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This article reports on a case study that collected qualitative data from seven teacher educators in two universities, respectively, from China and Scotland. Drawing on the rationales for, and ideo...

The need for interactions in the world that take into consideration the peculiarities of everyone/culture is triggered by the urge of one or few cultures to subsume all others into some sort of arr...

India has a rich culture of Kutumb system, recognized as joint families. This helps the family members to sustain a life with kinship grouping living together under one roof. This type of tradition provides a healthy and sound family environment to nourish the children mentally, physically and economically in a strong manner and also get to know about values and traditions of the society from their grandparents and elders of the family (Mangal, 2010). But scenario is changing day by day due to need of the day. India is in process of becoming developed country in place of developing (lumen, 2020). Urbanization and inclusion of westernization for coping with other countries had its influence on the basic structure of the Indian family structure. The breaking down of the joint family into smaller unites, has became essential due to so many circumstances and conditions (Shaikh, 6 july 2017). Now a day’s one of the most family structure also rapidly growing up in Indian society i.e. single parent families. If we go into the deep these kinds of families also has so many genuine reasons to increase the number. Single parenthood is a phenomenon that has always been in existence and is as old as mankind. (Udisi, 2016). This study focused on the adolescent’s personality of nourished with different kind of families (single mothers, single fathers and nuclear families) in India. A total of 450 adolescents were selected purposive sampling method. For data collection three static group designs were followed by researcher i.e. single Mother (150), Single father (150) and intact families (150). Research tool for Data collection is R.B. Cattell and revised by Mahesh Bhargva’s 16 PF scale. As statistical technique ANOVA were used for analysis.

Purpose This paper aims to analyze the discourse of Arab feminism social media pages as a form of real-time new media. This is to be conducted culturally to understand the Westernized character these pages tend to propagate and the politico-cultural significations of such a propagation. Design/methodology/approach Using visual and content analysis the paper analyzes both the written and visual contents of two popular Arab feminist Facebook pages, “Thory” and “Feminist doodles” to explore its culture relevance/Westernization via the categories of “re-employing the binary second wave feminism, the historical relevance and the Westernized tone of both pages. Findings The pages showed a tendency toward second wave, Westernized, anti-orient feminism. Such importation of feminism made the pages’ message not only a bit irrelevant but also conceptually violent to a large extent. Starting from alien contexts, the two pages dislocate the Arab women experiences of their situation for the sake of comprehending and adapting to heavily Westernized images. Originality/value The paper contributes to the ongoing debate over the gender issue in the Arab context after 2011, what it originally offers is discussing the cultural relevance of popular feminist Facebook pages claiming to represent the everyday struggles of the Arab women. In addition, it shows the impact of real-time media on identity formulation.

It has been suggested that Christianity is inextricably linked with secularization due to its emphasis on purification and rationalization. But if we believe secularization in Europe is at least partly caused by internal developments within Christianity, may we then assume that secularization emerges wherever Christian missionaries are successful? Has the Christian mission unwittingly instigated secularization in its mission fields? This literature review analyses the argument that American anthropologist Elmer Miller made in the article “The Christian Missionary, Agent of Secularization” (1970) and explores whether his thesis has been confirmed in academic literature during the past fifty years. Miller presents rationalization as the primary driver of secularization and explains how missionaries have played a decisive role in this process. This paper demonstrates that while rationalization has often been mentioned as an effect of the Christian mission in other sources, the process has rarely been linked to secularization in the mission field.

Purpose of the Study: The present study is intended to determine the level of modernity and cultural change among university students. In addition, the study is also aimed to calculate the relationship between modernity and cultural change. Methodology: Sequential mixed-method research approach is deployed in this study. Initially, the researcher used a quantitative research approach and surveyed the students using a cross-sectional survey design. A two-stage probability sampling technique was used, and a total of 420 students were selected using the stratified sampling technique and simple random sampling technique, respectively. Data were analyzed using SPSS 25 version. Principal Findings: The results indicated that modernity and cultural change is not uniform among the respondents, but they varied as per the socio-demographic characteristics of the respondents. However, it is more visible in the material aspect of life than the non-material aspect of the social life among the students. In addition, results also indicated a positive relationship between modernity and changing culture among students. Applications of the study: The results and findings of the study draw the attention of policymakers and researchers to take necessary steps to increase the benefits of modernity and cultural change and decrease the negative consequences of modernity and cultural change. Special measures are needed to protect local indigenous culture as well. Novelty/Originality of this Study: The contribution of this study is a university student and modernity in changing values most prominent tool that makes us able to survive in society is cultural patterns through which we learn all that we need to survive and learn behavior, norms, customs repetition of acceptable action, etc. In the nineteenth century, modernization involves culture, and hence it is clear that modern tends are changing old ties of culture.

Extant studies of Iranian nationalism accentuate the self-aggrandizing side of Iranian modernity, mainly achieved through, and informing, a process of otherizing certain non-Persians/Iranians, particularly the Arabs. I argue that equally important to understanding Iranian modernity is its lesser recognized, shameful and self-demeaning face, as manifested through a simultaneous 19th-century discourse, which I call “self-deprecating modernity.” This was an often self-ridiculing and shame-inducing, sometimes satirical, discourse featuring an emotion-driven and self-Orientalizing framework that developed out of many mid-nineteenth-century Iranian modernists’ obsessions with Europe's gaze; with self-surveillance; and with the perceived humiliation of Iranians through the ridiculing laughter of Other (especially European) nations at Iran's and Iranians’ expense. To explore this discourse, I re-examine the works of three pre-constitutionalist thinkers and writers within the broader sociopolitical context of late Qajar Iran, surveying their perspectives on shame, embarrassment, and ridiculing laughter, and showing how they were significantly informed by, while also helping to form, self-deprecating modernity. Given the strong, self-colonizing presumptions of this discourse, I conclude the article with a stress on the importance of re-exploring collective self-critical practices in modern Iranian history, culture, and literature with an eye toward decolonizing self-criticism.

El objetivo de la investigación fue indagar la concepción del hombre andino respecto a los problemas gnoseológicos concebidos desde las siguientes categorías: posibilidad del conocimiento, elementos que intervienen en el conocimiento, proceso del conocimiento, telos del conocimiento y concepción de la verdad. Para tal fin se utilizó el método etnográfico y hermenéutico en el Centro Poblado de Rosaspata, Distrito de Vinchos, Provincia de Huamanga, Ayacucho, Perú. Los informantes claves fueron los yachaq (expertos) personas que conservan los saberes de los pueblos originarios, autoridades y pobladores de tercera edad. Los resultados mostraron que el hombre andino concibe el conocimiento como un proceso que empieza en la fase sensorial con el rikuy (ver), el uyary (escuchar), acompañado con el ruray (praxis). Pasa a una segunda fase de operaciones racionales como el yachay (saber), el musyay (intuir, presentir) y el hamutay (reflexionar) en la que se adquiere el chiqap (la verdad) entendida como la correspondencia entre el objeto cognoscible y su representación. El telos del conocimiento es el allin kawsay (vivir bien) concebido como la armonía entre el hombre y la naturaleza, y entre los hombres. Se concluye que el hombre andino identifica los elementos del conocimiento: el riqsina (objeto cognoscible) y el riqsiq (sujeto cognoscente) en relación de copertenencia, más no de oposición que es propio de la cultura occidental. La relevancia del hallazgo radica en que después de más de cinco siglos de occidentalización, de colonialismo económico, social y cultural, el hombre andino no ha renunciado a sus raíces culturales y a su concepción horizontal con la naturaleza como parte fundamental del conocimiento del mundo.

This study focuses on the first period of the establishment of sociology as a science in Turkey. The social background of the transition of sociology, which emerged in the nineteenth century as a modern scientific discipline in Western Europe, to the Ottoman Empire is emphasized. In particular, it has been tried to determine the decisiveness of the internal and external political environment in which the state/society is located on the formation, development and institutionalization of sociology. In the same context, the influence of Westernization and positivism, which cannot be evaluated independently of the influence of politics, has also been opened to discussion. Westernization, which was adopted by both the government and the intellectuals of the period, determined the direction and purpose of the reforms. Positivism, on the other hand, determined the scientific ground and method of the program. These two paradigms, which dominate almost every aspect of the social field, have also been the main characteristic in the construction of sociology. In this study, the process starting from the last period of the Ottoman Empire and continuing until 1940 was evaluated. The decisiveness of politics in the establishment of sociology has been analyzed through sociological studies carried out during the period. Particular attention was paid to the work of two founding names, Prince Sabahattin and Ziya Gökalp. As a result, it has been determined that while sociology is being built as a new science in Turkey, it has become a conditional presence in politics., Bu çalışmada, Türkiye’de sosyolojinin bir bilim olarak kuruluşunun ilk dönemine odaklanılmıştır. Batı Avrupa’da modern bir bilimsel disiplin olarak on dokuzuncu yüzyılda ortaya çıkan sosyolojinin Osmanlı Devleti’ne intikal edilişindeki sosyal arka plan üzerinde durulmuştur. Özellikle devletin/toplumun içerisinde bulunduğu iç ve dış siyasal ortamın sosyolojinin biçimlenişi, gelişimi ve kurumsallaşması üzerindeki belirleyiciliği tespit edilmeye çalışılmıştır. Aynı bağlamda, siyasetin etkisinden bağımsız olarak değerlendirilemeyecek olan Batılılaşma ve pozitivizmin etkisi de tartışmaya açılmıştır. Dönemin hem iktidarının hem de aydınlarının benimsediği Batılılaşma reformların yönünü ve amacını belirlemiştir. Pozitivizm ise programın bilimsel zemini ve yöntemini belirlemiştir. Toplumsal alanın hemen her boyutunda hâkim olan bu iki paradigma sosyolojinin inşasında da temel karakteristik olmuştur. Bu çalışmada, Osmanlı’nın son döneminden başlayarak 1940 yılına kadar devam eden süreç değerlendirilmiştir. Siyasetin sosyolojinin kuruluşundaki belirleyiciliği dönem içerisinde gerçekleştirilen sosyolojik çalışmalar üzerinden analiz edilmiştir. Özellikle iki kurucu isim olan Prens Sabahattin ve Ziya Gökalp’in çalışması üzerine yoğunlaşılmıştır. Sonuç olarak Türkiye’de sosyoloji yeni bir bilim olarak inşa edilirken siyasete koşullu bir şekilde varlık kazandığı tespit edilmiştir.

The study investigates the issue of the reciprocal impact between Arabic and English. It demonstrates the reasons that make English stop being inspired by Arabic. It also sheds light on the effect of Englishization on culture-specific words in the Egyptian society. The study illustrates the effect of westernization and globalization on the Arabic language. It raises some questions: Will the continuous injection of English words into the Egyptian spoken language affect the Arabic language and people's cultural identity? There is another question which is if English dominates the Arabic language in its homeland, will it be spoken by the west that cherishes its language? The study sample consists of 15 recorded hours of various talk shows that discuss different topics like fashion, health, beauty, cooking, medicine, economics, business, horoscope...etc. Analysis of the data is based on Carol Myers-Scotton theories: Markedness Model and Matrix Language Frame Model (1993a, 1993b). It has been noticed that English is commonly used because it is stylish and trendy. It has been suggested that there is a relationship between the topic being discussed and the frequency of English being used.

This essay searches for the models of society and social change that emerge from Srinivas’ extensive contributions to sociology. This task also inevitably leads to his notions of theory and method. Srinivas’s academic studies of social change in India also shaped the course of social change because the concepts that he coined entered the vocabulary of politics and social life in India.

This project seeks to understand the philosophical consequences of the Westernization of the KonMari method, a tidying method initiated by Japanese professional Marie Kondo that finds popularity wi...

The article presents an attempt to outline the development of women's and gender studies in Azerbaijan in the context of the formation of interdisciplinarity in the social sciences and humanities and to identify their methodological significance for historical knowledge. It is especially noted that gender studies as a scientific direction were embedded in the general context of epistemological "Westernization". Gender studies in Azerbaijan practically begun in the second half of the 1990s. It should be admitted that, as in many other post-Soviet republics, the aforementioned studies, as well as the study of gender policy, gender education, did not arise spontaneously, being dictated by the internal needs of society and science, but were exported as an integral part of the “big political project”. It is noted that since 1990, the Department of Problems of Modern Philosophy of the Institute of Philosophy, Sociology and Law of the Academy of Sciences of Azerbaijan has been engaged in theoretical analysis and practical application of gender studies. The research interests of Azerbaijani scientists include the study of such issues as gender aspects of socio-economic development, gender quotas and stereotypes, gender factor in politics, features of state policy on women, empowerment of women, etc. Such unfavorable factors as the absence of the feminist movement as a social base for such investigations, the dominance of patriarchal attitudes and the embryonic state of feminist reaction, as well as the tendency of “modernization of patriarchal consciousness” and others are mentioned as adverse social reasons. At the end of the article, separate tasks are formulated that face the nascent gender history of Azerbaijan.

PurposeThis article empirically assesses the extent to which factors rooted in the cultural and institutional framework in sub-Saharan African organisational contexts challenge and resist the penetration of global practices and how these dynamics impact on human resource management (HRM). This article examines whether universalistic perspectives are significant for African HRM. The article discusses the tensions between the contributions derived from local and historical factors and that of other environmental agents to African HRM practice.Design/methodology/approachThe study is based on a survey among 100 practising African HRM executives representing significant organisations in sub-Saharan Africa.FindingsThe main findings established that in spite of westernisation and globalising trends in learning and development in Africa, human resource practices are still profoundly embedded in the African cultural fabric. Significant elements of cultures in sub-Saharan Africa pervade organisational processes; such aspects include collectivism and paternalism, which persistently resist change. The article, however, concludes that the resisting parts of sub-Saharan African cultures which are viewed as counterproductive can have positive resonance if constructively deployed.Originality/valueThis article contributes to African HRM literature, a significantly under-researched field. The paper provides an opportunity for African HR managers to be more pragmatic in identifying the contextual issues and aspects of African culture that could be value-adding in a fast-changing managerial field. The findings demonstrate that human resource strategies and policies have specific cultural orientations and reflect the societal predispositions of a particular collectivity; this epitomizes the intertwining of cultural paradigms, political spheres and organisational life in sub-Saharan Africa.

The study of Chinese questions in Western literary theories in the twentieth century gets under way with the problem awareness to overcome the anxiety of the Westernization of Chinese questions, an...

The global sociology was formed at end of the XXthcentury — at the beginning of the XXIthcentury. It consists of a great number of sociological theories belonging to different sociological traditions with different methodological approaches. These theories have a common object field and a common vision of sociological problems which need to be analyzed. The aim of the article is to clarify and to give a theoretical structure to the object field of the global sociology as a specifie research sphere. This specifie sphere of sociological research has its own systemic character due to the unity of the object field. The object field of the global sociology is formed, first, by the processes which have shaped the contemporary global world and second, by the structure and order of this global world. The theoretical and methodological analysis of the theories which make up the global sociology shows that these theories can be divided into two large groups. The first group is formed by theories based on a universalist approach and a universalist vision of the actual global order. The universalist sociological perspective is rooted in the Enligtenmeht social philosophy, in the theories of development of classical sociology, in the original impulses of theories of modernization and Westernization. The uniting principle of all the mentioned theories is the common vision of the contemporary world as the one universal social space which to one extent or other transcends both concrete societies and nation-states. This large group of theories can be subdivided in two subgroups. The first subgroup of universalist theories views the contemporary global world with its order as a result of some original impulses of development of modernity. These impulses are being realized as the universal global order. The article analyzes the sociological theories of I. Wallerstein and A. Giddens as examples of such universalist theories. The second subgroup is formed by theories of globalization which are based on the analysis of the processes of digitalization, networking and also of new basic “mobilities” which are shaping a new global morphology of the space of “flows”. The theories of M. Castels, J. Urry and U. Beck are the examples of such universalis theories. The article also analyzes a global sociological universalist discourse which conceptualizes the global order through “theories of empire”.The Part I of the article is dedicated to universalis theories of global sociology. The Part II is dedicated to the second large group of theories of the contemporary global sociology. These theories are based on the civilization approach which views the contemporary world as a set of civilizations.

This study tries to put forward the tendency of “seeking a truth in the pre-modern era” as a recent trend in post-modern music theory literature in Turkish music by investigating and examining various written sources in order for support and attestation of the claim. Today, we are embracing decline of the ultra-modernist tendencies once had its spike in 1920’s and 1930’s Turkey. Hence, the intellectual atmosphere in Turkey is no more under the domination of these ultra-modernist ideas. The tendency we refer to is not a movement directed by a centre, in contrast, it is outcome of totally distinctive dynamics, tendencies, ideas and comprehensions. The main problem of the study is the claim of seeking a truth in the pre-modern which may seem a bit paradoxical and also contradicting to general tendencies in the postmodern era. The transformation in the epistemology, stems from the unique understanding and practice of Turkish “modern-ness” and the reason for why it has such a unique outcome also lies in the unique conditions of Turkey’s close social and cultural context. Furthermore, as a “science of an art”, the music theory lies in the intersection of these two areas and its written literature is open to any changes, paradigm shifts and tendencies in both fields.

Since 1967, foreign investment in Indonesia has led to the westernization of American culture among Indonesians. Westernization is a challenge for Indonesian people in terms of preserving their own culture. This study aimed to determine the impact of foreign investment as the beginning of the spread of the westernization of American culture in Indonesia. This study utilized descriptive qualitative methods with an analysis of literature studies that specifically discussed the impact of foreign investment as the beginning of the westernization of American culture in Indonesia. The results of this study indicate that the westernization of American culture occurs because of foreign investment in Indonesia so that Indonesian people adopt some of the culture brought by that country. This study finds that the cultural shift in Indonesian society is caused by the westernization of American culture among the people. This westernization is the result of Indonesia’s opening to foreign investment, which has brought their culture to Indonesia. As a result, cultural assimilation occurs, leading to a cultural shift through westernization, especially in urban communities.

In this work, we project the usefulness of Afropolitan consciousness in a cosmopolitan universe. We achieve this bearing in mind the various synergistic models and suggest the model that is most appropriate for intercultural dialogue. The ascription of western culture as that which should be operational becomes the crux of cultural globalization. This is because homogenization has been wrongly or rightly linked to hegemony. To this end, cultural globalization becomes three-dimensional; homogenization, hybridization, and polarization; they all lack intercultural competence that should supposedly be attributed to the powerful states of the world that are key players of globalization. Since we live in a world where people gravitate towards the installation of the cultural superstructure to determine which culture reigns supreme, we also point to the fact that everyone deserves to be heard. We make use of the conversational method and critical analysis in the quest for the integration of cultures. We argue that intercultural dialogue is the tool for cultural synergy and serves as an antidote to the cultural superstructure.

Translation theory and practice have become so westernised that there is almost one, and one only, way for the flow of information regarding the discipline. In a globalised world, translation can be used as a form of soft power to serve the dominant power's interests. This study aims to investigate translation theory and practice as a soft power from an Arab point of view. In so doing, it raises questions about the extent to which translation as such is westernized, and about the implications for local identities. The study's theoretical framework is based on Venuti's concepts of 'the scandals of translation', 'domestication' and 'foreignisation'. It is a qualitative study with different tools of analysis. First, it utilises a descriptive approach to the history of translation theories. Second, it analyses and compares the content of source texts written in the hegemonic language of the Empire, English, and their corresponding target texts in the less hegemonic language, Arabic, and vice versa. The implications are 'scandalous' on the Arab identity and image

The article analyses basic provisions of the theory of revolution by Israeli sociologist Shmuel Eisenstadt. His sociological concept of revolution remains still understudied, meanwhile, it is of huge interest due to its impact on a large number of researchers from various social sciences, especially in problems of the theory of revolution, the generalizing works and studying of the specific revolutions. The first large work of Sh. Eisenstadt devoted to revolutions was published in 1978, but the author kept reflecting on revolutions until the end of life, partially refreshing his conclusions and developing them. Special attention in the article is paid to two corner stones, from the point of view of the author, of Eisenstadt’s theory of revolution: theory of modernization and «axial civilizations» concept. Questions connected with the reasons and consequences of revolutions, social composition and ideologies are considered. From Eisenstadt’ point of view, revolutions are complex social phenomena which involve various big social groups. The ideology of revolutions which provides motivation of participation to these social groups in many respects is based on the principles, classical for social psychology, which by the time of the revolutions became already traditional, including Utopian ideas connected with traditional social demand for a just society. At the same time, revolutions lead to new society – the society constructed on other principles, the principles differentiating modern style civilization from the previous ones. The first cases of such transition occurred in one of axial civilizations – Christian and European that made westernization the first and main model for modernization, but not the only one for the non-European societies.

Ethiopia is one of the ancient countries inhabited by well over a hundred million people of diverse cultures and languages. Such diversity requires mental health training and services to be...

The current study investigated the role of women as represented in preschool textbooks in Morocco. To this end, we have carried out a content analysis on the images representing female figures from 5 publishers (N = 2789 images, N = 95 books). The expectation that images of women would appear more prominently in domestic and leisure settings than in professional ones was generally supported by the results. Although most of the professions represented are those traditionally associated with women, greater equity between men and women can still be observed. Publishers are attempting to represent a society that is dynamic, despite certain deep-rooted customs and traditions. Textbooks contribute to the learning and perpetuation of stereotyped perceptions. The results imply that it is important that the roles of women are evolving more quickly towards modernisation/westernisation than those of Moroccan society is. The traditional influences still visible in these books are a reflection of the current situation of Moroccan society.

Every human being, in addition to having his or her own personal identity, has a sense of who he or she is, in relation to the larger society. It seems that after independence is achieved by African states, one main question arises: What is the new society, culture, and identity? Africans are faced with cultural clash owing to the fact that they have been too much exposed to the colonizer’s (Eu-ropean’s) way of life. The identity of most Africans is gradually eroded as there is a proliferation of Westernization. This content analysis design paper, employing Jomo Kenyatta’s short story, “The Gentlemen of the Jungle”, as the main data, has examined the main theme, post-colonialism, from four sub-perspectives. These perspectives are: alienation and exclusion, retributive justice, the colonizer’s language as a tool of dominance, and double standard and abuse of power. The significance of this paper is to facilitate the shaping of new identities in African communities after the obliterating of colonialism and European imperialism. The essay is structured into four main parts: introduction, the method, the themes, and the conclusion.

Some commonalities of beauty ideals exist in Westernized societies. In particular, people internalize and strive for certain body shapes glorified in the media. However, the pursuit of certain physiques often results in various medical and psychological problems including body dissatisfaction. As the idealized physiques are assumed to have spread from the West to non-Western cultures, the process is often referred to as Westernization. However, to conclude that non-Western nations blindly adapt Western appearance ideals is too simplistic. Though some features such as thinness and muscularity idealized in the West are indeed accepted, Western appearance ideals are often merged with traditional cultural values and emerge differently. How the integration and emergence have occurred in Japan is explored in this chapter.

Evidence of cross-cultural differences in beauty ideals belies the claim that such ideals are a “natural” part of the human psyche, rather than being reflective of cultural and social practices. In this chapter, I examine evidence of cross-cultural variation in one specific beauty standard, namely, women’s body size ideals. I present evidence of historical variation in what was perceived as the ideal body size across world regions, but also show how these variations have narrowed more recently. In explanation, this chapter will show how both Westernization and socioeconomic development bring sociocultural changes that promote a thin ideal. I examine evidence in favor of both explanations, and conclude by suggestion that feminist theory offers the potential for a unifying perspective to better understand the nature and role of beauty ideals.

This chapter discusses some of the key meanings attached to aesthetic surgical practice and other biomedical technologies of the body that influence attitudes and uptake of cosmetic surgery practices in South Korea. Taking body as a lens through which to illustrate how individuals relate to and experience their subjectivities through the body, it seeks to question the notion that the high uptake of cosmetic surgery can be explained in reference to nebulous concepts such as collectivism, or desires for Westernizing the body, as key motivations in decision-making. This chapter locates the high uptake of cosmetic procedures in the intersection of individual desire, culturally contingent social etiquette, and the growth of the aesthetic plastic surgery industries to illustrate some of the key discourses that inform individuals’ decisions about how bodies are performed, managed, and experienced in South Korea.

The problematic of the current research marked (style between alienation and westernization in contemporary painting) is demonstrated by the fact that the stylistic forms in art are full of the influx of subjective and emotional impressions, as well as administrative and borrowing techniques, as well as their contextual meaning, whether cultural, social and political, which gives them an alien dimension at one time or another. The aim of the research is: Define the style between alienation and alienwesternization in contemporary painting. The research included six axes dealing with the first axis: an introduction to the concept of alienation, and the second axis dealing with the style in romanticism. The third dealt with: the method in impressionism. The fourth dealt with: the style in expressionism. As for the fifth axis, it dealt with: style in surrealism. The sixth: It dealt with the style between alienation and westernization in contemporary painting. According to these axes, and in order to achieve the objective of the research, a number of results were reached, including: 1- Non-objective and unexpected approaches in methods of demonstration techniques have a newer kind of westernization in style towards unexpected contexts by means of the element of surprise through the use of various materials as well as performance. 2-The style of alienation is evident in the scenes that raise awareness of aesthetic and artistic values, and despite their romantic character - which carries in its multiplication emotional charges - it is captive to the exaggeration of the expression of beauty

It is generally perceived that Malays—who are predominantly Muslims—are comparable with the notion of politeness, aligned with moral axioms, and behave in ways copiously guided by religion. Casual sex and other forms of sexual “deviance” are typically attributed to foreign influences, most popularly, Westernisation. New social trends among this community, such as the emphasis on male dominance, changing prescriptions about the functions and expectations of sex, receptiveness towards the body and emotion, exposure to sex education, and openness to sexual discourse are often attributed to the “immoral” West. Yet, forms of sexual behaviours depicted in the writings of notable Malay religious and literary personages reveal surprising insights into the Malay-Muslim milieu of 19th-century Riau. A variety of sexual practices and relations are expressed through these writings. This article adopts a historical-sociological framework to examine the “artisan tools” of textual materials as in the Kitab Pengetahuan Bahasa (Book of Linguistic Knowledge) by Raja Ali Haji and Perhimpunan Gunawan bagi Laki-Laki dan Perempuan (A Compendium of Charms for Men and Women) by Khatijah Terung. The “outrageous” sexual depictions in these texts are discussed and analysed, in part to debunk the idea of a “sexual revolution” or “sexual licentiousness” as emanating from an external culture.

A film is a work of art that displays various types of meanings displayed through visuals and audio, which can have a significant effect on humans as the audience, often displaying phenomena that occur in various aspects of life. The Persepolis film depicts how the Iranian proletariat lived at that time, where the women depicted in the film embraced feminism. The purpose of this study was to determine how the representation of women in the Persepolis film through an Islamic perspective, which will be analyzed using John Fiske's semiotics. In order to produce in-depth results, the researcher used John Fiske's theory of semiotics with 3 coding levels, namely the level of reality which consists of appearance, clothing, behavior and expression, then the level of representation which consists of action, dialogue, conflict, background and music and ideological level. This study uses qualitative research methods with the aim of knowing the representation of women in the Persepolis film. The results found through the 3 levels are dominated by appearances, expressions, and actions that represent situations. There are acts of feminism, there is Westernization and moral degradation. Feminist actions that are carried out continuously leading to western feminism will result in a person behaving negatively. Like wanting to be a leader, not wanting to wear the veil, wanting to be completely equal as men., Film adalah sebuah karya seni yang menampilkan berbagai jenis makna yang ditampilkan melalui visual dan audio, yang dapat memberikan efek signifikan kepada manusia sebagai penontonnya yang seringkali menampilkan fenomena yang terjadi dalam berbagai aspek kehidupan. Film Persepolis menggambarkan bagaimana kaum proletar Iran hidup pada zaman itu, dimana kaum perempuan yang digambarkan didalam film menganut paham feminisme. Tujuan penelitian ini untuk mengetahui bagaimana representasi perempuan dalam film Persepolis melalui persepektif Islam. Penelitian ini dianalisis menggunakan semiotika John Fiske dengan 3 level pengkodeanya yaitu level realitas yang terdiri dari penampilan, pakaian, perilaku dan ekspresi, kemudian level representasi yang terdiri dari aksi, dialog, konflik, latar dan music dan level ideologi. Penelitian ini menggunakan metode penelitian kualitatif dengan tujuan untuk mengetahui representasi perempuan dalam film Persepolis. Hasil yang ditemukan melalui 3 level tersebut didominasi oleh penampilan, ekspresi, dan aksi yang merepresentasikan situasi. Terdapat aksi feminisme, adanya Westernisasi dan Degradasi moral. Aksi feminisme yang dilakukan secara terus menerus yang mengarah ke paham feminisme barat akan mengakibatkan seseorang berperilaku negatif. Seperti ingin menjadi pemimpin, tidak ingin menggunakan jilbab, ingin setara seluruhnya seperti lelaki.

This chapter explores the question ‘Is Shakespeare perceived as one of the powerful global icons through which local education is westernised?’ in Japan. It foregrounds the perceptions of people studying and teaching Shakespeare in Japan in the early twenty-first century. The chapter demonstrates that some of these perceptions around Shakespeare in Japanese higher education are predicated on a binaric understanding of Shakespeare as the ‘foreign’/’other’/west, distinct from the ‘indigenous’/‘our’/East Asian. His foreignness is perceived varyingly from positive to malignant, with reference to the nature and purpose of subject English; the use of western productions in the classroom; and the delivery of a westernized ‘world view’ through Shakespeare. However, other perceptions explicitly or implicitly trouble this supposed polarity, emphasising Shakespeare as (adapted to be) local, regional and Asian, in terms of perceptions of his bawdy humour, affinity with Japanese history and culture, and use of locally-made or -inflected resources.

This chapter explores the emergence, features, and tension points of sport within the global media system. It, first, details how developments in the economics, technology, and regulation of media delivery, commencing during the 1980s, stimulated the emergence of a “new media order” that profoundly implicated sport. The subsequently shifting nature, structures, ownership, and consumption of sport incorporated new services including: dedicated sports channels; satellite and cable distribution networks; and pay-per-view and subscription networks and events. The need for detailed and nuanced analyses of the complex terrain of global mediasport as it is manifest across various locales; characterized by inequality and disjuncture as much as integration, is noted. The chapter, second, turns to, transformations of sport, resistance, and questions of “cultural citizenship,” dynamics of Westernization/post-Westernization, and the shifting and at points paradoxical status of the nation state within global mediasport dynamics. Finally, I document the recent transformations wrought by the emergence of “new” media for the global mediasport scape: the internet (message boards, online discussion, podcasting, wikis, video hosting sites), e-commerce, blogs (the blogosphere), microblogs (the Twittersphere), video games, and virtual reality. In particular, I consider the potential of new media to be a democratizing force across the media sportscape.

This chapter deals with the epistemological theories proposed by the central representatives of Modern Confucianism’s intellectual current, formed in China at the threshold of the twentieth century, and presents a current of thought defined by a search for a synthesis between the Chinese ideational tradition and Western theoretical systems. Following the presumption that Chinese modernization must not be equated with Westernization, the Modern Confucians strove for a reinvigoration of this tradition and its adaptation to the conditions of the new era. In this context, their epistemological discourses were no exception, for they were equally rooted in the specific features of traditional Chinese epistemological thought and defined by a search for their fruitful amalgamation with contemporary Western theories of knowledge. In this field, the Modern Confucian philosophers were most interested in the relation between reason and intuition, for the latter concept belongs to the central traditional epistemological notions, and the former to the concepts that are crucial for the establishment of modernization theories. Hence, their ideas represent an upgrading of traditionally Chinese epistemological thought and its partial incorporation into the frameworks of Western theories of knowledge.

This article focuses on a dramatic emotional expression of grief and explores how the traditional mourning practice-played out by Meru women, in northern Tanzania-encounters Christian interiority. The Meru have been exposed to modernization and westernization, through colonization, missionization, and later through independence, development projects and global neoliberal economy, but according to the Lutheran church, mourning women still behave like pagans. The article explores the gendering of emotions and the symbolism of the womb which seems to be the seat of female emotions and the idiom of life and death and tries to understand why women mourn their loss in an outwardly emotional way.

This paper departs from the problem of education in Islamic countries, especially Indonesia, which began secular by changing religious education as private matter. This is caused by the westernization of knowledge which has been spread by the West since colonialism and has been influential until now. This is all due to the fact that Muslim scientists themselves are lack of understanding on the differences in human concepts in the perspectives of Islam and the West, even though both have different human notions. This is due to the different sources of knowledge between Islam and the West, so that it affects the difference in perspective between the two in viewing humans. The source of knowledge in the West itself is only adopted from "ratio and senses", while the source of knowledge in Islam comes from not only from "ratio and senses" but also from "khabar sadiq (al-Qur'an and hadith) and intuition. Islam considers that religious education is urgent because it has implications for human concepts. of course this is different from the West where the source of knowledge does not include aspects of religion. That is why through a literature study with descriptive analytic methods, this paper tries to explain the differences in human concepts between the West and Islam, and explains the urgency of religious education and its implications for human concepts in the Islamic worldview. It is hoped that it can be raised in scientific discussions after seeing the proliferation of misconceptions due to the swift flow of Western hegemony in the current millennial era

Malang Regency has 33 districts. Jabung sub-district is one of the regions in Malang Regency. Jabung village is located in Jabung sub-district, has a population of 9,224 people and an area of 705.78 ha. The number of family heads or families is 2564 with an average family member of 4 people per family. The Jabung Village development index is 0.656 which includes a developing classification. This means that Jabung Village is a village that has village potentials that need to be developed and need real touch and contribution. The conditions that have occurred in Jabug Village for activists in Malang masks are the lack of educational infrastructure and the lack of efforts to preserve the art of Malang masks. This is indicated by the small number of poor mask activists at a young age. Besides, the problem faced by partners in maintaining the Malangan Mask art as an art of ancestral heritage is the inclusion of Westernization culture that has engulfed Indonesia as globalization is expanding resulting in the less desirable local culture. This also had an impact on the Malangan Mask art which was increasingly abandoned by the public. And also the problem of partners is that there are no poor mask educative media to introduce mask characters to visitors, or students who want to learn mask characters. The solution to the problem that occurs in mask craftsmen is by giving lectures about the preservation of the malangan mask art is the absence of science and technology-based educational media for the community (IBM) to preserve and preserve the history of the poor art character. The outcome of the use of Science and Technology for the Community (IBM) is the creation of an e-catalog is a media catalog book in electronic form that makes it easy for everyone to read information through smartphones or other electronic media. Making the malangan mask E-catalog will contain the history and character of the mask as well as souvenir information from the malangan mask art in Jabung village. Key words: Mask Village; Jabung Village; preservation e; science and technology

This article examines the significance of reflexive self-critical modernity in the development of early “New Confucianism” by reconsidering the example of Zhang Junmai in the context of the May Fourth and New Culture Movements. Whereas these movements advocated scientific rationality and thorough Westernization, Zhang’s education and research in Germany before and after the First World War led him to a critical perspective on Western modernity informed by its contemporary crisis tendencies and Western philosophical and social-political critics. Zhang adopted elements from German Idealism, life-philosophy, and social democracy to critique the May Fourth and New Culture Movements and reconstruct the “rational core” and ethical sensibility of Confucian philosophy. Zhang’s “self-critical modernity” was oriented toward a moral and social-political instead of a scientific and technological vision of Westernization. Zhang’s position was condemned by New Culture champions of scientific modernity who construed Zhang’s position as reactionary metaphysics beholden to the past without addressing his self-critical interpretation of modernity that adopted early twentieth century Western critiques of the spiritual and capitalist crisis-tendencies of modernity. In response to this complex situation, Zhang articulated a phenomenological interpretation of the social-political, ethical, and cultural lifeworld, drawing on classic and contemporary Chinese and Western sources, which endeavoured to more adequately address the paradoxes of Westernization and modernization, and the crisis of Chinese ethical life.

This chapter aims at describing the ways and ploys used by words (in the various public and private contexts where they define relations) conveying a form of symbolic violence aimed at classifying genders as they play out their respective identity roles. To this end, the author refers to “euphemized discourse” (Bourdieu, 1993) and the concept of “agency” (Duranti, Etnopragmatica. La forza nel parlare. Carocci Editore, Rome, Italy, 2007) in order to describe the process of naturalization of discursive practices geared towards affirmation of the androcentric system of language. Here, a variant of Mediterranean culture which remains patriarchal and sexist is examined by means of discourse analysis of a number of stories written by Andrea Camilleri and the identification of certain “gender-oriented” dialectal lexemes. Even today, this culture continues to oppose the “westernization of [both] critical thinking” and life.