Готові списки джерел за темами / Tangu_social life and customs

Добірка наукової літератури з теми "Tangu_social life and customs"

Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 28 січня 2023

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Статті в журналах з теми "Tangu_social life and customs"

1

P, Suresh. "Oral Customs of Javvaadhumalai Malayalis." International Research Journal of Tamil 4, S-17 (December 17, 2022): 167–75. http://dx.doi.org/10.34256/irjt224s1728.

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Tamil Nadu consists of the Eastern and Western Ghats. There are thirty-six tribal people living in these hills including "Adiyaan, Aranaadan, Eravaalan, Irular, Oorali, and Kaniyan." The Eastern Ghats have Javvaadhumalai, Yelagirimalai, Kalvarayanmalai, Servarayanmalai, Chitherimalai, Pachaimalai, Paalamalai, Vattalmalai, Neyyaamalai, Jarugumalai, Parukkurmalai, Kaalimalai, Kadakadalai, and Kollimalai hills. The divisions of the population living in the Western Ghats cannot be seen in these hills. The hills are mainly inhabited by Malayali tribes. The life of these javvaadhu hill people is a simple life. They are also preserving the arts according to the environment in which they live. The oral literature in their case helps to know the life and culture of the hill people.
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2

Nordberg, Andreas. "Old Customs." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 125–47. http://dx.doi.org/10.33356/temenos.69935.

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Although they highlight the Norse (religious) term siðr ‘custom’ and its cognates, some researchers of pre-Christian Scandinavia suggest that the concept of religion involves a Christocentric discourse and should be used cautiously, or even only for Christianity. Some scholars therefore recommend a categorical distinction between pre-Christian (religious) siðr and Christian religion. This paper contributes to this ongoing discussion. I argue that while it is meaningful to highlight the term siðr and its cognates, the distinction between pre-Christian siðr and medieval Christian religion is problematic. 1) While siðr had various meanings in vernacular language, the current debate emphasises only its religious aspect, thus turning the indigenous term into an implicit etic concept. 2) The word siðr and its cognates were also used in medieval Scandinavian languages as designations for Christianity, and hence, the categorisation of pre-Christian siðr and medieval Christian religion is misleading. 3) The distinction between popular siðr and formal religion is fundamentally based on the two-tier model of popular/folk religion–religion. 4) The vernacular (religious) word siðr in the sense of ‘religious customs, the religious aspects of the conventional way of life’ and the heuristic category of (lived) religion are in fact complementary in the study of religion in both Viking and medieval Scandinavia.
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3

Holt, Linda Lystig. "End of Life Customs among Immigrants from Eritrea." Journal of Transcultural Nursing 12, no. 2 (April 2001): 146–54. http://dx.doi.org/10.1177/104365960101200209.

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4

Moeke-Maxwell, Tess H., Kathleen R. Mason, and Merryn Gott. "STRENGTHENING OLDER INDIGENOUS NEW ZEALANDERS AT END OF LIFE: WHAT ROLE DO HEALTH SERVICES PLAY?" Innovation in Aging 3, Supplement_1 (November 2019): S668. http://dx.doi.org/10.1093/geroni/igz038.2470.

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Abstract Older indigenous people and their families draw on specific tribal care customs to support end-of-life care as these help to fortify and strengthen older people. New Zealand’s health and palliative care services can either help or hinder families to utilise their care customs. The aim of the Pae Herenga study was to investigate the specific traditional care customs employed by older New Zealand Māori. This involved 60 face-to-face interviews with participants who had a life limiting illness (majority aged over 65), family carers, indigenous healers, spiritual practitioners, and health and palliative care professionals across four key geographical sites. Three digital story workshops involving 16 participants were also included. The study findings show that no matter what the older person’s illness was, their cultural customs and protocols helped to fortify them and kept them spiritually safe at end-of-life. Hospitals and hospices helped families to action their customs by providing rooms large enough to host gatherings of thirty or more people; prayers, songs, speechmaking and communal sharing of food took place. However, incidences of racism, a lack of space, and a lack of support for indigenous plant medicines prevented the use of ancient traditional end-of-life care customs for older people. The findings suggest that health and palliative care services can help older indigenous people maintain their spiritual strength by providing them with culturally supportive care and environments equipped to host the dying and their families.
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5

Resani, Shahjahan. "براہوئی خلقی شاعری ٹی روایت آتاراجی درشانی". Al-Burz 11, № 1 (25 грудня 2019): 51–65. http://dx.doi.org/10.54781/abz.v11i1.45.

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This research paper argued, that the four fathers spared the fundamental knowledge according to their wisdom. The experiences of their daily routine became customs. Those customs made traditions and the tradition leaded the civilization. Objectives of this paper is to disclose the social and psychological characteristics in folklore. This custom originated from the different traditions like, seasonal traveling especially nomadic life opens the customs in shape of folklore, secondly this paper shows the hidden life history and nomadism story of our ancient. Moreover, the saying and proverbs dispenses the wisdom and exercise of daily life. A quantitative approach of research conducted this study. the descriptive methods or research has been adopted to final this study
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6

Grekov, Ivan, Petr Afonin, and Valentina Dianova. "Digital transformation of customs services and customs control for goods ordered by individuals through global trading platforms and sent in international mail." Russian Journal of Management 8, no. 1 (May 22, 2020): 101–5. http://dx.doi.org/10.29039/2409-6024-2020-8-1-101-105.

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The article focuses on the process of introducing new-generation digital technologies in the field of economy and social life. On the basis of new digital technologies already used in the world, the author created a model for improving customs services and customs control. Using this model in practice will have an impact on preventing cases of violation of customs legislation, as well as increasing the revenue of customs payments to the state budget.
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7

Peperzak, Adriaan. "Ethical Life." Research in Phenomenology 33, no. 1 (2003): 141–54. http://dx.doi.org/10.1163/15691640360699645.

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AbstractKant's formalism remains unreal if it cannot be concretized in a historical ethos. An ethos belongs—with texts, contexts, structures, processes, networks, etc.—to an economy of customs and opinions, which presupposes that participating individuals have been and are being initiated and acculturated to it. The analysis of education, transmission, and transition unveils the irreducible—noneconomic and non-(con)textual— essence of addressing and interlocution, without which no culture could exist. The otherness that is involved implies, but is not confined to, "you." The third and I myself are also other by imposing the same inescapable responsibility for them on me.
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8

Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change." Iran and the Caucasus 13, no. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.

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AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.
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9

S, Little Flower. "Eating Habits in the Aasarakkovai." International Research Journal of Tamil 4, SPL 1 (February 11, 2022): 137–41. http://dx.doi.org/10.34256/irjt22s118.

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Human life is founded on virtue and common good of the society. Life is not commendable when one chooses to live recklessly just as he/she wants. One of the primary facets of Literatures of Ethics in Tamil is to foster meaningful values and adhere to them in life. Food customs indicate certain cultural formalities to be maintained as practice. This paper/thesis deals with a system of food customs that energize, develop cell-systems and cause good functioning of bodily organs as oriented by “Aasarakovai”.
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10

Schorer, C. E. "Two Centuries of Miami Indian Death Customs." OMEGA - Journal of Death and Dying 20, no. 1 (February 1990): 75–79. http://dx.doi.org/10.2190/5f74-0tf1-fabx-rv2n.

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A comparison is made of Miami Indian death customs of the eighteenth and nineteenth centuries as described by French explorers ca. 1702 and by C. C. Trowbridge to Michigan Territorial Governer Lewis Cass in 1825. Changes in customs reflect the influence of time, invasion, and tribal identity on a universal observance. Distinguishing features of nineteenth century customs are the ceremonial provision of a surrogate to replace the deceased and protection of the corpse from an inimical medicine man. Similarities and differences between the death customs of the Miamis and other Great Lakes tribes are also noted.
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Дисертації з теми "Tangu_social life and customs"

1

Noble, Sandra Eleanor. "Maya seats and Maya seats-of-authority." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ38950.pdf.

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2

Simsek-Caglar, Ayse. "German Turks in Berlin : migration and their quest for social mobility." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41770.

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This study examines the dynamics of German Turks' practices and life-styles and their relationship with Turkey in the context of the possibilities brought into their lives by their particular type of dislocation. Turkish migrants' "culture" and life-styles are explored in the context of their complex social space, rather than within a framework encapsulated in a reified ethnicity and/or immutable "Turkish culture".
Chapter I discusses concepts of ethnicity, culture and identity and presents a critical account of the literature on German Turks in this respect. Chapter II focuses on the ambiguities and insecurities of German Turks' legal, political and social status in both Turkey and Germany, and traces the consequences of these conditions on Turkish migrants' complex sense of place. The discussion of German Turks' "myths of return" in the context of their liminality and the impact these have on their self-image and their visions about their lives constitute the focus of chapters III and IV respectively. Chapter V explores the changing nature of Turkish migrants' interpersonal relationships. Chapter VI concentrates on the anomalies of the social space occupied by German Turks in German society and discusses their life-styles, practices and emergent cultural forms in the context of social mobility.
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3

Mashego, Florence Tena. "Some ritual performances in the marital life among Mapulana in the Bushbuckridge Area." Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/930.

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4

Ishii, Kimiko. "Cross-cultural differences in facial expressions : a study of an Asian American and an Asian national." Virtual Press, 2004. http://liblink.bsu.edu/uhtbin/catkey/1304656.

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Many researchers have suggested that facial expressions are universal. However, others hold a more nuanced view: That despite universal similarities, facial expressions are culture-specific. In the current study, facial expressions of an Asian American and an Asian national were studied using scenes from two television dramas from the United States and Japan. Similarities and differences were found between the facial expressions of the two characters. The existence of similarities supports the basic universality of facial expressions, while differences were found which support the perspective that facial expressions are culture-specific. These differences were primarily in the relationships between the intensity levels of the external expressions and the internal experiences of the two people. The findings indicate that even when people share basic facial features, the ways they express their emotions differ according to the cultures in which they grew up.
Department of Speech Communication
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5

Mbewe, Mpho. "‘Ubhuti wami’: a qualitative secondary analysis of brothering among isiXhosa men." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1013149.

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This project is interested in investigating the construction of the fraternal sibling relationshipwithin the South African context from a narrative perspective. In particular, this study is interested in the ways in which middle aged isiXhosa men narrate experiences of brothering and how social class, as one particular context, mediates these narratives. This project is particularly interested in brothering within the isiXhosa culture and is concerned with both middle class and working class men within this cultural context. The project takes as its particular focus the meaning of brothering, and specifically how masculinity, intimacy and money or class influence the brothering practices constructed by the men in the sample. The project employs a social constructionist perspective, using a thematic narrative analysis to analyse the data. This project uses secondary analysis of data, as the data was collected for the primary use by Jackson (2009), Peirce (2009), Saville Young (Saville Young & Jackson, 2011) and Stonier (2010). The analysis reflects emergent themes of the importance of fraternal sacrifice, care-taking and sibling responsibility, honouring the family, and challenge to traditional masculinity. These themes emerged within the prior themes of masculinity, intimacy and class within brothering. The men spoke of keeping the family prosperous and united as an important duty in their brothering role. Affection was expressed more practically and symbolically, and closeness constructed through shared experiences, proximity and similarities. My findings reflect that family expectations, culture and social context had key influences on brothering, based on the men's narratives. Findings are discussed in relation to literature on brothering, masculinity and intimacy, and the influence of money in close relationships.
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6

Samuels, Jonathan. "Tamang clan culture and its relevance to the archaic culture of Tibet." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669727.

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7

Mu¨hlan, Eberhard. "Family structures among Adivasis in India : a description and comparison of family structures and lives within the patrilineal tribe of Saoras in Orissa and the matrilineal tribe of Khasis in Meghalaya, India." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683361.

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8

盧嘉琪. "清代廣嗣思想研究 = On guangsi : a study of the ideas of multiplying descendants in Qing China". HKBU Institutional Repository, 2007. http://repository.hkbu.edu.hk/etd_ra/805.

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9

Borman, Patricia D. "Spirituality and religiosity and their relationship to the quality of life in oncology patients." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1159141.

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As the efficacy of cancer treatments has improved and the life span for cancer patients has extended, interest in patients' quality of life has increased. Assessing patients' quality of life continues to gain importance as it impacts numerous facets of oncology. Similarly, interest in spirituality and religiosity have increased as they become recognized as resources for healing in health care. This study examined spirituality and religiosity and their relationship with quality of life in cancer patients. Additional variables such as age, gender, and stage of cancer were also examined for their relationship to quality of life in cancer patients. A stepwise multiple regression analysis was performed to determine if spirituality, religiosity, age, gender, and stage of cancer are predictors of cancer patients' quality of life. The analysis indicated that patients with higher levels of spirituality tend to experience better quality of life, and patients with more advanced stages of cancer tend to experience lower quality of life. Religiosity, age, and gender were not predictors of cancer patients' quality of life.
Department of Counseling Psychology and Guidance Services
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10

de, Oliveira Adolfo. "Of life and happines : morality, aesthetics, and social life among the southeastern Amazonian Mebengokré (Kayapó), as seen from the margins of ritual." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/2665.

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This thesis deals with different aspects of the processes of production of sociability among the Xikrin-Mebengokre of the Catete River, central Brazil. I focus on ceremonies and their performance, as ways of access to Mebengokre conceptions concerning the morality and aesthetics of social life. I analyse the semiotics of 'kin'-ship production, the performative aspects of emotion as a sociability tool, the use of song and dance for the co-ordination of collective technical tasks, and a Mebengokre 'theory of language' as social agency. In the conclusion I focus on the criticism of some of the key theoretical aspects of Ge ethnology, in the light of my previous analysis.
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Книги з теми "Tangu_social life and customs"

1

Zamurović, Dragoljub. Serbia: Life and customs. Belgrade: ULUPUDS, 2002.

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2

Xiang, Wei. Chinese customs. New York: Better Link Press, 2008.

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3

Koner, W. (Wilhelm), 1817-1887, author and Guhl E. (Ernst) 1819-1862, eds. The Romans: Life and customs. Old Saybrook, Connecticut]: Konecky & Konecky, 2009.

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4

Ha, Tae Hung. Folk customs and family life. Seoul: Yonsei University Press, 1986.

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5

Metropolitan life. Gottingen: Steidl, 2003.

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6

Tibet customs. Beijing: China Intercontinental Press/Wu zhou chuan bo chu ban she, 2004.

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7

Frank, Atkinson. Northern life. Devizes: Selecta Book Ltd., 1991.

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8

Guy, J. A. Roman life. Tunbridge Wells: Ticktock Media, 2003.

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9

Kalman, Bobbie. Customs and traditions. New York: Crabtree Pub. Co., 1994.

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10

M, Kennelly, ed. Chinese customs. Singapore: Graham Brash Publishers, 1987.

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Частини книг з теми "Tangu_social life and customs"

1

Massaquoi, Fatima, Vivian Seton, Konrad Tuchscherer, and Arthur Abraham. "Life and Customs in the Vai Country of Liberia." In The Autobiography of an African Princess, 37–49. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137102508_4.

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2

Massaquoi, Fatima, Vivian Seton, Konrad Tuchscherer, and Arthur Abraham. "Life and Customs in the Bali (Bari) Country of Sierra Leone." In The Autobiography of an African Princess, 25–35. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137102508_3.

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3

Villalta Puig, Stephanie. "Treaty Ports and the Medical Geography of China: Imperial Maritime Customs Service Approaches to Climate and Disease." In Life in Treaty Port China and Japan, 107–35. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7368-7_5.

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4

Broch, Trygve B. "Expectations." In The Ponytail, 49–82. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20780-8_3.

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AbstractHow does the ponytail maneuver gendered expectations? Although in the introduction I distinguish cultural sociology from critical theory and the cultural studies tradition, which reveal foremost the reproduction of social inequalities and hierarchies, there is no denying that the ponytail is gendered. This chapter explores ponytailed agency within the plausible limits of culture. I stress the ways that women may use ponytails to meet a multitude of expectations, and I argue that codes of fashion and customs permit women (and men) to wear this hairstyle to display gendered expectations in amplified and sober ways. This dynamic process generates a half-life of the ponytail in which its many forms and imitations are manifest in diverse situations that intensify and condense customs to make fashion and to recreate customs. What directs the ponytail’s performativity are the codes that define the ways we meet fashion and customs: as commercial ploys or with altruistic intentions, as normal or deviant in diverse situations. Ponytailed women, in style or simply by habit, can fight for democracy or represent commercial interests, and media critics ensure we see this wealth of prospective role models: some standing on the barricades and some imitating neoliberal and patriarchal ideals.
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Moeke-Maxwell, Tess, Kathleen Mason, Frances Toohey, Rawiri Wharemate, and Merryn Gott. "He taonga tuku iho: Indigenous End of Life and Death Care Customs of New Zealand Māori." In Death Across Cultures, 295–316. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18826-9_18.

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6

Power, Bruce. "Victor H. Matthews, Manners and Customs in the Bible: An Illustrated Guide to Daily Life in Bible Times." In Perspectives on Hebrew Scriptures IV, edited by Ehud Ben Zvi, 533–34. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463216238-063.

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7

Zoutewelle-Terovan, Mioara, and Joanne S. Muller. "Adding Well-Being to Ageing: Family Transitions as Determinants of Later-Life Socio-Emotional and Economic Well-Being." In Social Background and the Demographic Life Course: Cross-National Comparisons, 79–100. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-67345-1_5.

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AbstractThis chapter focuses on adult family-related experiences and the manner in which they affect later-life socio-emotional and economic well-being (loneliness, employment, earnings). Particularly innovative is the investigation of these relationships in a cross-national perspective. Results from two studies conducted by the authors of this chapter within the CONOPP project show that deviations from family-related social customs differently impact socio-emotional and economic well-being outcomes as there is: (a) a non-normative family penalty for loneliness (individuals who never experience cohabitation/marriage or parenthood or postpone such events are the loneliest); and (b) a non-normative family bonus for women’s economic outcomes (single and/or childless women have the highest earnings). Moreover, analyses revealed that European countries differ considerably in the manner in which similar family-related experiences affect later-life well-being. For example, childlessness had a stronger negative impact on loneliness in Eastern Europe than in Western Europe and the observed heterogeneity could be explained by culturally-embedded family-related values and norms (childless individuals in countries placing stronger accent on ‘traditional’ family values are lonelier compared to childless individuals in less ‘traditionalistic’ nations). In terms of economic outcomes, results show that the lower the female labor force participation during child-rearing years, the more substantial the differences in later-life employment and income between women with different family life trajectories.
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"Customs." In Glimpses of Oneida Life, 157–99. University of Toronto Press, 2016. http://dx.doi.org/10.3138/9781442622753-011.

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"Life and leisure." In Eastern Customs. I.B.Tauris, 2005. http://dx.doi.org/10.5040/9780755692620.ch-014.

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"LIFE AFTER DEATH." In Death Customs, 173–95. Routledge, 2013. http://dx.doi.org/10.4324/9780203040966-21.

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Тези доповідей конференцій з теми "Tangu_social life and customs"

1

McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.

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This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage participation in the research. The final design which honours pre-contact customary practices, involved collaboration between the tribe, an ecologist, and a landscape architect. Hui a hapū included workshops exploring ancient burial practices. Although pre-contact Māori interred the dead in a variety of environmentally sustainable ways, funerary practices have dramatically shifted due to colonisation. Consequently, Māori have adopted environmentally damaging European practices that includes chemical embalming, concrete gravestones, and water and soil pollution. Mindful of tribal diversity, post-colonial tangihanga (customary Māori funerals) incorporate distinctively Māori and European, customary beliefs and practices. Fortuitously, they have also retained the essence of tūturu (authentic) Māori traditions that reinforce tribal identity and social cohesion. Tūturu traditions are incorporated into the design of the gravesite. Surrounded by conventional gravestones, and using only natural materials, the gravesite aspires to capture the beauty of nature embellished with distinctively Māori cultural motifs. Low maintenance native plants are intersected with four pou (traditional carvings)that carry pūrākau (Māori sacred narratives) of life and death. This dialectical concept is accentuated in the pou depicting Papatūānuku (Earth Mother). Etched into her womb is a coiled umbilical cord referencing life. Reminding us that, although in death we return to her womb, it is also a place that nurtures life. Hoki koe ki a Papatūānuku, ki te kōpū o te whenua (return to the womb of Papatūānuku) is often heard during ritual speeches at tangihanga. The pou also commemorates our connection to the gods. According to Māori beliefs, the primeval parents Papatūānuku (Earth) and Ranginui (Sky) genealogically link people and the environment together through whakapapa (kinship). Whakapapa imposes on humankind, kaitiakitanga (guardianship), responsibility for the wellbeing of the natural environment. In death, returning to Papatūānuku in a natural way, gives credence to kaitiakitanga. This presentation focuses on a project that encourages Māori to embrace culturally compatible burials that are affordable, environmentally responsible, and visually aesthetic. It also has the potential to encourage other indigenous communities to explore their own alternative, culturally unique and innovative ways to address modern death and burial challenges.
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2

Xiaohui, Guo, Ang Lay Hoon, Sabariah Hj Md Rashid, and Ser Wue Hiong. "A Study on Images of Food in Bian Cheng." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.6-3.

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As one of the important representative works of Chinese Modern Literature, Bian Cheng (Border Town, in English) consists of folklore of different categories which reflect the life of Chinese people seeming to live in Shangri-la. Image is ‘words to present ideas’ of an author. The images of folklore in Bian Cheng are its author’s idea on life of Chinese people. Food belongs to material folklore. It is important to present the images of food for better understanding Chinese people’s life. This descriptive study focuses on the presentation of the images related to food in Bian Cheng. The image is identified by figures of speech and tied images. The findings show that the images of food mirror Chinese life in terms of priorities on food, marriage, individual propensity for food, history and customs.
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Ude, Todd, Y. Eddie He, Matt Chynoweth, and Zaher Yousif. "Reliability-Based Site-Specific Live Load Models for the Gordie Howe International Bridge." In IABSE Congress, New York, New York 2019: The Evolving Metropolis. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2019. http://dx.doi.org/10.2749/newyork.2019.0608.

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<p>This paper discusses the development of project-specific live load models to achieve target reliability levels for the Gordie Howe International Bridge. This new bridge between Windsor, Ontario Canada and Detroit, Michigan USA will have a main span of 853 m (2800 ft), a design life of 125 years, and will experience atypical traffic patterns as a result of customs inspection plazas required at both ends of the bridge. Due to these variations relative to standard practice, large databases of weigh-in-motion data and simulation studies were used to modify the live load models of both country’s codes following the approach of NCHRP 683. The limit states addressed extend beyond the Strength 1 (ULS 1), to include high dead-to-live ratio combinations, and fatigue limit states.</p>
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Costa Rosado, Ana, Vidal Gómez-Martinez, Miguel Reimão Costa, and María Teresa Pérez-Cano. "Traditional houses in the South-Western Iberian Peninsula: Themes for a cross-border comparative typological study." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.14497.

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Up until the 13th century, the South-western Iberian Peninsula shared the same cultural and political conditions under the rule of garb-Al-Andaluz. The administrative separation of this territory between two different kingdoms led to deep changes in the culture and daily life on either side of the border, which may have reflected on housing structures. Did the 13th-century border between Spain and Portugal trigger divergent paths in housing types? Or has the previous common background prevailed in shaping house models in the territory around the Guadiana Valley? This paper proposes a set of themes to begin a cross-border study on the traditional house, its changes and continuities. The research is based on in loco architectonic surveys of common houses in the Algarve, Alentejo (Portugal) and Andalusia (Spain). The buildings are analysed as regard their spatial organizations, constructive techniques and urban implantation allowing some themes of change and continuity to emerge. This then allows comparisons between the types of traditional houses in these border regions, their common characteristics, differences and evolution paths. It is noticeable that, given how the South-western Iberia represents the same territorial unit in terms of climate and orography, and – until the 13th century – shared the same historical context, the urban similarities were profound. It is therefore almost surprising how divergent the housing evolution between the two sides would become. The study of housing architecture is of particular relevance to the history of people as the variations reflect how the habits and customs of societies. Especially in societies sharing the same starting point, it shows how habits and customs may diverge after separation into two different administrative entities.
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Zaicovschi, Tatiana. "Reflectarea informațiilor despre lipoveni în revista «Кишиневские епархиальные ведомости»". У Simpozionul Național de Studii Culturale, Ediția a 2-a. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/9789975352147.26.

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The magazine “Chisinau Eparchial Vedomosti”, which was published for fifty years (1867– 1917), contains a lot of articles that deal with Lipovans / Old Believers. If the magazine contains rather rich and varied information about such carriers of traditional culture in Bessarabia as Bulgarians, Gagauz, etc. (including customs, traditions, peculiarities of life and everyday life, national character, etc.), then the Lipovans are in a special position. Based on the profile of this magazine and the struggle of the clergy for the purity of the official Orthodox religion, they primarily provide information related to confessional aspects. So, the so-called anti-sectarian missionary activity is covered. Although, according to the authors of the publications, the religiosity of the Old Believers is based on assigning the main importance to the rituals, they could not fail to note the deep commitment of the Old Believers to public worship. Despite the general negative official attitude towards representatives of the Lipovans, some articles also reveal their positive aspects: they talk about teaching children literacy in home schools, about charity, help in the community (the socalled “secret alms”), about preventing them from begging in their environment etc.
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Vartanova, Marina Lvovna. "The Importance of Forming a Value-Based Attitude to the Heroic past Of the Ancestors through Spirituality among Modern Youth." In All-Russian scientific and practical conference with international participation. Publishing house Sreda, 2021. http://dx.doi.org/10.31483/r-99074.

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The most relevant and useful for today's Russia and its historical heritage is, first of all, the tradition of the organic unity of our peoples, which was developed and postponed in the course of our history as a result of everyday exercises in justice, mutual respect and harmony. Despite the fact that every Russian people has its own traditions, customs, languages, and heroic past – together they make up a common heritage. To revive it, to always remember it – and not lose sight of it – is the urgent task of time. We must believe that the troubled times, poverty and disenfranchisement of ordinary people-workers, disrespect for the moral and legal norms of human society are a temporary phenomenon. Its elimination consists in a good, comprehensive preparation of every young person entering an independent life. Our research has confirmed the assumption that in the conditions of today's acute ideological struggle for the minds and hearts of young people, it is necessary to turn to the her
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7

Smaili, Ahmad. "Design for Cultural Difference." In ASME 2002 International Design Engineering Technical Conferences and Computers and Information in Engineering Conference. ASMEDC, 2002. http://dx.doi.org/10.1115/detc2002/edc-34381.

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Design, the cross-fertilization of science and art, is a basic function of all species that occupy a masterfully orchestrated and designed ecosystem in which man is but one. On the other hand, culture with its complex mix is the expression of what a group of people creates — arts, beliefs customs, institutions, products and thought — at a particular time within the context of the natural environment. Design and culture therefore are intimately linked and undoubtedly influence each other. This suggests that designers, with their problem solving skills and keen interest to preserve nature and advance quality of life are capable of reshaping culture in a positive way. This paper is not intended to provide specific answers on how to achieve that, but it highlights some aspects of the design-culture interface and asserts that designers, armed with good will and respect for all have under their disposal a strong force by which they can help fashion a peaceful world. The paper also addresses possible things designers can do to influence that objective.
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8

Bataveljić, Dragan. "Usluge bez kojih se ne može – pogrebne usluge." In XVI Majsko savetovanje. University of Kragujevac, Faculty of Law, 2020. http://dx.doi.org/10.46793/upk20.347b.

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In this paper the author points to a group of services, which is large and significant, but rather neglected and insufficiently investigated since the authors have not written about them in a systematic way. Namely, many think that in life there are more important services that should fall within the scope of our interest or a research work. However, when the funeral services are comprehensively considered and analyzed, we come to a quite different conclusion. These services, unlike many others, are original, authentic and ancient, coming from a distant past. They are also lasting, that is, they will remain indefinitely. Of course, they have changed in the course of history depending on people’s customs, religion, beliefs, living standard and social class. It is general conclusion that in the course of their historical development, the number funeral of services has gradually increased to become a corpus of an enviable size. There is no doubt that in future this number will further grow and that service law will become richer for one more significant branch of services.
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Md Sawari, Siti Salwa, Zaleha Mohamad, Nor’ain Othman, and Amirul Eimer Ramdzan Ali. "A CONCEPTUAL PAPER OF SPIRITUAL TOURISM MODEL (ISToM)." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.057.

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Spiritual tourism also known as one type of special interest tourism activity based on the expectations related with spirituality is now continuously developing and is being demanded by tourists. This demand is in line with the improvement of tourist information technology. Spiritual tourism will continuously develop due to the changes in the needs of the market. Initially, spiritual activities are directly connected with religion, and they have now shifted to the idea to something that is related with spiritual activities which include, creating comfort, pleasure and quality experience. Despite of the rapid development, it can be seen in the academic writing research, in which, there are still several researchers who argued religious and spiritual tourism as the same type of tourism. The phenomenon of religious spiritual tourism is more complex in the modern era and has been recognised as a separate tourism. Internationalising religious spiritual tourism in the context of people, places, and events has become a challenge. Religious spiritual tourism requires a new mode as a form of quality tourism development so that it will organise sociocultural life with varieties of unique customs and become a tool to increase regional income, creating job opportunities and indirectly improve Malaysians’ quality of life. Thus, there is an urge to integrate the religious aspect into spiritual tourism. Hence, this research aims to develop an Islamic Spiritual Tourism Model (ISToM) based on Maqasid As Shariah. It is hoped that the findings will contribute to the existing knowledge about values and provide implications for developing spiritual tourism sustainably.
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Kolomiiciuk, Oleksandr. "A break of tradition: the case of deported ukrainians from Western Boykivshchyna in 1947." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.29.

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In this article, based on the materials of the author’s search ethnographic expeditions аnd published works, by the example of ritual culture the result of breaking tradition of Ukrainians from Western Boykivshchyna, who were displaced within the framework of ’Operation Vistula’ have been analysed. It was the forced resettlement of approximately 150,000 Ukrainians and mixed Polish-Ukrainian families from the territory of Rzeszów, Lublin and Krakow provinces (Voivodeships) to the western and northern territories of Poland (1947–1950). After the deportation of the Ukrainians, the processes of accelerated breaking of both their the way of life and the unique world of traditional culture with its archaic customs and rites have begun. This was actively facilitated by local government policies aimed at inciting inter-ethnic tensions, creating difficult relations with representatives of various regional groups of the Polish ethnic community, as well as censure and ridicule of the traditional elements of the folk culture of re-settlers by their neighbors. Nevertheless, with the help of tradition (in ritual form or in form of their memories), re-settlers from Western Boykivshchyna continue to keep memory of their own (non) traumatic past, and, based on it, construct their own identity in the perspective of modernity.
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Звіти організацій з теми "Tangu_social life and customs"

1

Triakina, Olga O., Olena O. Pavlenko, Nataliia P. Volkova, and Darja Kassim. Usage of E-learning Tools in Self-education of Government Officers Involved in Global Trade Activities. [б. в.], November 2018. http://dx.doi.org/10.31812/123456789/2670.

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The article concerns the issue of e-learning tools implementation, including the Customs Learning and Knowledge Community electronic platform designed by the World Customs Organization and the Trade Facilitation Implementation Guide case studies collected by the United Nations Economic Commission for Europe, into the self-education process of current government employees (within in-service training) and future public officers (within master’s programs) connected with international trade transactions. The authors give a description of the content and characteristical features of existing e-learning instruments related to training of professionals in Customs and trade fields as well as of certain tasks developed by the authors. The efficiency of the abovementioned e-learning tools has been experimentally proved in the paper, which has shown that these tools promote the growth of the professional competence of government officers and give a great opportunity for them to be involved in life-long learning to acquire various professional knowledge and skills.
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2

Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, January 2023. http://dx.doi.org/10.19088/creid.2023.001.

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This paper discusses the historical context and mythic framework of the Kakai religion. While some information regarding Kakai theological views and beliefs may be known to outsiders, many facets of their religious life, customs and traditions remain undisclosed. Much secrecy surrounds this religion, and non-believers are not encouraged to engage in or witness most Kakai rites. Geopolitical instability in the Kurdistan region also makes access difficult. Throughout this paper we will look at the relationship between Kakai beliefs and music (tanburo), and how the tanbur (a sacred lute) is not merely a musical instrument but is seen as a symbol of Kakai identity, with the music preserving language and legend.
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Gedi,, Zeri Khairy. “Freedom Belongs to Everyone”: The Experiences of Yazidi Women in Bashiqa and Bahzani. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.009.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Yazidi women in Bashiqa and Bahzani. Yazidi women in Bashiqa and Bahzani today are still living through the trauma and consequences of the genocide committed by the Islamic State (ISIS). In addition, they face a range of further challenges as marginalised women from a minority religion. While more Yazidi girls and young women are progressing in education, harmful social norms, customs and practices – originating from both wider Iraqi society and the Yazidi community itself – create barriers for Yazidi women who want or need to work outside of the home, access healthcare or engage in public life. Widows and divorced women face specific challenges as they are seen as without male protection. Yazidi women also face the stigma that comes from being a former captive of ISIS, and the discrimination that comes from being judged an “infidel” due to their religion.
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