Starting a New Tradition for the ASE Foundation Gala

2022 ◽  
Vol 35 (1) ◽  
pp. A17
Author(s):  
Raymond Stainback
Keyword(s):  
2021 ◽  
Vol 13 (6) ◽  
pp. 3478
Author(s):  
Łukasz Łuczaj ◽  
Monica Wilde ◽  
Leanne Townsend

Foraging in the British Isles is an increasingly popular activity for both personal consumption and for commercial purposes. While legislation and guidelines exist regulating the sustainable collection of wild edibles, the founding principles of the British foraging movement are not well documented. For this research, 36 of the most active foraging instructors of the Association of Foragers were interviewed to understand their background, species collected, sources of knowledge, and problems faced during collection. Altogether, 102 species of leafy vegetables, fruits, fungi, and seaweeds were mentioned as frequently used, while 34 species of roadkill animals were listed, mostly for personal consumption. Instructors reported learning from wild food guidebooks, other foragers, or personal experience. Frequent contact among foragers has led to the standardisation of knowledge and practices among them forming a “new tradition”, partly based on old British traditions but modified by influences from other countries and cultures, both in terms of choice of species and processing techniques. Contrary to expectations, foragers rarely reported clashes with nature conservation or forestry managers. The authors argue that knowledge and practice developed by the Association of Foragers (AoF) are sustainable and could be integrated into the British food and nature conservation system.


1941 ◽  
Vol 1 (2/3) ◽  
pp. 128
Author(s):  
Kenneth John Conant ◽  
Siegfried Giedion
Keyword(s):  

Author(s):  
Yunita Novia

<span class="fontstyle0">The tradition is something that is present and accompanies contemporary ours, which comes from the past, or could be said of all that is human-related to aspects of thought in Islamic civilization, ranging from the teaching of the doctrinal, shariah, language, literature, art, pen, and sufism. Modern not to break with the past but to upgrade the attitude and stance by assuming the pattern of our relationship with tradition in modern culture. The relation of tradition and modernity, according to al-Jābirī was keeping the good old traditions and take a new tradition better that is, the tradition was reconstructed to internalize the contemporary thoughts. Al-Jābirī strongly emphasized contemporary Arab thoughts (bayani, 'irfani, </span><span class="fontstyle2">burhani</span><span class="fontstyle0">) as a way to confront modernity. The idea's important contribution is to introduce to us the various constructs reasoning developed in the Islamic world.</span> <br /><br />


Mnemosyne ◽  
2015 ◽  
Vol 68 (4) ◽  
pp. 569-587 ◽  
Author(s):  
Jelle Abbenes

The author discusses the tradition preserved in the scholia on Euripides’ Medea, namely that her children were buried in the sanctuary of Hera Akraia, comparing it with the statement of Pausanias, who claims to have seen a µνῆµα of Medea’s children in Corinth. He concludes that they are mutually exclusive. The sanctuary meant by the scholia must be that in Perachora, and by µνῆµα Pausanias definitely means ‘grave’. To solve the problem of having two graves for Medea’s children, he argues that the older, Euripidean tradition had been forgotten in Corinth in the 2nd century ad (due to the destruction of both Corinth and the sanctuary of Hera Akraia by Mummius in 146 bc) and that a new tradition with a new grave was invented. This kind of manipulation/reinterpretation of the material environment has its roots in the archaising tendency of the Second Sophistic.


2011 ◽  
Vol 31 (4) ◽  
pp. 376-386 ◽  
Author(s):  
Relli Shechter

Observers of Saudi society have often expressed bewilderment toward seemingly growing contradictions between “old” and “new,” “tradition” and “modernity,” “authentic” and “foreign,” or “Islamic” and “non-Islamic” in an age of mass consumption. Glocal conservatism in marketing decoupled such conceived binary oppositions, and therefore, the insurmountable tensions they implied. A unique mélange of global and local marketing practices facilitated new consumption patterns and social stratification based on consumption in the making of a Saudi mass consumer society. Glocal conservatism in marketing was encouraged through state discourse and Five-Year Plans; consumers’; selective participation in markets; and self-motivated or self-regulated enterprises. It further enhanced an existing sociocultural order, identity and ideal, as well as local governance. This article studies this critical phase in the remaking of Saudi Arabia using contemporary business press; literature on “doing business”; academic writings on local marketing; Philip Morris’;—a tobacco multinational—records; and by analyzing ads from Okaz, a Saudi daily.


Author(s):  
O. Kiriakov

he article is devoted to the study of the Boiotians’ myths. These legendary stories were a basis of the imagined past. So myths had formed the mentality of the Ancient Greek society. The main for Boiotian people was a myth about the own migration. We can find this tale in the “History” by Thucydides. But it was only a later retelling of the myths of the epic text. The first version of the tale we need to look for in the epic texts such as Homer’s “Iliad” and Hesiod’s poems. So myth about migration of Boiotians was the basis of the imagined past of the people of this region. Main role of the tale was played by Boiotians, who became eponym of the people. The author tried to recover myths about the polis of Thebes. Differences between regional and polis tales may answer the question: what was a real role played by polis of Thebes in the imagined past of Boiotian people. Ancient Greeks created a great number of myths about Thebes. A lot of these tales were a basis for Attic classical tragedy. But none of the earliest mythological narratives of Thebes intersect with myth of the Boiotians origin. The biggest polis of the region didn’t play any role at the imagining past of the Boiotian people. But imagined past could be changed. One of the examples we can find at Corinna’s poems. This source told us that first king of Thebes was a son of Boiotos. It was the newer tradition than an epic migration story. This tale appeared at the period of Thebes’ hegemony. And it has sense only as propaganda of polis of Thebes in the region. Mythological origin genealogy was softly rewriting of the imagined past. A new reality was created by using a poem in ritual. So, Thebes had a political motive to change imagine past and used for that soft mythical genealogy. The repeating through the ritual should have justified this new tradition. This research is based on the ancient written sources and academic studies. The article is an attempt to understand how myths were created and influenced the life of Ancient Greeks.


2018 ◽  
Vol 12 (2) ◽  
pp. 285-306
Author(s):  
Wisri Wisri ◽  
Abd. Mughni

Communication is central in human life. All activities in human life require communication. The scientific study of the symptoms or reality of communication covers a very broad field, covering all forms of human relations and using symbols. more concretely this includes fields such as Interpersonal Communication, Group Communication, Organizational/Intellectual Communication, Mass Communication and Cultural Communication as seen in various forms of symbolic expression. Noting the seven traditions of communication research as such, communication research seems to be facing an important issue for its development in the present and future, which is pleased with how to try to take steps to get out of the confines of tradition and / or bring together existing traditions. This effort might be in the form of combining one tradition with another existing tradition (trying to synthesize existing traditions) while pioneering an entirely new tradition, for example with a more extensive implementation of historical methods to discover how communication patterns exists in a society in the past and attempts to understand what is now by looking at the past.


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