scholarly journals Cult of the Domestic Animals in the Green Week Rites of the Historical -Ethnographic Volhynia

2021 ◽  
pp. 19-33
Author(s):  
Dmytro Pozhodzhuk ◽  
Keyword(s):  
Ethnic Groups ◽  
Local Population ◽  
Domestic Animals ◽  
Cattle Breeding ◽  
Local Spread ◽  
Evil Spirits ◽  
The Trinity ◽  
Harmful Effects

The article deals with the cattle-breeding component of customs and rites of the Green Holidays cycle in historical and ethnographic Volhynia. The main cattle-breeding rituals fell on the Sunday of Pentecost (Orthodox Trinity). On the eve of Trinity Sunday, on Green Saturday, Volhynians decorated their homes with greenery and flowers. They sporadically adorned with twigs cattlesheds as well. In some areas, in order to protect livestock from witches and all sorts of evil spirits, these byres were decorated with aspen and other plants endowed with apotropaic properties. In the territory of Pulyn, Khoroshiv, and Cherniakhiv districts of Zhytomyr Region, there was a custom of stealing cows on Trinity Sunday. On Green Sunday night, shepherds stole cattle from their owners and grazed them in the field. After grazing, those thieves-cowherds put woven wreaths on the cows’ horns and returned them home well fed, with receiving a ransom from the cows’ owners. In the Volyn part of Rivne Region, on the day of the Green Holidays, cows were decorated with wreaths. For Western Volhynia (a northern strip of modern Lviv Region, namely Zolochiv, Busk, and Kamyanka-Buzka districts), cattle-breeding customs and rituals on the Trinity are almost uncharacteristic. Unlike other districts, here they are represented on the Catholic feast of the Holy Eucharist. It was on this day that local Volynians consecrated wreaths in churches, which were later used during cattle-breeding occasions. Sporadically, potions consecrated on the Trinity were also used for this purpose. Wreaths were thrown mostly into a cow’s slops after her calving. Despite the local spread of the custom of stealing cows, in historical and ethnographic Volhynia, the Green Holidays were not accompanied by cowherd entertainments, full of ritual actions, which was typical of the customs of other Ukrainian ethnic lands and other Slavonic ethnic groups. On this day, the local population was wary primarily of the harmful effects of witches. To protect cows from the evil influence of witches, Volhynian homemakers fumigated them with sacred potions. In general, in historical and ethnographic Volhynia, the Trinity Sunday-related cattle-breeding theme had a typical apotropaic nature.

scholarly journals Menyimak (Kembali) Integrasi Budaya di Tanah Batak Toba

2017 ◽  
Vol 1 (1) ◽  
pp. 34
Author(s):  
Sugiyarto Sugiyarto
Keyword(s):  
Ethnic Groups ◽  
Dominant Culture ◽  
Public Places ◽  
Toba Batak ◽  
North Sumatra ◽  
The Trinity

Toba Batak Land is one of the areas in North Sumatra Province that have dominant culture characterized by among others by: (1) the majority of indigenous Batak people; (2) Batak culture (Toba) becomes a reference for the behavior of the population in interacting in local public places; (3) Batak leadership is implemented based on elements of Batak culture. In the meantime, there are also ethnic groups of immigrants, Hindus and Christians. The embodiment of ethnicity of ethnic groups of migrants finally can integrate culturally because there are similarities of divine concepts such as Trimurti on Hindu teachings, Debata na tolu on the teachings of Parmalin in Batak Toba, as well as the Trinity in the teachings of Christians

scholarly journals Chiyalik culture and the Golden Horde

2021 ◽  
pp. 82-94
Author(s):  
Igor' Vladimirovich Antonov
Keyword(s):  
Raw Materials ◽  
Local Population ◽  
Steppe Zone ◽  
Forest Steppe ◽  
Cattle Breeding ◽  
Special Contribution ◽  
Funeral Rite ◽  
Archaeological Data ◽  
Western Eurasia ◽  
Burial Grounds

The object of this research is the interaction of the forest and forest-steppe habitat of Eastern Europe during the Golden Horde. The subject of this research is the interaction of the Chiyalik culture, formed in the forest-steppe zone of Volga-Ural region and the Golden Horde culture formed in the steppe zone of Western Eurasia. The monuments of Chiyalik culture – subsoil burial grounds and ancient settlements – are located in the valleys of the Rivers Kama, Belaya, Ika, Dema, Chermasan, Suni and other rivers in the eastern parts of modern Tatarstan and northwestern parts of the modern Bashkortostan, dating back from XII–XIV centuries. The bearers of Chiyalik culture were Ugric by origin, who have undergone Turkization and Islamization. The article explores the narrative sources that contain records on the relations between Uralic Ugric Peoples and Mongols, archaeological data on the objects of the Golden Horde import found on the monuments of Chiyalik culture. Special attention is given to the comparative analysis of narrative sources and archaeological data on the problem of interaction of Chiyalik culture and the Golden Horde as the synchronous historical phenomena. Narrative sources indicate the conquest of the territory of Chiyalik culture by the Mongols, tribute and labor conscriptions carried out by the local population in favor of the conquerors. The objects of the Golden Horde were detected on the settlement monuments: silver earrings and coins were found in Ufa-II settlement; copper coins were found in Iske–aul settlement; pottery and copper coins were found in Podymalovo-I settlement. Silver Golden Horde coins were found in the Taktalachuk and Azmetyevsky burial grounds. The author’s special contribution to this research lies in the conclusion that the paucity of findings is explained by the absence of large settlements, and the Muslim funeral rite. The novelty consists in establishment of the fact of the unilateral impact of the Golden Horde culture upon the Chiyalik culture: in exchange for the items of the Golden Horde import, were exported the raw materials, items of cattle breeding, hunting and beekeeping.

scholarly journals Epidemiology of Patients with Classical Philadelphia-Chromosome Negative Myeloproliferative Neoplasms at a Single Academic Medical Center in Singapore

Blood ◽  
2018 ◽  
Vol 132 (Supplement 1) ◽  
pp. 5478-5478
Author(s):  
Priscella Shirley Chia ◽  
Vanessa CL Chong ◽  
Ting Yuan Tay ◽  
Eng Soo Yap ◽  
Wee Joo Chng ◽  
...  
Keyword(s):  
Southeast Asia ◽  
Ethnic Groups ◽  
Research Funding ◽  
Myeloproliferative Neoplasms ◽  
Local Population ◽  
Philadelphia Chromosome ◽  
Leukemic Transformation ◽  
Female Ratio ◽  
Platelet Counts ◽  
The Mean

Abstract Introduction: Myeloproliferative Neoplasms (MPNs) represents a disorder that involves abnormal proliferation of cells originating from the myeloid line. The proliferation of these cells can lead to complications that are at times fatal. Despite its potential to cause life threatening complications, there is little data on this disease in Southeast Asia. As Singapore is a multiracial country in Southeast Asia, there may be some disease characteristics exclusive to patients here due to its unique population composition. The data from this Southeast Asian cohort would be useful to determine disease homogeneity in Asian countries. Methods: A retrospective review of the MPN database from National University Hospital, Singapore (NUHS) revealed 320 patients who were clinically diagnosed with MPN from 2008 to 2017. This data included patients with Essential Thrombocythemia (ET), Polycythemia Rubra Vera (PRV), Primary Myelofibrosis (PMF), Myeloproliferative Neoplasm, unclassifiable (MPN-U) and Chronic Eosinophilic Leukemia (CEL) (Figure 1A) as per the 2017 WHO classification. For this analysis, we included only the classical Philadelphia chromosome negative MPN and focused on the epidemiology, transformation and overall survival rate. Results: There was a slight male predominance with a male to female ratio of 1.3:1. The ethnic groups within this cohort consisted of 65.8% ethnic Chinese, 20.7% Malay, 5.5% Indian and the rest were made up of other ethnic groups within the region such as Eurasians, Thai, Filipinos, Burmese, Indonesians, Bangladeshi, Vietnamese and Arabian patients. The mean age at diagnosis for this group was 60.5. The mean age was 59.2 years for ET, 61.2 for PRV and the mean age of PMF was the oldest at 63.8. The mean age of diagnosis for ET and PMF patients in our cohort was slightly older compared to the Korean cohort (55.4 and 59.5 years) (Byun, et al., 2016). The majority of this cohort was made up of ET patients (53.1%) followed by PRV (35.3%) and PMF (11.6%). 77.5% of these patients were JAK2 V617F mutation (JAK2) positive. The percentage of patients who were JAK2 positive for ET, PRV and PMF were 69.2%, 96.9% and 56.3% respectively. The percentage of JAK2 positive patients for the three subtypes were higher in our local population compared to the Chinese and Japanese cohorts. Only 120 patients were tested for Calreticulin Exon 9 (CALR) mutations as this molecular test was only available in our institution from 2015 onwards. ET patients make up 68.4% of CALR positive patients. It was noted that CALR positive patients had comparatively higher mean platelet counts of 925.2 than CALR negative patients with mean platelet counts of 691.7. This phenomenon is seen in both CALR positive ET and CALR positive MF patients. In the 10-year period, 25 patients were lost to follow up and 8 patients transferred their care to another institution. Overall, 27 patients were deceased, with a mean survival of 3.5 years. The death-to-case ratio was 11.5 per 100 cases. The death-to-case ratio for ET, PRV and PMF is 6.1 per 100, 8.2 per 100 and 31.3 per 100 respectively. During this period, only 6 patients had transformation. Three patients progressed to post-ET myelofibrosis and 3 had leukemic transformation. Those who had leukemic transformation were initially diagnosed with PRV (1 patient) and PMF (2 patients). All patients who had leukemic transformation were deceased and had a mean survival of 1.4 years from the transformation event. Conclusion: Whilst there were some observable differences between our data and existing Asian data, there is still insufficient information to determine disease homogeneity. This is partly due to the rapid growth of molecular knowledge in this field and the regular revision of the WHO diagnostic criteria of MPNs over the last decade or so. There needs to be coordinated efforts within the region to ensure that our patients have equal access to these diagnostic platforms and that they receive an accurate diagnosis. Disclosures Chng: Janssen: Consultancy, Honoraria, Other: Travel, accommodation, expenses, Research Funding; Aslan: Research Funding; Merck: Research Funding; Takeda: Consultancy, Honoraria, Other: Travel, accommodation, expenses; Celgene: Consultancy, Honoraria, Other: Travel, accommodation, expenses, Research Funding; Amgen: Consultancy, Honoraria, Other: Travel, accommodation, expenses.

scholarly journals Mordovian traditional women’s headdresses in the context of their ethnic and territorial identity

2020 ◽  
Vol 12 (2) ◽  
pp. 184-193
Author(s):  
Galina A. Kornishina
Keyword(s):  
Ethnic Groups ◽  
Local Population ◽  
Local Features ◽  
Tribal Community ◽  
Territorial Identity ◽  
Historical Method ◽  
The People ◽  
Community Belonging ◽  
Long Time ◽  
Almost All

Introduction. Being one of the elements of the traditional costume, headdresses retained ethnic characteristics for a long time. They were special markers of the ethnically determined worldview of their carriers and indicators of their ethnic and territorial identity. Women’s headdresses retained these identifying features the longest. The study was conducted in order to create a typology of women’s headdresses, which were traditional among the Mordovian population, in the context of the ethnic and territorial identity of their carriers. Materials and Methods. The article considers the materials contained in research giving an idea of the problem. It also examined and generalized the author’s field materials collected in ethnographic trips. To achieve the goal of the study, a comparative historical method was used. Results and Discussion. The study of various types of Mordovian women’s headdresses has revealed the diversity of their forms, material, decoration techniques and ways of wearing. The specific features of the elements of the traditional costume were closely interconnected with the ethnic and territorial identification of the people they belonged to. Both the main sub-ethnic groups of the Mordovians (Moksha and Erzia) and minor ethnic and territorial groups of the people had their own types of headdresses marked by their own local features. Conclusion. The female headdress of Mordovians was one of the important differentiating ethnic features, which visually showed ethnic, territorial, tribal community belonging. To some extent this function is preserved at the present time. Even in those regions where Mordovians live and where almost all information about traditional clothes was erased from the memory of the local population, people tend to restore its individual elements, including headdresses, which become a kind of national symbol, a sign of ownership of their people.

scholarly journals Local Wisdoms on Luang Island, Southwest Moluccas, Indonesia and Its Implementation in Learning

2021 ◽  
Vol 5 (1) ◽  
pp. 41-50
Author(s):  
Kalvin Karuna ◽  
Henderika Serpara
Keyword(s):  
Ethnic Groups ◽  
Social Life ◽  
Local Population ◽  
Young Generation ◽  
Cultural Patterns ◽  
Way Of Life ◽  
Culture Shift ◽  
Current State ◽  
The Social ◽  
Cultural Pattern

Local wisdom included cultural patterns of interpretation of certain localities, pure values, and unwritten norms, which serve the social life of a community and environment to regulate. The head of the ethnic groups in the community makeup but worries that the local wisdom are in danger lost to go. This article describes the current state of local wisdom as a cultural pattern of interpretation on the Luang Island - Indonesia. In addition, the manners, customs, and traditions of the community on the island are observed and an interview with four teenagers and ahead of the community is performed. The results of the observation and the interview are then presented and analyzed. The analysis has shown the following: (a) there are several local wisdom, which the harmony of the life of the community on the Luang island and the environment build may, for example, "urgeni, te'wa, hrukwu mnyota, hlili mnyota, lyola" (b) the local wisdom has one long tradition in the community. However, this seems lost to go because of the way of life of the local population. As a result, the valuable wisdom is in a “culture shift” situation. The local wisdom should to be used in the classroom, so that students as young generation be sensitized and note taking this wisdom.

Белоруссизм в контексте столыпинского национализма

2020 ◽  
Vol 58 ◽  
pp. 237-242
Author(s):  
Fyodor A.  Gayda
Keyword(s):  
Local Population ◽  
National Development ◽  
The Political ◽  
The Social ◽  
National Movements ◽  
Gradual Expansion ◽  
The Creation ◽  
The Russian Empire ◽  
Northwest Region ◽  
The Trinity

The article examines the political potential of the two programs and practices of nation-building at the beginning of the twentieth century associated with all-Russian and Belarusian national movements. The all-Russian project was formulated by the Prime Minister of the Russian Empire P.A. Stolypin. He proceeded from the idea of gradual and inevitable erosion of the estate system and democratization of the social system of Russia. Stolypin envisioned the creation of the political nation, the core of which would be the Russian people, quite traditionally understood as the trinity of Great Russians, Little Russians and Belarusians. According to Stolypin, the creation of the Russian nation led not to the restriction of the rights of ethnic minorities, but to their gradual expansion in the future, but on condition of loyalty to the state system and the national development of Russia. Until 1917, Russian nationalism in the Northwest region was much more influential than Belarusianism. The latter was represented by only a small circle of «Nasha Niva» journal supporters. Unlike Stolypin’s project, Belarusianism had no impact on any significant part of the local population.

6. Smell in culture

2020 ◽  
pp. 95-113
Author(s):  
Matthew Cobb
Keyword(s):  
Urban Planning ◽  
Ethnic Groups ◽  
Political Discourse ◽  
Social Classes ◽  
Literature And Politics ◽  
Historical Significance ◽  
The Social ◽  
Cultural Conditioning ◽  
Evil Spirits ◽  
Different Cultures

‘Smell in culture’ explores the social, political, and historical significance of smell, including smells in literature and politics. Since prehistory, humans have manufactured scents and often associated them with the supernatural. Originally used in worship and against infection or evil spirits, perfume is now commonly used. Smell has been used as a weapon in political discourse to enforce divisions between ethnic groups or social classes. Different cultures perceive smells in different ways. Much of how we feel about smells depends on our own cultural conditioning. Can smells be used in urban planning? How might the planet Mars smell?

Ethnic Diversity Among Child and Adolescent Psychiatric (CAP) Clinic Attenders

2000 ◽  
Vol 5 (4) ◽  
pp. 169-175 ◽  
Author(s):  
Tami Kramer ◽  
Navina Evans ◽  
M. Elena Garralda
Keyword(s):  
Health Services ◽  
Ethnic Groups ◽  
Ethnic Diversity ◽  
Psychiatric Diagnosis ◽  
Local Population ◽  
Child And Adolescent ◽  
Psychiatric Services ◽  
Psychiatric Clinic ◽  
Service Access ◽  
Diverse Population

There is growing interest in the provision of health services that are sensitive to the needs of diverse ethnic groups. This paper examines ethnic diversity of attenders at a Child and Adolescent Psychiatric Clinic and how these groups differ in terms of referral route, reason for referral, psychiatric diagnosis and school report of difficulties. Service access relative to the distribution of the local population is assessed. Modification of OPCS categories provides additional useful information. The findings are relevant for the planning and provision of child and adolescent psychiatric services in a highly diverse population.

scholarly journals Ethno-Medicinal Plants Used by Bantar of Bhaudaha, Morang, Nepal

Our Nature ◽  
1970 ◽  
Vol 4 (1) ◽  
pp. 96-103 ◽  
Author(s):  
E. Acharya (Siwakoti) ◽  
B. Pokhrel
Keyword(s):  
Medicinal Plants ◽  
Key Words ◽  
Ethnic Groups ◽  
Plant Species ◽  
Domestic Animals ◽  
Single Plant ◽  
Traditional Medicines

Bantar, one of the dominant ethnic groups of Morang district is ethno botanically very rich. 98 species of plants belonging to 89 genera and 45 families used by Bantar as traditional medicines for human and domestic animals have been documented here. Ethno medication in most instances involves mantras alongside herbal application. Most diseases are treated by the use of more than one plant species while a single plant species is found to be used in curing more than one disease. Key words: Bantar, Ethno-medicinal plants, Morangdoi:10.3126/on.v4i1.508Our Nature Vol. 4(1) 2006 pp96-103

The Transformation of Pastoralism in Buryatia: The Aginsky Steppe Example

Inner Asia ◽  
2004 ◽  
Vol 6 (1) ◽  
pp. 95-109
Author(s):  
Nikolay n. Kradin
Keyword(s):  
Nineteenth Century ◽  
Large Scale ◽  
Domestic Animals ◽  
Ecological Crisis ◽  
Economic Crises ◽  
Cattle Breeding ◽  
Sheep And Goats ◽  
Russian Economy ◽  
Herd Structure ◽  
Pastoral Economy

AbstractThis article deals with the structure of the pastoral economy of East Trans–Baikalian Buryats (Aginsky region). The herd structure used to include the five basic species of domestic animals of Eurasia: sheep, cattle, horses and, more rarely, goats and camels. A horse was of the utmost economic and status significance. However, the quantity of sheep and goats was larger. The pastoral groups owned the land and the nomads migrated with their herds along their traditional seasonal routes. In the last quarter of the nineteenth century, the influence of the Russian economy on the Buryat nomadic economy began to increase. In the USSR, these processes were more intensive. A complete sedenterisation of Buryat society took place. Agriculture was developed and nearly one-quarter of the pastures were used as arable lands. The pastoral economy changed from subsistence to one that was guided by the market. Since wool and meat were valuable commodities new breeds of sheep were raised, and the number of sheep increased greatly thereby giving rise to degradation of pastures. The ecological crisis did not develop on a large scale only because political (collapse of the USSR) and economic crises were ahead of it. As a result, the cattle-breeding and livestock economies of the Aginsky Buryats have fallen into decay. At present, although a crisis situation has been held back, progress is not observed.

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