scholarly journals epic space of Dam San: a cultural picture of the Ede ethnic group in Vietnam

2021 ◽  
Vol 5 (S2) ◽  
pp. 848-859
Author(s):  
Le Thi Bich Thuy

This article studies the epic space of Dam San that is associated with traditional beliefs, rituals in festivals, and contexts associated with Ede’s productive labor and living activities. In that context, the image of the hero Dam San is an ideal leader with strength, talent, courage, virtue, great ambitions, and great ideals, and those ideals also represent the ideals of an ethnic group. The epic space of Dam San is just like a large theme reflecting the cultural life and anchoring, transmitting traditional cultural values of the Ede ethnic group in Vietnam.

2019 ◽  
Vol 8 (1) ◽  
pp. 182-186
Author(s):  
Natalia Andreevna Tatarenkova

The paper deals with the problems of preserving objects of Russian history and culture in 1917-1927. The author analyzes contradictory processes in the cultural life of the Soviet state in the first post-revolutionary decade. Based on archival sources, she shows the activities of the departments for protection of art monuments and antiques, the role of creative intelligentsia in saving and museumification of cultural and historical values. For example, she describes the first state inventory of art and historical values, as well as realization difficulties of their protection policy in some provinces. There are also some wreck and ruin examples of nobilitys country estates. The author emphasizes the role of creative intelligentsia in saving and museumification of cultural values and characterizes some cultural workers of the designated era accentuating that they have corrected, to a certain extent, revolutionary nihilism of the authorities concerning the cultural heritage. Due to this fact, the 1920s became the Golden age in the history of museum business. During this period, public and private repositories replenished countrys museums with works of art and antiquities. The author concludes that the museumification of Church buildings and objects relating to divine worship was a way to save them for total destruction. The author uses new dates, gathered in the central and regional archives of Russian Federation.


Author(s):  
Ismail Said

Landskap warisan adalah simbol peradaban dan nilai kepercayaan sesuatu kumpulan etnik dalam satu komuniti. Ia dibentuk oleh ilham dan daya usaha manusia yang menunjukkan perkaitan erat antara kelakuan manusia dengan alam lingkungannya. Landskap ini amat bermakna kepada komuniti rumah teres di Semenanjung Malaysia yang dikomposisi oleh berbilang etnik termasuk Melayu, Cina dan India. Kertas kerja ini membincang peranan landskap warisan kepada komuniti rumah teres yang secara langsung dan tidak langsung mengintegrasi penduduk dan menyumbang rasa kekitaan terhadap komuniti. Ciri–ciri landskap warisan yang diperjelaskan dalam laman–laman etnik rumah teres adalah komposisi tanaman dan pilihan tumbuhan dan aksesori laman. Persamaan dan perbedaan ciri–ciri tersebut menonjolkan bentuk laman sesuatu etnik yang harus diambil kira dalam perancangan landskap komuniti rumah teres. Cultural–ethnic landscape symbolizes the belief and cultural values of an ethnic group living in a community. The landscape is an expression of people´s idea and work, illustrating intrinsic understanding and relationship of people to their fellow beings and environment. Such landscape is significant to the human community development and more challenging to establish it in a multi–ethnic society such as terrace house neighborhood in Peninsular Malaysia than in homogenous society. This paper discusses the role of ethnic gardens created by terrace housing residents towards integration and sense of belonging to their living neighborhood. The making of the residential gardens by Malays, Chinese and Indians are influenced by both cultural values and functional needs. There are few similarities and differences in planting composition, plant selection and garden accessories that reflect the strength of ethnicity and yet allow sharing of garden produce and create a sense of place for the community. This pluralism can be seen as positive phenomena to harmonize multi–ethnic society living in terrace housing neighborhoods in Peninsular Malaysia.


2011 ◽  
Vol 41 (1) ◽  
pp. 107-115 ◽  
Author(s):  
Brian E. Armenta ◽  
George P. Knight ◽  
Gustavo Carlo ◽  
Ryan P. Jacobson

Author(s):  
Inna V. Tarasiuk

The article highlights that the phenomenon of cross-cultural interactions retains its significance and relevance during the time of rapid globalization and active migration. Intercultural conflicts often lead to social imbalance, alienation, separation, and even to the loss of national identity. Everything depends on the nature of acculturation pathways, i.e. the strategies migrants choose in order to adapt to a multicultural environment. Within the framework of cross-cultural psychology, J. Berry – an influential Canadian scholar in the field of social multiculturalism – proposed the concept in terms of intercultural relations and acculturation strategies. According to the researcher, the latter comprises two components, namely: socio-cultural attitudes and the real model of individual behavior under specific conditions, which rarely coincide. Such strategies as assimilation, separation/segregation, marginalization, and integration have been discussed in the article. By assimilation we mean the refusal from or complete loss of people’s cultural identity, traditions, language, and the consequential unification with the dominant ethnic group. Separation or segregation is defined by the absence of significant relations or contacts with the dominant ethnic group and the preservation of ethnic identity and traditions. This strategy can take the form of either segregation or separation, depending on which group (dominant or non-dominant) controls the situation. Marginalization is characterized by the feeling of alienation, the loss of the sense of identity, and the so-called acculturation stress. This strategy leads to the deprivation of cultural and psychological interactions with both the traditional and dominant cultures due to exclusion or discrimination. Integration is perceived as both the preservation of the cultural integrity of a certain group and the desire to become an essential part of a larger community. Therefore, integration can be considered the middle ground between preserving one's cultural identity and joining a dominant society. In conclusion, the integration strategy is considered the most successful. However, it should also be emphasized that such factors as a relatively low level of social prejudice, positive relationships between different cultural groups, and a wide range of cultural values within a society are vital for the effective implementation of the strategy. In further research, we intend to investigate which of the strategies mentioned international students use most during the process of their acculturation to a foreign academic environment.


2021 ◽  
Vol 4 (2) ◽  
Author(s):  
Do Thi Cuong ◽  
Nguyen Xuan Te

Kon Tum is not only a countryside with many revolutionary traditions but also a land of multi-ethnic cultural identities with 28 ethnic groups living together, in which ethnic minorities account for over 53% with 7 ethnic groups in the locality, including Xo Dang, Ba Na, Gia Rai, Gie Trieng, Brau, Ro Mam, Hre (Hre) [2, p.1]. Each ethnic group has its own traditional cultural identity, which has been handed down through generations. Cultural values such as language, writing, festivals, architecture, traditional costumes, etc. create the unique value of each community, are the link that connects each individual in the community, and also are the door to exchange, develop and integrate with other communities. Ba Na ethnic culture is an important component in the rich Kon Tum culture, imbued with national identity. Through the process of researching and surveying the opinions of artisans, village elders and experts on the Ba Na ethnic group in Kon Tum province, we found that the culture of ethnic minorities in the Central Highlands in general and Ba Na ethnic group in Kon Tum province has the basic characteristics of forest culture, upland farming culture, and gong culture. Those characteristics have created the unique and the charming in their traditional culture. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0871/a.php" alt="Hit counter" /></p>


2019 ◽  
Vol 2 (3) ◽  
pp. 57
Author(s):  
La Ode Monto Bauto ◽  
Wa Ode Nisma

Based on the phenomenon that occurred in Muna, he recognized one of the traditions of the Haroa culture every thanksgiving event. This study aims to determine and understand the social values and objectives of haroa at the Muna community thanksgiving event. The research method used is using qualitative research methods. The research method using a qualitative descriptive method is a research method that produces a narrative description of the procedures for implementing the haroa event that can be observed. The research technique used, namely by means of observation, interviews, and documentation. The informants in the study were 14 people in the community. Sources of data in this study, namely primary data and secondary data. The data analysis technique is that the researcher collects all the data obtained both from the results of observations, interviews and documentation, then the researcher sorts and selects the most accurate data about the focus of the related research. Then the researchers performed data processing to find other information related to the phenomenon of the social and cultural life of the Muna community. The results of the study showed that the social values of haroa in Muna society contained three socio-cultural values in the haroa culture, namely; the first is the value of solidarity, the two values of cooperation, and the third is the value of trust. While the purpose of haroa in the Muna community is as a form or manifestation of gratitude to Allah SWT, as a form of refusing reinforcements and for commemorating Islamic holidays


Author(s):  
Timur Bekirovich Useinov

This article conduct an analysis of ethnocultural stereotypes of the Steppe Crimean Tatars and Dobruja (Romanian) Tatars based on proverbs of the turn of XIX and XX centuries. The subject of this research became the Kipchak Crimean Tatar paremiological fund of that period. The goal consists in an accurate, tolerant elucidation of the topic. Initially, the stereotypes are divided into auto-stereotypes, which is an outlook upon the own ethnic group; and hetero-stereotypes, which is the representations on a neighboring ethnos. The first ones, being an inseparable part of national identity, are prone to exaggeration of merits of their ethnos and carry a complementary character. This fact impedes a realistic assessment of the merits of neighboring ethnos, which is compared to the own in accordance with cultural values. The determined differences serve as a foundation for hetero-stereotypes, which usually belittle the positive sides of the other national portrait. The scientific novelty consists in examination of ethnocultural stereotypes based on proverbs of the turn of XIX and XX centuries. Which contributed to fuller understanding of the mentality of Crimean Tatars and Dobruja (Romanian) Tatars being a diaspora of Crimean Tatar ethnos. Paremiological material allowed dividing the stereotypes into auto-stereotypes and hetero-stereotypes. The research results offered an opportunity to determine and explore the ethnic composition of Crimean Peninsula of the turn of XIX and XX centuries.


2020 ◽  
Vol 1 (36) ◽  
pp. 21-30
Author(s):  
Dung Van Nguyen

Social – cultural transformations are the changes of element, structure and social and cultural value by politicaland economic factors. This is common development rule of any ethnic group. Currently, the traditional social – cultural life of Co Tu ethnic group in Quang Nam Province has been gradually changed due to different factors. This study applied, ethnographic fieldwork, interdisciplinary method to clarify  the transformations in the social – cultural life of Co Tu ethnic group in Quang Nam Province through costumes, residence and housing, folk art and social organization. 


2015 ◽  
pp. 711-724
Author(s):  
Vesna Djukic ◽  
Biljana Djukic

The topic of the paper is the relationship of the secular state towards the Orthodox culture in Serbia during the 20th and 21st centuries. Basic research problem is a usability of cultural values of Orthodoxy in contemporary Serbia after a period of antireligious propaganda in Yugoslavia. Therefore, the research is focused on the question of whether secular state legal and political instruments encourage or limit the protection, preservation, and the inclusion of Orthodox culture in the cultural life of the majority of the Serbian people on the territory of Serbia. Basic methods of empirical research is the media archeology applied in order to establish how much relevant data are available on-line. The survey results show a lack of participatory mechanisms of decision making on key issues of cultural life and cultural development, which is reduced to the secular dimension of culture. Therefore, the contemporary cultural policy mainly relates to the protection and preservation of the Orthodox cultural heritage, while in the arts, creativity and in?novation, there are no systemic solutions that encourage generic potential of Orthodox culture and influence the development of human capabilities in accordance with the Orthodox Christian values.


Panggung ◽  
2012 ◽  
Vol 22 (2) ◽  
Author(s):  
Jaeni -

ABSTRACT This research is aimed at studying aesthetic communication and its values in folk theatre per- formance, sandiwara Cirebon. This qualitative research with communication ethnography approach tries to scrutinize the event of sandiwara performance as communication event between the society in Cangkring village, Plered, Cirebon. The result shows that the aesthetic of sandiwara Cirebon has values, they are, feeling-experience values and socio-cultural values. Aesthetic values which are in- herent in the event of sandiwara Cirebon performance is an expression and reflection based on world views, beliefs, and values adopted by local people in the socio cultural life. To interpret those values, communication participant, artists, and public construct meaning of aesthetic communication based on communication context included in sandiwara Cirebon performance, namely contexts of intra- personal, public, culture, and transcendental. Keywords: Communication, Aesthetic, Ethnography, Performance, Theatre.   


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