Post-Linear Pottery cultural boundary and repopulation of the German Rhineland: Revisiting the Western contacts hypothesis

2019 ◽  
Vol 23 ◽  
pp. 946-952
Author(s):  
Solène Denis ◽  
Erik Gjesfjeld ◽  
Luc Moreau
Keyword(s):  
Cultural Boundary

Through a Black Hole into Parallel Universes

2020 ◽  
Vol 26 (2) ◽  
pp. 413-424
Author(s):  
Heinrich Härke
Keyword(s):  
Contact Zone ◽  
Cultural Exchange ◽  
Social Changes ◽  
British Isles ◽  
Anglo Saxon ◽  
Internal Contact ◽  
Cultural Boundary ◽  
Parallel Universes ◽  
Contact Situation ◽  
Settlement Areas

Abstract The Anglo-Saxon immigration of the 5th-6th centuries AD led to a dual contact situation in the British Isles: with the native inhabitants of the settlement areas in south-eastern England (internal contact zone), and with the Celtic polities outside the Anglo-Saxon areas (external contact zone). In the internal contact zone, social and ethnogenetic processes resulted in a complete acculturation of the natives by the 9th century. By contrast, the external contact zone between Anglo-Saxon and Celtic polities resulted in a cultural and linguistic split right across the British Isles up to the 7th century, and arguably well beyond. The cultural boundary between these two domains became permeable in the 7th century as a consequence of Anglo-Saxon Christianization which created a northern communication zone characterized by a distinct art style (Insular Art). In the early medieval British Isles, contact resulting from migration did not lead to cultural exchange for about two centuries, and it took profound ideological and social changes to establish a basis for communication.

Layers of Audience Communities

2012 ◽  
Author(s):  
Chua Beng Huat
Keyword(s):  
East Asian ◽  
Pop Culture ◽  
Boundary Crossing ◽  
National Politics ◽  
Affective Labor ◽  
Regular Diet ◽  
Transnational Communities ◽  
Fan Communities ◽  
Cultural Boundary ◽  
Different Types

With the national and cultural boundary-crossing of East Asian Pop Culture becoming part of the regular diet of regional media consumers, national and transnational communities of audience/consumers have emerged, ranging from different types of “occasioned” communities to highly organized transnational fan communities that engage with the national politics of different countries as necessary. While all these beyond-the-text activities of communities of consumers are motivated by their affective labor and are engendered by their love of the pop culture, stars and genres, they still unavoidably get appropriated and transformed by the producers into profit, even the sub-fan organizations cannot ultimately escape this fate.

scholarly journals Mobile Knowledge, Karma Points and Digital Peers: The Tacit Epistemology and Linguistic Representation of MOOCs / Savoir mobile, points de karma et pairs numériques : l’épistémologie tacite et la représentation linguistique des MOOC

2013 ◽  
Vol 39 (2) ◽  
Author(s):  
Lisa Rafferty Portmess
Keyword(s):  
Online Courses ◽  
Visual Representations ◽  
Educational Practice ◽  
Media Representations ◽  
Massive Open Online Courses ◽  
Global Knowledge ◽  
Massive Open Online ◽  
Post Colonial ◽  
Cultural Boundary ◽  
Rhetoric Of Technology

Media representations of massive open online courses (MOOCs) such as those offered by Coursera, edX and Udacity reflect tension and ambiguity in their bold promise of democratized education and global knowledge sharing. An approach to MOOCs that emphasizes the tacit epistemology of such representations suggests a richer account of the ambiguities of MOOCs, the unsettled linguistic and visual representations that reflect the strange lifeworld of global online courses and the pressing need for promising innovation that seeks to serve the restless global desire for knowledge. This perspective piece critically appraises the linguistic laboratory of thought such representation reveals and its destabilized rhetoric of technology and educational practice. The mobile knowledge of MOOCs, detached from context and educational purpose and indifferent to cultural boundary distortions, contains both the promise of democratized education and the shadow of post-colonial knowledge export. Les représentations médiatiques des cours en ligne ouverts et massifs (MOOC en anglais) comme ceux offerts par Coursera, edX et Udacity reflètent une tension et une ambiguïté occasionnées par leur audacieuse promesse de démocratisation de l’éducation et de partage global du savoir. Étudier les MOOC en accentuant l'épistémologie tacite de ces représentations mène à une explication plus riche des ambiguïtés inhérentes aux MOOC, de l’incertitude des représentations linguistiques et visuelles reflétant l’étrange monde vécu des cours en ligne à l’échelle globale et le besoin pressant d'innovation prometteuse visant à répondre au désir insatiable de connaissance à travers le monde. Le présent essai évalue de manière critique le laboratoire linguistique d’idées révélées par une telle représentation ainsi que son discours instable sur la technologie et sur les pratiques pédagogiques. Libéré de tout contexte et d’objectif pédagogique et indifférent aux distorsions des barrières culturelles, le savoir mobile des MOOC contient à la fois la promesse d'une éducation démocratisée et le spectre d’un savoir postcolonial.

Lustration as a Problem of the Social Basis of Constitutionalism

1995 ◽  
Vol 20 (01) ◽  
pp. 245-273 ◽  
Author(s):  
Arthur L. Stinchcornbe
Keyword(s):  
Civil Wars ◽  
Social Supports ◽  
Authoritarian Regimes ◽  
Old Regime ◽  
Regime Changes ◽  
Social Basis ◽  
Cultural Boundary ◽  
The Social ◽  
Minor Part ◽  
Definition Of

One part of building a new constitution after wars, revolutions, civil wars, or dramatic regime changes is to draw a cultural boundary in time, declaring various aspects of the old regime illegitimate and various legalities and constitutional principles of the new regime legitimate. One part of that process, in turn, is to decide how the new regime should treat the guilt of individuals for terror, collaboration, betrayal of information to the regime, and the like. This essay argues that such lustration processes should be a very minor part of the definition of the meaning of the pat, and even less of a part of building social supports under the new constitution. It also assesses the contributions on lustration in this issue in light of this view of what place lustration should play in the construction of democratic constitutions after authoritarian regimes.

Kalaalimernit: the Greenlandic taste for local foods in a globalised world

Polar Record ◽  
2014 ◽  
Vol 51 (3) ◽  
pp. 290-300 ◽  
Author(s):  
Frank Sowa
Keyword(s):  
Social Change ◽  
Present Article ◽  
Indigenous People ◽  
Identity Politics ◽  
Local Foods ◽  
Cultural Boundary ◽  
Narrative Patterns ◽  
Coastal Settlement

ABSTRACTIn recent years, a decline in the consumption of local foods (kalaalimernit) can be observed in Greenland. However, its appreciation and symbolisation is increasing andkalaalimernitare a powerful contemporary symbol for being Greenlandic. The present article argues thatkalaalimernit, as a specifically Greenlandic taste, are suited to marking and maintaining a cultural boundary in relation to the Danish people living in the country, a boundary constructed through identity politics. As the empirical findings from fieldwork conducted in the Greenlandic capital Nuuk and the small coastal settlement Oqaatsut demonstrate, this construction is subject to social change. Greenlanders advocate two different narrative patterns regarding howkalaalimernitare to be understood that stem from contemporary definitional struggles over what kind of cultural boundary is deemed important to demarcate. The struggle illustrates two different perceptions of Greenland as either an indigenous people and/or a small Nordic nation.

The Archaeological Delineation of a Cultural Boundary in Papagueria

1955 ◽  
Vol 20 (4Part1) ◽  
pp. 367-374 ◽  
Author(s):  
Paul H. Ezell
Keyword(s):  
Gulf Of California ◽  
Colorado River ◽  
River Valley ◽  
Historical Sources ◽  
Gila River ◽  
The North ◽  
Ethnic Boundary ◽  
Cultural Boundary ◽  
Imaginary Line ◽  
River Valleys

The area dealt with in this report is that portion of northwestern Sonora and southwestern Arizona bounded on the southwest by the Gulf of California, on the west by the Colorado River valley below the junction of the Gila River, on the north by the Gila River valley, and on the east by an imaginary line from the vicinity of Gila Bend south along the western edge of the Papago Reservation and thence southwest to the mouth of the Sonoyta River on the Gulf of California (Fig. 106). Within this area Sauer has suggested a boundary between the Piman-speaking people of southern Arizona and northern Sonora, and the Yuman-speaking tribes of the lower Colorado and Gila River valleys, based on linguistic affiliations described in early historical sources (Sauer 1934, map). On archaeological evidence Gifford has suggested that the locality between Punta La Cholla and the mouth of the Sonoyta River represented a point on an ethnic boundary (Gifford 1946: 221).

Diasporic Dialogues in Mid-Century New York: Stefan Wolpe, George Russell, Hannah Arendt, and the Historiography of Displacement

2012 ◽  
Vol 6 (2) ◽  
pp. 143-173 ◽  
Author(s):  
BRIGID COHEN
Keyword(s):  
New York ◽  
Hannah Arendt ◽  
Abstract Expressionism ◽  
Boundary Crossing ◽  
Avant Garde ◽  
The Arts ◽  
Cultural Boundary ◽  
George Russell ◽  
Political Philosopher ◽  
German Jewish

AbstractThis article explores mid-century New York intellectual scenes mediated by the avant-garde émigré composer Stefan Wolpe (1902–72), with special emphasis on Wolpe's interactions with jazz composer George Russell (1923–2009) and political philosopher Hannah Arendt (1906–75). Cross-disciplinary communities set the stage for these encounters: Wolpe and Russell met in the post-bop circles that clustered in Gil Evans's basement apartment, while Wolpe encountered Arendt at the Eighth Street Artists’ Club, the hotbed of Abstract Expressionism. Wolpe's exchanges with Arendt and Russell, long unacknowledged, may initially seem unrelated. Yet each figure shared a series of “cosmopolitan” commitments. They valued artistic communities as spaces for salutary acts of cultural boundary crossing, and they tended to see forms of self-representation in the arts as a way to respond to the dehumanizing political disasters of the century. Wolpe and Arendt focused on questions of human plurality in the wake of their forced displacements as German-Jewish émigrés, whereas Russell confronted dilemmas of difference as an African American migrant from southern Ohio in New York. Bringing together interpretive readings of music with interview- and archive-based research, this article works toward a historiography of aesthetic modernism that recognizes migration as formative rather than incidental to its community bonds, ethical aspirations, and creative projects.

The Symbolic Significance of the Missionary

1990 ◽  
Vol 18 (3) ◽  
pp. 337-345
Author(s):  
Peter K. H. Lee
Keyword(s):  
Cross Cultural ◽  
Creative Activity ◽  
Cultural Boundary ◽  
New Meanings ◽  
New Vision ◽  
Cultural Interactions

In crossing a cultural boundary a missionary comes from one background with a network of symbolism to another place with a different system of symbols. That can be either a confusing mishmash, or it can be a creative activity bringing new meanings. If the missionary learns a new language, that is an act which has symbolic significance. When the missionary communicates according to the demand of the gospel, a new vision of things is opened up. The new vision gathers up the loose threads of world events from the perspective of the ultimate. The true missionary, indeed, has an ultimate commitment, while he or she works through the symbolic matrices of cross-cultural interactions.

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