scholarly journals POSUDE S TOPONIMIJSKIM A LA BARBOTINE NATPISOM NA ISTOČNOJ OBALI JADRANA – PRIJEDLOG INTERPRETACIJE

2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Ana Konestra
Keyword(s):  
Cultural Practices ◽  
Small Scale ◽  
Multiple Function ◽  
Local Origin

The paper deals with two vessels bearing a toponymic inscription - Felix Arba and Salona – found in Nin and Janice, in all likelihood originating from the island of Rab and Salona, and a recently identified vessel, also from Nin, possibly belonging to the same group, though the interpretation of its inscription is difficult. On the basis of morphological and typological characteristics, vessels are classified to pottery categories of tableware and transport pottery, which enables their potential chronological and functional attribution, corroborating assumptions on their local origin. On the basis of the aforementioned, the vessels are interpreted as ancient souvenirs, not only as ceramic objects but also as possible receptacles for assumed foodstuffs and other liquids. Alternatively, on the basis of analogies from other parts of the Empire, possibility of their use is suggested in transport or commercialization of specific local products intended for very specific clients, in this case sailors, anyhow these are vessels intended for small-scale market. Regardless of the interpretation we might be inclined to accept, vessels with (not only?) toponymic inscriptions can be observed in various contexts, enabling reconstruction of not only productive and market cycle of these products but also their more extensive biography, as well as certain cultural practices, such as ancient mobility, creating memory and “self-representation” of ancient sites, ancient literacy etc., suggesting possibility of their multiple function as well as reuse, attested at least in one case, and assumed lengthy use.

Hopscotch Modernism: On Everyday Life and the Blurring of Art and Social Science

2006 ◽  
Vol 2 (1) ◽  
pp. 70-79 ◽  
Author(s):  
Ben Highmore
Keyword(s):  
Twentieth Century ◽  
Social Science ◽  
Everyday Life ◽  
Systematic Study ◽  
Cultural Practices ◽  
Health Centre ◽  
Small Scale ◽  
Modernist Literature ◽  
The Everyday ◽  
Point Of Departure

From a remarkably innovative point of departure, Ben Highmore (University of Sussex) suggests that modernist literature and art were not the only cultural practices concerned with reclaiming the everyday and imbuing it with significance. At the same time, Roger Caillois was studying the spontaneous interactions involved in games such as hopscotch, while other small scale institutions such as the Pioneer Health Centre in Peckham, London attempted to reconcile systematic study and knowledge with the non-systematic exchanges in games and play. Highmore suggests that such experiments comprise a less-often recognised ‘modernist heritage’, and argues powerfully for their importance within early-twentieth century anthropology and the newly-emerged field of cultural studies.

Wirtschaftswandel als Kulturwandel? Die Gemeinwohl-Ökonomie als möglicher Wegbereiter für eine Kultur wechselseitiger Verbundenheit

2021 ◽  
Vol 2021 (2) ◽  
pp. 163-191
Author(s):  
Cornelia Kühn
Keyword(s):  
Common Good ◽  
Global Justice ◽  
Cultural Practices ◽  
Organizational Structures ◽  
Small Scale ◽  
Specific Context ◽  
Ecological Responsibility ◽  
The Common ◽  
The One ◽  
Mode Of Production

The article analyzes the development of new post-capitalist practices with their possible effects on the transformation of self-images and self-conceptions using the example of the economy for the common good. To this end, the connection between the current subject order, the present social crises and the complex entanglement of the prevailing mode of production and life is explained. A socio-ecological transformation would therefore also have to be linked to the emergence of an alternative subject culture which is oriented towards cooperation and community. The Association of Common Good Economy (Verein der Gemeinwohl-Oekonomie) and common good-oriented companies are used in this research as a space to observe social-cultural practices and new forms and conventions of cooperation in their acceptance and dissemination. On the one hand, it shows that these companies, with their values based on cooperation, social and global justice and ecological responsibility, and with their participatory organizational structures, offer opportunities for countercultural practices and make utopias tangible, so that social change and self-change are being made possible on a small scale. On the other hand, by means of detailed examples the inconsistencies of social-cultural practices and the hybrid mixture of subject forms become clear and comprehensible in their specific context.

The integration of languages and society

2021 ◽  
pp. 288-311
Author(s):  
Dineke Schokkin
Keyword(s):  
Language Contact ◽  
Cultural Practices ◽  
Family Members ◽  
New Guinea ◽  
Small Scale ◽  
Linguistic Landscape ◽  
Possessive Pronoun ◽  
High Diversity ◽  
Education Work

This chapter discusses traditional small-scale multilingualism in Southern New Guinea (SNG), in connection with the expression of possession in one of the languages spoken here: Idi. SNG is a high diversity region with many languages and families attested, and individuals tend to be highly multilingual. Throughout the area, patterns of language contact are grounded in established cultural practices of intermarriage. A system of symmetrical sister exchange produces many linguistically exogamous marriages. Children from such marriages usually acquire both their father’s (their primary or “emblematic” language of identification) and their mother’s language. Other languages are picked up from other family members and as people travel within the region or further afield for education, work or church activities. Practices of receptive multilingualism are widely reported. Idi has two types of possessive pronoun, termed “close” and “distant” possessive. Which type of possessive is used appears to be driven partly by semantics, based on alienability, and partly by pragmatics. The chapter looks specifically at how Idi speakers use possessives in the context of discussing the languages they speak. The linguistic landscape of the region is reflected in Idi, in the ways that possessive forms are used to refer to the different languages speakers acquire during their lifetime.

Media Anthropology

Anthropology ◽  
2012 ◽  
Author(s):  
Rebecca Pardo ◽  
Elizabeth ErkenBrack ◽  
John L. Jackson
Keyword(s):  
Mass Media ◽  
Digital Media ◽  
Cultural Practices ◽  
Small Scale ◽  
Thick Description ◽  
Anthropological Perspective ◽  
Media Anthropology ◽  
History Of ◽  
The Media ◽  
Object Of Study

Although anthropologists have long addressed topics related to media and communications technologies, some have argued that a truly institutionalized commitment to the anthropology of media has only developed within the past twenty years. This might be due, at least in part, to a traditional disciplinary emphasis on “primitive” communities lacking the ostensible features of modernity, including electronic forms of mass mediation. Thick description, a central aim of ethnography as touted by Clifford Geertz, was historically geared toward small-scale societies and precluded the study of contemporary forms of mass media in modern life. However, anthropologists have begun to develop productive ways of including mass mediation into their ethnographic accounts. Indeed, it is becoming increasingly difficult to talk about cultural practices at all without some nod to the ubiquity of global media. From an anthropological perspective, it is important to consider varying cultural contexts of mass-media production, consumption, and interpretation. And this begs a question that several anthropologists have begun to answer. What is the most appropriate way to study “the media” as a cultural phenomenon? Content analyses of media texts? The measuring and identifying of media’s social effects and influence? Ethnographic studies of “reception” and “production”? Or something else entirely? Anthropologists engage in all of these and more. Additionally, new questions are emerging about how anthropology might best address digital media and online communities. There are multiple ways in which anthropologists have engaged with “the media” both as a tool of representation and an object of study. To outline some of those ways, it makes sense to provide a history of developments in the field, summarizing several thematic topics that have recently been of central focus to anthropologists of media, including religion, globalization, and nationalism. It also makes sense to think about approaches to studying mass media that other disciplines deploy—disciplines that are in conversation with anthropologists on this subject, including and especially media studies, communications studies, and cultural studies. The categorical divisions here attempt to reflect anthropology’s historical commitments to various analytical, thematic, and medium-based modes of inquiry.

scholarly journals The Most Frequent Agronomic Practices Used by the Coconut Farmers in the “Coconut Triangle” of Sri Lanka

CORD ◽  
2018 ◽  
Vol 34 (2) ◽  
pp. 7
Author(s):  
Lalith Perera
Keyword(s):  
Soil Moisture ◽  
Sri Lanka ◽  
Information Sources ◽  
Cultural Practices ◽  
Training Programs ◽  
Low Cost ◽  
Small Scale ◽  
Agronomic Practices ◽  
Frequent Event ◽  
The Impact

The study was carried out to identify the most frequently practiced cultural practices by coconut growers in the main coconut growing area termed as “Coconut Triangle”, among a set of technical practices recommended by the Coconut Research Institute of Sri Lanka (CRISL). The objective was also to analyse the impact of these practices to the yield and to analyse the effects of the information sources to the growers to enhance the farmers skills. The study was carried out between June 2018 and August 2018. For the data collection, a questionnaire developed by CRISL was used and 62 growers were randomly selected. All the answers were gathered in a table file. Then, the data were analysed using tabular analysis and the software SPSS. The study reveals that most of the growers are having intercrops between the coconut trees, in large or very small scale even if the yield is lowand needs more space. For the soil moisture conservation around the coconut palm, the majority of the growers use the simple and low-cost technique; mulching around the coconut palms. However, 30.1% of the growers were found to not use any technique to improve the soil moisture even when the drought is a frequent event in the country, but this more valid for small scale growers. To improve their yield, majority of the growers preferred and used CRISL recommended coconut fertilizer mixture (Adult Palm Mixture or APM) over the other commercially available fertilizer mixtures. Finally, the study shows that farmers with large estates are the most involved to follow training programs and apply the advices given by the CRISL.           

Does religion make people moral?

Behaviour ◽  
2014 ◽  
Vol 151 (2-3) ◽  
pp. 365-384 ◽  
Author(s):  
Ara Norenzayan
Keyword(s):  
Cultural Practices ◽  
Evolutionary Process ◽  
Moral Behavior ◽  
Social Solidarity ◽  
Small Scale ◽  
Moral Concern ◽  
Social Monitoring ◽  
Cultural Evolutionary ◽  
Secular Institutions ◽  
Complexity Increase

I address three common empirical questions about the connection between religion and morality: (1) Do religious beliefs and practices shape moral behavior? (2) Do all religions universally concern themselves with moral behavior? (3) Is religion necessary for morality? I draw on recent empirical research on religious prosociality to reach several conclusions. First, awareness of supernatural monitoring and other mechanisms found in religions encourage prosociality towards strangers, and in that regard, religions have come to influence moral behavior. Second, religion’s connection with morality is culturally variable; this link is weak or absent in small-scale groups, and solidifies as group size and societal complexity increase over time and across societies. Third, moral sentiments that encourage prosociality evolved independently of religion, and secular institutions can serve social monitoring functions; therefore religion is not necessary for morality. Supernatural monitoring and related cultural practices build social solidarity and extend moral concern to strangers as a result of a cultural evolutionary process.

Indigenous Weather Understanding in Japanese Fishing Communities

2020 ◽  
Author(s):  
Giovanni Bulian
Keyword(s):  
Cultural Values ◽  
Cultural Practices ◽  
Weather Conditions ◽  
Fishing Communities ◽  
Small Scale ◽  
Cultural Tradition ◽  
Small Scale Fisheries ◽  
Global Science ◽  
Selective Incorporation ◽  
Local Weather

Japan is one of the world’s leading marine fishing nations in globalized industrial fisheries, yet the mainstay of the national fishing industry continues to be small-scale fisheries with their own set of cultural and environmental heritage. The cultural tradition of the Japanese fishing communities still preserves the various ways of understanding local weather, which are mainly based on landscape perception and forecasting knowledge. The prediction of weather conditions for a given location and time is part of a long-established historical tradition related to the need for an “easy” understanding of the climatic and maritime environment. It encompasses a variety of practical experiences, skillful reasoning strategies, and cultural values concerning indigenous environmental knowledge, decision-making strategies, and habitual applications of knowledge in everyday life. Japanese traditional forecasting culture interfaces with modern meteorological forecasting technologies to generate a hybrid knowledge, and offers an example of the complex dialogue between global science and local science. Specifically, interpretations and meteorological observations of local weather are modes of everyday engagement with the weather that exhibit a highly nuanced ecological sophistication and continue to offer a critical discourse on the cultural, environmental, and social context of Japanese small-scale fisheries. Indigenous weather understanding is bound up with community-based cultural heritage—religious traditions, meteorological classifications, proverbs, traditional forecasting models, and selective incorporation or rejection of scientific forecasting data—that offers a general overview of the interaction between community know-how, sensory experience, skills, and cultural practices.

Soil and Wine

2003 ◽  
Author(s):  
Robert E. White
Keyword(s):  
Large Scale ◽  
Cultural Practices ◽  
General Purpose ◽  
Small Scale ◽  
Large Area ◽  
Distinctive Character ◽  
Small Areas ◽  
Special Character ◽  
Soil Variation ◽  
Soil Surveys

The concept of terroir as a complex interaction among soil, climate, biology, and human intervention is introduced in section 1.1. The belief that the soil in a par­ticular vineyard imparts a distinctive character to the resulting wine is strong in Europe, but less so in the New World. The special character or personality of a wine may be confined to just one small block, less than 0.5 ha, for example, the “core block” within L’Enclos of Château Latour in the Bordeaux region (Borde­lais) of France. Alternatively, a special character may be attributed more widely to wines from an appellation (the commune Pauillac) or to a subregion such as the Haut-Médoc. But soil is very variable in the landscape (chapter 1), so that as the vineyard area increases, the character of a wine is less and less likely to show a dis­tinctive and defining influence of the soil. Soil variation, in combination with a variation in the mesoclimate (section 1.3.2), will mask a clear, intense expression of the underlying terroir. The grape variety, cultural practices, and the wine maker will then dominate the wine character. Thus, the true influence of terroir can only be satisfactorily studied for small areas. As pointed out in section 8.2.1, soil information is typically collected at a low sampling density over large areas to produce general-purpose soil classifica­tions. The resulting soil maps are necessarily of a small scale (e.g., 1:1,000,000), which means the information about small areas (1–10 ha) is unlikely to be very accurate (see box 8.1). Hence, intensive soil surveys, with at least 6 soil pits per ha, are necessary to study the soil factor in terroir when soil variation can be mapped at a large scale (1:5,000). Further, with more widespread use of precision viticulture technology, as discussed in section 5.3.5, the variation in specific soil properties (e.g., depth to an impeding B horizon and soil strength) can be mea­sured at intervals of about 2 m and mapped at a very large scale (>1:1,000). At a small scale (representing a large area), we can make generalizations, such as that soils on limestone or chalk in Burgundy, Champagne, and the Loire Val­ley in France are highly regarded for producing distinctive wines.

scholarly journals Diagnosing Climate Adaptation Constraints in Rural Subsistence Farming Systems in Cameroon: Gender and Institutional Perspectives

2019 ◽  
Vol 11 (14) ◽  
pp. 3767 ◽  
Author(s):  
Innocent Ngiehnu Nchu ◽  
Jude Ndzifon Kimengsi ◽  
Gerald Kapp
Keyword(s):  
Climate Adaptation ◽  
Cultural Practices ◽  
Farming Systems ◽  
Institutional Constraints ◽  
Small Scale ◽  
Subsistence Farming ◽  
Theoretical Frameworks ◽  
Institutional Perspective ◽  
Chi Square ◽  
Science And Policy

Climate adaptation efforts are recurrent in the science and policy spheres, especially in the context of the adaptation of community-driven, small-scale farming systems. One such is subsistence farming, which constitutes the backbone of most rural sub-Saharan African (SSA) economies, including Cameroon. Significant research and policy efforts have been directed towards overcoming barriers to climate adaptation. Such efforts have tackled a range of socio-economic and exogenous institutional constraints. However, knowledge gaps exist in the climate adaptation literature, particularly with regards to the extent to which endogenous cultural institutions (customary rules) in SSA shape gender (in)equality in access to productive resources like land. Based on a representative survey of 87 female-headed households in rural Cameroon, we contribute to bridge this gap by determining endogenous cultural institutional constraints to rural women’s climate adaptation, specifically with regards to their access to land for subsistence farming. Results were obtained with logistic regression analysis and a chi-square test of independence, showing that: (i) an inverse relationship exists between discriminatory cultural practices and women farmers’ capacity to adapt to climate change, and that (ii) tenure insecurity and inequality amplifies farmer’s vulnerability to long- and short-term climatic change. While this paper contributes to existing theoretical frameworks on climate adaptation from an institutional perspective, it equally makes a succinct request for further studies to be undertaken to ground this theoretical assertion.

Law as a Tool for Ensuring Contributions of Small-Scale Women Farmers to Food Security in Nigeria

2018 ◽  
Vol 11 (2) ◽  
pp. 709-737
Author(s):  
Jane Ezirigwe
Keyword(s):  
Food Security ◽  
Cultural Practices ◽  
Public Investment ◽  
Women Farmers ◽  
Small Scale ◽  
Gender Based Violence ◽  
Equality Rights ◽  
Gender Based ◽  
And Gender ◽  
Laws And Policies

Abstract The paper discusses the role of law in ensuring that the agricultural productivity of small-scale women farmers in Nigeria is not encumbered by cultural practices and absence of extant laws and policies. Employing the feminist theory, it examines the existence and enforcement of equality rights for women to access productive assets including land, credit and agricultural extension services. It explores the specific challenges women encounter from perspectives other than limited access, including gender-based violence and gender-specific roles. The aim of the paper is to challenge some ubiquitous sociocultural practices that hinder the active participation and contribution of small-scale women farmers in agriculture and food security in Nigeria. It suggests how laws and policies can help increase this productivity. It concludes with recommendations on adequate legal frameworks, policy awareness, a commitment to promote women’s rights, as well as increased public investment in rural infrastructure to promote production of adequate, affordable and safe food in an environmentally and socially sustainable manner.

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