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1
Kaya, Polat. "Search for a Probable Linguistic and Cultural Kinship Between the Turkish People of Asia and the Native Peoples of Americas." Belleten 50, no. 198 (December 1, 1986): 650–78. http://dx.doi.org/10.37879/belleten.1986.650.
Повний текст джерелаАнотація:
This study tries to show probable linguistic and cultural kinship between the Turkish people in Asia and the Native Peoples of Americas, i.e., the north, central and south Americas. In this study, we have shown that the use of the Turkish words "ata" and "apa" for "father and ancestor" and "ana" for "mother" and their derivatives are quite common in the languages of considerable number of the Native Peoples of Americas. The study shows that these three words, i.e., "ata", "apa" and "ana" are probably among the oldest living words in the human languages. In addition, this study points out some other words, aspects of languages and cultures of some of the Native Peoples of Americas which seem to be common with the Turkish people of Asia. The purpose of this study was to indicate with evidence the presence of correlation between the languages of the Native Peoples of Americas and the Turks in Asia and hopefully to attract the attention of linguistic scholars to carry out further studies to possibly illuminate past background of both the Native Peoples of Americas and the Turks of Asia.
2
Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.
Повний текст джерелаАнотація:
This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831–1882) which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism.
3
Troester, Patrick T. "“No Country Will Rise above Its Home, and No Home above Its Mother”: Gender, Memory, and Colonial Violence in Nineteenth-Century Texas." Western Historical Quarterly 52, no. 2 (April 7, 2021): 143–66. http://dx.doi.org/10.1093/whq/whab001.
Повний текст джерелаАнотація:
Abstract This article examines Anglo-American colonization in nineteenth-century Texas and the construction of its historical memory, highlighting the interwoven roles of kinship, women’s labor, and gendered ideology. Building upon social, economic, and cultural roots in the U.S. Southeast, settler colonialism in Texas was a multi-generational project structured heavily by kinship. Anglo-Texan women served as active colonial agents through their productive and reproductive labor, which bound them firmly to more overt forms of colonial violence by men and the emerging state. In the face of Native resistance, Anglo-Texans highlighted Indigenous acts of violence against White women and families in order to invert responsibility for colonial violence and to justify the dispossession and destruction of Native peoples. Beginning as early as the 1830s, direct Anglo participants, including many influential women, wrote the first histories of Texas colonization, interpreting that process and its violence from within the deeply gendered and personal framework of kinship. Their efforts have marked both popular memory and historical scholarship to the present day.
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Abdulrehman, Munib Said. "Reflections on Native Ethnography by a Nurse Researcher." Journal of Transcultural Nursing 28, no. 2 (July 9, 2016): 152–58. http://dx.doi.org/10.1177/1043659615620658.
Повний текст джерелаАнотація:
There are benefits and challenges associated with conducting research in a familiar setting, especially when the researcher is more an insider than an outsider. The aim of this article is to explore the author’s experience as a native scholar conducting ethnographic research among the Swahili peoples of Lamu, Kenya. This article focuses on methodological issues related to conducting ethnographic research among the author’s own people, including examining the issues of anthropological reflexivity as a native ethnographer and highlighting the author’s experiences embodying multiple identities. Native ethnographers must consider the challenges associated with negotiating multiple roles in the research setting, especially in the presence of sociocultural factors such as gender stratification, complex kinship networks, socioeconomic hierarchies, illiteracy, and poverty. Embracing rather than being confused by the multiple levels of understanding native researchers bring to studies of their communities opens up new avenues of research and possibilities.
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Novikova, Natalia. "Aboriginal entrepreneurship in Russia: resources, technologies and social institutes." Вестник антропологии (Herald of Anthropology) 46, no. 2 (May 2019): 5–18. http://dx.doi.org/10.33876/2311-0546/2019-46-2/5-18.
Повний текст джерелаАнотація:
Aboriginal entrepreneurship is seen as a new form of social organization. Economic activity in the enterprises of indigenous peoples is based on family and kinship ties, and focuses on traditional use of nature, as well as on the knowledge and culture of the peoples of the North. Therefore, their entrepreneurship is limited by the traditional lifestyle, which is based on reindeer breeding, hunting, fishing, and gathering. The government authorities adopt laws and programs aimed at the preservation of the traditional lifestyle of indigenous peoples, but not at the development of free enterprise. Indigenous people offer the strategy of modern development, which is based on original culture and new social institutes. The author analyzes enterprises of Sakhalin (fishery), Yamal-Nenets AO (reindeer breeding) and Khanty-Mansi autonomous areas (cultural business, tourism) and considers the factors influencing development of native business and its place in modern market economy.
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Sinclair, Rebekah. "Righting Names." Environment and Society 9, no. 1 (September 1, 2018): 91–106. http://dx.doi.org/10.3167/ares.2018.090107.
Повний текст джерелаАнотація:
Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I point toward leading but contingent principles of Native naming, foregrounding how Native names emerge from and create communities by situating (rather than individuating) the beings that they name within kinship structures, including human and nonhuman agents. Finally, I outline why and how Indigenous names and the knowledges they contain are crucial for both resisting settler violence and achieving environmental justice, not only for Native Americans, but for their entire animate communities.
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Clair, Muriel. "“Seeing These Good Souls Adore God in the Midst of the Woods”." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 281–300. http://dx.doi.org/10.1163/22141332-00102008.
Повний текст джерелаАнотація:
Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade, the Jesuits of New France adopted a new strategy of evangelization, based partly on the kinship networks of the nomads, which allowed for the natives’ greater autonomy in communicating and embracing Catholicism. A difficulty faced by the Jesuit editors of the Relations was how to concede to the culture of the nomads without offending their devout, European readers of the era of the “great confinement,” upon whom the missionaries depended for financial support. One way the Jesuits favorably portrayed nomadic neophytes—who were often unaccompanied by a missionary in their travels—was by underscoring the importance during hunting season of memory-based and material aids for Catholic prayer (Christian calendars, icons, rosaries, crucifixes, oratories in the woods, etc.). Thus, in the Jesuit literature, the gradual harmonization between Native American mobility and the Catholic liturgy was the key feature of the missionaries’ adaptation to the aboriginal context of the 1640s—a defining period for the Jesuit apostolate in North America through the rest of the seventeenth century.
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Firkus, Angela. "Agricultural Extension and the Campaign to Assimilate the Native Americans of Wisconsin, 1914–1932." Journal of the Gilded Age and Progressive Era 9, no. 4 (October 2010): 473–502. http://dx.doi.org/10.1017/s1537781400004229.
Повний текст джерелаАнотація:
Congress founded the Agricultural Extension Service (AES) in the Smith-Lever Act of 1914 to disseminate agricultural research to individual farmers. In some states the AES also worked to encourage Native Americans to adopt sedentary intensive agriculture and all aspects of assimilation connected with that occupation. J. F. Wojta, AES administrator in Wisconsin from 1914 to 1940, took a deep interest in Indian farmers and used the power and resources of his office to instruct Native Americans. Ho-Chunks, Menominees, Ojibwes, and Oneidas in Wisconsin adopted or rejected these social, economic, and political assimilation efforts during the Progressive Era according to their own circumstances and goals. The experience of Wisconsin tribes with the state's agricultural extension programs illustrates different ways that Native peoples tried to benefit from modern government services while maintaining their own culture and kinship ties.
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Pravinchandra, Shital. "‘More than biological’: Cherie Dimaline’s The Marrow Thieves as Indigenous countergenetic fiction." Medical Humanities 47, no. 2 (June 2021): 135–44. http://dx.doi.org/10.1136/medhum-2020-012103.
Повний текст джерелаАнотація:
This article reads Métis writer Cherie Dimaline’s novel The Marrow Thieves as one among a growing number of Indigenous countergenetic fictions. Dimaline targets two initiatives that reductively define indigeneity as residing in so-called Native American DNA: (1) direct-to-consumer genetic testing, through which an increasing number of people lay dubious claim to Indigenous ancestry, and (2) population genetics projects that seek urgently to sample Indigenous genetic diversity before Indigenous Peoples become too admixed and therefore extinct. Dimaline unabashedly incorporates the terminology of genetics into her novel, but I argue that she does so in order ultimately to underscore that genetics is ill-equipped to understand Indigenous ways of articulating kinship and belonging. The novel carefully articulates the full complexity of Indigenous self-recognition practices, urging us to wrestle with the importance of both the biological (DNA, blood and relation) and the ‘more than biological’ (story, memory, reciprocal ties of obligation and language) for Indigenous self-recognition and continuity. The novel shows that,to grasp Indigenous modes of self-recognition is to understand that Indigenous belonging exceeds any superficial sense of connection that a DNA test may produce and that, contrary to population geneticists’ claims, Indigenous Peoples are not vanishing but instead are actively engaged in everyday practices of survival. Finally, I point out that Dimaline—who identifies as Two-Spirit—does not idealise Indigenous communities and their ways of recognising their own; The Marrow Thieves also explicitly gestures to the ways in which Indigenous kinship-making practices themselves need to be rethought in order to be more inclusive of queer Indigenous Peoples.
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Drobyshevsky, Stanislav, Ekaterina Selivanova, and Marina Negasheva. "Anthropological Characteristic of the Head and Face of the Native People from North Sulawesi." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 1 (February 2020): 183–99. http://dx.doi.org/10.15688/jvolsu4.2020.1.15.
Повний текст джерелаАнотація:
Introduction. The population of Indonesia is not well enough explored anthropologically. There are no reliable anthropometric data for some populations, living on Sulawesi Island. For the first time in scientific literature, a description of head and face traits of the indigenous populations of North Sulawesi, which remained completely anthropologically unexplored until now, is presented. Methods. The authors study the Minahasans (n = 96) and the Sangirese people (n = 76) using the classical anthropometrical programme, including metrical (n = 14) and nonmetrical (n = 29) features. Analysis. The sudy of the Minahasans and the Sangirese people shows that these ethnic groups are generally similar; significant differences were found in a small number of traits. The Sangirese people have darker pigmentation of the skin and the iris than the Minahasans. More frequently they are wavy or even curly heared. In general, the population of North Sulawesi can be described as belonging to the South Asian population. However, the review of some traits of the Sangirese people and the Minahasans (hyperbrachycephalia, epicanthus occurs rather rare, narrow nose) put them on the borderline of variability of the explored South, Southeast Asian and Oceanian population. Sulawesi peoples (comparatively dark-skinned, sometimes curly haired) can presumably have equatorial mixture. Results. The Minahasans are close to the Dayak people of Kalimantan. The Sangirese people can have insignificant melanesian mixture because of their kinship with the Philippines people, perhaps with the Negrito of the Philippines. This conclusion is preliminary and has to be substantiated.
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Leroux, Darryl. "‘We’ve been here for 2,000 years’: White settlers, Native American DNA and the phenomenon of indigenization." Social Studies of Science 48, no. 1 (January 9, 2018): 80–100. http://dx.doi.org/10.1177/0306312717751863.
Повний текст джерелаАнотація:
Relying on a populace well-educated in family history based in ancestral genealogy, a robust national genomics sector has developed in Québec over the past decade-and-a-half. The same period roughly coincides with a fourfold increase in the number of individuals and organizations in the region self-identifying with a mixed-race form of indigeneity that is counter to existing Indigenous understandings of kinship and citizenship. This paper examines how recent efforts by genetic scientists, working on a multi-year research project on the ‘diversity’ of the Québec gene pool, intervene in complex settler-Indigenous relations by redefining indigeneity according to the logics of ‘Native American DNA’. Specifically, I demonstrate how genetic scientists mobilize genes associated with Indigenous peoples in ways that support regional efforts to govern settler-Indigenous relations in favour of otherwise white settler claims to Indigenous lands.
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Gelb, Michael. "The Western Finnic Minorities and the Origins of the Stalinist Nationalities Deportations." Nationalities Papers 24, no. 2 (June 1996): 237–68. http://dx.doi.org/10.1080/00905999608408440.
Повний текст джерелаАнотація:
Wept the boat without her oars,Pined she for her rowlocks,For her oarsmen did she grieve,To take her o'er the waves….From a Karelian folk songThe Gulag Handbook states that in 1936 “the entire native populations of Finns, Estonians, Letts, Lithuanians, Poles, and Romanians…were transported” from the border zone of the USSR. Many such peoples began to appear unreliable through Stalinist eyes because they “had relatives across the border,” and “might undermine [propaganda that people] abroad were suffering and that no better life existed than that in the USSR.” Several former officers of the security police confirm that the 1930s saw purges of “unreliable elements” from border regions, including not only “class aliens” and political malcontents, but also minorities whose kinship with populations of neighboring states facilitated the movement of people and of information across borders. More importantly, numerous personal accounts gave rise to the perception in the contemporary Finnish government and popular circles that their brethren were being systematically eliminated from the Soviet borders with Finland and Estonia.
13
Alimboyao Sy, Lloyd. "Stopping by Woods in Mashpee Territory: Belonging in William Apess's Indian Nullification." Early American Literature 58, no. 3 (2023): 641–66. http://dx.doi.org/10.1353/eal.2023.a909703.
Повний текст джерелаАнотація:
Abstract: This essay analyzes how William Apess's Indian Nullification (1835) articulates a form of belonging that emphasizes inclusivity and communality (affiliative belonging) against settler colonialism's insistence that belonging is anchored in possession and property (proprietary belonging). It draws on recent critical appraisals of Indigenous kinship and community that emphasize the commingling of Native and white practices, but it centers tangible environmental markers—specifically the cutting and carting away of wood as presented in Apess's text—as the loci for a more general argument over how people should live with each other. I draw much from Apess's depiction of the Mashpee Meeting-house, a religious structure made of wood whose retrieval by the Mashpee concurrently pushes to establish their conception of communal belonging with nature and with each other. The Mashpee form of belonging is also incarnate in two other ways in Indian Nullification : in Apess's discussion of his adoption into the Mashpee tribe and in the very structure of the book. By contrasting how the Mashpee treat the management of wood and wooden creations with settler colonial impositions, Apess conceptualizes how Indigenous peoples could create communities and express an alternative idea of belonging in the antebellum United States.
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Leontyeva, Tatyana. "On Adjectival Attributives Blood, Direct, Peaceful as Components of Archaic Nominations of Friends." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, no. 6 (March 2021): 58–68. http://dx.doi.org/10.15688/jvolsu2.2020.6.5.
Повний текст джерелаАнотація:
The article discusses the changes in collocability of the word friend over time. It notes that the works by A.S. Pushkin contain the forms, unexpected for the perception of the native speakers of the modern Russian language: blood friends, direct friend, peaceful friends. The analysis of the specified attributive combinations is carried out applying definitional, contextual, linguocultural analysis methods. The text material from the National Corpus of the Russian language is used. It is proved that the expression "blood friends" could denote "people connected by strong friendship" and "people of the same class". Physical kinship criterion has been proved to serve as a basis for cognitive understanding of spiritual intimacy and social class identification. However, the connection between primary and secondary semantics is not so direct here; it is mediated by the cultural layer – the custom of twinning, a form of artificial relationship noted among many peoples. Most examples of the usage of the phrase "direct friend" mean 'express your opinion to someone honestly, directly'. The expression "peaceful friends" is interpreted as based on a doubling of the meaning 'in a relationship of agreement'. The research results can be used in compiling dictionaries of the Russian language, and also in teaching linguistic disciplines.
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Akynbekova, A. "Occurrence and Application in Linguistics the Term Chagatai Language." Bulletin of Science and Practice 6, no. 1 (January 15, 2020): 381–86. http://dx.doi.org/10.33619/2414-2948/50/48.
Повний текст джерелаАнотація:
Chagatai writing made a great contribution to the formation and development of culture in the history of Turkic-speaking peoples. Therefore, this article has studied the origin of the anthroponym Chagatai, used by the Turkic-speaking States during the XV–XIX centuries, and its use as a term in scientific works At the time, these issues generated a great interest of Soviet turkologists, and some domestic and Russian-speaking scientists conducted research in this direction, that is, they studied the language of official documentation and written monuments of the XV–XIX centuries. This article gave examples from their writings. In the works it was noted that Chagatai language was the literary language of the Turkic-speaking peoples in the territory belonging to Chagataikhan, the second son of Genghis Khan, after his death. Since then, the anthroponym Chagatai has been widely used as a term in scientific works, subsequently there were such terms as Chagatai writing, Chagatai language, Chagatai culture, Chagatai literature. The result based on the facts in the writings of scholars K. K. Udachin, B. M. Yunusalieva, K. Dyikanova, V. M. Flat, S. Kudaibergenov, V. V. Radlov, N. Ilmenskogo, P. M. Melioransky, K. Berkelman, A. K. Borovkov, N. Samoylovich, N. Vambery, Fuat Koprulu, G. F. Blagova, A. M. Scherbak, who carried out research in this area, it was concluded that the Chagatai language was the literary language of literate among many Turkic peoples who before the October socialist revolution on the basis of their native languages, the formation of the literary language was still at a low level. Therefore, it is concluded that comparing the materials of the modern Kyrgyz language with the Chagatai language, their proximity and kinship should be taken as an object of special research to reveal the causes of the history of the origin of the modern Kyrgyz language in the in-depth study.
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SKLANSKY, JEFFREY. "THE ELUSIVE SOVEREIGN: NEW INTELLECTUAL AND SOCIAL HISTORIES OF CAPITALISM." Modern Intellectual History 9, no. 1 (March 13, 2012): 233–48. http://dx.doi.org/10.1017/s1479244311000588.
Повний текст джерелаАнотація:
Intellectual history in the United States has long borne a peculiarly close kinship to social history. The twin fields rose together a century ago in a filial revolt against the cloistered, conservative study of political institutions. Sharing a progressive interest in social thought and social reform, they joined in the self-styled “social and intellectual history” of the interwar decades. After mid-century, however, they moved in divergent directions. Many social historians adopted the quantitative methods of the social sciences, documenting the diverse experiences of workers, women, immigrants, slaves, native peoples, and others often marginalized in the textual record as well as the property regimes, modes of production, patterns of inheritance and mobility, and large-scale demographic and environmental forces that governed their lives. Intellectual historians tended to favor the qualitative evidence gleaned from the more cohesive letters and libraries of traditional elites, specializing in close readings of the intricate discursive, aesthetic, and spiritual templates of social experience found in religion, science, philosophy, political theory, and art and literature. Both subdisciplines had come into parallel crises by the 1980s, chastened by postmodern attacks on “master narratives” of any kind, whether idealist or materialist. In the decades since, social historians have sought a more nuanced consideration of thought and culture, while intellectual historians have at once broadened the range of their subjects and sources and limited more carefully the claims they make for them.
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Perdana, Indra, and Achmad HP. "BANJARESE GREETINGS SYSTEM IN DISTRICT KAPUAS OF CENTRAL KALIMANTAN." IJLECR - INTERNATIONAL JOURNAL OF LANGUAGE EDUCATION AND CULTURE REVIEW 1, no. 2 (December 1, 2015): 67–75. http://dx.doi.org/10.21009/ijlecr.012.17.
Повний текст джерелаАнотація:
Research on the study of the use of greeting in Banjarese which stay in Kapuas District of Central Borneo.This Research focused to describe the greeting word used by the people, particularly the greeting word in Banjarese used by the first generetion in Kapuas. The research method used is descriptive qualitative. Data collection by observation with a look at, involved notes. Sources of research data used is the preference of all speech that is displayed by 1) Aged over 30 years, 2) Native language studied. 3) Knowing its own culture, 4) The Banjarese are the first generation derived from Banjarmasin, 5) The Banjarese who had lived in Kapuas. Based on this research shows 1) Greetings kinship to greet our parents (father + mother) → (+ Uma Abah); Greetings kinship parents to greet our father and mother (grandfather + grandmother) → (kai + nini); Greetings kinship to greet parents our grandparents are corrected; Greetings kinship to greet both parents protested was waring; Greetings kinship to say hello (brother + sister) → (kaka + ading). Greetings kinship to say hello if our children have children (grandchildren) → (grandchildren); Greetings kinship to say hello if we have children and grandchildren is a great-grandfather. And 2) The system of daily greeting, to call people who may be called ikam lifetime, lives. I use the word, unda to appoint themselves. As for honor or call older used the word pian, and said ulun to appoint its own self.
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Natsir, Nurasia. "THE COMPLIMENT RESPONSES USED BY MAKASSARESE NATIVE SPEAKER." JOURNAL OF ADVANCED ENGLISH STUDIES 3, no. 2 (September 1, 2020): 124. http://dx.doi.org/10.47354/jaes.v3i2.91.
Повний текст джерелаАнотація:
Compliment responses are one of speech act types in pragmatic study. This study is aimed (1) to investigate the strategies used by the American and Makassarese people in responding to the complim ent, (2) to compare the response tendencies used by American and the Makassarese people based on Gender and age; and (3) to investigate the cultural influences on the American and Makassarese response.The research was a comparative study which and used a descriptive- qualitative approach. The data were collected from youtube.com and DCT questionnaire. The data were analyzed using a number of techniques, namely noting down the utterances, categorizing the responses identified based on Holmes’ semantic formula and explaining the cultural influences based on their responses. Firstly, the research result revealed that both the American and Makassarese people used 3 compliment strategies: accepting, evading and refusing. Americans would use the evading strategy when the speaker and his interlocutor were good friends; while a Makassarese would either use the evading strategy or the refusing strategy in his responses, when the speaker and his interlocutor were of a different kinship hierarchy, such as between the older and the younger brothers or sisters and between husband and wife. Secondly, The comparison of the compliment responses between the American and Makassarese males indicated that an American male had the tendency to evade a compliment in every topic except teenager had tendency to accept the compliment in any topic. While a Makassarese male tend to receive the compliment for all the topics, except for the comp liment for an achievement.on the other hand, an American woman had tendency to accept a compliment for all topics, but an older woman had a tendency to refuse a compliment. a Makassarese woman, had also a tendency to accept a compliment for all topics. Finally, Makassarese people, both men and women had the tendency to accept, evade or refuse compliments when they had kinship.
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Wiggins, Eugene A. "That the People May Live: The Cowlitz Tribe's Journey of Peace and Justice." Journal of Pacific Rim Psychology 1, no. 2 (September 1, 2007): 44–53. http://dx.doi.org/10.1375/prp.1.2.44.
Повний текст джерелаАнотація:
AbstractIn an age of conflict and violence, the human family seeks peace-building paradigms. ‘Wisdom’ in traditional Native American culture provides a lens for exploring peace psychology. Native American culture understands ‘wisdom’ to be, ‘that the people may live’. Living implies love of life, love of others' lives, and the right to life and dignity. Here lies wisdom, that people may live with peace and justice. The Cowlitz Indians of western Washington, United States (US), traditionally, based constructive relations on the wisdom of kinship values, an ethic of generosity and reciprocity towards the wider community. Despite land loss and assimilation efforts of the dominant society, the US federal government finally recognised the Cowlitz Nation. This long awaited acknowledgment, won through adherence to traditional wisdom and values, has provided affirmation ‘that the people may live’.
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Kleber, Michaela. "A Tale of Two Missions: Illinois Choices and Conversions at the Turn of the Eighteenth Century." Church History 91, no. 2 (June 2022): 286–305. http://dx.doi.org/10.1017/s0009640722001378.
Повний текст джерелаАнотація:
AbstractThe Illinois, particularly the Kaskaskia, are well known to have converted in large numbers to Catholicism under the guidance of Jesuit missionaries in the seventeenth and eighteenth centuries. However, another lesser-known missionary society, the Missions Étrangères, also evangelized among the Illinois. The juxtaposition of these two French Catholic missionary societies working among the same Native nation provides an ideal case study to understand what aspects of Catholicism Native people appreciated and rejected. Converted Illinois people chose a specific practice of Catholicism that upheld fundamental values, enhanced gender roles and kinship connections in Illinois society, and strengthened their relationship to the secular aspects of the French empire.
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McCaskill, Don. "The Urbanization of Indians in Winnipeg, Toronto, Edmonton and Vancouver: A Comparative Analysis." I. SOCIAL AND POLITICAL DEVELOPMENT / DÉVELOPPEMENT POLITIQUE ET SOCIAL 1, no. 1 (May 19, 2021): 82–89. http://dx.doi.org/10.7202/1077278ar.
Повний текст джерелаАнотація:
This study undertakes a comparative analysis of the migration, adjustment and integration of Indians into four large Canadian cities. The study explores several dimensions of the urbanization of Native people including: motivational determinants of the migration, employment and income structures, kinship networks, institutional participation, social adjustment, and return migration. The analysis demonstrates that Native people in urban areas exhibit low levels of economic adjustment and do not extend their participation into the institutions of the larger society. Rather, they appear to exhibit a “dual orientation” pattern of urban accommodation, exploiting the city for economic purposes but looking to the reserves for ideology, cultural identity, and social ties.
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Ataev, Boris Makhachevich, and Zarema Abakarovna Shamkhalova. "NATIVE LAYER OF AVAR PERSONAL NAMES." Herald of the G. Tsadasa Institute of Language, Literature and Art, no. 23 (September 14, 2020): 6–12. http://dx.doi.org/10.31029/vestiyali23/1.
Повний текст джерелаАнотація:
An attempt is made to show that in the course of historical development and under the influence of other anthroponymic systems, the bulk of the original names of the Avars were lost. A small part of them that have been preserved shows that this category of names was mainly formed by suffixes added to the name, to the verb base, to the adverb, or by the word structure, and not all of them have a clear semantics. The socio-historical, ethnographic and cultural state of a people is recorded in anthroponymy only indirectly and is held by tradition for many hundreds of years after the phenomena that brought them to life have already been lost. Thus, models of personal names with the term kinship, formed probably in the bowels of the tribal system, are kept in the Avar code names in our time.
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Fayzieva, Galina, and Natal'ya Gromova. "TERMINOLOGY OF KINSHIP IN THE TOPONYMS OF THE SOUTHERN REGIONS OF RUSSIA." Linguistics & Education 3, no. 4 (December 12, 2023): 94–104. http://dx.doi.org/10.17021/2712-9519-2023-4-94-104.
Повний текст джерелаАнотація:
The authors of the article investigate the process of fixing kinship terms in geographical names of the Astrakhan, Volgograd, Rostov regions and the Krasnodar Krai. Toponyms formed from kinship terms are considered as a special category of words reflecting historical, linguistic and social load. In the course of the study, the authors analyzed more than 6 thousand toponyms, 498 of them are geographical names of the Astrakhan region, 1567 of the Volgograd region, 2374 of the Rostov Region and 1897 of the Krasnodar Krai. The sampling was carried out according to three classes of toponyms (oikonyms, astyonyms and hydronyms), selected by a continuous sampling method from regional toponymic dictionaries, dictionaries of geographical names of Russia and on the official websites of designated subjects of the Russian Federation.
The general direction of the research is to study the main directions of extrapolation of kinship terms, in connection with which the purpose of this work is to determine the presence of kinship terms among regional toponyms as a reflection of the "family" and "spatial" codes inherent in the linguistic picture of the world of the native Russian people. The novelty of the work lies in the proof of the typological nature of kinship terms, presented by the example of regional toponyms. The study was conducted using descriptive and comparative methods.
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Vayrakh, Yu V. "Macro-Concept of Kin in Proverbs about Kin and Tribe: Figurative-Metaphorical Layer." Bulletin of Kemerovo State University 24, no. 6 (December 29, 2022): 678–85. http://dx.doi.org/10.21603/2078-8975-2022-24-6-678-685.
Повний текст джерелаАнотація:
The article features the macro-concept of kin and its symbolic signs. The idea of kin is embedded in many concepts of Russian culture, directly or indirectly indicating the mental schemes they have in common. However, the macro-concept of kin has received no comprehensive analysis of its associative-figurative layer. The author described the signs behind the motivation of the macro-concept kin using the proverbs from V. I. Dahl’s dictionary that contain the national-cultural layer of its figurative transformation. The methodology involved an analysis of dictionary definitions, as well as descriptive and interpretive methods. The proverbs described the idea of kin by highlighting such signs as origin, heredity, and kinship as belonging to a community of people with some permanent and distinctive features. The analysis revealed a group of proverbs about kin and tribe with three motivating features: heredity, human nature, and social characteristics. The macro-concept of kin was described through a figurative comparison of images: a person (father, mother, children), religious symbols (god), animals, symbols of nature, fairy-tale characters (fool), parts of body (palm, fist). In the national collective consciousness, the macro-concept obtained various motivating signs that actualize the following schemes: native place, native environment, kinship, family, tribe, people, generation; intra-family or intra-tribal relationships; rules, customs, traditions of the kin; attitude to the motherland; attitude to faith, God, the power of kin; military community.
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Gajpal, L. S. "Rethinking about Tribal Marriage, Family and Kinship of Chhattisgarh State (With special reference to tribes of base camp in Dantewada district)." Journal of Ravishankar University (PART-A) 23, no. 1 (February 1, 2020): 23–32. http://dx.doi.org/10.52228/jrua.2017-23-1-3.
Повний текст джерелаАнотація:
Present paper is based on the findings of major research project “Tribal life in base camp and structural change.” Researcher has been try to find out what are the factor responsible for migration of large number of tribal people from native places to nearby the district and block head quarters. The study is focused on impact of migration on tribal marriage and family in base camp. A comparative study of social life of tribal people before coming in base camps and changes after boarding in base camps. The findings of the study show that due to naxal movement and residing in the base camp tribal marriage, family and kinship system is highly affected.
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Kane, Maeve. "For Wagrassero’s Wife’s Son: Colonialism and the Structure of Indigenous Women’s Social Connections, 1690–1730." Journal of Early American History 7, no. 2 (July 21, 2017): 89–114. http://dx.doi.org/10.1163/18770703-00702002.
Повний текст джерелаАнотація:
This article utilizes digital humanities social network analysis to examine Native women’s roles in overlapping familial and economic social ties revealed in two early Dutch account books. Taken individually these records are difficult to fit into broader analyses; many of the individual Native people who appear in early account books are recorded only once or at most a handful of times and rarely appear in other documentary sources. The contrasting structures of two contemporary Iroquois and Munsee social networks reconstructed from these account books illustrates the extent of colonial views into indigenous social life and colonial perceptions of indigenous women within their communities. Where Iroquois women were visible in these networks as bridges between indigenous kin groups, Munsee women were perceived as pushed to the margins of their own kinship networks, illustrating the process of erasure in the settler colonial archive.
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KRISTIANSEN, STEIN, and ANNE RYEN. "Enacting their Business Environments: Asian Entrepreneurs in East Africa." African and Asian Studies 1, no. 3 (2002): 165–86. http://dx.doi.org/10.1163/156921002x00040.
Повний текст джерелаАнотація:
ABSTRACT The main objective of this paper is to contribute to explaining the outstanding business success among the Asian diaspora in East Africa as compared to the native African population. Taking an actor's point of view, the business context is analysed against a theoretical background of alien entrepreneurship and a presentation of the history of Asians in the region. A main argument is that the alien entrepreneurs are in a better position to enact their business context in a manner favourable for success, based on ethnic resources such as kinship, education and pride, mobility and communication and social networking. The main policy recommendations include mechanisms to improve information flows and networking capabilities of indigenous business people.
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Wuryansari, Hanun, Puji Lestari, and Isbandi Sutrisno. "Sadranan Sebagai Bentuk Komunikasi Sosial." Jurnal ASPIKOM 2, no. 3 (July 18, 2014): 198. http://dx.doi.org/10.24329/aspikom.v2i3.70.
Повний текст джерелаАнотація:
This research aims to identify the form of social communication in Sadranan ceremony tradition. Research method that uses for collecting data are qualitative descriptive with interview, observation, documentation and study literature. Data are analyzed using validity techniqueas triangulated-source. This research investigates pre-procession, performance and post-ceremonial of Sadranan. Values that presented in Sadranan ceremonial consist of kinship and mutual-help. The discussion is refers to Theory of Symbol, Cultural Theory, and Interaksionisme simbolis by. Conclusions that can be drawn are Sadranan ceremony, as a symbol has dual concept namely general concept as grave-pilgrimage and specific concept as thankfulness to God the One, welcoming Ramadhan, praying forgiveness for ancestor spirit, and maintaining social relation during Sadranan procession. Sadranan ceremony is one of communication element with urges people to meet and communicate. Sadranan ceremony as native costum remain performed till nowadays and develops which represent native custom particularly Karangturi village. It is also concluded that Sadranan ceremony has be through value modification which inserted with Islam principles.
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Ìkò̩tún, Reuben Olúwáfé̩mi. "The Semantic Expansion of ‘Wife’ and ‘Husband’ among the Yorùbá of Southwestern Nigeria." Journal of Language and Education 3, no. 4 (December 31, 2017): 36–43. http://dx.doi.org/10.17323/2411-7390-2017-3-4-36-43.
Повний текст джерелаАнотація:
Although one of the existing studies on Nigerian or African kinship terms has argued that semantic expansion of such words constitutes an absurdity to the English society, none has argued for the necessity of a specialized dictionary to address the problem of absurdity to the English society, the custodian of the English language. This is important especially now that the language has become an invaluable legacy which non-native speakers of the language use to express their culture as well as the fact that the English people now accept the Greek and Hebrew world-views through Christianity. This paper provides additional evidence in support of semantic expansion of kingship terms like ‘wife’ and ‘husband’ not only in a Nigerian or an African language but also in Greek and Hebrew languages. The paper argues that if English is to play its role as an international language, it will be desirable if our lexicographers can publish a specialized dictionary that will take care of kinship terms, as it is the case in some other specialized dictionaries on the different professions such as medicine, nursing, linguistics and agriculture, to mention but a few, so as to guide against ambiguity or absurdity that may arise in language use in social interactions.
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Connell-Szasz, Margaret. "Whose North America is it? “Nobody owns it. It owns itself.”." American Studies in Scandinavia 50, no. 1 (January 30, 2018): 151–64. http://dx.doi.org/10.22439/asca.v50i1.5698.
Повний текст джерелаАнотація:
Responding to the question, “Whose North America is it?,” this essay argues North America does not belong to anyone. As a Sonoran Desert Tohono O’odham said of the mountain: “Nobody owns it. It owns itself.” Contrasting Native American and Euro-American views of the natural world, the essay maintains that European immigrants introduced the startling concept of Cartesian duality. Accepting a division between spiritual and material, they viewed the natural world as physical matter, devoid of spirituality. North America’s First People saw it differently: they perceived the Earth/Universe as a spiritual community of reciprocal relationships bound by intricate ties of kinship and respect. This clash has shaped American history. From the sixteenth century forward, many European immigrants envisioned land ownership as a dream. Creators of the Declaration of Independence and US Constitution thrust “happiness”/“property” into the nation’s mythology. Southern Euro-Americans claimed “ownership” of African Americans, defining them as “property”; Native Americans resisted Euro-Americans’ enforcement of land ownership ideology; by the late 1800s, Euro-Americans’ view of the natural world as physical matter spurred massive extraction of natural resources. The Cartesian duality persisted, but, given its dubious legacy, Native Americans question the wisdom of this interpretation of the natural world.
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Indriyanto, Kristiawan. "AN ECOLINGUISTICS ANALYSIS OF THE WIND GOURD OF LA’AMAOMAO." International Journal of Humanity Studies (IJHS) 5, no. 1 (October 1, 2021): 97–108. http://dx.doi.org/10.24071/ijhs.v5i1.3717.
Повний текст джерелаАнотація:
This study foregrounds the Native Hawai’ians’ interconnection between culture and nature through ecolinguistic analysis of the Wind Gourd of La’amaomao. The language use in this Hawai’ian folktale emphasizes the reverence Hawai’ian people have toward their environment based on familial kinship. The analysis mainly focuses on two aspects of language use, based on Stibbe’s theory of ecolinguistic, ideology/discourse and evaluation/appraisal. The study also posits the ecosophy/ecological philosophy derived from the text in line with the current state of environmental crisis. The study argues that the discourse employed in the text is positive, based on recognizing the need of sustainability. The positive discourse is also reflected through close emotional connection between people and place which is reflected in wind naming pattern and Hawai’ian place names. Secondly, nature is also appraised positively as seen in the celebratory tone and vocabulary used. The study concludes that alternative way of perceiving the environment, as seen from the reading of the Wind Gourd of La’amaomao should be considered as a critique toward Western anthropocentrism.
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Montgomery, Lindsay M. "Nomadic economics: The logic and logistics of Comanche imperialism in New Mexico." Journal of Social Archaeology 19, no. 3 (July 8, 2019): 333–55. http://dx.doi.org/10.1177/1469605319859667.
Повний текст джерелаАнотація:
Over the past 20 years, scholars have expanded upon subsistence-driven models of indigenous labor and exchange by tracing out the dynamic social, economic, and political systems created by Native people. While current research has highlighted indigenous agency, especially in response to Western colonialism, these approaches have largely ignored the cultural and linguistic meanings behind key economic concepts. Through a case study of the Comanche, this article develops a culturally grounded approach to nomadic economics. The Comanche offer a compelling case for indigenous empire building, a case which points to the need to develop a revised understanding of imperialism. Drawing on documentary and archaeological evidence, this article traces the logic and logistics of Comanche imperialism in New Mexico. Specifically, I argue that during the 18th and early 19th centuries, Comanche people created a nomadic empire rooted in decentralized political power, kinship, and inter- and intra-ethnic exchange. This case study provides a glimpse into the priorities and practices of Comanche entrepreneurs and points to the important role of internal social dynamics in structuring indigenous forms of imperialism.
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Et.al, Abu Hassan Abdul. "The Figurative Language of the Indigenous Semai People of Lembah Jelai, Malaysia." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 307–14. http://dx.doi.org/10.17762/turcomat.v12i3.668.
Повний текст джерелаАнотація:
This study aims to examine aspects of the figurative language of a sub-group of the Orang Asli of Malaysia, namely the Semai people, living in Lembah Jelai, Pahang, Malaysia. This qualitative study was based on a semi-structured interview method involving five native speakers of the Semai language. The researchers used an adapted version of the cognitive-linguistic framework of Lakoff and Johnson (1980) to analyze the interview data. The findings showed that most of the figurative expressions used in their language were primarily based on natural and cultural elements that heavily influenced the way they led their lives. In particular, the findings showed that the Semai community used figurative expressions in their conversations not only to articulate their feelings and thoughts but also to serve as unwritten social guidelines. Overall, these findings indicate that indigenous communities living in far remote areas in jungles use figurative languages to guide their peoples in forging close kinships, in cementing strong societal bonds, and in dealing with the spiritual realm. The findings also provide greater insight into the understanding of the uniqueness of the figurative language of the Semai community, which is considered as a sub-language of the mainstream Malay language in the Malay Archipelago. Surely, such a language needs to be persevered to ensure it will continue to thrive among the younger generation of the Semai people, given its significant influence on the development of their emotions, thinking, and culture.
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Kłos, Marta, and Jadwiga Wójkowska-Mach. "Pathogenicity of Virulent Species of Group C Streptococci in Human." Canadian Journal of Infectious Diseases and Medical Microbiology 2017 (2017): 1–5. http://dx.doi.org/10.1155/2017/9509604.
Повний текст джерелаАнотація:
Group C streptococci (GCS) are livestock pathogens and they often cause zoonotic diseases in humans. They are Gram-positive, in mostlyβ-hemolytic and facultative anaerobes. Because of their close evolutionary kinship with group A streptococci (GAS), GCS share many common virulence factors with GAS and cause a similar range of diseases. Due to the exchange of genetic material with GAS, GCS belong to bacteria that are difficult to be distinguished from group A streptococci; GCS are often treated in microbiological diagnostics as contamination of the culture. This report focuses mainly on the pathogenicity of virulent species of GCS and their association with human diseases. The condition that is most frequently quoted is pharyngitis. In this paper, the virulence factors have also been mentioned and an interesting link has been made between GCS and the pathogenesis of rheumatic diseases among the native people of India and Aboriginal populations.
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Ullah, Najeeb, Abdul Raheem, and Hussain Ali Hashmi. "Exploring the Functionality of Smuggling and Hindrance for Border Dwellers: A Case Study of Paroom-Iran Border, District, Punjgor, Balochistan." Global Political Review VII, no. II (June 30, 2022): 127–37. http://dx.doi.org/10.31703/gpr.2022(vii-ii).14.
Повний текст джерелаАнотація:
This study explores the functionality of smuggling and hindrances faced by border dwellers along the Paroom border. The natives are majorly involved in the illegal transportation of goods and services. Therefore, the study explains how important smuggling is for the local people and what difference it makes in their daily lives.This study describes the kinship role in reciprocity in their trade and transportation and the role of people who clash with the armed forces of Iran and Pakistan to conduct their illegal business. Qualitative research methods have been used to conduct this research. The sample size of thirty is selected from the people involved in informal cross-border trade living on the Paroom, Punjgor Balochistan borderland. The interview guide schedule is incorporated into the research process during data collection. The purposive sampling technique is used because this technique considers the magnificent data and observations from the field. The thematic analysis technique is used for generating themes from data. The researcher expanded the study on a wider level, and every ethics was followed during the study.
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S., Nofiana, and Putri Malahayati. "Comparison of Acehnese Pidie Dialect Variations between Acehnese Nagan Raya Dialects of Acehnese People in Peukan Baro District." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 2 (June 8, 2021): 3069–78. http://dx.doi.org/10.33258/birci.v4i2.2025.
Повний текст джерелаАнотація:
This research is entitled "Comparison of the Acehnese dialect of the Pidie dialect with the Nagan Raya dialect of Acehnese people in the Peukan Baro district". The formulation of the problem is,How do the variations of the Acehnese dialect of the Pidie dialect compare with the Acehnese dialect of the Nagan Raya in the Acehnese people of Peukan Baro District when interacting using the original speech of the two dialects. This researchaim to describe the comparison of variations in the Acehnese language found in the Acehnese dialect of Pidie with the Acehnese dialect of Nagan Raya, which is used by the Nagan Raya community who live in the Peukan Baro sub-district, when interacting using the native speech of the two regions. The method used in this study is a descriptive method with a qualitative approach. The main data source in this study is the Acehnese speaking community who live in Peukan Baro sub-district. Data was collected by using interview and documentation test techniques. The results of this study indicate that the comparison of language variations based on the usage spoken by the community: (1) comparative data of Acehnese language variations in the form of nouns; (2) comparative data of Acehnese language variations in the form of verbs; (4) comparative data on the variation of the Acehnese language in terms of speech belonging to customs, directions, and kinship calls.
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Hammer, Sheila L., and Timian M. Godfrey. "Abstract A045: Adhering to a culturally responsive framework: Integrating kinship into a multilevel community-based intervention for American Indian adults with comorbid type 2 diabetes and cancer." Cancer Epidemiology, Biomarkers & Prevention 32, no. 12_Supplement (December 1, 2023): A045. http://dx.doi.org/10.1158/1538-7755.disp23-a045.
Повний текст джерелаАнотація:
Abstract The prolific disparities of type 2 diabetes (T2D) and cancer in tribal communities is well documented. American Indian (AI) adults living with T2D are at greater risk of not only developing cancer, but also dying from it, with cooccurrence becoming increasingly prevalent. On rural tribal reservations, common environmental diabetogenic factors (e.g., obesity, lack of physical activity, poor diet, and stress) are considered as sources of elevated risk for both T2D and cancer. Critically important in improving both diabetes and cancer-related health behaviors and outcomes, particularly for AI people, is psychosocial support from family and community ties (e.g., kinship). Despite supporting evidence, few interventions include kinship as a key factor to promote best outcomes for T2D management among AI adults with a dual diagnosis of cancer. To address this growing issue, there is an urgent need for culturally and contextually adapted interventions aiming to address the cooccurrence of T2D and cancer that are, ideally, led by tribal communities. In this session, healthcare professional Early-Stage Investigators (ESIs), some of whom also identify as AI, will present community-based participatory research (CBPR) principles used to develop a multilevel Tribally tailored intervention, with kinship as a moderating factor, for AI adults living with both T2D and cancer. The ESIs represent a unique pool of providers invested in the community within which they work by co-creating an intervention which utilizes pre-existing strong community and familial norms. The ESIs further look to break away from the common trend in research to overgeneralize interventions and findings to all AI Tribal communities by tailoring the intervention to each specific Tribal Community engaged in the research intervention. To foster innovative research methods by emphasizing important historic and socio-cultural influences relevant to understanding the holistic context of health disparities in tribal communities, the guiding framework is the NIMHD Minority Health and Health Disparities Research Framework adapted for AI and Alaska Native Nations. In this research, individuals are viewed within the context of the broader social system where they function daily, while families and community are key stakeholders and leaders in the successful management of T2D and cancer. The approach focuses on diabetes-related barriers by providing family and social units with skills for successful T2D and cancer management, healthy communication, and shared commitment. In addition to these domains of influence, involving community systems is critical for a sustainable intervention that effectively addresses health disparities for T2D and cancer. Citation Format: Sheila L. Hammer, Timian M. Godfrey. Adhering to a culturally responsive framework: Integrating kinship into a multilevel community-based intervention for American Indian adults with comorbid type 2 diabetes and cancer [abstract]. In: Proceedings of the 16th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2023 Sep 29-Oct 2;Orlando, FL. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2023;32(12 Suppl):Abstract nr A045.
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Lee, L. Slade. "Horticultural development of bush food plants and rights of Indigenous people as traditional custodians – the Australian Bush Tomato (Solanum centrale) example: a review." Rangeland Journal 34, no. 4 (2012): 359. http://dx.doi.org/10.1071/rj12056.
Повний текст джерелаАнотація:
New crops are regularly being introduced into cultivation, typically accompanied by a very small agricultural knowledge base. Often, there is a lack of agronomic research information or production experience upon which to rely, nor plant varieties optimised for an agricultural system. The challenges of a new industry may be compounded by a lack of consumer awareness of the new product and value-chain models need to be developed to suit the product. Frequently the plant species being developed into a new crop is one traditionally used as a food source or for medicinal or other applications by Indigenous people. Thus a complex series of additional factors comes into play – consent of the original custodians, respect and acknowledgement of their traditional knowledge that may be exploited, and totemic, kinship and spiritual associations that may be impacted. Establishing benefit sharing for the hereditary stewards, and protection of traditional collective intellectual property is an important ethical consideration. In the 21st century, the previous unjust exploitation of the traditional knowledge of the original custodians without acknowledgement or benefit sharing, is no longer accepted. However, prevailing strategies to safeguard intellectual property and traditional knowledge associated with native plants, for instance, to ensure that benefit is captured for Indigenous hereditary custodians may be lacking or may contravene Indigenous customary law. Where scientific, cultural, ethical, legal and commercial issues interact at the emergence of a new crop industry, stakeholders from various perspectives will bring critical, sometimes conflicting, impediments to resolve. The challenges that arise in the commercial exploitation of the Australian Bush Tomato, Solanum centrale, and its horticultural development, are reviewed and the approaches to their resolution are discussed.
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Shevchenko, Kirill V. "The History and Culture of Galician Rus’ as Viewed by Galician-Russian Enlighteners and National Activists in the 20th Century." Almanac “Essays on Conservatism” 58 (August 1, 2020): 349–58. http://dx.doi.org/10.24030/24092517-2020-0-2-349-358.
Повний текст джерелаАнотація:
The article analyzes the views of the leading Galician-Russian socio-public and cultural activists of the 19th century on the history and culture of Galician Rus. Most Galician-Russian intelligentsia of the 19th century shared the idea of Galician Rusyns being an inseparable and organic part of the triune Russian people consisting of Great Russians, Little Russians and White Russians. Galician Rusyns were considered by Galician-Russian intelligentsia as a kinship branch of Little Russian people. Galician-Russian cultural figures stressed the primordial tradition of cultural and historical unity of all Russian lands as well as the important role of Galicia in common Russian history. Thus, they considered the native of Galicia Metropolitan Peter to be one of the major figures in mutual Russian history as he supported the policy of Moscow Prince Ivan Kalita and played the crucial role in turning Moscow into the church capital of Russian lands in early 14thcentury. Moreover, the Galicians and Little Russians by birth played very important role in developing Russian culture, education and public thought in the period of the 17th –19th centuries. Traditional orientation of Galician-Russian intelligentsia on Russian culture and Russian literary language in the 19th century was strongly opposed by the representatives of the Ukrainian movement, which supported the idea of Galician Rusyns being a part of the Ukrainians, not belonging to Russian nationality. Due to political reasons, Ukrainian movement was widely supported by Austrian and Polish authorities, who used the First World War as a suitable pretext for mass repressions against the representatives of Galician-Russian movement in Galician region.
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Berson, Josh. "The Dialectal Tribe and the Doctrine of Continuity." Comparative Studies in Society and History 56, no. 2 (April 2014): 381–418. http://dx.doi.org/10.1017/s0010417514000085.
Повний текст джерелаАнотація:
AbstractIn Australia, applicants for native title—legal recognition of proprietary interest in land devolving from traditions predating colonization—must meet a stringent standard of continuity of social identity since before the advent of Crown sovereignty. As courts and the legislature have gravitated toward an increasingly strict application of the continuity doctrine, anthropologists involved in land claims cases have found themselves rehearsing an old debate in Australian anthropology over the degree to which post-contact patterns of subsistence, movement, and ritual enactment can support inferences about life in precontact Australia. In the 1960s, at the dawn of the land claims era, a handful of anthropologists shifted the debate to an ecological plane. Characterizing Australia on the cusp of colonization as a late Holocene climax human ecosystem, they argued that certain recently observed patterns in the distribution of marks of social cohesion (mutual intelligibility of language, systems of classificatory kinship) could not represent the outcome of such a climax ecosystem and must indicate disintegration of Aboriginal social structures since contact. Foremost among them was Joseph Birdsell, for whom linguistic boundaries, under climax conditions, would self-evidently be congruent with boundaries in breeding pools. Birdsell's intervention came just as the Northern Territory Supreme Court was hearing evidence on the value of dialect as a marker of membership in corporate landholding groups in Yolngu country, and offers an object lesson in how language, race, mode of subsistence, and law come together in efforts to answer the questions “Who was here first?” and “Are those people still here?”
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Nekipelova, Irina. "Representation and conceptual relevance of the word родина in the Slavic languages". JOURNAL OF ETHNOLOGY AND CULTUROLOGY 33 (серпень 2023): 80–90. http://dx.doi.org/10.52603/rec.2023.33.09.
Повний текст джерелаАнотація:
The article is devoted to the research of the semantic scope of the word родина/homeland in modern Slavic languages and its representation in concepts of “the community of people related by kinship”, “a group of close relatives living together” and “the place where a person was born”. The comparison of cultural concepts is aimed at clarifying what semantic transformations this word has undergone in the history of the Russian language. The research has shown that the word родина is still closely related to the word род from which it is derived, not only by word-formation connections, but also by semantic relations that determine the intersection of the concepts in which they participate. As a result of comparative analysis, it was revealed that in some languages the word родина was assigned to one concept; in some it serves two concepts, and in only one language it is spread across all concepts. Only a few languages retained the original affiliation of the word родина with the concept of “a group of close relatives living together”. At the end of the research, it was concluded that in the Russian language the word родина has moved from the concept of “a group of close relatives living together” to the concept of “the place where a person was born”. However, despite the fact that in Russian this word has lost its original meaning of “family”, native speakers of the Russian language continue to intuitively feel it, distinguishing it from other words included in the concept “the place where a person was born”.
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Khun Eng, Kuah-Pearce. "Moralising Ancestors as Socio-moral Capital: A Study of a Transnational Chinese Lineage." Asian Journal of Social Science 34, no. 2 (2006): 243–63. http://dx.doi.org/10.1163/156853106777371256.
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AbstractWithin the Chinese Diaspora, ancestor worship is an important cultural element that binds a group of people together and provides them with a sense of comfort, kinship and communal identity as they sink their cultural roots in a new country, luodi shenggen. Thus, ancestor worship is widely reproduced and practised by the Chinese in the Diaspora, as it is central to the Chinese understanding of the continuation of family and lineage. However, in Mainland Chinese villages, the practice of ancestor worship, which is still considered important by the villagers, was not allowed until the Open Door Policy in 1978. With this policy, emigrant villages, (qiaoxiang) embarked on an aggressive campaign to woo the Chinese in overseas communities to return to their native villages to help with economic development through various strategies. One of the strategies is to allow for the revival and practice of ancestor worship in the rural villages. This paper explores how ancestors continued to be regarded as important members of a transnational lineage in the Fujian Province in South China, and also in Singapore. Because of the central focus on ancestors and ancestor worship in the Chinese society, ancestors are moralised as a significant social capital by the Chinese State, local government and rural villagers, in an attempt to establish transnational guanxi linkages between the ancestral villages in rural China and their Diaspora members in Singapore. The Chinese State, with instrumental consideration, sees this transnational guanxi networks and the revival of ancestor worship as a strategy to encourage the Chinese Diaspora to visit their ancestral home and help with village development.
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Yanti, Nafri. "HUBUNGAN KEKERABATAN BAHASA REJANG, SERAWAI, DAN PASEMAH DENGAN MENGGUNAKAN TEKNIK LEKSIKOSTATISTIK." GENTA BAHTERA: Jurnal Ilmiah Kebahasaan dan Kesastraan 3, no. 2 (December 1, 2017): 178–89. http://dx.doi.org/10.47269/gb.v3i2.14.
Повний текст джерелаАнотація:
AbstrakTujuan penelitian ini adalah untuk melihat hubungan kekerabatan antara Bahasa Rejang, Serawai dan Pasemah. Ketiga bahasa ini dipilih karena merupakan bahasa daerah mayoritas yang digunakan masyarakat Provinsi Bengkulu. Metode penelitian yang digunakan adalah metode kuantitatif dengan teknik leksikostatistik yaitu suatu teknik untuk mengkaji bahasa dengan melakukan pengelompokan data secara statistik. Pengelompokan dilakukan berdasarkan persamaan dan perbedaan suatu bahasa dengan bahasa yang lain untuk mengetahui hubungan kekerabatan bahasa tersebut. Data diperoleh berdasarkan hasil wawancara kepada penutur asli tiap bahasa tersebut. Dari hasil penelitian diketahui bahwa waktu pisah bahasa Serawai-Rejang yakni antara 1327 –1138 tahun yang lalu, Bahasa Serawai-Pasemah yakni antara 455 - 347 tahun yang lalu sedangkan waktu pisah Bahasa Rejang-Pasemah yakni antara 1402 – 1188 tahun yang lalu. Hal ini menunjukan bahwa ketiga bahasa tersebut masih dalam satu bahasa karena waktu pisah masih berkisar antara0-5 abad. Jika dilihat persentase kata kerabat dapat kita ketahui bahwa kekerabatan bahasa Serawai- Rejang 58%. Serawai-Pasemah 84% sedangkan bahasa Rejang-Pasemah 57% yang artinya, bahwa Bahasa Serawai-Rejang dan Rejang- Pasemah merupakan satu bahasa (language), sedangkan bahasa Serawai-Pasemah merupakan Keluarga (family) karena persentase kata kerabat 84%. Kata kunci: Leksikostatistik, Rejang, Serawai, Pasemah. AbstractThe purpose of this study is to see the relationship between Rejang, Serawai and Pasemah language. These three languages were chosen because it is the majority area language used by the people of Bengkulu Province. The research method used is quantitative method with lexicostatistics technique that is a technique to study the language by doing grouping data statistically. Grouping is done based on the similarities and differences of a language with another language to know the kinship relationship of the language. The data were obtained based on interviews to native speakers of each language. From the result of the research, it is known that Serawai-Rejang split time is between 1327 - 1138 years ago, Serawai-Pasemah Language is between 455 - 347 years ago while the time of split of Rejang-Pasemah language is between 1402 - 1188 years ago. This shows that the three languages are still in one language because the time of separation is still ranged from 0-5 century. If you see the percentage of the word relatives we can know that the kinship language Serawai-Rejang 58%. Serawai-Pasemah 84% while Rejang-Pasemah language is 57% which means that Serawai-Rejang and Rejang- Pasemah Language is one language, while Serawai-Pasemah is Family because the percentage of the word is84% relative. Keywords: Leksikostatistik, Rejang, Serawai, Pasemah
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Dewi, Ratna. "Faktor-Faktor yang Mempengaruhi Migrasi Sirkuler Pasien Kanker Payudara di Yogyakarta." Insignia Journal of International Relations 3, no. 02 (November 14, 2016): 38. http://dx.doi.org/10.20884/1.ins.2016.3.02.471.
Повний текст джерелаАнотація:
AbstrakMigrasi penduduk merupakan salah satu upaya yang dilakukan untuk memenuhi kebutuhan hidup. Hal ini juga terjadi pada pasien kanker. Keterbatasan fasilitas kesehatan di daerah asal akan dapat mendorong mereka untuk mencari pengobatan di luar tempat tinggalnya. Penelitian ini bertujuan untuk mengetahui proses pengambilan keputusan untuk melakukan mobiitas pada pasien kanker yang melakukan pengobatan di yogyakarta. Hasil penelitian menunjukkan bahwa keterbatasan pelayanan kesehatan di daerah asal menyebabkan pasien melakukan pengobatan keluar daerahnya. Ada banyak pertimbangan bagi pasien kanker untuk mengambil keputusan melakukan migrasi. Pertimbangan dapat berupa pengaruh dari dalam maupun luar diri pasien. Kuatnya ikatan kekeluargaan membuat mereka berat meninggalkan daeraah asalnya. Proses pengambilan keputusan bukanlah hal yang mudah karena berkaitan dengan keluarga ataupun pekerjaan yang harus ditinggalkan. Pilihan daerah tujuan dipengaruhi oleh beberapa hal, antara lain jarak antara tempat tinggal dengan kota tujuan, informasi yang diterima mengenai daerah tujuan, dan penilaian pasien kanker terhadap daeah tujuan.Kata-kata Kunci: migrasi sirkuler, kajian lokal Yogyakarta, social ekonomiAbstractPeople migration is an effort to fulfill their living needs. It was happened to the cancer patients. Limited facility of health services in one place can encourage people to get a healing outside the town of origin where the more complete facilities are available. The contrast in the services and facilities of health sector inter-regionally has become one of the matters encouring people to move to find far more complete health facilities. This research was aimed to determine the process of the decision-making of the cancer patient for treatment in Yogyakarta. This happened due to the limited cancer facilities and services in a number of hospitals. The result of the research shows that the limitation of health care facilities in the native region is one of the matters causing the patients to take medication outside their domicilies. There are many considerations to decide to move. Those considerations are the external and also internal effects. The strength of the kinship makes people are hard to leave their town of origin. The decision is not easy to be taken due to issues related to the family or the work which must be abandoned.In case of choosing the recovery place, there are some considerations on it, there are, the distance from the town of origin, the affection from the other people, and the condition or environment.
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Goncharov, P. A. "Ch. Aitmatov and the Russian traditionalist prose of the 1960s–1970s (on the 95th anniversary of the writer’s birth)." Neophilology 10, no. 1 (March 15, 2024): 117–27. http://dx.doi.org/10.20310/2587-6953-2024-10-1-117-127.
Повний текст джерелаАнотація:
INTRODUCTION. Ch.T. Aitmatov (1928–2008) is a major writer whose work was originally associated with Kyrgyzstan, was widely known in the Soviet Union, and recognized by the world cultural community. His prose is associated with several directions and trends in Russian Soviet literature. The purpose of the study is to draw parallels between Aitmatov’s works of the 1960–1980s and Russian traditionalist literature of that time, to establish the degree of poetic “kinship” between phenomena belonging to different national cultures.MATERIALS AND METHODS. The research material is Ch. Aitmatov’s stories “My Poplar in a Red Scarf”, “Mother’s Field”, the novel “Stormy Stop”, F. Abramov’s novel “Home”, V. Astafiev’s stories, V. Shukshin’s stories. The main methods of studying the material are comparative typological, historical and genetic; a mythopoetic approach to the analysis of literary works is also used.RESULTS AND DISCUSSION. It has been established that Ch. Aitmatov’s prose is related to “industrial literature”, to “lyrical prose”, to “youth literature”. The connections between Aitmatov’s stories and novels and “village prose” turn out to be closer. The desire to preserve memory, traditions, and archetypes of behavior characteristic of the centuries-old culture of the Kyrgyz people is of great importance for the heroes of Ch. Aitmatov’s stories and novels. This trend also characterizes Russian traditionalist literature of the 1960–1980s, which declared the need for a careful attitude towards Russian national traditions. In many respects, the images of the main characters and the mythological motifs of the works of Ch. Aitmatov and the Russian “villages” turn out to be consonant and comparable in a number of parameters. Significant similarities were revealed in the perception of the native land and fields in the works of the “villagers” and Ch. Aitmatov, in the depiction of ambiguous socio-ethical processes in Soviet society of the 1960–1980s, in the understanding of the processes of corrosion of a national character.CONCLUSION. Prose by Ch.T. Aitmatov is close to various currents of Russian literature of the twentieth century in its characteristic humanistic orientation, in its attention to the hero involved in solving acute social and ethical problems of the time. Ch. Aitmatov’s prose is characterized by a poetic “kinship” with the traditionalist direction of Russian literature, manifested in genre, composition, figurative, ideological analogies and correspondences between phenomena belonging to different national cultures. They are brought together by the image of the mother earth, an attempt to rehabilitate and preserve the archetypes of national ethics, to integrate them into modernity full of contradictions. It seems promising to further study the parallels between Ch. Aitmatov’s prose and Russian traditionalist literature in order to determine the national identity of the writers’ artistic worlds and clarify the origins of the commonality of their concepts of the world and man.
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Bai, Olena, and Sukhareva Svitlana. "KONRAD WALLENROD BY ADAM MICKIEWICZ IN LESYA UKRAINKA INTERPRETATION." Polish Studies of Kyiv, no. 37 (2021): 10–23. http://dx.doi.org/10.17721/psk.2021.37.10-23.
Повний текст джерелаАнотація:
The article presents Lesia Ukrainka’s Prometheusism on the example of her translation of the historical story in the poems Konrad Wallenrod by Adam Mickiewicz. There are parallels between the romantic tradition of the Polish literary school and the Ukrainian so-called neo-romantics in the first half of the twentieth century to which Lesya Ukrainka belonged. The author of the translation deliberately chose a fragment in the description of a girl from Lithuania who is compared to the local river Vilija, and showed the tragedy of women’s destiny full of patriotic motives. At the same time, the heroism of a woman-citizen, a woman- artist arouses admiration and awakens hope for the speedy liberation of the enslaved people. Mickiewicz’s poetic lines translated into Ukrainian opened new perspectives for neo-romantics to combine both national and European traditions, and at the same time pointed to the tragedy of national histories. Lesya Ukrainka went beyond the tragedy of the final scene of Mickiewicz’s drama in her creative conception of the reinterpretation. Proceeding from the vicious circle of writing literary works exclusively “for domestic use” the poet sought to awaken the national consciousness in society to enable the synthesis of coexistence with other cultures. She took on the mission of ancient Prometheus symbolizing not only a rebellion against the power or charity towards the people, but also the revival of hope for salvation from imminent death. Following romantic motives she gives them a rebellious spirit, purposeful protests, which from the individual thoughts of the progressive groups were to move to the community level, which in literature is expressed in the ideas of Prometheusism. It is assumed that tangible natural kinship of Polish and native languages grew in Lesya Ukrainka’s work from the Volyn roots where noble traditions were very strong and had a decisive influence on the language picture of the writer. The poetic material is especially valuable from an artistic point of view since it is based on samples of oral folk art, in particular the song, which can be traced not only in the original but also in translation.
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KUZDEUBAYEVA, A., S. ZHAKAEVA, and S. SOPBEKOV. "SOME PEDAGOGICAL ASPECTS OF EDUCATION OF THE INDIVIDUAL WITH THE INSTILLING OF NATIONAL VALUES INTO SPIRITUAL AND MORAL VALUES." Iasaýı ýnıversıtetіnіń habarshysy 121, no. 3 (September 30, 2021): 105–17. http://dx.doi.org/10.47526/habarshy.v3i121.738.
Повний текст джерелаАнотація:
Today, education with the instillation of national values in students is a requirement of life, a necessity of society. And what is the national cultural value? It is a unique tradition, customs and traditions of each nation. That is, spiritual and material values accumulated over the centuries. “First of all, a person should be educated, not educated. Education without it is the enemy of humanity”, said the great scientist Abu Nasir Al-Farabi. Now the XXI century is the time of education and science. But if we put our efforts into education and science, and forget about education, including national education, we will lose. After all, despite the fact that he is educated and does not absorb the national culture, he will become an eternal citizen of the nation, useless to the people. Culture says that an educated community cannot be without culture. Education, Science, and culture are based on a real Kazakh education, and a path to the top of civilization will be built. The sources of national education are folklore, oral literature, national literature, customs, traditions, noble principles, oratory, proverbs and sayings, principles of education in the works of our thinkers who were born on our native land. At the same time, the main directions of National Education will be such qualitative characteristics as national features of Family Education, kinship relations, the concept of seven fathers, maternity duty and duty, National Honor, national consciousness, national morality, patriotism, hard work, humanity. The relevance of the article is that, first of all, the formation of national consciousness in national education is one of the main prerequisites. Today, in the era of globalization, it is necessary not to copy all the cultures of Western civilization, but to take root, to take what is necessary for our nation, and secondly, education contributes to the growth of the younger generation in the sense of responsibility to society as a rich, versatile citizen of the spiritual world.
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Тюнтешева, Елена Валерьевна, Айяна Алексеевна Озонова, and Наталья Борисовна Кошкарева. "HOMELAND in the Linguistic Image of the World in Siberian Languages." Tomsk Journal of Linguistics and Anthropology, no. 2(44) (May 17, 2024): 46–57. http://dx.doi.org/10.23951/2307-6119-2024-2-46-57.
Повний текст джерелаАнотація:
Рассматривается концепт РОДНАЯ ЗЕМЛЯ в тюркских языках Сибири (алтайском, хакасском, тувинском, якутском), в одном из обско-угорских языков – хантыйском, и в качестве сравнительного материала привлекаются монгольские языки. В отличие от русского языка, где концепт РОДИНА объединяет представления о малой родине и большой Родине как о стране, государстве, в языках Сибири концепт РОДИНА находится в процессе формирования во многом под влиянием русской лингвокультуры. В языковых картинах мира сибирских и монгольских народов родная земля предстает как идеализированное, освоенное предками физическое и сакральное пространство. Представления о родной земле связаны с рождением (земля, на которой родился; место захоронения последа), родством (определение родной земли как родителя – матери и/или отца; метафора связи с родной землей через пуповину), объектами, маркирующими «свое» пространство (река, гора, равнинное место с покосными угодьями, лес, родное стойбище, кочевье, очаг). Значимыми являются национально окрашенные качества, свойства, которыми наделяют родную землю носители данных лингвокультур (можжевельник, целебные источники, богатство флоры и фауны, изобилие населяющих родную землю людей и др.). Важным элементом является также эмоциональная составляющая исследуемого концепта, вербализованная яркими выразительными средствами, положительно характеризующими родную землю. Выделяются общие и этноспецифичные черты данного концепта в рассматриваемых языках. Так, универсальным является определение родной земли как места, где родился и вырос человек; представление о родстве человека со своей землей; сакрализация «своего» пространства; обязательное наличие водного объекта. Отмечаются некоторые общие черты между описанием Алтая в языковых картинах мира алтайцев и монгольских народов (устойчивые эпитеты ‘священный’, ‘золотой’, ‘целебный’ и др.). Уникальными являются, например, соматизмы и глаголы в разных тюркских языках, которые характеризуют родную землю как антропоморфное существо и др. The following article analyzes the concept of HOMELAND in the Siberian Turkic languages (Altai, Khakas, Tuvan, Yakut) and Khanty (an Ob-Ugric language), in contrast to the Mongolian languages. Compared to Russian, where HOMELAND encompasses the ‘small homeland’ and the ‘large homeland’ as a state, the concept of HOMELAND is still developing in the Siberian languages, partly under the influence of Russian linguaculture. In the Siberian and Mongolian linguistic images of the world, the homeland is represented as an idealized space (both physical and spiritual) conquered by the ancestors. The notion of homeland is associated with birth (the land where a person was born and their afterbirth was buried), kinship (homeland as a parent, metaphorical connection with the homeland through the umbilical cord), objects that mark one’s ‘own’ space (rivers, mountains, meadows, forests, campsites, hearths). Also important are the national characteristics and qualities attributed to the homeland by native speakers (junipers, healing springs, richness of flora and fauna, abundance of people). Emotional components of the concept are also essential and are verbalized through expressions that positively characterize the homeland. We distinguish common and unique national features of the concept of HOMELAND in the languages mentioned above. For example, HOMELAND is defined in all languages as the land where someone was born and raised; the idea of kinship with the land is also universal, as is the sacralization of space and the presence of a body of water. In the descriptions of the Altai, certain similarities can be found between the linguistic worldviews of Altaic and Mongolian (frequent epithets such as ‘sacred,’ ‘golden,’ and ‘healing’). Certain unique somatisms and verbs characterizing the homeland as an anthropomorphic being are found in different Turkic languages.
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Martinez Garnica, Armando. "La historia local desde la perspectiva de la sociología de los regímenes." HiSTOReLo. Revista de Historia Regional y Local 1, no. 1 (January 1, 2009): 33–75. http://dx.doi.org/10.15446/historelo.v1n1.9317.
Повний текст джерелаАнотація:
El artículo analiza la historia local a partir de la sociología de regímenes propuesta por Fred Spier y clasificada por Norbert Elias. El texto analiza los aspectos políticos, ambientales y personales en ámbitos locales. El autor expone la funcionalidad explicativa y analítica del concepto, y lo instrumentaliza en el caso de la fundación y el ámbito social de San Juan Girón (Santander, Colombia) en el siglo XVII. La fundación es vista como el establecimiento de un régimen político cuyas figuras y entidades activas las representa el gobernador y el Cabildo de la ciudad en el marco de una serie de conflictos jurisdiccionales con los habitantes nativos y de localidades vecinas. El efecto de la fundación estimula un proceso de colonización en un paisaje geográfico que determina el régimen ambiental en el que se destacan colonos, hacendados, agricultores y ganaderos. Finalmente el régimen individual se traduce en la creación de redes de parentesco, que reflejan diferenciaciones y rivalidades sociales y étnicas entre grupos y personajes distinguidos de la localidad. El autor se apoya en fuentes primarias y secundarias para rendir cuenta del proceso político-administrativo de la fundación y la emergencia de personajes que constituyeron la red socio-administrativa y gestora del hecho histórico.Palabras clave: historia local, sociología de regímenes, San Juan Girón, siglo XVII.Local history from the perspective of regime sociology AbstractThe article analizes local history from the regime sociology proposed by Fred Spier and classified by Norbert Elias. The text analyzes political, environmental, and personal aspects in local environments. The author exposes the concept’s explicative and analytical functionality, and it instrumentalizes it in the case of the founding and the social ambiance of San Juan Girón (Santander, Colombia) in the 17th century. The founding is seen as the establishing of a political regimen whose figures and active entities are represented by the city’s governor and cabildo, in the framework of a series of jurisdictional conflicts with the native inhabitants and of neighboring localities. The effect of the founding motivates a process of colonization in a geographical countryside which determines the environmental regime in which are found colonists, large landowners, farmers, and cattle ranchers. Finally, the individual regime is translated into the creation of kinship networks, which reflect differentiations, social, and ethnic rivalries among groups and distinguished people of the locality. The author backs his work with primary and secondary sources to give an account of the political-administrative process of the founding and the emergence of people who constituted the socio-administrative and managing network of the historic event. Keywords: local history, regime sociology, San Juan Girón, 17th century.
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Strozenko, Ludmila A., Nataliya M. Micheeva, Yuriy F. Lobanov, Yakov F. Zverev, and Nadezhda A. Tekuteva. "Associations of vitamin D receptor gene polymorphism with idiopathic hypercalciuria in children." Russian Pediatric Journal 26, no. 6 (December 27, 2023): 430–35. http://dx.doi.org/10.46563/1560-9561-2023-26-6-430-435.
Повний текст джерелаАнотація:
Introduction. Idiopathic hypercalciuria (IH) is one of the most common metabolic disorders in children and can lead to the development of urolithiasis over childhood. In this regard, studying the etiology of this pathological condition will help to prevent the development of IH and reduce the risk of developing urolithiasis.
Study purpose: to study the role of genetic polymorphisms of the VDR gene in the development of IH in children and their relatives of the first and second lines of kinship.
Materials and methods. The study included 68 people, including 35 children aged of 3 to 17 years with identified hypercalciurine and 33 first- and second-line relatives with IH and urolithiasis. A study of the level of 25-OH vitamin D in blood plasma and a genetic study for the presence of polymorphisms of the vitamin D receptor gene VDR were carried out including: BsmI Polymorphism IVS10+283G>A, A-3731G (Cdx2), FokI Polymorphism; Ex4+4T>C. To compare the frequency of occurrence of vitamin D receptor (VDR) genotypes, samples of conditionally healthy individuals permanently residing in Kemerovo and natives of the European part of the Russian Federation were taken. At the same time, for the VDR G283A (BsmI) gene, a healthy sample consisted of 232 people from Kemerovo and 96 cases from the European part of Russia, for the VDR A-3731G gene — 269 and 243 people, and for the VDR FokI TC gene — 172 and 96 people, respectively.
Results. Reducing the content of 25(OH)D in the blood of less than 30 ng/ml was detected in 33 (48.5%) IH children. 25 (OH)D level below 20 ng/ml was detected in 15 (22.1%) patients. In IH patients and level 25(OH)D in the blood of less than 20 ng/ml, the homozygous variant 283 GG of the VDR gene (BsmI) was found in 20% of the examined versus 51% (p = 0.028) of conditionally healthy individuals. The heterozygous genotype of 283 PA of the VDR gene (BsmI) was determined in 73.3% of IH patients versus 41.7% of conditionally healthy individuals (p = 0.027). The heterozygous Ex4+4TC genotype of the VDR Fokl gene was recorded in 66.7% of the examined IH patients and low serum vitamin D levels (< 20 ng/ml) when compared with the level in conditionally healthy individuals (p = 0.030). In patients with low vitamin D levels against IH background, the proportion of the minor allele A 283 of the VDR gene (BsmI) was determined significantly more often than in healthy individuals (p = 0.044).
Conclusion. A relationship was identified between polymorphism of the vitamin D receptor gene VDR (polymorphic marker BsmI (rs1544410) of the VDR gene 283G>A; polymorphic marker Fokl (rs2228570) of the VDR gene Ex4+4T>C) with IH and deficiency of 25(OH)D levels in the blood serum of children.