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1
Gray, Herman, and Richard Gruneau. "Popular Cultures and Political Practices." Contemporary Sociology 19, no. 1 (January 1990): 74. http://dx.doi.org/10.2307/2073471.
2
Morgan, William J. "Popular Cultures and Political Practices." Journal of the Philosophy of Sport 17, no. 1 (May 1990): 51–63. http://dx.doi.org/10.1080/00948705.1990.9714478.
3
Santos, Elisabeth Cavalcante dos, Ítalo Henrique de Freitas Ramos da Silva, Pâmela Karolina Dias, and Wilson Mike Morais. "Saberes e Práticas Organizativas das Culturas Populares na cidade de Caruaru, Pernambuco, Brasil." Organizações & Sociedade 28, no. 98 (July 2021): 475–94. http://dx.doi.org/10.1590/1984-92302021v28n9801pt.
Анотація:
Abstract This paper examines the embodied practical knowledge (know-how) that make up the organizational practices of popular cultures in the northeast Brazilian municipality of Caruaru, located in the microzone of Agreste in the state of Pernambuco. We held informal and semi-structured interviews with fifteen masters and artists from Caruaru, linked to eleven different popular culture segments, and performed non-participant observation in workshops, meetings, and forums. Our discussion reflects on the ancestries, affections between family members, masters and apprentices, explicit rules, conflicts, and distinctions constituting the popular know-how that underlies organizational practices. We highlight as the main contributions of this study to Organizational Studies: the production of authentic knowledge about organizing practiced in peripheral contexts; and the questioning of the distinction between ‘knowing’ and ‘doing’ and instrumental rationality as the basis for organizational practices. Finally, we point out how practice theory initiates a wider discussion about popular cultures in a peripheral context like the Agreste of Pernambuco, which includes the contribution of other perspectives and leads to concrete actions in practice.
4
Santos, Elisabeth Cavalcante dos, Ítalo Henrique de Freitas Ramos da Silva, Pâmela Karolina Dias, and Wilson Mike Morais. "Knowledge and Organizational Practices of Popular Cultures in the Municipality of Caruaru, Pernambuco, Brazil." Organizações & Sociedade 28, no. 98 (July 2021): 475–94. http://dx.doi.org/10.1590/1984-92302021v28n9801en.
Анотація:
Abstract This paper examines the embodied practical knowledge (know-how) that make up the organizational practices of popular cultures in the northeast Brazilian municipality of Caruaru, located in the microzone of Agreste in the state of Pernambuco. We held informal and semi-structured interviews with fifteen masters and artists from Caruaru, linked to eleven different popular culture segments, and performed non-participant observation in workshops, meetings, and forums. Our discussion reflects on the ancestries, affections between family members, masters and apprentices, explicit rules, conflicts, and distinctions constituting the popular know-how that underlies organizational practices. We highlight as the main contributions of this study to Organizational Studies: the production of authentic knowledge about organizing practiced in peripheral contexts; and the questioning of the distinction between ‘knowing’ and ‘doing’ and instrumental rationality as the basis for organizational practices. Finally, we point out how practice theory initiates a wider discussion about popular cultures in a peripheral context like the Agreste of Pernambuco, which includes the contribution of other perspectives and leads to concrete actions in practice.
5
Spanu, Michael. "Sacred Languages of Pop: Rooted Practices in Globalized and Digital French Popular Music." Open Cultural Studies 3, no. 1 (February 1, 2019): 195–206. http://dx.doi.org/10.1515/culture-2019-0018.
Анотація:
Abstract Nowadays, popular music artists from a wide range of cultures perform in English alongside other local languages. This phenomenon questions the coexistence of different languages within local music practices. In this article, I argue that we cannot fully understand this issue without addressing the sacred dimension of language in popular music, which entails two aspects: 1) the transitory experience of an ideal that challenges intelligibility, and 2) the entanglement with social norms and institutions. Further to which, I compare Latin hegemony during the Middle Ages and the contemporary French popular music, where English and French coexist in a context marked by globalisation and ubiquitous digital technologies. The case of the Middle Ages shows that religious control over Latin led to a massive unintelligible experience of ritual singing, which reflected a strong class divide and created a demand for music rituals in vernacular languages. In the case of contemporary French popular music, asemantical practices of language are employed by artists in order to explore alternative, sacred dimensions of language that challenge nationhood.
6
Asiyanbi, Adeniyi. "Exploring Yoruba Fire Cultures through Proverbs." Proverbium 40 (July 16, 2023): 25–46. http://dx.doi.org/10.29162/pv.40.1.358.
Анотація:
This article argues that Yoruba proverbs are an essential source of popular wisdom on socio-environmental practices accessible through creative reconstruction and interpretation of their historical contexts. Learning from the everyday knowledge and accumulated wisdom of ordinary people holds significant promise at a time of unprecedented socio-environmental crisis and widespread calls for transformative change across scales. Drawing on the collection of Yoruba proverbs by Oyekan Owomoyela, broader Yoruba oral literature, Yoruba popular culture and a cross-disciplinary selection of academic literature, this article curates and reimagines nine Yoruba proverbs on the theme of fire, using these as an entry point to interrogate aspects of ecology and local understanding and practices of living with fires among the Yoruba people.
7
Niknafs, Nasim. "Engaging with Popular Music from a Cultural Standpoint: A Concept-Oriented Framework." Music Educators Journal 106, no. 1 (September 2019): 25–30. http://dx.doi.org/10.1177/0027432119855693.
Анотація:
The last two decades in the North America have seen a resurgence of scholarly and practitioner activities advocating for integrating more popular music in music classrooms both through repertoire and pedagogy. However, the emphasis has been on Western-oriented popular music practices, neglecting those of other cultures, even though there is a major increase in population diversity occurring in the United States and Canada. This article examines the concept-oriented framework, through which, instead of exploring popular music geographically, one can engage with the wider concept of popular music across cultures. The framework consists of a central concept selected by music teachers and students and is contextualized by various areas of exploration. Popular music can play an influential, transformative, and socially just role in improving numerous situations.
8
Campos, Ricardo. "Portuguese Popular Culture: Practices, Discourses and Representations." Folklore 123, no. 1 (April 2012): 110–11. http://dx.doi.org/10.1080/0015587x.2012.643633.
9
Hueyuen, Choong. "An Evolutionary Narrative of Popular Music Learning Cultures: A Case Study of the United Kingdom." Malaysian Journal of Music 11, no. 1 (December 31, 2022): 126–44. http://dx.doi.org/10.37134/mjm.vol11.1.8.2022.
Анотація:
For a very long time, popular music learning cultures had been characterised as informal and aural traditions. However, literature on the ways popular musicians learnt have documented increasing instances of popular musicians engaging with formal and non-aural modes of learning as time went by. Using the United Kingdom (UK) as a case study, the aim of this article is to establish an evolutionary narrative of how popular musicians learn. It begins with a chronological review of literature that examined the learning experiences of popular musicians between the 1970s and 2010s, and then discusses some observations regarding provisions of higher popular music education. In doing so, it revealed how the formalisation of popular music learning and technological advancements propelled the processes of becoming popular musicians in the UK to expand beyond features of informal learning and playing by ear. It argues that popular music learning cultures today comprise diverse combinations of formal and informal learning modes, notation- and ear-based practices, and resources made available by technological advancements, and thus, the informal and aural narrative pinned onto popular music learning cultures needs to be re-examined. Finally, it hopes to encourage discourses surrounding the learning of popular music to evolve beyond the issues of informal and aural-based learning and allocate more attention towards other means of learning in popular music.
10
Ng, Hoon Hong. "Enabling Popular Music Teaching in the Secondary Classroom – Singapore Teachers' Perspectives." British Journal of Music Education 35, no. 3 (March 19, 2018): 301–19. http://dx.doi.org/10.1017/s0265051717000274.
Анотація:
The pervasiveness of popular music and its associated practices in current youth cultures brings into question the relevance and effectiveness of more traditional music pedagogies, and propels a search for a more current and engaging music pedagogy informed by popular music practices. With this as the basis, this study seeks to explore factors that may enable the success and effectiveness of popular music programmes in public schools through the lenses of three Singapore secondary school teachers as they conducted their popular music lessons over seven to ten weeks. In the process, the study also describes how these teachers pragmatically negotiated the execution of these programmes within Singapore's unique educational context. The findings may serve to inform music teachers and school leaders keen to establish similar programmes as a matter of on-going dialogue.
11
Cavanagh, Richard P. "Book Reviews : Richard Gruneau (ed.): Popular Cultures and Political Practices, Toronto: Garamond Press, 1988." International Review for the Sociology of Sport 25, no. 3 (September 1990): 248–49. http://dx.doi.org/10.1177/101269029002500307.
12
Kleden, Paul Budi. "Salib Yesus – Penderitaan Maria Devosi Maria dalam Ibadat Jalan Salib Versi Solor-Lamaholot." Jurnal Ledalero 10, no. 2 (August 1, 2018): 161. http://dx.doi.org/10.31385/jl.v10i2.134.161-188.
Анотація:
Devotion to Mary is one of the most popular religious practices among Catholics, and can be considered one of the oldest forms of popular religiosity. Marian devotions emerged spontaneously as a mixture of elements from local cultures and the Christian faith. However, such practices can become problematic when they overstress certain aspects of human experience together with the role of Mary. This article discusses a text of "The Way of the Cross" which was composed in a dialect of the Lamaholot language as used on the isle of Solor, East Flores.
Kata-kata kunci: devosi, jalan salib, penderitaan, ratapan, harapan
13
Zhang, Haiping, Xingxing Zhou, and Yi Huang. "Analysis of Spatial Interaction between Different Food Cultures in South and North China: Practices from People’s Daily Life." ISPRS International Journal of Geo-Information 9, no. 2 (January 21, 2020): 68. http://dx.doi.org/10.3390/ijgi9020068.
Анотація:
An important component of research in cultural geography involves the exploration and analysis of the laws of regional cultural differences. This topic has considerable significance in the discovery of distinctive cultures, protection of regional cultures, and in-depth understanding of cultural differences. In recent years, with the “spatial turn” of sociology, scholars have focused increasing attention to implicit spatial information in social media data, as well as the social phenomena and laws they reflect. Grasping sociocultural phenomena and their spatial distribution characteristics through texts is an important aspect. Using machine learning methods, such as the popular natural language processing (NLP) approach, this study extracts hotspot cultural elements from text data and accurately detects the spatial interaction patterns of specific cultures, as well as the characteristics of emotions toward non-native cultures. Through NLP, this study examines cultural differences among people from South and North China by analyzing 6128 answers to the question, “What are the differences between South and North China that you ever know?” posted on the Zhihu Q&A platform. Moreover, this study probes individuals’ emotions and cognition of cultural differences between South and North China in three aspects, namely, spatial interaction patterns of hotspot cultural elements, components of hotspot cultures, and emotional characteristics under the influence of cultural differences between the two regions. Results reveal that: (1) people from North and South China exhibit considerable differences in recognizing each other’s culture; (2) among numerous cultural differences, food culture is the most popular; and (3) people tend to have a negative attitude toward food cultures that differ from their own. These factors can shed light on regional cultural differences and help address cultural conflicts. In addition, this study provides effective solutions from a macro perspective, which has been challenging for new cultural geography.
14
Maina, Sammy T. "What Next for the ‘Text’? Popular Culture and Literature Today." Journal of Linguistics, Literary and Communication Studies 3, no. 1 (April 25, 2024): 10–20. http://dx.doi.org/10.58721/jllcs.v3i1.509.
Анотація:
Literary studies have evolved over the past few decades to include popular culture fields as text. Proponents of this inclusion argue that songs, memes, tweets, local dialects, and slogans say as much about people and cultures as traditional texts – perhaps even more. The opinion is that, by over-relying on traditional text for literary fodder, scholars shut themselves off from current and relevant information about the rapidly evolving literary and cultural landscape. The disregard for popular culture also turns away a younger audience that seems to prefer a more informal approach to art and literature. Thus, the reading of popular cultures as text is forcing the literary field to re-evaluate the fundamental principles that define its work. Literary scholars have to rethink their traditional ideals of writing, reading, and teaching texts. Yet, there remains a reluctance to accept such informal forms of communication as memes and tweets as legitimate literature. Popular culture is not well regarded in literary studies and some stakeholders fear its classification as text could dilute the impact of the field. This paper investigates this trepidation by analyzing how reading popular culture fields as text impacts the identity of text in literary studies. Based on selected tenets of Literary and Cultural Studies (LCS) Research, particularly cultural literacy, this paper examines the legitimacy of different popular culture formats to determine if they hold enough value to warrant literary analysis. The author argues that many forms of popular culture deserve a closer look, especially through a literary lens, because they reveal the cultures, beliefs, and practices of their audience. He suggests that the incorporation of popular culture into literary studies offers many opportunities for growth and discovery but only if implemented diligently. Finally, this paper investigates why the literary field is reluctant to read popular cultures as text and how scholars can navigate this inclusion to create a more cohesive definition of text.
15
Bennett, Andy, and Jodie Taylor. "Popular music and the aesthetics of ageing." Popular Music 31, no. 2 (April 23, 2012): 231–43. http://dx.doi.org/10.1017/s0261143012000013.
Анотація:
AbstractThe cultural turn in sociology and related fields of study has brought with it new understandings of the various ways social identities are formed. In a post-structural landscape, social identities must increasingly be regarded as reflexively derived ‘performative assemblages’ that incorporate elements of the local vernacular and global popular cultures. Building on the above reinterpretation of social identity, this paper takes as its central premise the notion that, in addition to its well-mapped cultural importance for youth, popular music retains a critical currency for the ageing audience as a key cultural resource of post-youth identification, lifestyle and associated cultural practices. In its examination of the relationship between popular music, ageing and identity, this paper uses illustrative examples drawn from ethnographic data collected by the authors between 2002 and 2009 in Australia and the UK.
16
Gade, Solveig. "Encounters, Relations, Popular Culture and Representation." Peripeti 19, SI (June 12, 2023): 54–59. http://dx.doi.org/10.7146/peri.v19isi.137738.
17
Rodkin, Pavel. "POPULAR CULTURE AND QUIRKY CRITICISM." Herald of Culturology, no. 3 (2022): 41–54. http://dx.doi.org/10.31249/hoc/2022.03.03.
Анотація:
The article deals with quirkiness in popular culture, design and architecture, acting simultaneously as an apology and criticism (quirky-criticism) of normative cultural and communicative practices. As a theoretical approximation to the phenomenon of quirkiness and operationalization of a quirky form, its criteria are distinguished within the framework of the specific structure of a quirky message as the language of modern communication.
18
Pertierra, Raul. "The Cultures of a Globalized World." Plaridel 16, no. 1 (2019): 1–24. http://dx.doi.org/10.52518/2020.16.1-01pertra.
Анотація:
Contemporary world culture contributes significantly to the crisis of modernity. The global condition has engendered a variety of cultures, each adjusting to its particular condition. Instead of culture being an expression of values, perspectives, and practices within a territory, contemporary culture acts more like a free-floating signifier loosely connected to its material base. Each expression of culture develops according to its own internal logic: high culture vs. popular culture; culture of virtuality & virtual culture; and local, national, and globalized cultures. Each expression of culture is variedly connected to its material base or spatial configuration. Culture both includes and excludes, depending on notions of normativity and exemplarity. All cultures are autopoesic and complexly related to their specific ecologies.
19
Mbatia, Benjamin Kinyanjui, and Wendo Nabea. "Photographic Frames in the Westgate Mall Terror Attack Coverage." Journal of Linguistics, Literary and Communication Studies 3, no. 1 (May 18, 2024): 21–32. http://dx.doi.org/10.58721/jllcs.v3i1.547.
Анотація:
Literary studies have evolved over the past few decades to include popular culture fields as text. Proponents of this inclusion argue that songs, memes, tweets, local dialects, and slogans say as much about people and cultures as traditional texts – perhaps even more. The opinion is that, by over-relying on traditional text for literary fodder, scholars shut themselves off from current and relevant information about the rapidly evolving literary and cultural landscape. The disregard for popular culture also turns away a younger audience that seems to prefer a more informal approach to art and literature. Thus, the reading of popular cultures as text is forcing the literary field to re-evaluate the fundamental principles that define its work. Literary scholars have to rethink their traditional ideals of writing, reading, and teaching texts. Yet, there remains a reluctance to accept such informal forms of communication as memes and tweets as legitimate literature. Popular culture is not well regarded in literary studies and some stakeholders fear its classification as text could dilute the impact of the field. This paper investigates this trepidation by analyzing how reading popular culture fields as text impacts the identity of text in literary studies. Based on selected tenets of Literary and Cultural Studies (LCS) Research, particularly cultural literacy, this paper examines the legitimacy of different popular culture formats to determine if they hold enough value to warrant literary analysis. The author argues that many forms of popular culture deserve a closer look, especially through a literary lens, because they reveal the cultures, beliefs, and practices of their audience. He suggests that the incorporation of popular culture into literary studies offers many opportunities for growth and discovery but only if implemented diligently. Finally, this paper investigates why the literary field is reluctant to read popular cultures as text and how scholars can navigate this inclusion to create a more cohesive definition of text.
20
Coladonato, Valerio, Dom Holdaway, and Arianna Vietina. "Popular European Cinema in the Platform Era: Circulation Cultures on YouTube." Cinéma & Cie. Film and Media Studies Journal 23, no. 41 (April 5, 2024): 115–36. http://dx.doi.org/10.54103/2036-461x/21011.
Анотація:
Over the last two decades, the platformization of viewing practices has transformed patterns of circulation, multiplying the possibilities for engagement with cinema: not only new viewing spaces themselves but also vast amounts of readily accessible related content (trailers, publicity, clips, etc.). The aim of this essay is to consider how these changes have impacted the potential for popular European cinema—which has historically strayed little from each national domestic market—to travel abroad and outside of “traditional” contexts of consumption. We shed some light on this question by examining how content related to a handful of highly successful European films is used on YouTube, the most widespread and accessible repository of online videos. Following a discussion of the changes in the digital distribution sphere, we identify the most lucrative European films from the five largest film markets of the continent—France, UK, Germany, Italy, Spain—since the launch of YouTube. Isolating seven examples, we then trace out their presence on the platform, questioning what kind of content relating to the films is available; engagement rates with these videos; indicators of local and global consumption; and what these results can tell us about the spectatorship habits of European cinema today.
21
Sultana, Shaila, and Sender Dovchin. "Popular Culture in Transglossic Language Practices of Young Adults." International Multilingual Research Journal 11, no. 2 (September 12, 2016): 67–85. http://dx.doi.org/10.1080/19313152.2016.1208633.
22
Guilbault, Jocelyne. "Interpreting world music: a challenge in theory and practice." Popular Music 16, no. 1 (January 1997): 31–44. http://dx.doi.org/10.1017/s0261143000000684.
Анотація:
This article focuses on the issue of meanings in ‘world music’ practices. The main questions addressed are how such musical cultures take on meanings, and what meanings are constructed by such cultures. As Deborah Pacini has indicated, the term ‘world music’ in this case does not refer to a musical genre. It is used, rather, ‘[as] a marketing term describing the products of musical cross-fertilisation between the north – the US and Western Europe – and south – primarily Africa and the Caribbean Basin, which began appearing on the popular music landscape in the early 1980s’ (1993, p. 48). From 1985, the expanding ‘world music’ umbrella has come to include practically any musics of cultures of non-European origin.
23
Gramit, David. "What Does a City Sound Like? The Musical Dynamics of a Colonial Settler City." Nineteenth-Century Music Review 11, no. 2 (December 2014): 273–90. http://dx.doi.org/10.1017/s147940981400038x.
Анотація:
A study of public musical life in Edmonton, Alberta from the 1897 Diamond Jubilee of Queen Victoria through the beginning of World War I provides a case study in the development of new urban musical cultures during the settlement of western North America. The contrast between the Jubilee celebration and Alberta's inauguration as a province in 1905 reveals growing ambition to demonstrate a capacity for the serious music that could be viewed as a marker of civic achievement, and the absence in 1905 of First Nations dancers and drummers, who had taken part in the 1897 event, provides a reminder of the displacement of indigenous peoples that accompanied the immigration booms that characterized settler colonialism. Popular music too developed with the city; as an alternative to non-literate, rural practices like fiddling, it could represent another form of urban sophistication, but also provided an opportunity to import high culture's dismissal of the popular, yet another signifier of urban cultural practice.
24
YOROVA, STEFANA. "Identification Narratives, Local Stories, and Virtual Communication." Martor. The Museum of the Romanian Peasant Anthropology Review 27 (November 15, 2022): 133–38. http://dx.doi.org/10.57225/martor.2022.27.10.
Анотація:
In this article the author summarizes some conclusions drawn following her field research on narration and identity. Language itself is approached language itself as a guardian of ideas, structuring society, using humor as an integrative barrier. It is introduced the term identification narrative as crucial for understanding the self in the context of the community. The author briefly describes the cases of a popular local story that changed local oral practices and of a less popular local story that preserved local oral practices. She analyzes the natural transformations of local stories compared to their translations into the “language” of virtual communication. The author research the impact of new forms of communication on local cultures and how the narrative of the desired identity comes to replace the traditional social narrative of the self.
25
Zhou, Zhonghao. "Cross-cultural Training and Second Language Learning." Asian Education Studies 2, no. 3 (September 19, 2017): 1. http://dx.doi.org/10.20849/aes.v2i3.176.
Анотація:
Culture and language are inseparable, and cultures as groups adopt particular practices and norms of behavior. Culture teaching is a long and complex process concerning something more than language use itself. The two popular theories influencing practice today are the Constructivist and the Creative Constructionist approaches, and the technique for conveying cultural awareness is cultural assimilator, which has been designed for specific cultures around the world. Cross-cultural training can be used to promote cultural awareness, that is, sensitize people to the influence of culture on people’s values and behaviors and help them recognize and accept the existence of cultural differences.
26
Rahim, Abdul, and Halimatuzzahro. "Commodification Practices in the Begawe Sasak’s Lombok Tradition." KARSA: Journal of Social and Islamic Culture 29, no. 1 (June 21, 2021): 179–98. http://dx.doi.org/10.19105/karsa.v29i1.4455.
Анотація:
The begawe tradition, which has become the popular culture of Sasaknese, has begun shifted by the consumption of mass cultures, such as catering services, the use of tools or begawe needs, starting to be replaced by industrial products for rent or sale. The forms of commodification in the begawe tradition, especially in begibung (eating together) and betulung (helping each other), two things that become the ‘aura’ of begawe. This difference can be seen from the shifting values, from the principle of kinship to individualism; of various equipment that is transformed and then commercialized. The new ethnography in this case study becomes the basis for examining the commodification practice in the begawe tradition, which switches to catering services and traditional equipment and replaces by modern equipment. The author, who is part of the Sasak community, also takes a participatory approach in begawe events held by the community. This shows that the alienation of popular culture in society cannot be contained by massive mass culture, so that people, which were initially established with high social values, began to form individualist societies that competed to show their social status. The consumption of signs/symbols has formed a society trapped in a pseudo-need that is unwittingly oppressive. Awareness to be critical and filter the mass culture needs a sphere for negotiation to return the spirit of the social community based on kinship interaction.
27
Božilović, Nikola, and Miloš Tasić. "Anticipation of postmodern artistic practices in popular culture: The Beatles." Socioloski pregled 53, no. 2 (2019): 488–513. http://dx.doi.org/10.5937/socpreg53-22141.
28
Frawley, Jodi. "Kissing fish: Rex Hunt, popular culture, sustainability and fishing practices." Journal of Australian Studies 39, no. 3 (July 3, 2015): 307–25. http://dx.doi.org/10.1080/14443058.2015.1052834.
29
O'DRISCOLL, SALLY. "Reading through Desire: Interpretive Practices for Eighteenth-Century Popular Culture." Journal for Eighteenth-Century Studies 29, no. 2 (June 2006): 237–51. http://dx.doi.org/10.1111/j.1754-0208.2006.tb00645.x.
30
Sarie, Fatma, Murthada Murthada, and Jusatria Jusatria. "Bibliometric Analysis of Eco-Friendly Practices in Contemporary Popular Culture." West Science Social and Humanities Studies 1, no. 04 (October 30, 2023): 189–200. http://dx.doi.org/10.58812/wsshs.v1i04.273.
Анотація:
This study undertakes a thorough bibliometric examination of environmentally conscious behaviors in modern popular culture. By applying sophisticated bibliometric techniques and citation analysis, the research reveals important publication patterns, prolific writers, recurring themes, and seminal works in the multidisciplinary domain. The findings show a consistent increase in scholarly output, with significant peaks occurring in tandem with major world events and cultural movements. The discourse's interdisciplinary nature is emphasized by prolific writers and cooperative networks, while thematic clusters including consumer perspectives, green synthesis, and sustainability are revealed through keyword analysis. The ongoing importance of foundational research is highlighted by highly referenced works such as the mainstreaming of green product developments, the idea of planned behavior in green hotels, and the investigation of the Mediterranean diet. In addition to suggesting future options, such as greater consumer insights, breakthroughs in green synthesis, and investigation of sustainable business practices, the research offers cross-cluster insights that highlight the interdependence of topics. In summary, this research provides a sophisticated comprehension of environmentally conscious behaviors in popular culture, providing insightful information to scholars, instructors, and professionals across various disciplines.
31
Homan, Shane, and Chris Gibson. "Popular Music: Networks, Industries and Spaces." Media International Australia 123, no. 1 (May 2007): 61–64. http://dx.doi.org/10.1177/1329878x0712300107.
Анотація:
There has been much recent media coverage and public speculation about change in the music industries. This issue of MIA examines the shifting technological, production and consumption contexts of local popular music. Australian music practices have reflected global changes in corporate structures, methods of distribution and what it means to construct and maintain a music ‘career’. How traditional music-making and consumption practices work with or against emerging media technologies, and what this means for older understandings of music creativity, is a key focus.
32
DOHERTY, CAITLÍN RÓISÍN. "‘Transporting thought’: cultures of balloon flight in Britain, 1784–1785." British Journal for the History of Science 50, no. 2 (April 10, 2017): 229–47. http://dx.doi.org/10.1017/s0007087417000280.
Анотація:
AbstractThe balloon has long drifted through popular discourse as a symbol of an Enlightenment attitude towards discovery and a Romanticized image of rationality. This article uses two accounts of early British balloon voyages, both published in 1786, and through them attempts to understand the wide range of practices – literary, social, chemical and adventurous – employed by early balloonists in Britain. I argue that the two series of flights recorded by John Jeffries and Vincenzo Lunardi can be read to show two different philosophical ideas of and aspirations for ballooning, each of which is tied to a different British location, and established a different paradigm for the public reception of flight experiments in later years.
33
Mira, Maria Celeste, and Vera Lúcia Cardim de Cerqueira. "Os intelectuais e a “Cultura Popular” em São Paulo: do folclore às políticas culturais." Revista Pós Ciências Sociais 16, no. 31 (November 29, 2019): 89. http://dx.doi.org/10.18764/2236-9473.v16n31p89-105.
Анотація:
Desde a sua origem, a noção de “cultura popular” está vinculada ao trabalho de intelectuais. Foram eles que criaram o conceito no século XIX para abranger o conjunto de práticas populares de caráter oral e tradicional, as quais supunham ameaçadas pelo avanço da civilização capitalista. O artigo procura discutir a relação entre intelectuais e cultura popular na atualidade, tendo como foco a cidade de São Paulo. Para tanto, recupera a trajetória fundamental de Mário de Andrade e os seus estudos de Folclore; a de Rossini Tavares de Lima, integrante do Movimento Folclórico Brasileiro; de seu discípulo e renovador do folclorismo paulista, Antonio Teixeira de Macedo, até chegar ao Movimento das Culturas Populares e suas conquistas no terreno das políticas culturais. Neste percurso, procura analisar suas ações e representações, suas relações com o Estado, os limites e possibilidades de sua atuação no campo da “cultura popular”.Palavras-chave: Intelectuais. Cultura popular. Folclore. Políticas culturais.The intellectuals and the “popular culture” in São Paulo: from folklore to cultural policiesAbstractSince its origin the notion of “popular culture” is linked to the work of intellectuals. It was they who created the concept in the nineteenth century to embrace the set of popular, oral and traditional practices which they believed were threatened by the advance of capitalist civilization. The articleaims to discuss the relationship between intellectuals and popular culture in the present time, focusing on the city of São Paulo. In order to do so, it recovers the fundamental trajectory of Mário de Andrade and his studies of Folklore; that of Rossini Tavares de Lima, member of the Brazilian Folkloric Movement; of his disciple and reformer of the São Paulo folklore, Antonio Teixeira de Macedo, until reaching the Movement of Popular Cultures and their achievements in the field of cultural policies. In this way, it seeks to analyze its actions and representations, its relations with the State, the limits and possibilities of its action in the field of “popular culture”.Keywords: Intellectuals. Popular culture. Folklore. Cultural policies.
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JACKSON, IAN. "APPROACHES TO THE HISTORY OF READERS AND READING IN EIGHTEENTH-CENTURY BRITAIN." Historical Journal 47, no. 4 (November 29, 2004): 1041–54. http://dx.doi.org/10.1017/s0018246x04004091.
Анотація:
The history of reading can link intellectual and cultural developments with social or political change in the eighteenth century. Historians of the book increasingly argue that an understanding of historical reading practices is essential if we are to understand the impact of texts on individuals and on society as a whole: textual evidence alone is inadequate. Recent work on eighteenth-century readers has used sources including book trade records, correspondence, and diaries to reconstruct the reading lives of individuals and of groups of readers. Such sources reveal the great variety of reading material many eighteenth-century readers could access, and the diversity and sophistication of reading practices they often employed, in selecting between a range of available reading strategies. Thus, any one theoretical paradigm is unlikely to capture the full range of eighteenth-century reading experience. Instead, we can trace the evolution of particular reading cultures, including popular and literary reading cultures, the existence of cultures based around particular genres of print, such as newspapers, and reading as a part of social and conversational life. There is now a need for a new synthesis that combines the new evidence of reading practice with textual analysis to explain continuity and change across the century.
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Duggan, Jennifer, and Anne Dahl. "Fan translations of SKAM: Challenging Anglo linguistic and popular cultural hegemony in a transnational fandom." Scandinavian Studies in Language 10, no. 2 (August 27, 2019): 6–29. http://dx.doi.org/10.7146/sss.v10i2.115610.
Анотація:
The transnational success of the Norwegian multimedia series SKAM is unique in the Scandinavian context and a prime example of how fans’ translation, communication, and dissemination practices can lead to a series’ international success. In this study, we argue that fan translation of SKAM emphasizes the value of bi-/multilinguality by positioning Norwegian as a resource within a transnational online community, while simultaneously masking the ways in which translation into English normalizes English as the global language of communication and contributes to the Anglo-American dominance of online global media fandom. Nonetheless, fans’ use of English as a lingua franca (ELF) positions it as a democratic resource, challenging native-speaker hegemony (cf. House 2013; Widdowson 1994), and fans’ online translation and dissemination of non-Anglo media into English are practices which subvert the very dominance they actualize, challenging the privileged status of English by carving out space for non-Anglo linguistic expertise and positioning linguistic knowledge and the multicompetent language user as valuable (cf. Cook 1991; Cook 1992). This also creates a digital space for valuing non-Anglo popular cultural objects, languages, and cultures.
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Dahiya, Divakar, and Poonam Singh Nigam. "Probiotics, Prebiotics, Synbiotics, and Fermented Foods as Potential Biotics in Nutrition Improving Health via Microbiome-Gut-Brain Axis." Fermentation 8, no. 7 (June 27, 2022): 303. http://dx.doi.org/10.3390/fermentation8070303.
Анотація:
Biological, social, and psychological practices greatly affect the dietary intake of people; as a result, health-related complexities occur. Functional food and supplements have become popular due to their nutraceutical benefits, which make different choices of fermented food and beverages available to people. This review describes the characteristics of probiotics, prebiotics, post- and paraprobiotics, and their role in nutrition and in the sustainability of health. Currently, several synbiotic supplements have attracted consumers in the nutraceutical market to offer a number of health benefits, which are complementary mixtures of selected characterized probiotic cultures and prebiotic substrates. Traditional fermented foods consumed in different cultures are different than probiotics and symbiotic preparations, though these could be considered potential biotics in nutrition. Fermented foods are part of a staple diet in several countries and are cost-effective due to their preparation using seasonal raw materials available from local agriculture practices. Intake of all biotics discussed in this article is intended to improve the population of beneficial microbiota in the gut, which has proved important for the microbiome–gut–brain axis, influencing the activity of vagus nerve.
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GİRGİN, Gonca. "On the Marginal Requisites: Overview of Popular Urban Dances in Türkiye." Musicologist 7, no. 1 (June 30, 2023): 93–123. http://dx.doi.org/10.33906/musicologist.1097843.
Анотація:
In the sources of dance history in Türkiye, there is no classification that evaluates urban dances, which are mostly mentioned in entertainment contexts, in terms of function, contents and social acceptance and made with this focus. Dance in the history of the Republic has been mostly examined within the framework of identity, representation and ideological patterns, and historical analyses have been considered with this relationship focus. In addition, these subjects are embodied in the national repertory, which is generally accepted as official and thus reflects a dominant traditionalism. In this study, my aim is both to present a historical literature summary of popular urban dances and to embody similar subjects through alternative repertories in the context of the “other” determined by the relationship with the official one. Urban folk music was not included in the national repertoire, at least until the 1950s, and urban dances were not included in the category of Turkish Folk Dances in the compilations of the early Republican period. In this way, popular urban dances were left out of the national repertoire and were positioned as “the other” of dance cultures in Türkiye. This study, on the other hand, focuses on the general history of the repertoire, the definition of which is proposed as "dances that are excluded from the official discourse but exist in the cultural practices of the city, whose social acceptance has been realized and have become widespread by any agents (migration, mass media, etc.)". The draft of the urban dance repertoire, which has this quality, was determined through metadata from newspapers, magazines and new media content, and the data obtained is re-interpreted together with the previous literature sources. The case for research was determined as Istanbul, both because it changed a great deal during the 20th century, and because it converted little. Istanbul allows us to trace the sustainable clues of cultural practices, because dance practices are in a central position in the product and market relationship in this historical process.
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Nieto, Raúl. "Videoculture, Secular Rituality, and Popular Practices in Mexico City." Television & New Media 4, no. 1 (February 2003): 55–69. http://dx.doi.org/10.1177/1527476402239433.
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Pletneva, Alexandra. "Baby care: practices, texts and cultural conflicts." Przegląd Wschodnioeuropejski 8, no. 1 (July 1, 2017): 249–69. http://dx.doi.org/10.31648/pw.3617.
Анотація:
To create the social history of Russia and the history of everyday life, one needs a description of local everyday practices. This article focuses on the everyday practices associated with the birth of a baby and care for it. The author proceeds from the fact that the 18th and 19th centuries in Russia saw the coexistence of two cultures and two household traditions – the culture of the educated classes and the peasant culture. At the level of everyday practices, they made a certain influence on each other. On the one hand, ethnographic materials were used as sources, and on the other hand – popular medical literature of the 19th century. The article analyzes the practices themselves and the mechanisms of their influence on each other, while it appears that the effect of the practices of educated social groups on people’s life was a conscious Kulturtraeger activity. The influence of peasant household traditions on the lifestyle of educated classes was carried out primarily through direct impact. The ubiquity of nurses who belonged to a different social group than the child’s parents, led to the fact that, despite the parents’ resistance, peasant childcare practices (baby-rocking, pacifier, sleeping together, etc.) were used quite actively.
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Marques, Djankaw Matheus, and Mabia Camargo. "STUDYING QUILOMBOLA PRACTICES OF RESISTANCE ON INSTAGRAM." Trabalhos em Linguística Aplicada 59, no. 3 (September 2020): 1946–65. http://dx.doi.org/10.1590/010318138795411120201130.
Анотація:
ABSTRACT This article analyzes how processes of subjectivation are performed on the popular image-based social media Instagram by Djankaw, a black trans resident of a quilombo [a settlement founded by descendants of formerly enslaved African-Brazilians]. Following a Foucauldian analysis of discourse whereby power is seen to be exercised wherever there is resistance, we look at how Djankaw’s processes of subjectivation intersect with race, class, sexuality, and religion, becoming practices of resistance against hegemonic colonial narratives. Djankaw’s performances on the Internet instigate a productive debate over the African-Brazilian quilombola identity itself and resonate with the struggles of marginalized groups to reclaim their diverse time-spaces in the interior of Brazil. Djankaw’s posts and their embodied practices operate as sites to question the meanings of what it means to be black, trans, and quilombola [an inhabitant of a quilombo]. Further, the complexity of Djankaw’s subject positions is increased by their connection to different religions: they incorporate different spiritual practices that also orchestrate discussions on race, sexuality, and gender. While performing their selves on the internet, Djankaw mobilizes and re-shapes bodily social marks, at the same time that they participate in semiotic practices of resistance against the historical erasure of quilombola cultures in Brazil and claim their emancipation from colonialism.
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Appert, Catherine M. "LOCATING HIP HOP ORIGINS: POPULAR MUSIC AND TRADITION IN SENEGAL." Africa 86, no. 2 (April 6, 2016): 237–62. http://dx.doi.org/10.1017/s0001972016000036.
Анотація:
ABSTRACTThis article complicates internationally circulating origin myths that alternately link hip hop to West African griot traditions or highlight the global resonance of its roots in the US inner city. I argue that such generalizing narratives potentially obscure how complex understandings of traditional cultural production inform local engagements with hip hop in Africa, and advocate instead for ethnographically generated interpretive frameworks that enable alternative, locally grounded analyses of hip hop cultures. In doing so, I examine the particularity of Senegalese invocations of origin myths to ask how local and global histories are reimagined through discourse about musical practice. Based on their understandings of tradition as something that precedes, is transformed in, and remains integral to contemporary urban life in Senegal, underground hip hoppers conflate the local popular genrembalaxwith griot practice, contrasting it with hip hop as a modern music born from experiences of urban struggle that resonate with their own realities. I demonstrate that Senegalese hip hop practice is defined not only through political engagement or social action but also through and against local musical practices that performatively re-inscribe the political and social systems that limit and contain youth.
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Perry, Joe. "Nazifying Christmas: Political Culture and Popular Celebration in the Third Reich." Central European History 38, no. 4 (December 2005): 572–605. http://dx.doi.org/10.1163/156916105775563562.
Анотація:
Radicalregimes revolutionize their holidays. Like the French Jacobins and the Russian Bolsheviks, who designed festival cultures intended to create revolutionary subjects, National Socialists manipulated popular celebration to build a “racially pure” fascist society. Christmas, long considered the “most German” of German holidays, was a compelling if challenging vehicle for the constitution of National Socialist identity. The remade “people's Christmas” (Volksweihnachten) celebrated the arrival of a savior, embodied in the twinned forms of the Führer and the Son of God, who promised national resurrection rooted in the primeval Germanic forest and the “blood and soil” of the authenticVolk. Reinvented domestic rituals, brought to life by the “German mother” in the family home, embedded this revamped Christmas myth in intimate moments of domestic celebration. An examination of “people's Christmas” across this spectrum of public and private celebration offers a revealing case study of National Socialist political culture in action. It illuminates the ways Germans became Nazis through participation both in official festivities and the practices of everyday life and underscores the complexity of the relationship between popular celebration, political culture, and identity production in the “Third Reich.”
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Uimonen, Heikki. "Beyond the playlist: commercial radio as music culture." Popular Music 36, no. 2 (May 2017): 178–95. http://dx.doi.org/10.1017/s0261143017000071.
Анотація:
AbstractThis article presents the historical transformation of Finnish commercial radio popular music policies from 1985 to 2005 and contemplates the role of terrestrial radio in contemporary digital age. It argues that a sender-centred paradigm of early commercial radio was replaced swiftly by receiver-centred paradigm, which has been applied since the early 1990s. The change of radio music cultures is described in detail by dividing it into three different eras: Block Radio, Format Radio and Media Convergence. The study draws on the research project consisting of case studies analysing the music content of various radio stations. The primary empirical data is composed of 32 interviews of radio personnel and the analysis of 4,500 individual songs broadcast by popular music radio stations with newspaper and journal articles supporting the primary data. Radio music culture is approached theoretically from the ethnomusicological perspective and thus defined as all practices that have an effect on broadcast music, including the processes of acquiring, selecting and governing music. The empirical results of the study show that the transformation of radio music cultures is affected by economic, technological, legal, organisational and cultural factors.
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Winiarski, Douglas L. "Native American Popular Religion in New England’s Old Colony, 1670–1770." Religion and American Culture: A Journal of Interpretation 15, no. 2 (2005): 147–86. http://dx.doi.org/10.1525/rac.2005.15.2.147.
Анотація:
AbstractIn recent years, historians have turned their attention to the continued presence of Native Americans living “behind the frontier” in eighteenth-century New England. Where a previous generation of scholars once wrangled over the benignity of seventeenth-century Puritan “praying towns” and equated conversion with cultural suicide, current studies of Native religion in the decades preceding the American Revolution suggest that Indians preserved traditional culture by grafting Christianity onto a preexisting grid of beliefs and practices. A case study based on the writings of a lay missionary and civil magistrate named Josiah Cotton, this essay contributes to revisionist scholarship by examining Native American spirituality under the broader and more inclusive category of popular religion. Most Wampanoag families in New England's “Old Colony” lived between cultures—neither fully integrated into English society nor fully traditional in their identities or worldview. The ambiguities of their colonial situation, in turn, facilitated the emergence of a diverse spectrum of religious beliefs and practices that, at times, transcended racial categories. English settlers consulted Native American shamans and cunning folk; rumors of witchcraft, ghosts, and spirits permeated all ranks of society; and Indians and their white neighbors shared a preoccupation with spiritual healing. A few core families aspired to all the trappings of English life; they internalized Puritan doctrine, engaged in sophisticated devotional routines, and joined local Indian churches. Others continued to live in traditional ways and simply ignored the pastoral labors of regional missionaries. But for the majority of Native Christians who lived and worked side-by-side with their English neighbors, religion remained an eclectic affair as they deployed a variety of spiritual resources to combat the vicissitudes and uncertainties of everyday life.
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Pettinger, Clare, Michelle Holdsworth, and Mariette Gerber. "Meal patterns and cooking practices in Southern France and Central England." Public Health Nutrition 9, no. 8 (December 2006): 1020–26. http://dx.doi.org/10.1017/phn2006945.
Анотація:
AbstractObjectiveTo evaluate whether meal patterns and cooking practices in Central England and Mediterranean France conform to popular stereotypes, eating together as a household, preparation of meals, food purchasing patterns, cooking practices and eating out were investigated.DesignCross-sectional studies conducted simultaneously in April 2001 using self-administered postal questionnaires.SettingEngland (Nottingham, East Midlands) and France (Montpellier, Languedoc-Roussillon).SubjectsA stratified random sample of 1000 males and 1000 females aged 18–65 years was generated from the electoral roll in each country. The final sample comprised 826 subjects in England (58% males, 42% females; mean age 44 years) and 766 subjects in France (42% males, 58% females; mean age 42 years). Analyses were conducted on samples standardised for sociodemographic differences.ResultsThe French cooked from raw ingredients most often (P < 0.001), ate together as a household more regularly (P < 0.001) and were most likely to follow a regular meal pattern of three meals a day. On the other hand, the English relied more on ready-prepared (P < 0.001) and take-away (P < 0.001) meals, as well as on energy-dense snack foods such as crisps (P < 0.001). Females in both countries reported having most responsibility for preparing meals.ConclusionsSome of the study's findings confirm popular stereotypes of French and English food cultures, as the importance of the convivial aspects of eating, as well as more traditional practices such as cooking meals from basic ingredients, structured mealtimes and less between-meal snacking, remain more prominent within the French population. This may contribute to the differences in prevalence of obesity seen between the two countries.
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Velkova, Julia. "Free Software Beyond Radical Politics: Negotiations of Creative and Craft Autonomy in Digital Visual Media Production." Media and Communication 4, no. 4 (August 11, 2016): 43–52. http://dx.doi.org/10.17645/mac.v4i4.693.
Анотація:
Free software development and the technological practices of hackers have been broadly recognised as fundamental for the formation of political cultures that foster democracy in the digital mediascape. This article explores the role of free software in the practices of digital artists, animators and technicians who work in various roles for the contemporary digital visual media industries. Rather than discussing it as a model of organising work, the study conceives free software as a production tool and shows how it becomes a locus of politics about finding material security in flexible capitalism. This politics is ultimately contradictory in that it extends creative and craft autonomy of digital artists but does not mobilise a critical project. Instead, it nurtures further precarious labour. Empirically, the article draws on ethnographically collected material from the media practices of digital artists and programmers who engage with two popular free software production tools, Blender and Synfig.
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de Souza Hall, Silvia Cristina Barros. "“I speak English but i am still me” – English language practices in Alter do Chão, Brazil." International Journal of the Sociology of Language 2018, no. 254 (October 25, 2018): 29–47. http://dx.doi.org/10.1515/ijsl-2018-0032.
Анотація:
Abstract This article addresses how English language practices were performed, conducted and interpreted by six inhabitants of Alter do Chão village, a popular tourist destination for locals and with increasing numbers of tourists, located in the Amazon region, in the north of Brazil. Developed through an ethnographic perspective and based on the data analysis resulted from interviews and fieldwork, this article advocates, mainly, that people are creative in their linguistic encounters and that languages find their places in social practice. The article also sheds light on the spread of the English language and the encounters among languages and cultures that the technology and the recent mobility of people have facilitated. The results show that English language practices performed by the six participants in Alter do Chão village, often highlighted through hybrid language practices, are constituted by locally situated attitudes, related to their creative performances.
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Smilianskaia, Elena B. "Fortunetellers and Sorcerers in the Service of a Russian Aristocrat of the Eighteenth Century: The Case of Chamberlain Petr Saltykov." Russian History 40, no. 3-4 (2013): 364–80. http://dx.doi.org/10.1163/18763316-04004007.
Анотація:
The case of Petr Saltykov, which stretched on between 1758 and 1765, with a surprising coda in 1796, is noteworthy in many respects. The material collected in connection with Saltykov’s crime is useful for an investigation into magic belief as such, offering parallels and supplementary information to the dozens of “magic trials” of the 18th century. However, what makes the Saltykov case unique is how the chancellor’s “superstition” managed so compellingly to bring together two cultures – traditional folk culture and the “Europeanized” culture of the imperial court. The case of Saltykov’s “sorcery” brought the diametrically opposed cultures of the court elite and the masses into confrontation. But even opposites can come together. As it turned out, the magic beliefs of the masses and medical practices of archaic traditional culture continued to attract adherents at court, getting along just fine in a high-culture, “Europeanized” environment. The chasm that lay between the culture of the aristocratic court elite and popular culture in the 18th century was not unbridgeable, although possible intersections of these two cultures sometimes took on rather strange configurations.
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Guzhva, Alla. "Political populism and popular culture." Filosofska dumka (Philosophical Thought) -, no. 3 (September 7, 2021): 125–37. http://dx.doi.org/10.15407/fd2021.03.125.
Анотація:
The article provides a comparative analysis of the cultural practices of political populism and the popular culture. The leading role of the media in the formation and promotion of popular movements and leaders is emphasized. There is a difference in the understanding of a leader's charisma that brings new values, according to Max Weber, and the pseudo-charisma of modern populist leaders that is created by their regular presence in the media. Populist politician is seen as a sign in cultural communication, where the politician’s personality is put as the signifier, and the ideology that the politician promotes — as the signified. Based on this analysis, three ideal types of populists have been identified: a blank sign that is focused on the present and represents populists without ideology; a sign that is oriented on the past and represents a populist national ideology; the sign that is oriented on the future and represents the reformers, the bearers of new social values. Theoretical approaches to the interpretation of popular culture are analyzed and it is pointed out that a mass society emerging is necessary both for the phenomenon of popular culture and for political populism to perform the quantitative indicator of public preferences. Common characteristics in the functioning of popular culture and populism are revealed — symbolism, emotionality, "origin from people", resistance against the system. The decisive role of the media in cultural communication for both popular culture and political populism is emphasized. However, there are significant differences between popular culture and political populism. Popular culture has its own values, while political populism uses values of others. Comparing popular culture and its impact on culture in general on one hand and political popularization and its impact on the political system on the other, a scrutator could expect for some renewal and diversification of current political institutions that would be a positive factor for the global political system and global society.
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Medvedeva, S. M. "Russian Science and Russian State: Image of a Scientist in Modern Russian Cinema." MGIMO Review of International Relations, no. 2(35) (April 28, 2014): 184–92. http://dx.doi.org/10.24833/2071-8160-2014-2-35-184-192.
Анотація:
The article analyses the image of a scientist represented in recent Russian movies. The article discusses two groups of questions: (1) nature and role of popular science in the life of society; (2) national features of scientific cultures. The article agues that popular science should not be conceived as a week copy of the real science. On the contrary, modern models of science communication assume that popular science have its own value and is able to influence scientific practices. Simultaneously we assume, that since popular science is less integrated with international scientific norms, it can easer reveal national traditions of scientific life. As a result, the analyze of recent Russian movies shows that the tradition established in Peter I times for Russian scientists to work out their self-identity in concern with Russian state still exists (scientist- state supporter/scientist- oppositionist). Actually the modern interpretation of dilemma between state patriotism and liberalism given by modern movies shows that Russian scientist don't have real choice, because they loose anyway whereas the state always wins. So owing to recent movies this representation of hopeless destiny of a scientist is becoming widespread in Russian public culture.