Safety assessment of traditional Plaisentif cheese

Traditional foods are gaining more and more market due to consumers’ increasing willingness to buy products linked to national cultures: among these products, cheese plays an important role. Plaisentif is a traditional Piedmont cheese, only made during violets blooming season. The aim of this work is to evaluate the safety of this cheese, taking into account the EU Regulations. Microbiological hazards as well chemical, biogenic amines and mycotoxins, analysis were investigated. Salmonella spp. and Listeria monocytogenes were never detected in cheeses after ripening. Biogenic amines were present in very low quantities. Ochratoxin A was never detected and patulin was detected in over one cheese during the two years of sampling. This is the first attempt to characterize traditional Plaisentif cheese from a safety point of view. All the information acquired can be held as a necessary basis for reinforcing the culture of traditional products, for economic opportunities in mountainous regions and for safeguarding traditions and cultural identities.

MODEL PENGATURAN YANG EFEKTIF TERKAIT PENGELOLAAN PASAR TRADISIONAL DI INDONESIA

Abstract, This study aims to discuss the existence of the regulation of the Minister of Trade No. 56/M.DAG/PER/9/2014 and analyze the implementation problems. This research is normative legal research (juridical normative) using a statutory approach and a conceptual approach where the analysis method is carried out qualitatively. The results of the study indicate that the state must promote Indonesian national culture, one of which is to maintain and maintain traditional markets in Indonesia as a manifestation of cultural identity and one of Indonesia's national cultures. This is enshrined in the constitution based on Article 32 paragraph (1) of the 1945 Constitution of the Republic of Indonesia. About the arrangement of traditional markets in Indonesia, specific and detailed arrangements relating to traditional markets are regulated by Presidential Regulation Number 112 of 2007 concerning Arrangement and Development of Traditional Markets, Shopping Centers, and Modern Stores was then followed up with Minister of Trade Regulation Number 70/MDAG/PER/12/2013 concerning Guidelines for Arrangement and Development of Traditional Markets, which was later updated with Minister of Trade Regulation No: 56/M/DAG /9 2014 the Year 2014. However, the Minister of Trade Regulation only regulates the arrangement of modern markets. The existence of people's markets or traditional markets which are in great demand by the community to this day still causes polemics in their management, so they are often considered not so necessary. Therefore, it is very important to pay attention to the interests of the community from all levels, especially government policies in the regulation and management of emerging markets. Because the Indonesian constitution has explained that the state is responsible for providing protection and is responsible for maintaining traditional markets in Indonesia. Keywords: Arrangement, Regulation, and Management, People's Markets or Traditional Markets Abstrak. Penelitian ini bertujuan untuk membahas eksistensi dari peraturan Menteri Perdagangan Nomor. 56/M.DAG/PER/9/2014 dan menganalisis problematika pelaksanaannya. Penelitian ini merupakan penelitian hukum normatif (yuridis normatif) dengan menggunakan pendekatan perundang-undangan (statute approach) dan pendekatan konsep (conceptual approach) dimana metode analisis dilakukan secara kualitatif. Hasil penelitian menunjukkan bahwa negara mempunyai kewajiban untuk memajukan kebudayaan nasional Indonesia salah satunya adalah dengan tetap menjaga dan mempertahankan pasar-pasar tradisional di Indonesia sebagai wujud dari identitas budaya dan salah satu kebudayaan nasional Indonesia. Hal ini termaktub didalam konstitusi berdasarkan Pasal 32 ayat (1) Undang-undang Dasar Republik Indonesia tahun 1945. Berkaitan dengan penataan pasar-pasar tradisional di Indonesia, pengaturan secara khusus dan terperinci yang berkaitan dengan pasar tradisional diatur dengan Peraturan Presiden Nomor 112 Tahun 2007 tentang Penataan dan Pembinaan Pasar Tradisional, Pusat Perbelanjaan, dan Toko Modern kemudian ditindaklanjuti dengan Peraturan Menteri Perdagangan Nomor 70/MDAG/PER/12/2013 tentang Pedoman Penataan dan Pembinaan Pasar Tradisional, yang kemudian diperbaharui dengan peraturan Menteri Perdagangan No: 56/M/DAG/9 2014 Tahun 2014. Namun Permendag tersebut hanya mengatur terkait penataan pasar modern saja. Keberadaan pasar rakyat atau pasar tradisional yang banyak diminati oleh masyarakat sampai hari ini masih menimbullkan polemik dalam pengelolaannya, sehingga sering kali dianggap tidak begitu diperlukan. Oleh karena itu, kepentingan masyarakat dari segala tingkatan sangat perlu diperhatikan terutama kebijakan pemerintah didalm pengaturan dan pengelolaan pasar-pasar yang bermunculan. Karena konstitusi Indonesia telah menjelaskan bahwa negara bertanggung jawab untuk memberikan perlindungan dan bertanggung jawab mempertahankan pasar-pasar tradisional di Indonesia. Kata Kunci: Penataan, Pengaturan dan Pengelolaan, Pasar Rakyat atau Pasar Tradisional

Cross-cultural Competence as a Foundation for Professional Diplomacy in the New Post-COVID-19 Reality

In this contribution we argue that cross-cultural competence (CCC or 3C) is being an indispensable proficiency in professional work of diplomats worldwide despite any changes that happened in professional interaction due to the recent COVID-19 pandemic. It is also suggested that deglobalizing processes significantly strengthened by COVID-19 have made the necessity for specialists professionally involved in international relations to acquire cross-cultural competence even greater than before. The current global situation shows that deglobalization — slowing down of globalization in all spheres of life — is a new reality and it is important to adjust to it as soon as possible. Cross-cultural competence is defined here as a complex of theoretical knowledge and key practical skills enabling to efficiently and successfully communicate with the representatives of different cultures and religious traditions as well as to feel psychologically comfortable in a foreign environment. A reduced number of personal business interactions lead to the urge for their higher efficiency that is supposed to be reflected in a better understanding of the interlocutor’s motivations, stands and reactions. At the same time cultural specifics remains the main factor shaping human communication whether it is conducted offline or online. Today as the tendency to conduct online conferences and meetings increases, we witness an increased need to learn to understand the attitudes of our virtual interlocutors, who are coming from various national cultures and traditions. In the course of online meetings, the necessity to correctly decipher their body language, for example, has decreased — one can hardly see a full figure on the PC screen. And consequently, verbal communication started to prevail over non-verbal one increasing the demand for proper interpretation of words, phrases, tone, mimics and gestures that are still very widely used during virtual communication. The next step would be using the most relevant arguments and approaches to deliver one’s own position and/or opinion. To successfully apply both mechanisms — of receiving messages and replying to them — during communication of people from different national cultures it would require the knowledge of cultural specifics that is provided by cross-cultural competence courses, training, seminars, or any other educational programmes. Programmes in cross-cultural competence are supposed to include at least three following components: 1) regional studies, 2) axiological orientations, 3) models and norms of behavior, while axiological orientations are seen as the most important one. Finally, the conclusion is made about a serious need to include cross-cultural competence programmes into the training of diplomats-to-be at the early stages of their professional education. At the same time, it is highly recommended for professional upgrade of the already serving diplomats worldwide. The methodological approach used in the present research combines content analysis of the post-COVID publications by the leading international experts in the diplomatic field as well as acting diplomats with the Developmental Model of Intercultural Sensitivity (DMIS) elaborated by the prominent American sociologist Milton Bennet. The latter is a six-level sсheme, according to which it is possible to figure the level of person’s skillfulness in cross-cultural communication.

Yoruba-Chinese Ethical Intersectionality: Towards a Community of Shared Future in Afro-Asian Diasporic Spaces

Diasporic communities, as geographies of national cultures abroad, are central to cultural hybridity as new cultures emerge when migrants intersect with their host communities. They have also been construed by national governments as informal trajectories for continuities of economic and diplomatic relations. This study examines the cultural intersectionality of the Yoruba and Chinese diasporic communities by situating the points of convergence for normative ethics within the Yoruba – Chinese sociocultural experiences as cross-cultural templates for diasporic spaces serving to consolidate official national partnerships. The study explores case studies from performances of the Chinese Ru tradition, founded on three basic virtues of ren, yi and li, and juxtaposes them with Yoruba ethical equivalents of ṣ’ènìyàn (humaneness), òdodo (righteousness) and ìwà-ètọ́ ̣(propriety) as prerequisites for qualifying as omo ̣ lúàbí ̣ . The study contends that these ethical codes, retained in diasporic communities through family traditions, music and theatre, are viable templates for smooth Nigeria-China relations in building the proposed community of shared future within the context of the Belt and Road Initiative (BRI).

PROCES DALjE HARMONIZACIJE EVROPSKOG POTROŠAČKOG PRAVA

At the time of the establishment of the European Communities in 1957, there was no special provision on consumer policy for the whole of Europe. At the time, individual consumer policies of member states reflected different national cultures, traditions, administrative systems and priorities. Consumer policy at European level has become necessary for them in order to have adequate protection when trading in the single market. The first special consumer protection program was adopted in 1975, which was the basis for a growing body of directives and regulations in the field of consumer protection. Currently, about 90 EU directives cover consumer protection issues. Key EU policy areas related to consumer protection are the protection of life, health and safety of consumers; consumer information; protection of economic interests of consumers; protection of legal interests of consumers.

Yugoslav culture after Yugoslavia

In the states which formed on the territory of the former Yugoslavia, ethnic/national cultures are developing independently, alongside a parallel shared post-Yugoslav culture. This culture is not a continuation of the official cultural collaboration between the Yugoslav nations which took place when Yugoslavia existed, rather it is a new phenomenon. It is appearing in opposition to nationalism, against the closing off of culture into narrow ethno-national frames and is based on the genuine existence of a cultural unity older than the common state which was created from the common Yugoslav state itself. It seeks creative responses to the problems caused by the wars and collapse of Yugoslavia in the 1990s. It also looks for the appropriate analytical instruments. The author uses the Biblioteka XX vek (The 20th Century Library) as an example – the book series which he founded and publishes in the field of humanities and social sciences. The alternative post-Yugoslav culture is characterised by the high quality of what it offers. However, its protagonists are simultaneously criticised by the nationalist circles in power in the states formed after the dissolution of Yugoslavia, who consider the post-Yugoslav cultural unity an alleged national betrayal.

Y–Z IN THE LABOUR MARKET: EMPLOYEE PERCEPTIONS IN DIFFERENT CULTURES (HUNGARY–PAKISTAN)

Research on generations examine and analyse the similarities and differences between various age groups, and their opportunities for cooperation in the labour market, from various perspectives. According to the research, the behaviour and preparedness of each generation are different, the coordination and proper management of which poses challenges for all organisations. This is especially true when staff from national cultures with very distant values work together. The recognition of this problem was the pretext to the present research. The aim of the research is to examine the perception of the under 30 age group socialised and employed in two largely different cultures (Hungarian–Pakistani). Contrary to our assumption, the results of the quantitative research based on an online questionnaire confirm that the respondents do not perceive differently the behaviour, attitudes, expectations regarding work, workplace and employers of Pakistani and Hungarian young people at work. Employers’ perceptions of this age group play a significant role in choosing the tools that affect their retention in the workplace. In this respect, the employees of the studied cultures find similar solutions expedient.

"“Selam“-code in international projections and transformations"

In the article, the florocode, generated by the cultural etiquette and everyday practice of “the language of flowers”, is considered as a multicultural phenomenon in the dynamics of its culturological semiosis and reception by nation’s cultural mentality. The harem code-game (salem), “transferred” from the East (presumably from Turkey) to Europe with its rich centuries-old fund of plant symbols, was reduced to the emblematic “language of flowers” and underwent a radical transformation – re-coding: the formal rhyming principle of generation and the transfer of information by cryptography has become content-associative. Transformation is further presented in the development of the “linguistic” aspects of the florocode – its “grammar” and “syntax”. And, finally, in the process of adapting the florocode by different national cultures (French, German, American, Russian), it was modified synchronously with the change of cultural epochs and the priorities and tastes dictated by them, broadcasting the specifics of the cultural mentality of a particular nation.

An Exploratory Case Study into the Cultural Effects on Knowledge Management Practices in the Solomon Islands

<p>Knowledge management (KM) is an emerging discipline and in recent years it has received increased attention both from academics and practitioners. At the academic front, the major debate is over the conceptual plurality of KM. This is as a result of the subject having its roots from various disciplines. To practitioners the subject is attractive since it promises the management of knowledge, an abstract concept and the most elusive one to manage. Some think KM is just another fad but the realities experienced by multinational corporations trying to do business across cultures forces both academics and practitioners to constantly think about knowledge management and culture. This thesis posits that there is such a thing as national cultures. In this work, Solomon Islands' national culture with its main features of multiplicity of subcultures, bigmanism, wantokism, pijin and the people's experiences through mission work, government and war are highlighted as providing encouragement and also barriers to knowledge management. Using De Long and Fahey's four frameworks, a case study was conducted informed by the ethnographic tradition. The study drew on methodological triangulation which included semistructured interviews, focus groups, document analysis and observations. The use of multiple data collection tools was employed to ensure convergence of data and the dependability of this work. This study finds two important considerations. First, important knowledge is cognitive understanding and to a lesser extent technical. Structured knowledge is not central to KM. There are two reasons given for this view. One, due to scarcity of resources, there is high competition for education which is regarded as cognitive knowledge, although in practice it is structured knowledge. Two, indigenous knowing is socially constructed and mainly exists in tacit form. Second, even when solicited, participation from subordinates is difficult to come by. This behaviour is embedded in kastom relating to bigmanism. This thesis contributes both to theory and practice. The main theoretical contribution is the argument that knowledge management theorist must take into consideration the effects of national cultures on knowledge recognition and the evaluation of knowledge management concepts. For practitioners, an understanding of the recipient culture is critical for implementing proposed changes. Particularly for Solomon Islands practitioners, a special awareness is necessary from leadership to understand the minds of workers, otherwise change interventions will always be a frustrating vocation.</p>