scholarly journals Women, Nature and Culture: An Ecofeminist Reading of the Matrilineal Culture of the Khasis, Jaintia and Garo Tribes of Meghalaya

2020 ◽  
pp. 165
Author(s):  
Sangeeta Mukherjee ◽  
Sruthi P.
Keyword(s):  
Northeast India ◽  
Food Culture ◽  
Parallel Study ◽  
Ethnic Communities ◽  
Nature And Culture ◽  
The World

Northeast India, the land of original inhabitants, follows a unique and fascinating culture and tradition as its inhabitants are closely attached to nature. Northeast India is one of those few places in the world, where matrilineal culture is still practiced. In Meghalaya, one of the northeastern states, the practice of matrilineality has been in existence for almost 2000 years among a few tribes. Khasi, Jaintia and Garo, the earliest ethnic communities of Meghalaya appear to be homogenous ones, as the youngest daughter becomes the custodian of the ancestral prospects. This practice where the womenfolk become the custodians of the cultural and natural artifacts has strong parallels in the theory of ecofeminism. By employing ecofeministic perspective to read the matrilineal culture of the tribes, the paper aims to make a parallel study on the ethnic women’s affinity towards nature. Ecofeminism celebrates the robust connect between women and nature and asserts that women serve as the advocates for nature rather than men. The paper, therefore, aims to investigate ecofeministic elements among the Khasi, Jaintia and Garo tribes of Meghalaya and tries to express an ecofeministic view concerning family, marriage, religion, and food culture of the Meghalaya tribes.

scholarly journals Natural plant colorants widely used in Vietnam traditional food culture

2018 ◽  
Vol 1 (1) ◽  
pp. 40 ◽  
Author(s):  
Quang-Ung Le ◽  
Horng-Liang Lay ◽  
Ming- Chang Wu ◽  
Thi Hong-Hanh Nguyen
Keyword(s):  
Human Health ◽  
Current Trend ◽  
Food Culture ◽  
Natural Food ◽  
Traditional Food ◽  
Ethnic Communities ◽  
Natural Plant ◽  
Natural Pigments ◽  
Food Dyes ◽  
The World

The artificial colorants have gradually been being replaced by natural pigments which are becoming increasingly important in Vietnam and other parts of the world due to the potential noxiousness of man-made food dyes to human health. This research covers colorant plants and sources used commonly in the food culture of ethnic communities in Vietnam with the current trend toward natural pigments and coloring foods. As a result, we reported 49 species which can be used as natural food pigments and of these, 7 colorant plants used mostly in Vietnam traditional food culture were detailed.

1989 göçü sonrası Bulgaristan göçmenlerinin yemek kültüründeki değişim

2017 ◽  
Vol 4 (2) ◽  
pp. 227-245
Author(s):  
Cahit Kahraman ◽  
İlhan Güneş ◽  
Nanae Kahraman
Keyword(s):  
Eating Habits ◽  
Supply And Demand ◽  
Food Culture ◽  
Rapid Progress ◽  
Canned Food ◽  
Product Range ◽  
The World ◽  
Before And After ◽  
Day By Day ◽  
Made In

1989 göçü öncesi, dünyada eşzamanlı olarak gittikçe gelişen ve zenginleşen mutfak kültürü, Bulgaristan Türklerini de etkilemiştir. Pazardaki çeşitlilik arttıkça, yemek alışkanlıkları da değişime uğramıştır. Büyük göçten sadece 30-40 sene evvel kısıtlı imkânlar ile sınırlı sayıda yemek çeşidi üretilirken, alım gücünün artmasıyla yemek kültüründe de hızlı gelişmeler olmuştur. Artan ürün çeşitliliği yemeklere de yansımış, farklı lezzetler mutfaklara girmiştir. Göçmen yemekleri denilince hamur işleri, börek ve pideler akla gelir. Ayrıca, göçmenlerin çok zengin turşu, komposto ve konserve kültürüne sahip oldukları da bilinir. Bu çalışma, 1989 öncesi Bulgaristan’ın farklı bölgelerinde yaşayan Türklerin yemek alışkanlıklarına ışık tutmakla birlikte, göç sonrasında göçmen mutfak kültüründe bir değişiklik oluşup oluşmadığını konu almaktadır. Bu amaçla, 1989 yılında Türkiye’ye göç etmiş 50 kişiye 8 sorudan oluşan anket düzenlenmiştir. Bu verilerden yola çıkarak oluşan bulgular derlenmiş ve yeni tespitler yapılmıştır. Ayrıca, Türkiye’nin farklı bölgelerine yerleşen göçmenler, kendi göçmen pazarlarını kurmuşlardır. Bulgaristan’dan getirilen ürünlerin bu pazarlarda satılması böyle bir arz talebin hala devam ettiğine işaret etmektedir.ABSTRACT IN ENGLISHThe Diversity in Cuisine Culture of the Immigrants from Bulgaria After 1989 MigrationThe Cuisine culture that has been developing and getting rich day by day contemporaneously in the world before 1989 migration has also had an impact on Bulgarian Turks. By the increase in diversity in the market, eating habits have changed. While producing a limited number of food types with limited opportunities just some 30 or 40 years before the ‘Big Migration’, there has been a rapid progress in food culture by the help of the increase in purchase power. Enhancing product range has been reflected in food, and different tastes have entered the cuisines. When we say immigrant, the first things that come to our mind are pastry, flan and pitta bread. Moreover, it is also known that immigrants have a very rich cuisine culture of pickle, stewed fruit, and canned food. This study aims both to disclose the eating habits of Turks living in different regions of Bulgaria before 1989 and to determine whether there has been a difference in immigrant cuisine culture before and after the migration. For this purpose, a questionnaire consisting of 8 questions has been administered to 50 people who migrated to Turkey in 1989. The results gathered from these data have been compiled and new determinations have been made. In addition, immigrants that settled in different regions of Turkey have set their own immigrant markets. The fact that the products brought from Bulgaria are being sold in these markets shows that this kind of supply and demand still continues.

Elicüra: The “Feasts of Merit” Shawl of the Chakhesang Naga of Northeast India

2021 ◽  
pp. 0972558X2199079
Author(s):  
Yekha-ü ◽  
Queenbala Marak
Keyword(s):  
Southeast Asia ◽  
Social Rank ◽  
Northeast India ◽  
Symbolic Meaning ◽  
Way Of Life ◽  
Gift Economy ◽  
The World ◽  
The Right

Feasts of Merit are an important social way of life among different tribes in the world, especially in Southeast Asia. In Northeast India, the different Naga tribes were well-known for this practice before the advent of Christianity. However, among the Chakhesang Nagas, after the advent of Christianity, the practices of giving feasts continue to this day with minor modifications in terms of rituals and taboos while the symbolic meaning and values behind this practice are retained. The Feasts of Merit, among them, are intricately connected to their worldview, whereby the feast-givers distribute their wealth in terms of sacrificing mithun, buffalo, and/or other livestock, in consecutive feasts, and receiving in return a higher social rank and the right to wear a special shawl (“Feasts of Merit” shawl), variously known as hapidasa, elicüra, and thüpikhü and the right to adorn the house with special architecture (mithun and buffalo wood carvings on the wall, and to put up a horn at the pinnacle of the house front). This article discusses the “Feasts of Merit” shawl and how it is connected intrinsically to the ethos of the tribe, and in doing so it states that the Chakhesang feasts can be looked upon as gift economy.

Occupation and Ethnicity: Constructing Identity among Professional Romani (Gypsy) Musicians in Romania

Slavic Review ◽  
2001 ◽  
Vol 60 (1) ◽  
pp. 24-49 ◽  
Author(s):  
Margaret H. Beissinger
Keyword(s):  
Identity Construction ◽  
Sense Of Self ◽  
European Countries ◽  
Ethnic Communities ◽  
East European ◽  
The World ◽  
Boundary Making

Based on fieldwork (primarily in southern Romania), this article treats identity-construction among professional male Romani musicians, investigating in particular the discourse that they generate as they maintain their exclusive vocational niche on the boundaries of intersecting ethnic communities. Seeking to establish the influence of Romani musicians as agents in the construction of their own identity, Beissinger discusses notions that Romani musicians provide of non-Roms and other Roms (including other musicians), as well as how they portray surrounding cultural and political phenomena as expressions of their syncretic occupational and ethnic sense of self. Beissinger argues that Romani musicians are unquestionably enclosed by socially inflicted boundaries but are themselves also agents of boundary-making as they articulate connections with and distinctions from the world around them. Throughout, she draws pertinent comparisons with Romani musicians in other east European countries.

Can Animism Save the World? Reflections on Personhood and Complexity in the Ecological Crisis

Sociologus ◽  
2021 ◽  
Vol 71 (1) ◽  
pp. 73-92
Author(s):  
Guido Sprenger
Keyword(s):  
Intimate Relationships ◽  
Ecological Crisis ◽  
Ontological Status ◽  
Moral Commitment ◽  
Nature And Culture ◽  
The World ◽  
Human World ◽  
Communicative Processes ◽  
Politics Of Life

The term “animism” is at once a fantasy internal to modernity and a semiotic conduit enabling a serious inquiry into non-modern phenomena that radically call into question the modern distinction of nature and culture. Therefore, I suggest that the labelling of people, practices or ideas as “animist” is a strategic one. I also raise the question if animism can help to solve the modern ecological crisis that allegedly stems from the nature-culture divide. In particular, animism makes it possible to recognize personhood in non-humans, thus creating moral relationships with the non-human world. A number of scholars and activists identify animism as respect for all living beings and as intimate relationships with nature and its spirits. However, this argument still presupposes the fixity of the ontological status of beings as alive or persons. A different view of animism highlights concepts of fluid and unstable persons that emerge from ongoing communicative processes. I argue that the kind of attentiveness that drives fluid personhood may be supportive of a politics of life that sees relationships with non-humans in terms of moral commitment.

Anthropo-entomophagy and ethno-entomology among the ethnic Mao-Naga and Poumai-Naga tribes of Manipur, Northeast India

2020 ◽  
Vol 6 (5) ◽  
pp. 507-514
Author(s):  
K. Kapesa ◽  
W. Deepanita Devi ◽  
R.K. Bonysana ◽  
Y. Rajashekar
Keyword(s):  
Northeast India ◽  
Insect Species ◽  
Traditional Practices ◽  
Edible Insect ◽  
The World ◽  
Questionnaire Surveys ◽  
Village Elders ◽  
Structured Questionnaire

Entomophagy, the practice of eating insects, has a great deal of importance and history with many countries of the world however, its consumption species of insects and their value differ from community to community. Here, we aimed to study the ethnic traditional practices of entomophagy and its uses in traditional ethno-entomology practiced by the Mao-Naga tribe and the Poumai-Naga tribe from Senapati district of Manipur, Northeast India. We conducted individual semi-structured questionnaire surveys from different villages of both the tribes with ages varying from 22 to 70 years. The respondents comprise village elders, house makers and the youth. The study shows a total of 53 and 51 species of insects being consumed by the Mao-Naga and Poumai-Naga tribes respectively consisting of 9 orders and 18 families. The order Hymenoptera has the maximum number having 20 edible insect species from both the tribes. The order Diptera, Isoptera and Mantodea has the least edible insect of 1 species each from both the tribes. Besides entomophagy, some insect’s species were believed to have ethno-entomological uses.

Mizo Beliefs and the Christian Gospel: Their Interaction with Reference to the Concepts of Health and Healing

2014 ◽  
Vol 20 (1) ◽  
pp. 39-53 ◽  
Author(s):  
Marina Ngursangzeli Behera
Keyword(s):  
Religious Beliefs ◽  
Cultural Beliefs ◽  
Northeast India ◽  
World Views ◽  
Concepts Of Health ◽  
The World ◽  
Evil Spirits ◽  
Health And Healing ◽  
Gospel Message ◽  
Christian Beliefs

The Mizos of northeast India have their own unique culture and society with indigenous religious beliefs that were closely linked with their everyday needs and their world-views. For the Mizos the world was inhabited by spirits, some benevolent and some evil. The evil spirits were believed to cause all kinds of illnesses and misfortunes, and in order to recover from such illnesses the evil spirits had to be placated by sacrifices known as inthawina which can be understood as ‘ceremonial cures’. The Mizos lived in fear, always afraid of evil spirits, and their religious energies were centred on propitiating these evil spirits through frequent sacrifices. The Puithiams (priests) would officiate at such events. Christianity brought inevitable change in the Mizos' religious and world-views. Nevertheless, many of the existing pre-Christian beliefs of Mizo society were adopted or modified by missionaries to help the Mizos to understand more fully Christian concepts and beliefs, especially with reference to the concepts of health and healing. It can also be argued that pre-Christian social, religious and cultural beliefs carried in them ‘theologies of life’ which were adopted by missionaries or those spreading the gospel message, thus allowing these practices, as well as Christian doctrines themselves, to be seen in a new light.

scholarly journals On Time and Other Things: Some Cartesian Dichotomies in Antarctica

2021 ◽  
pp. 1-15
Author(s):  
Sarah de Barros Viana Hissa
Keyword(s):  
Nineteenth Century ◽  
Human Relations ◽  
Personal Lives ◽  
Internal Time ◽  
Time Consciousness ◽  
Nature And Culture ◽  
The World ◽  
The Way ◽  
Global Relations

Antarctica differs from all other regions in the world, not only from its unique geography, but also in the way humans understand it and have incorporated it into global relations. Considering Antarctica's distinctive landscapes and human relations, this paper discusses aspects of how time is humanly perceived in Antarctica. Basing on elements from different human occupations, nineteenth-century sailor-hunters and current incursions, this discussion approximates different historical groups in their experiences of Antarctica, connecting their personal lives, past and present. Meanwhile, also put into issue are the dualities that separate nature and culture, physical and relative time, and past and present, as well as the related notions of time in itself, perceived time speed and internal time consciousness.

scholarly journals Educational Content of Today The Understanding of Architecture as a Collective Art

2019 ◽  
pp. 100-103
Author(s):  
Gro Lauvland
Keyword(s):  
Martin Heidegger ◽  
Market Economy ◽  
Human Beings ◽  
Educational Content ◽  
Nature And Culture ◽  
Production Processes ◽  
The World ◽  
The Given ◽  
As If ◽  
At Home

Our understanding of the world is manifested in what we make and produce. Through the last 250 years there has been a change in the understanding of man´s place in the world. Our way of building is characterized by market economy and controlled production processes — as if we can control everything through our consciousness. Both the given nature and what is transferred to us through history, are regarded as resources made for us. Today our understanding of the world makes the cities more and more similar. This understanding of nature and culture challenges our human conditions. As human beings, we are embedded in the place, according to both Martin Heidegger and Maurice Merleau-Ponty. In line with their understanding the Norwegian architect and theorist Christian Norberg-Schulz argued, for instance in Stedskunst (1995), that it is the qualities of the place we identify with, and which makes it possible for us to feel at home.

scholarly journals Axiology of Anthropological Time in Stefan Furman’s Calendars of the 17th Century Gdansk

2014 ◽  
Vol 26 (31) ◽  
pp. 217-229
Author(s):  
Małgorzata Krzysztofik
Keyword(s):  
17Th Century ◽  
Three Dimensions ◽  
Culture Time ◽  
Nature And Culture ◽  
Experience Of Time ◽  
The World ◽  
Theological Perspective ◽  
Temporal Structures ◽  
Culture Cycle ◽  
Divine Order

Time, as everybody knows, is the primary category of culture. Human’s altitude to the time determines how we see ourselves, the world and why we choose various activities. Entire scientific description of every culture has to contain characteristics of the specific time structure. One of the most important problems the answers to which we should search between texts of culture, is the axiology of the particular streams of the culture time. The article presents multifaceted characteristics of category of anthropological time in two calendars printed in Gdansk in the 17th century (for years 1652 and 1664). Questions about measure, pace, rhythm and axiology of human time are asked. The paper presents a discussion of typical characteristics of chronosophy of that epoch, anisotropy, which is a stream of many kinds of time flowing in parallel and in interaction with each other. The Christian concept of time which can be found in both calendars is decribed. Also rhythms of nature and culture (cycle of liturgical festivals) that regulate anthropological time are presented; how three dimensions of human experience of time (past, present, future) go together. Characteristics of axiological aspect of human time which has complex relations with numerous temporal structures and streams of time are given. Evidence that axiology of human time—oscillating between sacrum and profanum, between divine order and devil’s order, between human activity and God’s intervention – is given with regard to theological dimension in Stefan Furman’s calendariography as it is concentrated on reality out of this world. In theological perspective meaningful becomes the experience of earthly life, which gives every human being a chance to choose the good or the bad path of life, whilst they look for the redemption.

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