The People, the Megaliths of Cherrapunjee

2017 ◽  
Vol 2 (1) ◽  
pp. 76-88
Author(s):  
Sukanya Sharma
Keyword(s):  
Twentieth Century ◽  
Cultural Identity ◽  
Local Community ◽  
Cultural Tradition ◽  
Local Conservation ◽  
Archaeological Heritage ◽  
Community Attitudes ◽  
The People ◽  
Global And Local ◽  
Identity Formations

The megaliths of Cherrapunjee are part of a prehistoric cultural tradition which is intricately woven with the sociocultural life of the Khasis and Jaintias. But material changes in the nature of society and the economy in the latter half of the twentieth century have resulted in new identity formations in Cherrapunjee and this has undermined some of the presumed certainties of cultural identity. The study documents local community attitudes regarding the megaliths and how the community accessed, interacted and used the sites today. A framework for managing archaeological heritage by integrating global and local conservation approaches in Cherrapunjee was developed.

RUANG BUDAYA GLODOK, ANTARA BERHUNI, BUDAYA DAN ADAPTASI

2021 ◽  
Vol 3 (1) ◽  
pp. 497
Author(s):  
Kenny Kenny ◽  
Mieke Choandi
Keyword(s):  
Cultural Identity ◽  
Chinese Culture ◽  
Local Community ◽  
Regional Identity ◽  
Community Group ◽  
Cultural Space ◽  
Cultural Activities ◽  
The People ◽  
The Mean ◽  
Mean Time

Nowadays, culture is a lifestyle that develops in a community group and is passed down from generation to generation. In addition if this culture is already attached to an area, for example Chinatown. Where these popilation and lifestyle are very thick with Chinese culture.As an example of china town that we know, Glodok, which is very attached to Chinese culture, can be seen from the old Chinese building style, the lifestyle of the people that has majority whom work as traders, and many cultural or traditional events that are held in Glodok. But in the mean time these Chinese culture starts to fading even disappearing from it, and this issue is causing the people that lived here with the inherent culture facing a crisis of regional identity and cultural identity that should be the character of Chinatown itself.This proposed project appears in the form of a Cultural Space that can accommodate traditional and cultural activities with the ultimate goal of awakening and preserving Chinese culture for the local community even on a city scale. In addition to generating and preserving, this project aims to provide a new spatial experience as the new face of Chinatown and as a breakthrough Nodes in the region. Keywords:  Chinatown; Chinese; Cultural Space; Nodes; Westernization  ABSTRAKDalam kehidupan sehari-hari budaya merupakan suatu gaya hidup yang berkembang dalam suatu kelompok masyarakat dan diwariskan secara turun menurun. Ditambah lagi jika budaya tersebut sudah melekat dengan sebuah kawasan contohnya, Pecinan dimana penduduk dan gaya hidupnya sangat kental dengan budaya China. Salah satu contoh Pecinan yang kita kenal merupakan Glodok. Kawasan Glodok yang sangat kental dengan budaya China dapat dilihat dari gaya bangunan, pola hidup masyarakatnya yang mayoritas bermata pencaharian sebagai pedagang, dan banyaknya acara kebudayaan atau tradisi yang dilakukan di kawasan Glodok.Namun seiring dengan berjalannya waktu budaya tersebut semakin memudar bahkan hilang yang menimbulkan masyarakat etnis Tionghoa yang pernah hidup di dalam kekentalan budaya disini menghadapi krisis identitas Kawasan dan identitas budaya yang seharusnya menjadi ciri khas pecinan sendiri.Muncullah usulan proyek berupa cultural space yang dapat mewadahi aktivitas tradisi dan kebudayaan dengan tujuan akhir membangkitkan dan melestarikan budaya China bagi masyarakat setempat bahkan dalam skala kota.Selain untuk membangkitkan dan melestarikan, proyek ini memiliki tujuan untuk memberi pengalaman spasial yang baru sebagai wajah Pecinan yang baru dan sebagai terobosan Nodes baru di kawasan ini.

scholarly journals CULTUREMAS DA GASTRONOMIA CEARENSE: MARCAS DE IDENTIDADE LINGUÍSTICA E CULTURAL | CULTUREMS OF CEARENSE GASTRONOMY: LANGUAGES OF LANGUAGE AND CULTURAL IDENTITY

2019 ◽  
pp. 130
Author(s):  
Expedito Wellington Chaves Costa ◽  
Maria João Marçalo
Keyword(s):  
Cultural Identity ◽  
Social Institution ◽  
Title Page ◽  
Cultural Tradition ◽  
Linguistic Identity ◽  
The People ◽  
Idiomatic Expressions ◽  
Historical Periods ◽  
Over Time

<div class="page" title="Page 1"><div class="section"><div class="layoutArea"><div class="column"><p><span>Resumo: </span><span>Atualmente a língua é uma instituição social diversificada entre grupos e varia ao longo do tempo, sofrendo mudanças ou conservando características de períodos históricos. Deseja-se demonstrar que os culturemas da gastronomia cearense contribuem para a formação da identidade linguística e cutural do povo do Ceará. Para fundamentação, recorre-se, entre outros, a Pamies Bertrán (2012), Biderman (1978), e Luque Nadal (2009). Aqui, a gastronomia é inserida no âmbito da cultura imaterial por representar a tradição histórica e cultural de um povo. Metodologicamente, catalogam-se culturemas da gastronomia cearesense que se desdobram em expressões idiomáticas características do dialeto cearense. Resultados comprovam a influência dos culturemas na identidade linguística do cearense. </span></p><div class="page" title="Page 2"><div class="layoutArea"><div class="column"><p><span>Abstract: </span><span>Today language is a social institution diversified between groups and varies over time, undergoing changes or retaining characteristics of historical periods. It is desired to demonstrate that the Ceará gastronomic culturemas contribute to the formation of the linguistic and cutural identity of the people of Ceará. For reasons of support, we refer to, among others, Pamies Bertrán (2012), Biderman (1978), and Luque Nadal (2009). Here, gastronomy is inserted in the scope of intangible culture because it represents the historical and cultural tradition of a people. Methodologically, we catalog the cul- tures of the Cearense gastronomy that unfold in idiomatic expressions characteristic of the Ceará dialect. Results prove the influence of culturemas on the linguistic identity of Ceará. </span></p><p><span>Keywords: </span><span>Culturemas; Gastronomy; Identity; Dialect. </span></p></div></div></div></div></div></div></div>

scholarly journals Preservation of Cultural Identity through Speech Components in the Southern Coastal Java Environment

2020 ◽  
Vol 202 ◽  
pp. 07045
Author(s):  
Riris Tiani
Keyword(s):  
Cultural Identity ◽  
Social Intelligence ◽  
Local Community ◽  
Mother Tongue ◽  
Speech Community ◽  
Southern Coast ◽  
Language Preservation ◽  
Central Java ◽  
Indonesian Archipelago ◽  
The People

This research discusses the form of defence of the southern coastal community which is frequently considered strange by most of the Indonesian archipelago community. The analysis began with discussing the linguistic phenomena of the local community, identifying and corroborating the findings as initial capital to determine the analysis method. The findings can be useful for making corrections or structuring social and cultural policies towards indigenous/local wisdom and preserving cultural identity. The research was oriented to the speech lexicon of the Southern coastal communities of Central Java. This research used descriptive qualitative and contextual approaches. The analysis used to describe the speech component was dialect geography and collaborated with an anthropological-linguistic approach to find innovative forms and factors that maintained local identity. As the southern coastal chain of Central Java, bordering with West Java, the nuances of cultural acculturation as a form of cultural pluralism are very visible. Cultural acculturation results in the emergence of language enclaves. The language enclave is formed because the speech community has a speech code that is different from the mother tongue and the nearest language. Language enclaves formed on the southern coast of Central Java occur at the level of internal innovation. Internal innovations in the southern coast language enclave occur in the form of allophones and allomorphs that can be traced based on the articulation process. Social heritage as a form of language preservation in the language enclave of the southern coast of Central Java is formed by the characteristics of simplicity and social intelligence of the people.

MISTISISME TRADISI MAPPADENDANG DI DESA ALLAMUNGENG PATUE, KABUPATEN BONE

2020 ◽  
Author(s):  
Askar Nur
Keyword(s):  
Qualitative Method ◽  
Local Community ◽  
Descriptive Study ◽  
Ethnographic Approach ◽  
The People ◽  
Village People ◽  
Almost All ◽  
The Village

This research explains the mysticism of mappadendang tradition in Allamungeng Patue Village, Bone Regency, which is believed by the local community as a form of shielding from danger and can resist reinforcemen such as Covid-19 outbreak. This research is a descriptive study using qualitative method and an ethnographic approach. This research was carried out with the aim of identifying the mystical space in mappadendang tradition which was held in Allamungeng Patue Village. After conducting the tracing process, the researcher found that mappadendang tradition which was held in Allamungeng Patue Village, Bone Regency in July 2020 was not a tradition of harvest celebration as generally in several villages in Bone Regency, especially Bugis tribe, but mappadendang was held as a form of shielding from all distress including Covid-19 outbreak. This trust was obtained after one of the immigrants who now resides in the village dreamed of meeting an invisible figure (tau panrita) who ordered a party to be held that would bring all the village people because remembering that in the village during Covid-19 happened to almost all the existing areas in Indonesia, the people of Allamungeng Patue Village were spared from the outbreak. Spontaneously, the people of Allamungeng Patue Village worked together to immediately carry out the mappadendang tradition as a form of interpretation of the message carried by the figure.

PENERAPAN IPTEKS DALAM MENGEMBANGKAN MUSIK MASAMPER ANAK DI PULAU SILADEN BERBASIS INDUSTRI KREATIF

2019 ◽  
Vol 2 (3) ◽  
Author(s):  
Fandy J. Latuni ◽  
Glenie Latuni
Keyword(s):  
Community Service ◽  
Local Community ◽  
Local Culture ◽  
Cultural Tradition ◽  
Creative Industry ◽  
Social Activities ◽  
Tourism Sector ◽  
The Family

Siladen is an island east of Bunaken Island with a population of approximately 300 family heads. Since the first Community as Fishermen to change since the entry of foreign and local investors invest their capital in the tourism sector by establishing resorts and international diving spot. Residents who were formerly fishermen, are now beginning to be recruited into company employees. The community of Siladen Island is derived from sangihe island and still maintains its cultural tradition, one of which is Masamper music. This art, often featured in social activities, local culture until now. To improve the welfare of the local community, the Community Service is implemented which is focused on the children. Train the creativity of children, in order to improve the welfare of the family later became the goal Keywords: Music Masamper Group of Children, Siladen Island, Creative Industry

Institutionalization and Evangelization in the Argentine Church: Córdoba Under Zenón Bustos, 1905-1919

1989 ◽  
Vol 45 (3) ◽  
pp. 363-381
Author(s):  
Arthur R. Liebscher
Keyword(s):  
Twentieth Century ◽  
Pastoral Care ◽  
Catholic Church ◽  
Central City ◽  
Religious Institutions ◽  
The People ◽  
National Leadership ◽  
The Government ◽  
The Church

To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.

Rain or Shine Shield: Language and Ropes of Sadok Making

2020 ◽  
Author(s):  
Loyalda T. Bolivar ◽  
Keyword(s):  
Indigenous Knowledge ◽  
Economic Activity ◽  
Participant Observation ◽  
The Philippines ◽  
Cultural Practice ◽  
Cultural Tradition ◽  
Way Of Life ◽  
The People ◽  
Hands On ◽  
Materials Used

A sadok or salakot is a farmer’s cherished possession, protecting him from the sun or rain. The Sadok, persisting up to the present, has many uses. The study of Sadok making was pursued to highlight an important product, as a cultural tradition in the community as craft, art, and part of indigenous knowledge in central Antique in the Philippines. Despite that this valuable economic activity needs sustainability, it is given little importance if not neglected, and seems to be a dying economic activity. The qualitative study uses ethnophenomenological approaches to gather data using interviews and participant observation, which aims to describe the importance of Sadok making. It describes how the makers learned the language of Sadok making, especially terms related to materials and processes. The study revealed that the makers of Sadok learned the language from their ancestors. They have lived with them and interacted with them since they were young. Sadok making is a way of life and the people observe their parents work and assist in the work which allows them to learn Sadok making. They were exposed to this process through observations and hands-on activities or ‘on-the-job’ informal training. They were adept with the terms related to the materials and processes involved in the making of Sadok as they heard these terms from them. They learned the terms bamboo, rattan, tabun-ak (leaves used) and nito (those creeping vines) as materials used in Sadok making. The informants revealed that the processes involved in the making of Sadok are long and tedious, starting from the soaking, curing and drying of the bamboo, cleaning and cutting these bamboo into desired pieces, then with the intricacies in arranging the tabun-ak or the leaves, and the weaving part, until the leaves are arranged, up to the last phase of decorating the already made Sadok. In summary, socialization is one important factor in learning the language and a cultural practice such as Sadok making. It is an important aspect of indigenous knowledge that must be communicated to the young for it to become a sustainable economic activity, which could impact on the economy of the locality. Local government units should give attention to this indigenous livelihood. Studies that would help in the enhancement of the products can likewise be given emphasis.

scholarly journals Focus on psychiatry in Australia

2000 ◽  
Vol 176 (1) ◽  
pp. 97-101 ◽  
Author(s):  
Scott Henderson
Keyword(s):  
Ethnic Diversity ◽  
Western Europe ◽  
Marked Change ◽  
Cultural Tradition ◽  
Daily Lives ◽  
The Balkans ◽  
The People ◽  
Large Numbers ◽  
Australian Continent ◽  
Two Generations

Humankind has been present on the Australian continent for at least 40 000, some say 60 000 years, remarkably adapted to the environment and having a cultural tradition appreciated by few Caucasians. White people have been here for only 200 years; and psychiatry for about half of that. We know nothing about the mental health of pre-contact indigenous peoples; but we now know a little about the ways in which mental disorders are explained and treated by traditional methods. In two centuries, the Aboriginal and Torres Strait Islands communities, which are very diverse, have been steadily reduced to become only 1.5% of the population. From settlement in 1788 until the 1950s, most non-aboriginal Australians were of Anglo-Saxon or Celtic origin. Since the Second World War, the pattern of immigration has greatly enriched Australian life, first through large numbers of people from the Mediterranean littoral, Western Europe and the Balkans, and more recently from south-east Asia. Ethnic diversity is now evident in most peoples' daily lives – whom you see in the street, whom you work alongside, who your friends are, what you eat and who you have as patients. So the present Australian population of 18 million has undergone a marked change in demography and lifestyle within only two generations. Like the people, psychiatry is also changing rapidly. Where are the changes taking place? What is it like to be a psychiatrist here at present? Where has there been success and where has there been failure? Where is there lots of action?

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