Industrial and engineering heritage in Europe, 50 winners of the European Heritage Awards/Europa Nostra Awards

2021 ◽  
pp. 1-1
Author(s):  
Keith Falconer
Keyword(s):  
European Heritage

Death in the City

2017 ◽  
Author(s):  
Kathryn A. Sloan
Keyword(s):  
Scientific Inquiry ◽  
The United States ◽  
Violent Death ◽  
Special Relationship ◽  
Intimate Friend ◽  
Counter Narrative ◽  
Wide Range ◽  
European Heritage ◽  
The City ◽  
The Temple

Popular culture has long conflated Mexico with the macabre. Some persuasive intellectuals argue that Mexicans have a special relationship with death, formed in the crucible of their hybrid Aztec-European heritage. Death is their intimate friend; death is mocked and accepted with irony and fatalistic abandon. The commonplace nature of death desensitizes Mexicans to suffering. Death, simply put, defines Mexico. There must have been historical actors who looked away from human misery, but to essentialize a diverse group of people as possessing a unique death cult delights those who want to see the exotic in Mexico or distinguish that society from its peers. Examining tragic and untimely death—namely self-annihilation—reveals a counter narrative. What could be more chilling than suicide, especially the violent death of the young? What desperation or madness pushed the victim to raise the gun to the temple or slip the noose around the neck? A close examination of a wide range of twentieth-century historical documents proves that Mexicans did not accept death with a cavalier chuckle nor develop a unique death cult, for that matter. Quite the reverse, Mexicans behaved just as their contemporaries did in Austria, France, England, and the United States. They devoted scientific inquiry to the malady and mourned the loss of each life to suicide.

Cultural variation in children's observation during a demonstration

2005 ◽  
Vol 29 (4) ◽  
pp. 282-291 ◽  
Author(s):  
Rebeca Mejía-Arauz ◽  
Barbara Rogoff ◽  
Ruth Paradise
Keyword(s):  
Secondary Analysis ◽  
Cultural Variation ◽  
Formal Schooling ◽  
Primary Analysis ◽  
Extensive Experience ◽  
Children’S Learning ◽  
Mexican Heritage ◽  
European Heritage ◽  
Us Children ◽  
Children's Learning

Ethnographic research indicates that in a number of cultural communities, children's learning is organised around observation of ongoing activities, contrasting with heavy use of explanation in formal schooling. The present research examined the extent to which first- to third-grade children observed an adult's demonstration of how to fold origami figures or observed the folding of two slightly older children who also were trying to make the figures, without requesting further information. In the primary analysis, 10 Mexican heritage US children observed without requesting additional information to a greater extent than 10 European heritage US children. Consistent with the ethnographic literature, these two groups differed in the extent of their family's involvement in schooling; hence, we explored the relationship with maternal schooling in a secondary analysis. An additional 11 children of Mexican heritage whose mothers had extensive experience in formal school (at least a high school education) showed a pattern more like that of the European heritage children, whose mothers likewise had extensive experience in school, compared with the Mexican heritage children whose mothers had only basic schooling (an average of 7.7 grades). The results suggest that a constellation of cultural traditions that organise children's learning experiences—including Western schooling—may play an important role in children's learning through observation and explanation.

V. Leges fundamentales: Gesetze, die gleicher sind als andere? Vom Inhalt zum Begriff

2021 ◽  
Vol 107 (1) ◽  
pp. 219-254
Author(s):  
Mathias Schmoeckel
Keyword(s):  
Middle Ages ◽  
Christian Tradition ◽  
Central Authority ◽  
European Heritage ◽  
The Middle Ages

Abstract Leges fundamentals: Laws Higher than Others? Their Development from the Concept to the Term. This article investigates the tradition of laws with a higher, central authority, which can be found in the Christian tradition from the Middle Ages to the 16th century, when the Calvinist party finally coined the term “loi fondamentale”. The contrast to other national discussions shows the different starting points and contents of a notion, which rapidly became a common European heritage and merged with the equally new concept of “constitution”.

Peopling the High Plains: Wyoming's European Heritage

1978 ◽  
Vol 9 (4) ◽  
pp. 532
Author(s):  
Frederick C. Luebke ◽  
Gordon Olaf Hendrickson
Keyword(s):  
High Plains ◽  
European Heritage

The role of mythical European heritage in the construction of Colombian national identity

2006 ◽  
Vol 5 (3) ◽  
pp. 359-384 ◽  
Author(s):  
Gisela Ruiseco ◽  
Thomas Slunecko
Keyword(s):  
National Identity ◽  
Discourse Analysis ◽  
Critical Discourse Analysis ◽  
Ethnic Differences ◽  
Critical Discourse ◽  
Historical Approach ◽  
Inaugural Speech ◽  
European Heritage ◽  
Discourse Historical Approach

Following the discourse-historical approach to Critical Discourse Analysis (Wodak, de Cilia, Reisigl and Liebhart 1999; Wodak 2001), we analyze the inaugural speech of the actual president of Colombia, Álvaro Uribe Vélez, which he delivered on August 7th, 2002 in Bogotá. We take this speech as an illustration for the construction of national identity by the Colombian elites. In our analysis, we are particularly interested in Uribe’s strategy of referring to the European heritage and in his ways of appeasing the cultural and ethnic differences of the population.

scholarly journals Aphrodite of the dawn: indo-european heritage in greek divine epithets and theonyms

2007 ◽  
pp. 105
Author(s):  
Daniel Kölligan
Keyword(s):  
Aurora A ◽  
European Heritage

§1. Afrodite, originalmente um epíteto do PIE *<em>h₂éu̯sōs</em>, incorporou inúmeros aspectos da deusa da aurora. À maneira da Uṣas védica, é a “filha do céu”, relacionada à calmaria do mar (γαλήνη) e à salvadora dos marinheiros, função exercida pelos pretendentes de Uṣas na mitologia védica. Seu nome pode derivar de *<em>abʰro-dih<em>₂</em>-to-</em> “brilhando a partir da névoa, ou espuma”. § 2.1 Os epítetos de Afrodite derivados de nome de cor, ou que o incluem (χρυσής, χρυσοστέφανος, etc.), talvez se refiram ao caráter original da deusa como personificação da aurora. § 2.2 Sua relação com carruagens, como se vê, p. ex., em χρυσάνιος, talvez derive da associação da deusa com a carruagem do sol, o que poderia também ser o caso de χρυσόθρονος. § 2.3 O uso de λευκός em conexão com Afrodite pode ser comparado com o véd. <em>rocamāna-</em>, que se diz de Uṣas. § 2.4 Seu epíteto Ἀργυννίς corresponde ao véd. <em>arjunī-</em>. § 2.5 Afrodite ῥοδέη e ῥοδόχρους corresponde a Eos ῥοδοδάκτυλος. § 3. A figura védica das “vacas da aurora” pode ser comparada com a das vacas de Hélio em Trinácia. Os epítetos épicos ἕλιξ e ἑλικοβλέφαρος talvez se refiram ao movimento celeste. § 4. A Afrodite Ὀρθροῦ da inscrição pode ser a aurora ou a estrela da manhã, como filha da alvorada, e pode equiparar-se ao Ὀρθρία do frg. 1 de Álcman e a um enigma de Teógnis (vv. 861-4). O Ἐρίβοια atestado junto a Afrodite Ὀρθροῦ pode ser entendido como “rica em vacas da aurora”.

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