Transcultural transformation in cinema

The article presents a study of transcultural transformation in cinema, considering the filmmaker as a transnational figure. This is the gradual creation of a cinematic map based on affinitive transnationalism, which integrates forms of expression that are now considered archetypal. Members of the “imagined” cultural community construct a mosaic of shared references that transcend national boundaries. Based on this concept, a study of the organisational practices of filmmaker Carlos Saura has been conducted. This concept was the basis for a study of the organisational practices of director Carlos Saura, who in his last phase of his career focused on making films that offer samples of music, dance and unusual storytelling (based on the principle of “photography”) associated to the Iberian and Latin American space. This creates a special definition of the musical and artistic genres, combining traces of a documentary style influencing the authenticity of the representations depicted, with a strong aesthetic impulse emphasising the organisational and artistic nature of these representations. This model of transnationalism takes the form of reflection of trans-Iberian dimensions.

The problem of ethnocultural identity in the studies of symbolic interactionism

The article addresses the problem of ethnocultural identity in the context of research by representatives of symbolic interactionism. The problem of ethnocultural identity acquires relevance in the epoch of globalisation, when the differences between nations and ethno-social groups are erased, ignoring the folk traditions, customs, rituals, i.e. the historically and culturally established values that distinguish one nation from another, on the one hand, and enrich the multinational culture of their country, on the other hand. The purpose of the study is to reveal the conditions for the formation of ethnocultural identity and the factors influencing it. The works by G.H. Mead, C.H. Cooley, E. Goffman, J. Habermas and other authors were analysed within the framework of the research. The study revealed that the formation of ethnocultural identity involves assimilation of the values, norms, beliefs of “own” socio-cultural community, which is possible in the process of social interaction, in the course of meaningful communication in terms of symbolic interactionism.

Cultural Preservation of Panay Bukidnon-Halawodnons Amidst Emergent Society

Ethnic groups are known as minorities in any society. However, the richness of their culture can never be undermined, rather, it serves as defining stuff of history that is worthy of being upheld and preserved. This ethnographic study was specifically designed to investigate how the Panay Bukidnon-Halawodnons in barangay Agcalaga, Calinog, Iloilo, Philippines upheld their cultural society amidst the influence of the mainstream institutions in their community during the 1st quarter of 2019. The informants were chosen through purposive sampling on the basis of the inclusion criteria set before them. Permission from the National Commission on Indigenous Peoples (NCIP) and the cultural community was secured prior to the conduct of fieldwork in the said area. The researchers performed data triangulation and ground truths for the validity of data and observed data saturation for the reliability of the gathered data. NVivo 12 Plus was used for conceptual analysis while the researchers themselves did the analytic analysis. Barangay Agcalaga is generally on its midway progress. Being a cultural community, the Panay Bukidnon-Halawodnons in this place maintain their cultures such as Council of Elders, "binanog" dance, rituals in farming, house construction, circumcision, dagaan, luy-a luy-a, and batak-dungan; bayanihan; babaylan; and love of nature while their lost cultures include binukot; serenade (harana); traditional IP house; burial rites (embalming); dowry system; primitive costumes (bahag and patadyong). The Philippine government is called to ratify the Indigenous and Tribal Peoples Convention No. 169 or Convention 169 to fortify the cultures of the Indigenous Peoples not only in Calinog, Iloilo but also in the entire country.

Vietnam and the ASEAN Socio-Cultural Community (ASCC): Prospects, Challenges and Opportunities

<p>Although there is a large literature on ASEAN regionalism, comparatively little attention has been devoted to Southeast Asia’s efforts to build a shared social and cultural community. This thesis examines how the ASEAN Socio-Cultural Community (ASCC) is understood in ASEAN and explores challenges that stand in the way of the Community being realized by its 2015 deadline. The study reviews the origins and response to the ASCC at both the regional level, and at the national level through a case-study of Vietnam’s participation. It argues that although the ASCC is an important component of the ASEAN Community building process and member states have proclaimed their determination to realize the ASCC by 2015, the reality in ASEAN with its “unity in diversity” and “ASEAN Way” norms, means there are many obstacles in the way. Divergent national interests and priorities have led to different priorities in designing and implementing the ASCC Blueprint in the period 2009-2015. The thesis concludes by speculating about the likely scenario for ASCC implementation. It argues that in 2015, the most likely scenario for the ASCC is one in which a nascent ASCC will be formed but with only some of its components in place. ASEAN needs a longer journey to realize its aspiration of a shared socio-culture community.</p>

Vietnam and the ASEAN Socio-Cultural Community (ASCC): Prospects, Challenges and Opportunities

<p>Although there is a large literature on ASEAN regionalism, comparatively little attention has been devoted to Southeast Asia’s efforts to build a shared social and cultural community. This thesis examines how the ASEAN Socio-Cultural Community (ASCC) is understood in ASEAN and explores challenges that stand in the way of the Community being realized by its 2015 deadline. The study reviews the origins and response to the ASCC at both the regional level, and at the national level through a case-study of Vietnam’s participation. It argues that although the ASCC is an important component of the ASEAN Community building process and member states have proclaimed their determination to realize the ASCC by 2015, the reality in ASEAN with its “unity in diversity” and “ASEAN Way” norms, means there are many obstacles in the way. Divergent national interests and priorities have led to different priorities in designing and implementing the ASCC Blueprint in the period 2009-2015. The thesis concludes by speculating about the likely scenario for ASCC implementation. It argues that in 2015, the most likely scenario for the ASCC is one in which a nascent ASCC will be formed but with only some of its components in place. ASEAN needs a longer journey to realize its aspiration of a shared socio-culture community.</p>

Asihan (Mantra) sebagai adat budaya masyarakat Lampung Pepadun

This research is motivated by an interest in the asihan or mantra of the Lampung Pepadun cultural community, North Lampung Regency which functions to strengthen mental and self-confidence, expel evil spirits, treat sick people, defeat the forces of nature, and subdue one's heart. The purpose of this study is to describe the function and meaning of asihan or mantra for the culture of the people of Lampung Pepadun, North Lampung Regency. The data in this study were taken from the traditional elders of Lampung Pepadun in North Lampung district. Data were collected by observation, interview, and recording methods.

Diversifying the field: Activities to make linguistics more relevant

Students find linguistics at times abstract and intimidating and they have a hard time understanding how they can apply what they learn in our classes to the real world and how to relate their cultural/community experiences to it. As a consequence, we inadvertently restrict the pool of linguistic students. Inspired bywork done by Hudley et al. (2017), Trester (2017), Chávez & Longerbeam (2016), and by my personal experiences, I created a series of activities for my introduction to linguistics and syntax courses to respond to this problem. I offer some suggestions on how to make our linguistics courses more practical and relatable to our students, in particular first-generation students. The long-term goal is to organically engage and retain a diverse pool of students, thus enriching our field with their perspectives. We can achieve this goal by balancing teaching practices across cultural frameworks.

Gender Markers in the English Picture of the World

Gender is determined as an ideological frame that assembles the idea of what it means to be a man or a woman in a certain culture, a non-linguistic category with linguistic ways of actualization. The article substantiates the key theoretical problems concerning gender-marking based on English phraseology and their influence on the formation of the gender picture of the world. The objective of the current paper is to analyze gender-marked phraseological units of the English language, which are the basic matrices of the phraseological picture of the world of a given cultural community, and to identify the frequency and impact of gender stereotypes on the development of the national picture of the English-speaking community, such as word, phraseology, paremia, text, which contain background knowledge and ways to reflect these meanings in the national picture of the world. The paper’s main conclusion is that the semantic basis of gender markers on the material of English phraseological units predominantly consists of stereotypical-associative units, which are perceived as social activity and characteristics of the images of both sexes with certain asymmetry for male denotata. The connotations of words can illustrate this inequality and the double standards between men and women.

“Connected to the past”

Contemporary rituals at archaeological sites display competing interpretations of the past, future, and related religious, identitary and political claims—as found in research on contemporary Paganisms. This paper examines such rituality and tradition-building among the Rainbow Family. The article compares the Rainbow case to research on Paganisms, after describing what kind of ritual expressions related to archaeological sites are found in a Rainbow Gathering and how the expressions relate to each other in the frame of the collective culture. The article provides an example of crafted rituals and folkloric narratives in an ‘event-cultural’ community that recognizes the right for subjective signification. It explains how narratives and practices, while not completely convergent, can still relate to each other in the collective frame without being a threat to social cohesion or cultural coherence. In the Rainbow case, a demand for shared beliefs is replaced with participation in the shared practices, and a broad ideological division accommodating various alternative-holistic religious traditions.

On the topicality of the ethnology of Sovietness in the Republic of Moldova

The article elucidates the establishment of a new direction of ethnological research in the Republic of Moldova – “Ethnology of Sovietness”, which refers to the research of „Soviet culture” from an ethnological perspective. The very term Sovietness means the directed transformations of the Soviet tradition and culture created by the totalitarian communist system in the USSR. The article also reflects the fact that some researchers approach Soviet culture as a „specific traditional culture” and opt for safeguarding it, as is the case with all traditional cultures, while other researchers appreciate Soviet culture as repressive and exclusive, inauthentic, created on false utopian ideological principles, meant to build a new social and cultural community. In the author’s opinion, in a democratic society, the culture created in totalitarianism can no longer survive without being ideologically nurtured, and without being imposed by dictation. However, elements of Soviet culture are still perpetuated to this day. And, the mission of „Ethnology of Sovietness” is not to preserve a totalitarian culture, but to elucidate the guided transformations that have taken place, the mechanisms of influence on social and ethno-cultural identity, the invented Soviet tradition, everyday life, etc., in order to understand the authentic cultural values of today, which can develop the individual and communities based on the cultural matrix