The Embodiment of Folklore Traditions in Art as the Antithesis of Postmodern Aesthetics

The aim of the research is to comprehend the folklore traditions embodied in art as an antithesis to the aesthetics of the postmodern era. The author puts forward a hypothesis according to which, against the background of a change in the socio-cultural paradigm from modernity to postmodernism, folklorism acted as a tool for returning to genuine values ​​based on centuries-old authentic traditions. Folklorism is considered in the article as a phenomenon in which the potential of the collective memory of the people is laid, allowing a person to recognize himself as part of a single nation with deep historical roots and centuries-old cultural traditions. Research methods – the comprehension of folklorism as an antithesis in relation to the dominant sociocultural paradigms was carried out using the scientific principle of historicism, as well as the methods of synchronous and diachronous analysis. The results of the research – another surge of interest in authenticity against the background of the approval of postmodern ideas is presented as one of the examples of a cyclical return to true values ​​in art. It is concluded that the analyzed bright and self-sufficient artistic phenomenon, over more than two centuries of its existence, has repeatedly acted as a mechanism to smooth out the existing contradictions in the sociocultural model of the development of society, thereby creating stable axiological foundations in art.

Sociocultural attitudes as a moderator of the relations between negative eating and weight messages from family members and Latinas' body image shame

Research shows that family members are important for young women's body image. Using the sociocultural model, I explored associations between negative eating and weight messages from fathers, mothers, and sisters and Latinas' internalized and externalized body image shame and the moderating role of Latinas' sociocultural attitudes (i.e., internalization of US Western beauty standards) on those associations. I conducted hierarchical linear regression analyses and found positive associations between negative eating and weight messages from fathers and mothers and Latinas' internalized body image shame. Additionally, I found positive associations between negative eating and weight messages from fathers, mothers, and sisters and Latinas' externalized body image shame. Lastly, Latinas' sociocultural attitudes was positively associated with both internalized and externalized body image shame, but was not a significant moderator. My findings reveal that family members' negative comments are harmful for Latinas' body image. Further, my findings have important clinical implications for practitioners working with Latinx families.

What Has Culture Got to Do with Emotions?

Emotions are relationship engagements that are dynamically and socioculturally constructed. Starting from the historic context in which the current research program originated, this chapter develops a theory in which cultural differences in emotion can be understood from the cultural context’s valued model of self and relating. It presents evidence for a “cultural logic” to emotion in the prevalence and content of emotion as well as to which experiences are associated with positive outcomes and well-being. Furthermore, it shows how a myriad of processes co-constitute the alignment of culture and emotion—processes that can be situated at the personal, interpersonal, and collective levels and that are highlighted when emotions are studied in acculturating individuals or biculturals. In concluding, this chapter presents a dynamic and sociocultural model of emotion in which people collectively construct their experiences in line with the prevalent meanings and practices of their sociocultural context.

The Success of Rosé Wine in France: The Millennial Revolution

Rosé wine consumption in France has tripled since 1992 and, in 2020, accounts for a third of the total national consumption. The objective of our article is to analyze the revolutionary success of rosé wine in France in the Millennial Generation. We mobilize the concept of social representation, which constitutes an understanding of the social transformations in progress for a given social group. We carry out in-depth qualitative research based on conversations with millennial rosé wine consumers. Our results show that the representations of rosé wine for this group are based on five dimensions: (a) product quality and refusal of sophistication, (b) color of the rosé wine, (c) freedom, (d) immediate pleasure and sharing with friends, and (e) its feminine personality. This transgressive capital explains the consumption behaviors of the Millennial Generation reflecting the group’s will to break traditional wine codes familiar to previous generational groups. This sociocultural model differs from that of the Baby Boomer Generation, which was marked by the valorization of terroir and sophistication and based on masculine archetypes and red wine. Rosé wine thus marks a generational and sociological break in the representations of wine in France, which we can describe as a rosé wine revolution in the 21st century. The predictive capacity of the Millennial Generation suggests a growth in rosé wine consumption in the years to come. We recommend to rosé wine producers seven strategic axes, which reconcile the point of view of the producer and the consumer.

Music Theory’s Therapeutic Imperative and the Tyranny of the Normal

Traditional music theory rationalizes abnormal musical elements (like dissonant or chromatic tones or formal anomalies) with respect to normal ones. It is thus allied with a medical model of disability, understood as a deficit or defect located within an individual body, and requiring remediation or cure. A newer sociocultural model of disability understands it as a culturally stigmatized deviance from normative standards for bodily appearance and functioning, analogous to (and intersectional with) race, gender, and sexuality as a source of affirmative political and cultural identity. The sociocultural model of disability suggests the possibility of a disablist music theory, one that subverts the traditional therapeutic imperative and resists the tyranny of the normal. Disablist music theory is music theory without norms, and without a commitment to wholeness, unity, coherence, and completeness—those fantasies of a normal, healthy body. Instead, disablist theory brings the seemingly anomalous event to the center of the discussion and revels in the commotion and discombobulation that result: it makes the normal strange. In the process, it opens up our sense of what music theory is and might be.

Cross-school ‘close-to-practice’ action research, system leadership and local civic partnership re-engineering an inner-city learning community

This article presents two sequential case reports of how 60 schools in the London Borough of Camden used action research in three phases of development of their local school system reform, from a traditional council-led, top-down model of centrally based professional development and monitoring of schools, to one that is schools-led and ‘bottom-up’ in nature, but still in close partnership with its local council and community. The article uses a sociocultural lens through which to view this journey of self-reform, tracking change through three evolutions of the sociocultural model as professional learning becomes situated in classrooms and between schools in Camden, as motivations to develop and change become increasingly intrinsic and less driven by fear of failure or the consequences of failure. Of critical importance is the feedback-rich context created by adoption of enquiry- and coaching-based learning models at classroom, organizational and system levels. This both fuels and is fuelled by the strategic collaboration of head teachers and by system leadership also provided by middle leaders, whose increased cross-school agency builds improvement capacity and collaborative capital. The article does not report on the action research alone: unlike many accounts of action research for change, this account provides a narrative backdrop in which to locate both scientific and system developments. This is provided through three short vignettes that place the changes reported in a societal, political and community context, without whose energetic actors (in the form of local political and community leaders and school governors) the local ‘civic governance’ so strongly behind these reforms, would not have existed.

TRUST IN THE SYSTEM OF SOCIAL CAPITAL OF KAZAKHSTAN SOCIETY: THEORETICAL ANALYSIS

The study of social capital is aimed at improving the basic conditions of socialization, which determine the main vectors in forming of a competitive nation, such as education, health, culture and social security. Trust between people plays a key role in the functioning of horizontal and vertical social relations. The purpose of this paper is the study of trust as a sociological phenomenon and an indicator of measuring the quality of social ties in Kazakhstani society. Many scholars considered trust as social capital and the basis for building social relations. Simply put, social capital is the number of people who can willingly help you with solving various problems. And the vast majority of people have problems with low level of trust in each other; distrust of social and state institutions is widely developed in Kazakhstani society. Why is there a very weak level of trust in almost everything in our society? If in the studies of foreign scientists the conceptual foundations of social capital, the strategy for the interaction of social groups, various models of civil society are clearly indicated, in Kazakhstani science there is gradually an interest in studying this phenomenon, its conceptual designation in sociological knowledge, as well as the definition of the sociocultural model of civil society.