood Design (LEED-ND). The review was done through a discourse analysis in which critical heritage studies, together with a conceptual linking of heritage to sustainability, served as the point of departure. The review showed that while aspects related to heritage are present in both NSAs, heritage is re-presented as primarily being a matter of safeguarding material expressions of culture, such as buildings and other artifacts, while natural elements and immaterial-related practices are disregarded. Moreover, the NSAs institutionalize heritage as a field of formal knowledge and expert-dominated over the informal knowledge of communities.
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Haubenreich, Jacob. "The Trail, the Archive, the Museum, and the Book: Confronting Materiality in Literary Studies." New German Critique 47, no. 3 (November 1, 2020): 141–78. http://dx.doi.org/10.1215/0094033x-8607647.
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Abstract This article examines the persistence of the notion of the immaterial text in literary studies, now decades into the so-called material turn. Digitization of manuscripts increasingly confronts us with the facts of textual materiality and material authorship, yet many scholars remain ill-equipped to engage these traces in order to expand the possibilities of textual interpretation. The journeys of Peter Handke’s notebooks serve as a case study on how to interrogate various definitions of text and methodological approaches that reinforce an understanding of texts as immaterial. This article thus elucidates the conceptual and methodological impediments to more comprehensively integrating materiality into interpretation; an uneasiness, for example, about approaching authorship—the process and agency of textual production—lingers despite resurrections since the Author’s “death” and more recent transdisciplinary retheorizations of agency. The article finally looks to reflections on materiality in another field, art history, to clarify the reasons that integrating materiality into interpretative criticism remains so difficult, so that the field might begin to move beyond these obstacles.
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ASMUSSEN, TINA. "SPIRITED METALS AND THE OECONOMY OF RESOURCES IN EARLY MODERN EUROPEAN MINING." Earth Sciences History 39, no. 2 (November 12, 2020): 371–88. http://dx.doi.org/10.17704/1944-6187-39.2.371.
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ABSTRACT This article examines the perception and valuation of mineral resources in sixteenth and seventeenth-century European mining regions. It aims to critically review the utilitarian and anthropocentric view of mining and mineral resource production, circulation and consumption that is shaped by a long tradition of economic history and history of technology. To understand human relation to the underground and its resources only in terms of innovation and rationalization means to ignore the many different layers by which resource landscapes affected the miner’s perception of nature and mineral matter. The literary, material and visual culture of sixteenth- and early seventeenth-century central European mining sites proves to be fruitful ground for historicizing the interplay between manual labor, mechanical arts, natural resources and religion in mining landscapes. This paper aims to connect the material and immaterial or the physical and symbolic dimensions of human-nature entanglement in early modern mining and suggests a way to locate human and geological agency within the context of a divine oeconomy.
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Flood, Finbarr Barry. "Lost Histories of a Licit Figural Art." International Journal of Middle East Studies 45, no. 3 (July 30, 2013): 566–69. http://dx.doi.org/10.1017/s0020743813000494.
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The idea that theology is either irrelevant to artistic production or “a baleful influence” on its history has recently been critically explored by Jeffrey Hamburger, in relation to medieval Christian art. Engaging the perennial problem of moving between immaterial concepts, normative texts, and material things, Hamburger's observations resonate with the long shadow cast by the Bilderverbot, the prohibition of images often assumed to characterize Islamic and Jewish cultures, on the modern reception of Islamic art.
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Bardone, Ester, Maarja Kaaristo, Kristi Jõesalu, and Ene Kõresaar. "Mõtestades materiaalset kultuuri / Making sense of the material culture." Studia Vernacula 10 (November 5, 2019): 12–45. http://dx.doi.org/10.12697/sv.2019.10.12-45.
Повний текст джерелаАнотація:
People live amidst objects, things, articles, items, artefacts, materials, substances, and stuff – described in social sciences and humanities as material culture, which denotes both natural and human-made entities, which form our physical environment. We, humans, relate to this environment by using, depicting, interacting with or thinking about various material objects or their representations. In other words, material culture is never just about things in themselves, it is also about various ideas, representations, experiences, practices and relations. In contemporary theorising about material culture, the watershed between the tangible and intangible has started to disappear as all the objects have multiple meanings. This paper theorises objects mostly in terms of contemporary socio-cultural anthropology and ethnology by first giving an overview of the development of the material culture studies and then focusing upon consumption studies, material agency, practice theory and the methods for studying material culture.
Both anthropology and ethnology in the beginning of the 20th century were dealing mostly with ‘saving’; that is, collecting the ethnographical objects from various cultures for future preservation as societies modernised. The collecting of the everyday items of rural Estonians, which had begun in the 19th century during the period of national awakening, gained its full momentum after the establishment of the Estonian National Museum in 1909. During the museum’s first ten years, 20,000 objects were collected (Õunapuu 2007). First, the focus was on the identification of the historical-geographical typologies of the collected artefacts. In 1919, the first Estonian with a degree in ethnology, Helmi Reiman-Neggo (2013) stressed the need for ethnographical descriptions of the collected items and the theoretical planning of the museum collections. The resulting vast ethnographical collection of the Estonian National Museum (currently about 140,000 items) has also largely influenced ethnology and anthropology as academic disciplines in Estonia (Pärdi 1993).
Even though in the first half of the 20th century the focus lay in the systematic collection and comparative analysis of everyday items and folk art, there were studies that centred on meaning already at the end of 19th century. Austrianethnologist Rudolf Meringer suggested in 1891 that a house should be studied as a cultural individual and analysed within the context of its functions and in relation to its inhabitants. Similarly, the 1920s and 1930s saw studies on the roles of artefacts that were not influenced by Anglo-American functionalism: Mathilde Hain (1936) studied how folk costumes contribute to the harmonious functioning of a ‘small community’, and Petr Bogatyrev (1971) published his study on Moravian costumes in 1937. This study, determining the three main functions – instrumental, aesthetic and symbolic – of the folk costume, and translated into English 30 years after first publication, had a substantial influence on the development of material culture studies.
The 1970s saw the focus of material culture studies in Western and Northern Europe shifting mainly from the examination of (historical) rural artefacts to the topics surrounding contemporary culture, such as consumption. In Soviet Estonian ethnology, however, the focus on the 19th century ethnographic items was prevalent until the 1980s as the topic was also partially perceived as a protest against the direction of Soviet academia (see Annist and Kaaristo 2013 for a thorough overview). There were, of course, exceptions, as for instance Arved Luts’s (1962) studies on everyday life on collective farms. Meanwhile, however, the communicative and semiotic turn of the 1970s turned European ethnology’s focus to the idea of representation and objects as markers of identity as well as means of materialising the otherwise intangible and immaterial relationships and relations. The theory of cultural communication was established in Scandinavian ethnology and numerous studies on clothing, housing and everyday items as material expressions of social structures, hierarchies, values and ideologies emerged (Lönnqvist 1979, Gustavsson 1991). The Scandinavian influences on Estonia are also reflected in Ants Viires’s (1990) suggestion that ethnologists should study clothing (including contemporary clothing) in general and not just folk costumes, by using a semiotic approach.
Löfgren’s (1997) clarion call to bring more ‘flesh and blood’ to the study of material culture was a certain reaction to the above focus. Researchers had for too long focused exclusively upon the meaning and, as Löfgren brought forth, they still did not have enough understanding of what exactly it was that people were actually and practically doing with their things. Ingold’s (2013) criticism on the studies focusing on symbolism, and the lack of studies on the tangible materiality of the materials and their properties, takes a similar position. In the 1990s, there was a turn toward the examination of material-cultural and those studies that were written within the framework of ‘new materialism’ (Hicks 2010, Coole and Frost 2010) started to pay attention to objects as embodied and agentive (Latour 1999, Tilley et al 2006). Nevertheless, as Olsen (2017) notes, all materialities are not created equal in contemporary academic research: while items like prostheses, Boyle’s air pumps or virtual realities enjoy increased attention, objects such as wooden houses, fireplaces, rakes and simple wooden chairs are still largely unexamined. The traditional material culture therefore needs new studying in the light of these post-humanist theories.
Where does this leave Estonian ethnology? In the light of the theoretical developments discussed above, we could ask, whether and how has the material Making sense of the material culture turn affected research in Estonia? Here we must first note that for a significant part of the 20th century, Estonian ethnology (or ethnography as the discipline was called before 1990s) has mostly been centred on the material culture (see the overview of the main topics from vehicles to folk costumes in Viires and Vunder 2008). Partly because of this aspect of the discipline’s history, many researchers actually felt the need to somewhat distance themselves from these topics in the 1990s (Pärdi 1998). Compared to topics like religion, identity, memory, oral history and intangible heritage, study of material culture has largely stayed in the background. There are of course notable exceptions such as Vunder’s (1992) study on the history of style, which includes analysis of theirsymbolic aspects. It is also interesting to note that in the 1990s Estonian ethnology, the term ‘material culture’ (‘materiaalne kultuur’) – then seen as incorporating the dualism between material and immaterial – was actually replaced with the Estonian translation of German ‘Sachkultur’ (‘esemekultuur’, literally ‘artefact culture’). Nevertheless, it was soon realised that this was actually a too narrow term (with its exclusion of natural objects and phenomena as well as the intangible and social aspects of culture), slowly fell out of general usage, and was replaced with ‘material culture’ once again. Within the past three decades, studies dealing with material culture have discussed a wide variety of topics from the vernacular interior design (Kannike 2000, 2002, 2012), everyday commodities (Kõresaar 1999b) and spiritual objects (Teidearu 2019), traditional rural architecture (Pärdi 2012, Kask 2012, 2015), museum artefacts (Leete 1996), clothing, textiles and jewellery (Kõresaar 1999a; Järs 2004; Summatavet 2005; Jõeste 2012; Araste and Ventsel 2015), food culture (Piiri 2006; Bardone 2016; Kannike and Bardone 2017), to soviet consumer culture (Ruusmann 2006, Rattus 2013) and its implications in life histories (Kõresaar 1998, Jõesalu and Nugin 2017). All of these these studies deal with how people interpret, remember and use objects.
The main keywords of the studies of European material culture have been home, identity and consumption (but also museology and tangible heritage, which have not been covered in this article). Material culture studies are an important part of the studies of everyday life and here social and cultural histories are still important (even though they have been criticised for focusing too much on symbols and representation). Therefore, those studies focusing on physical materials and materialites, sensory experiences, embodiment, and material agency have recently become more and more important. This article has given an overview of the three most prevalent thematic and theoretical strands of the study of material culture: objects as symbols especially in the consumer culture, material agency and practice theory as well as discussing some methodological suggestions for the material culture studies.
To conclude, even though on the one hand we could argue that when it comes to the study of material culture there indeed exists a certain hierarchy of „old“ topics that relate to museums or traditional crafts and „new“ and modern materialities, such as smart phones or genetically modified organisms. However, dichotomies like this are often artificial and do not show the whole picture: contemporary children are often as proficient in playing cat’s cradle as they are with video games (Jackson 2016). Thus, studying various (everyday) material objects and entities is still topical and the various theories discussed in this article can help to build both theoretical and empirical bridge between different approaches. Therefore, there is still a lot to do in this regard and we invite researchers to study objects form all branches of material culture, be they 19th century beer mugs in the collections of the Estonian National Museum that can help us to better give meaning to our past, or the digital and virtual design solutions that can give our academic research an applied direction.
Keywords: material culture, artefacts, consumption, practice, agency, research methods
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Demeulenaere-Douyère, Christiane. "Japan at the World’s Fairs: A Reflection." Journal of Japonisme 5, no. 2 (September 7, 2020): 129–51. http://dx.doi.org/10.1163/24054992-00052p01.
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Abstract The primary purpose of world’s fairs was commercial and industrial, focused on the celebration of technical and material progress. At the same time, they were places of immaterial exchanges between exhibitors and visitors, all of whom contributed a diversity of customs and cultures. As major exhibitions developed in Europe (1850–1900), Japan was opening to Western influences after a centuries-old period of self-isolation. The advent of the Meiji era marked the decision to transform feudal Japan into a modern capitalist state; in order to find economic partners, Japan became a regular presence at the world’s fairs. Openness gave way to confluence: European visitors discovered a living, rich image of Japan, complete with its traditions and arts. The revelation, to a wider audience, of Japanese art was at the origin of an artistic movement – Japonisme – which would have a lasting influence on European artists. Japan’s regular contributions to world’s fairs, especially those in Paris (1867, 1878, 1889, and 1900), enjoyed great popular success and shaped the European understanding of, and taste for, Japanese arts and culture.
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Kusdewanti, Amelia Indah. "Menggagas Sistem Informasi Akuntansi Prophetic (Constructing Prophetic Accounting Information System)." Akutansi Bisnis & Manajemen ( ABM ) 29, no. 2 (October 3, 2022): 89. http://dx.doi.org/10.35606/jabm.v29i2.1106.
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This article aims to critique and construct prophetic accounting information system (AIS). This article uses the metaphor of the Kaaba and tawaf as a method. Meanwhile, the author uses the submission theory initiated by Kusdewanti et al. (2016) as a framework of thought. Kaaba is a value center that connects various aspects of stakeholders to vertically and horizontally, while tawaf places SIA as a basic movement connector that surrounds the value center. As a connector, SIA Prophetic is based on cosmological values, so that its technological aspects will also be based on religious-social-culture. The input is immaterial and material, the process is participatory, and the information output is based on Falah. This article helps build a more humanist AIS and a technology for accounting that is based on religion, culturally, and socially.
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Darumurti, Retno, Ricky Avenzora, Tutut Sunarminto, and Benny Mutiara. "Polarization of Pro-Environmental Tourist Behavior in Tourism Villages, Yogyakarta." Media Konservasi 24, no. 2 (October 3, 2019): 216–24. http://dx.doi.org/10.29244/medkon.24.2.216-224.
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This study aimed to analyze polarization of Pro-Environtmental tourist behavior in Yogyakarta tourism village by construct behavioral process of 3 stages, pre-activity, during- activity, and post-activity. The pre-activity set from pre-perception, motivation, and preference toward village as destination choice. On-going activity observed tourist behavior along village activities, and post-activity investigate post-perception, satisfaction, and willingness to return visiting the village. The instrument of this research was closed ended questionaire, which was analyzed by One Score – One Indicator. The questionaire contains of 7 resources of ecotourism, consist of material culture, immaterial culture, nature, community activities, villagers, village atmosphere, and community economy. Data analysis using the correlation and regression statistical method. The result showed correlations among variables and its influence to destination choice. The patern of tourist behavior polarized in patern of pro-environmentally behavior. Therefore, it is necessary to build tourist perception of tourism village, develop resources and manage tourist behavior for developing rural tourism as ecotourism destination. Keywords: polarization, pro – environment, tourist behavior, tourism village
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Biondi, Teresa. "The Aesthetics of ‘Speaking Objects’ in Aniki-Bóbó’s Anthropo-cosmo-morphic Material." Aniki: Revista Portuguesa da Imagem em Movimento 8, no. 2 (July 12, 2021): 210–34. http://dx.doi.org/10.14591/aniki.v8n2.780.
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The surface of the things which make up the pro-filmic constitutes the shell/ signifier chosen to shape the soul of the filmic world or its anthropo-cosmo-morphic image rendered by the techniques of film language. The result is the creation of a complex and multi-layered “possible world”, consisting of discursive parts that speak through the dramaturgy and aesthetics of the film, a socio-semantics which transfigures the matter of bodies and objects through the mechanisms of filmic re-signification. Amongst these, the intellectual montage as well as all the graphic and audio signs that appear on the scene can be identified. These signs stand out because of their metaphorical-discursive capacity, as will be analysed in the film Aniki-Bóbó (1942) by Manoel de Oliveira: the written words that serve to give voice to inanimate matter (Carlitos’ bag); the modelled forms which reproduce material allegories or doubles of the human body (the doll); the fragile materials that refer to the children’s fragility itself; the steel and iron of mechanised infrastructures showing the modernisation of the country; the classical architecture, the nature of the place and the free, open-air spaces of games, as opposed to closed spaces that recall underdeveloped pedagogical institutions; and among the latter, the liminal place par excellence, symbolised by the ‘Shop of Temptations’. In the filmic whole, bodies, places and objects are thus configured as interconnected parts of a single compact world, in which the cosmos is reflected in the anthropo, and the anthropo in the cosmos, in order to transfigure, in a metaphorical key, the immaterial culture referring to the changes in national identity. This allegorical fable of Portuguese pedagogical culture ultimately proposes the possibility of a social (and political) change, projected into a ‘just’ future without dictatorship (victory of good over evil).
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Bronner, Fred, and Robert de Hoog. "Comparing conspicuous consumption across different experiential products: Culture and leisure." International Journal of Market Research 61, no. 4 (September 13, 2018): 430–46. http://dx.doi.org/10.1177/1470785318799898.
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Consumer behavior recently underwent three main developments: a shift from material purchases to immaterial experiences, a shift from signaling status and wealth by means of consumer behavior to signaling identity, and increased social visibility due to the growing importance of social media. These trends did arouse a renewed interest in the concept of conspicuous consumption in the area of experiential purchases. Seven different types of experiential purchases are compared as regards the role of conspicuous consumption: the main summer holiday and participation in six different types of cultural events. In the culture study, the same measurement tools were used as in the leisure study. It was found that conspicuous consumption plays a role in these types of purchases. This holds true for status demonstration as well as for identity demonstration. However, there are substantial differences between the different types of cultural events. Conspicuous consumption is important to those who attend festivals, classical music concerts, and pop concerts and is of minor importance as regards going to movies. Based on these findings, we propose a tentative theory about the relationship between conspicuous consumption and type of experiential purchase. Practical implications for marketing are sketched out. In cultural marketing for museums, the performing arts, and cinema, attention should be paid not only to the quality of the event for the self-experience, but also to its status and identity-signaling potential to relevant others.
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Djabarouti, Johnathan. "Listed Buildings as Socio-material Hybrids: Assessing Tangible and Intangible Heritage Using Social Network Analysis." Journal of Heritage Management 5, no. 2 (November 21, 2020): 169–90. http://dx.doi.org/10.1177/2455929620967812.
Повний текст джерелаАнотація:
Immaterial manifestations of culture have received increasing attention over the past two decades. This is of particular relevance to the contemporary built heritage professional who must not only consider intangible heritage within assessments but attempt to understand its relationship with the physical building fabric. Underpinned by a ‘Practice Theory’ ontology, this research explores how social network analysis (SNA) can reveal entanglements between tangible and intangible heritage by focussing on practices and relationships. Using the Grade II* Long Street Methodist Church and Sunday School, Greater Manchester, UK, the study demonstrates how the basic use of SNA for built heritage assessment can offer a deeper insight into the significance of a listed building. The study demonstrates how SNA can support: an equality of visibility across heritage domains, a better understanding of tangible–intangible relationships and the illumination of underlying practices that sustains these relationships. Perhaps most importantly, it emphasizes the dynamic and unpredictable nature of heritage by de-emphasizing the centrality of the building within heritage assessment processes and reconceptualizing it as an inherent part of social phenomena. In doing so, it suggests one must accept the notion that socio-material practices should be considered for conservation and safeguarding, alongside the physical building itself.
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Furmanik-Kowalska, Magdalena. "Which tradition is mine? Chinese women artists and cultural identity." Journal of Contemporary Chinese Art 6, no. 2 (September 1, 2019): 305–19. http://dx.doi.org/10.1386/jcca_00009_1.
Повний текст джерелаАнотація:
Abstract References to native culture are frequently in the foreground of works by Chinese women artists. When they make contact with different cultures, although not necessarily connected with leaving their place of birth thanks to the transfer of information and cultural heritage that has developed extremely efficiently in the era of globalization (Gordon Mathews), they see their own entanglement in the cultural tradition. In the process of constructing their identity they try to find answers to the following question: which part of the cultural tradition is mine? Which one do I identify with? In the case of Chinese women artists, is it the legacy of literati? Classic ink painting and calligraphy? Or perhaps women's crafts that bear no name? Or perhaps a mixture of inspirations? Such questions about material heritage might also be augmented by others that consider aspects of the immaterial heritage of China. This article explores how Chinese women artists such as Chen Qingqing, Qin Yufen, Shi Hui, Wang Xiaohui, Cheng Caroline, Lin Tianmiao, Zhang Yanzi, Man Fung-yi, Liu Liyun, Peng Wei, Chen Lingyang, Chen Qiulin, Zhang Ou and Liu Ren refer to their cultural tradition.
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Palma Martos, Luis, María Luisa Palma Martos, and José Luis Martín Navarro. "La integración entre cultura y economía. El caso de las Fiestas de Primavera de Sevilla." Studies of Applied Economics 32, no. 1 (March 3, 2020): 287. http://dx.doi.org/10.25115/eea.v32i1.3211.
Повний текст джерелаАнотація:
Spring Fiestas in Seville (SFS) constitute the main cultural event that takes place in the city, with strong social, economic and touristic implications. Our paper analyzes this cultural dimension of the city from two perspectives. First, we analyze the SFS as a model of cultural heritage, both material and immaterial. Secondly, we make an economic impact study estimated as an addition of three effects: Direct effect that derivate from private and public institution’s expenditures which are necessary in order to celebrate SFS; Indirect effect produced by expenditures of participants in the events and Induced effect estimated using multipliers derived from input-output tables. The main contribution of the paper is to analyze the economic impact of a complex cultural good of a mix nature, as an example of economic valuation through the culture. Results show an estimated economic impact for 2009 of 915.8 million of euros that means 4.66% of city of Seville GDP.
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Sawitri, Sawitri, Nurpeni Priyatiningsih, R. Adi Deswijaya, and Sri Harjono. "Pendidikan Karakter Pada Tari Kupu- Kupu Sebagai Falsafah Hidup Masyarakat Jawa." Journal on Education 5, no. 2 (January 27, 2023): 5089–83. http://dx.doi.org/10.31004/joe.v5i2.1240.
Повний текст джерелаАнотація:
Budaya (culture) derived from Sanskrit word “budddayah”, the plural form of word buddhi, meaning anything related to human character and mind. In English, the word culture derived from Latin word cultural. The method used was descriptive qualitative one using data obtained through in-depth interview, library study, and documentation (photograph, online magazine, research journal). Culture in the form of dance is an art product resulting from people’s creativity to fulfill material and spiritual needs. Human being has two types of needs to have balanced life. Spiritual need relates to belief and religion, while immaterial need relates to art and recreation so that life will run harmoniously. One of art forms adapting to its community is butterfly dance. Butterfly dance in its development relates to community life and art. Culture will develop and adapt to human development. Human development follows time and human need development. Butterfly dance provides human life philosophy, particularly to Javanese people. Life is gratitude, life always rotates and so does the fate. To live, an individual will need others’ help so that he should always remember Allah because life can be happy, sad, and comfortable. The one who does good deed will get goodness, and vice versa. Always respecting each other, having good mindset, and remembering death are the keys to a nice harmonious life.
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Westerkamp, Dirk. "Sprache, objektiver Geist und kulturelles Gedächtnis." Zeitschrift für Kulturphilosophie 2008, no. 2 (2008): 279–304. http://dx.doi.org/10.28937/1000106503.
Повний текст джерелаАнотація:
The paper argues that a philosophically sound theory of cultural memory has to clarify three presuppositions. First, the relationship between individual and collective memory has to be explained. Second, the empirical data on recollection and memory provided by neurological and historical research has to be discussed in terms of a philosophy of culture. Third, the specific material and/or immaterial „memory-bearers“ or memory-media („Trägermedien“) in which cultural memory takes shape have to be examined. The article, then, shows that the first elaborate account of cultural memory was given by 19th century „Völkerpsychologie“, inaugurated by Moritz Lazarus and Heyman Steinthal. Their theory of cultural memory was much indebted to a critical interpretation of Hegel’s conception of „objective spirit“. Accordingly, the last sections of the paper give a reexamination of Hegel’s theory of recollection and memory and deal with the question whether this theory can contribute to present cultural memory discourse.
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Palombi, Domenico. "How to Reconcile the Past and the Present." Joelho Revista de Cultura Arquitectonica, no. 11-12 (September 9, 2021): 16–32. http://dx.doi.org/10.14195/1647-8681_11_12_2.
Повний текст джерелаАнотація:
In Western culture, or in what today is called global civilization despite its diverse traits and contradictory evaluations, the relationship with the past has always been both profound and contradictory and in some cases even conflicting. Actualization of the past has occurred in different periods of time and for a large variety of reasons simultaneously assuming cognitive, contemplative, evocative, emulative, normative forms. In this continuous and multi-faceted process, ideological and political motivations led to the revival and legacy of the past seen, from time to time, as an analogical model, a foundation of identity, a source of ethical and aesthetic inspiration, or a tool for cultural formation and social pedagogy. In this sense, the past has become an absolute cultural value and – ideally – has constituted a powerful paradigm for the conception of new models and new metaphors for the construction of material and immaterial forms of the present.
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Fisher, Tom, and Julie Botticello. "Machine-made lace, the spaces of skilled practices and the paradoxes of contemporary craft production." cultural geographies 25, no. 1 (December 9, 2016): 49–69. http://dx.doi.org/10.1177/1474474016680106.
Повний текст джерелаАнотація:
This article inspects a set of paradoxes that appeared in an investigation of contemporary industrial craft in the last remaining factory making machine lace in the United Kingdom. Its focus on a single site, set against a now global industry, means it can build on work in cultural and economic geography to understand this setting as a heterogeneous space, with links to a range of material and immaterial lineages, practices and networks. Ethnographic fieldwork on the factory floor at Cluny Lace threw up three paradoxes inherent in the firm’s continued survival in a context of industrial decline. The first of these paradoxes is the re-concentration of material and immaterial resources in the factory both despite and as a result of the global restructuring of the textile industry. The second is the embodiment of knowledge, and therefore craft skill, both within persons and distributed through the worker’s material environments. Third, is the recognition that the skilled practice the workers carry is not uniform but is multiple, resulting from an unequal distribution of opportunities within the lace industry and different versions of practice that result from the re-concentration of human capital in the factory. This article demonstrates that skill is not uncontested, but is power-ridden and value-laden, and transcends scale. It shows that knowledge and skill are not bound within an individual but are distributed among social actors, material objects and locales, where an attention to each is necessary for understanding the spaces of skilled practices and the ongoing survival of contemporary industrial craft production.
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Cano, Gaël Sánchez, and Miquel de la Rosa Lorente. "Immaterial Empires: France and Spain in the Americas, 1860s and 1920s." European History Quarterly 50, no. 3 (July 2020): 393–411. http://dx.doi.org/10.1177/0265691420933491.
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Imperial expansion in the nineteenth and twentieth centuries has been largely studied as a military and economic phenomenon. According to the widely accepted narrative, European empires expanded their power across the world following different ‘formal’ (direct) and ‘informal’ (indirect) strategies. This article argues that, beyond material forms of conquest and effective domination, empires also implemented their rule through the use of immateriality. We explore this phenomenon through a transnational and diachronic comparison of the cases of France in the 1860s and Spain in the 1920s. Both examples suggest that such notions as ‘civilization’, ‘race’, ‘spirit’, and ‘greatness’ not only underpinned the imaginary and the conceptualization of empire, but also actively produced powerful ‘immaterial’ means of domination, expansion, and influence. This work’s methodological approach relies on the conviction that concepts and significations are an integral part of politics. France and Spain did not have empires in Latin America in the periods under study, but they were imagined as being imperial powers in the Americas. This crafted an imperial mind-set that complemented the formal and informal imperial practices that France in the 1860s and Spain in the 1920s were undertaking in other parts of the world. We focus on intellectual and political projects and on practices of cultural diplomacy as two manifestations of these immaterial empires. By virtue of these projects and policies, French and Spanish leaders managed to create an image of France and Spain as deserving their ‘natural’ important place in the global scene. Immateriality served as an instrument to counterbalance the growth of competing powers, namely the United States, which, in the 1860s as well as the 1920s, was seen as a dangerous competitor in the so-called Western hemisphere. In this way, notions of Latinity and Hispanity competed with each other and, at the same time, targeted the ‘Anglo-Saxon’, ‘racial’, and ‘spiritual’ competitor.