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Godfatherism as a phenomenon has been in existence since time immemorial and continues to feature in many human endeavors. It is a sui generis practice that depicts political might, political survival and power sustenance. In Nigeria, it indicates political relevance and significance that guarantees meteoric rise in political careers. This dominant political culture has been sustained by a privileged few that have held sway over the political directions and fortunes within Nigeria's polity. Drawing case studies from Northern and Southern Nigeria, this study explores the characteristics of presumed godfathers in Nigeria's political sphere. It details the basic information about godfathers, their ideology, the goals that inform their kind of politics and their primordial engagements with the phenomenon. The study has major policy implications for the seemingly uneven gradation that party politics has assumed in Nigeria. [ABSTRACT FROM AUTHOR]

Powerful countries used globalization as an execuse to achieve economical cultural and political dominance via big international companies and as a means of effect on international boards to control decision makers this fact is builton the fact that globalization is treadted not as production of technological scientific revolution only but also as an outcome of economical, political and military strategies, policies and procedures from powerful countries point of view. with globalization taken into its extreme, the gap between rich and poor countries increases and it is not known if these countries whether in rules and people made them accept a dark reality imposed by force centers allied with slogans improving their interests as well as directed global media and force if needed, a procedure followed in this time. [ABSTRACT FROM AUTHOR]

In this article, I ask that culture be properly recognized as transnational, with all the implications of transnationalism, including cultural mobility as well as cultural imperialism and colonial legacies. I first establish that we all have culture and that the culture we all have is always already transnational. In particular, I call for the contextual specificity of the dominant culture to be acknowledged and scrutinized, as well as for all cultures to be thought of as provisional assemblages of multiple and entangled scales that co-create each other. I then offer some methodological, ethical, and political propositions to advance a truly transnational cultural studies, including radically contextualizing culture, employing comparative research, and de-westernizing academia. In conclusion, I ask for a radical mainstreaming of transnationalism in cultural studies; a universal recognition of culture as transnational and a universal engagement with a transnational sense of place in the studies of culture. [ABSTRACT FROM AUTHOR]

During the preschool years, children are simultaneously undergoing a reshaping of their mental number line and becoming increasingly sensitive to the social norms expressed by those around them. In the current study, 4- and 5-year-old American and Israeli children were given a task in which an experimenter laid out chips with numbers (1–5), letters (A-E), or colors (Red-Blue, the first colors of the rainbow), and presented them with a specific order (initial through final) and direction (Left-to-right or Right-to-left). The experimenter either did not demonstrate the laying out of the chips (Control), emphasized the process of the left-to-right or right-to-left spatial layout (Process), or used general goal language (Generic). Children were then asked to recreate each sequence after a short delay. Children also completed a short numeracy task. The results indicate that attention to the spatial structuring of the environment was influenced by conventional framing; children exhibited better recall when the manner of layout was emphasized than when it was not. Both American and Israeli children were better able to recall numerical information relative to non-numerical information. Although children did not show an overall benefit for better recall of information related to the culture's dominant spatial direction, American children's tendency to recall numerical direction information predicted their early numeracy ability. [ABSTRACT FROM AUTHOR]

The French Wars of Religion in the sixteenth century coincided with a literary desire to validate French cultural dominance through poetry. As part of this goal, a traditional epic would establish a Virgil for France and a heroic story to equal Rome's. Though the civil wars prevented the composition of such an epic, they opened the path for Agrippa d'Aubigné's Les Tragiques , an epic account of the Wars themselves. As a Protestant poet on the losing side of national conflict, Aubigné rests upon epic traditions while using them to garner support for his faction and to blame Catholic leadership vehemently for the national crisis. This article examines the epic tradition (seen in Helen, Dido, Bramimonde, and others) by which national trauma and epic conflict are enacted upon female bodies. Aubigné uses this epic motif to specific rhetorical ends: gaining sympathy for the Protestant cause and lamenting Catholic oppression. He adapts the epic tradition to emphasize mothering bodies (pregnant or nursing) to heighten the horror of the war and win the audience to the poet's side. This adaptation of epic tradition takes two forms: the anthropomorphization of France herself and the presentation of victims of civil war. The Misères of the nation, lamented in the poem's first book, resonate in female reproductive bodies to universalize the trauma, thereby aligning the reader with Aubigné's outrage and grief. Though female embodiment of national trauma is traditional to epic, Les Tragiques finds a new angle that serves its rhetorical goals. [ABSTRACT FROM AUTHOR]

Southeast Asia is an important region for working through questions of Chineseness. It is, however, a notoriously heterogeneous region, and conclusions derived from some parts of it can be of limited applicability elsewhere. This special issue offering empirically-grounded, multi-disciplinary research engages with and expands on existing scholarship on Southeast Asia's Chinese. By focusing on Indonesia and the Philippines, the articles in this special issue investigate diverse models of being Chinese in Southeast Asia and depart from the familiar paradigms offered by Singapore and Malaysia, where ethnic Chinese populations are in the highest proportions and hold significant political power, and where Anglophone institutions transmute formulations of Chineseness into academic and political discourse. In so doing, we call for recognising diversity within Chinese communities in the region, not only among localised, hybrid expressions of Chineseness, but in the coexistence of both hybridity and persistent identification with Chineseness in multiple forms. [ABSTRACT FROM AUTHOR]

19th century Victorian-era romanticism fuelled popular fascination with fairytales and a trend of fairy-themed place naming in Britain and its colonies and territories. The idealising of small islands that served colonial interests as plantations, prisons, military outposts, and maritime trade posts as idyllic, picturesque, fairytale places evoked attributes of empire while maintaining the status quo of dominant colonial culture. The development of tourism, offshore financing and real estate industries perpetuated the idealism of fairy-themed imaginative place naming of islands and island locations into the next century. This article examines the case of Bermuda as a promoted 'fairy land' and its exclusive enclave, Fairylands, through a synthesis of archival analysis and auto-ethnography and contributes to the development of toponymie studies in island research and culture. [ABSTRACT FROM AUTHOR]

The paper attempts to consider the connections between postmodernism, aesthetics and Herman Hesse's novel The Glass Bead Game referring to the history of the last most influential manifestation of the theoretical and aesthetic thought of the West- postmodernism, also characterized by paradoxes. Based on a number of fundamental principles of the aesthetics of postmodernism and data on the work of Hermann Hesse, the specific relations that connect Hesse's work with postmodernism, are considered. This refers first to the ideas of the world as chaos, then aesthetic eclecticism, multiculturalism and finally game. Within the framework of the idea the world as chaos, the wide use of the concept of simulacrum in both Hesse's and postmodernist works is considered. Aesthetic eclecticism, which is "the dominant sign of the culture of the postmodern era" (J.- F. Lyotard, I. Ilyin), is also found in Hesse's novel in various manifestations. Multiculturalism, both as a social utopia and as an aesthetic principle, is also widespread among postmodernist aesthetes (especially L. Fiedler) and in Hesse's novel. In the novel the East-West political and cultural dialogue also deepens. Finally, the game, being one of the stable European cultural codes, is rediscovered both in Hesse's novel and in postmodernist aesthetics (U. Eco). [ABSTRACT FROM AUTHOR]

The Multilingual Issue engages with articulating queerness across different languages, considering untranslatabilities as well as hierarchies that have developed between languages. Those have emerged due to epistemic, economic, and cultural dominance, ableism, imperialism, and colonialism. Such hierarchies include the devaluation of embodied speech as it, for example, comes along in sign languages of Deaf cultures. It’s seen also in code-switching, which predominantly occurs amongst migrants, in performative poetics, queer slangs, racialized and classed registers, or in the expressiveness of sexual body language. The issue’s aim is to disrupt and highlight these hierarchies, while respecting untranslatabilties and linguistic multitudes that derive from migration, disability, and disenfranchisement [ABSTRACT FROM AUTHOR]

In my first years of contingency, I began having anxiety-ridden dreams. The most prominent one featured me with shattered mirror skin. As I removed the shards, I felt the pain of each one tearing away. In this article, I consider how my whiteness and my neurodivergency intersect to impact how I feel about my position as a contingent faculty. Within the whiteness of academia, my white skin provides me with solace, but when my neurodivergency or precarious position reveal themselves, my investment in whiteness becomes harmful. These tensions pull at me. As I pull each shard off, my body tries to mold into an academic. In Disidentifications, Jose' Esteban Muñoz writes, "disidentification is a step further than cracking open the code of the majority; it proceeds to use this code as raw material for representing a disempowered politics or positionality that has been rendered unthinkable by the dominant culture."1 As I reflect on the tensions between whiteness, neurodivergency, and contingency, I find ways to disidentify as a means of survival in an academia that has little room for neurodivergency. [ABSTRACT FROM AUTHOR]

Metegol is an animated film released in Argentina in 2013. In its original version, the characters were dubbed by Argentine actors using Argentinean Spanish. However, for its distribution in Spain, Spanish co-producers replaced the Argentine voices with a second dubbing in Castilian Spanish. As a result, all the dialectical variants of the Argentinean Spanish were replaced by their equivalents in European Spanish. In addition, in this rewriting of the original film some modifications were introduced in the script in order to adapt it to Spanish audience. These modifications bear close similarities with domesticating translations distinctive of dominant cultures which try to assimilate foreign texts by adapting them. This second dubbing could be analyzed then as an interdialectical translation. We will pay special attention to the importance of football discourse as an identity element in Argentine and Spanish societies. The instrumental use of football as a factor of social cohesion is one of the reasons why the co-producers of both countries have decided to dub the film in their respective national standards. [ABSTRACT FROM AUTHOR]

This paper intends to be shared as a personal testimony and hopes to be taken by the reader as a lived experience rather than mere academic research. Thus, although the text is based on historical evidence, the notion of "history" should not be understood as a linear succession of events but more as cyclical stories and times that are constantly Weaving themselves together into a present. Weaving, as a structuring activity generated by body-mind, space-time, human-nature relationships, has precisely structured natural, social, political, and cultural ecosystems of human life since the beginning of time. Weaving is, therefore, one of the primary expressive means that puts culture into practice. This essay aims to revive the paradoxical path—shaped by stories and processes of migration, colonization, and decolonization—that led to my reunion with Andean Weaving outside my country. Finding alive the voices that gave birth to the material language of my Indigenous ancestors through the textile medium provoked a revolution on my way of being, feeling, thinking, and making. Therefore, this work attempts to develop critical feel-thinking around the colonial system that calls itself "modern" and has perpetuated the dominant Western culture against the Indigenous. I welcome the reader to navigate throughout these lines with an open perception of the notions of modernity/tradition, art/craft, body/mind, past/present, reverting and expanding its binary condition imposed by colonial power structures. [ABSTRACT FROM AUTHOR]

The way the West thinks of the subaltern has opened an extremely necessary research venue in Translation Studies which underlines the importance of improving communication in managing emergencies and crises. Translation is an underdeveloped tool in situations of risk, and therefore the right to language access is in many cases overlooked. It seems things are beginning to change if we take into account the literature on the subject. However, the aim of this is not to analyse how Power harms the subaltern by silencing them but the opposite. By taking a less travelled road, I will try to show how the subaltern's linguistic diversity, fundamentally 'queer' with respect to the normative, is seen as a risk by the status quo. I do not intend to study the subaltern's vulnerability but the Power they exert through language. My aim is to show how writers who have experienced the structural violence of migratory crises, marginalisation, social exclusion and unbelonging, react not fearing the dominant culture and accepting its language as a way for them to be recognised by Power, but quite the opposite. [ABSTRACT FROM AUTHOR]

In this essay, Soyoung Lee explores the theme of mourning as a way of attending to a fundamental aspect of human experience that is bound to negativity. The essay helps readers to see that experience in a different light by drawing on what is shown to be an internal connection between mourning and having language. The dominant culture of contemporary education is preoccupied with management and control, and this renders hollow the understanding of the negative experience children go through. Such experience, if it is acknowledged at all, is regarded as requiring intervention and perhaps correction. Yet negative experience, as Lee tries to show, is the very source of personal growth. This is to take human experience as wounded, and the wound as the very place for the creation of our own words. A hasty approach toward an individual's suffering, whether in the name of "healing" or "knowledge," becomes a suppression of voice. In its denial of the otherness within the self, it neglects the possibilities of self‐transformation. The essay pursues these ideas through a reading of contrasting works of art: some poetry by Paul Celan (in conjunction with Jacques Derrida's response to it) and Still Walking, a film directed by Hirokazu Kore‐eda. Both artworks deal with their own wounds and words in ways that are instructive. [ABSTRACT FROM AUTHOR]

This special issue offers empirically rich accounts of research that make the ingenuities and brilliance of BIPOC learners visible "replacing entrenched assumptions about where we see ingenuity and how we recognize it." The articles in this issue embrace the strengths and creativity of BIPOC learners by deliberately shifting away from deficit-based thinking. These accounts of learning focus on new ways of seeing, uplifting, and leveraging learners' cultural, historical, and identity backgrounds. The articles essentially document learning of "border crossers" who as fugitives have "to learn to negotiate the power, violence, cruelty of the dominant culture". They also imply accounts that go beyond the recounting of their "lived histories, restricted languages, and narrow cultural experiences" by critically unpacking and engaging with the imagery and discourses of dominant culture. [ABSTRACT FROM AUTHOR]

The growing influence of English Wikipedia as a provider of information has created powerful new gatekeepers and publishing practices that determine not only what constitutes knowledge in the online world, but whose knowledge is privileged. The structural inequalities of the offline world are being reproduced online, creating new sites for information imperialism. Research shows western contributors are overwriting local knowledge, perpetuating western narratives, and presenting cultures through an outsider lens, resulting in subtle and not so subtle forms of hegemonic cultural dominance. Nonetheless, Wikipedias have multi-media capabilities, which can be utilized by oral cultures as well as providing new asynchronous online meeting places where communities can continue their social imaginings. This paper considers the impacts of English Wikipedia on global knowledge equity and cognitive justice. It analyzes two articles about Bhutanese culture to demonstrate the risks of dilution brought by western ontological expansiveness, and argues that, by contrast, the Dzongkha Wikipedia offers an online space mostly inaccessible to outsiders, and thus a bulwark where the community can continue its cultural conversations in ways not possible before Web 2.0 technologies. [ABSTRACT FROM AUTHOR]

Conservation in the United States (USA) is an elite field of mostly white, upper-middle-class women. While there have been efforts over the decades to diversify the field, they have not been successful in significantly changing the demographics. In January 2020, the authors embarked on addressing one aspect of diversification: shifting the culture from one of exclusion to one that listens to and takes direction from those who are excluded. We planned a workshop we thought was designed to include the excluded. We found it was still steeped in practices that maintain the dominant culture. This paper outlines how the experience of the global pandemic, the move from an in-person to an online workshop, and the impact of the social justice uprising resulting from George Floyd's murder fundamentally changed how we designed and led this workshop. Our growth was shaped significantly by developing an understanding of White Supremacy Culture (WSC), a system where perfectionism, defensiveness, paternalism, either/or thinking, individualism, and objectivity help maintain the status quo. This new perspective informed the creation of a series of sessions where we acknowledged, examined, and deconstructed power and privilege. We learned that if we want to achieve inclusion, we must understand the current culture of exclusion and the ways it prevents the work of building inclusive spaces. Though WSC as defined here is specific to the USA, cultures of exclusion exist worldwide. Lessons learned from trying to dismantle WSC in US conservation can be applied more broadly to create equitable professional and social communities around the world. [ABSTRACT FROM AUTHOR]

Social movements have been identified as a source of learning for collaborative governance network models, prefiguring "integrative governance" through their commitment to radical democracy. The nonprofit training institute Relational Uprising works directly with social movements and finds that despite their shared values and struggles, most movements are deeply challenged with sustaining these radical commitments within their own group interactions over time. Within movement communities, a culture of trusting relationships is needed to ensure resilience to the complexities of diversity and interdependency, without collapsing into suspicion, exclusion, and power struggles. Relational Uprising offers movements 1) a deconstruction of meta-narratives and embodied social behaviors they unwittingly inherit from the dominant culture; and 2) practices for generating a relational culture, which is characterized by the presence of key relational resources: sensitivity to connection, interdependence, and sustained inclusion. In this essay, we offer an explanation of our Relational Culture training framework and explore strengths and challenges within a specific movement example. We conclude that movements need a commitment to and a strategy for 1) uprooting dominant cultural values and behaviors and 2) replacing them with a relational culture that centers and protects relationships. Ultimately the Relational Culture framework helps movements undertake an ontological shift, which is necessary to avoid the inevitable pitfalls of operating within the habits and habitat of the dominant culture. [ABSTRACT FROM AUTHOR]

Stories matter—writing them down matters. For indigenous (Adivasi) peoples from oral traditions, literature has become a way to maintain culture and keep it alive. This article too is a story—an investigative one—questioning and vocalizing the challenges we encounter in trying to articulate our realities and histories in a form that is new to us, one that we've been denied as a practice and one we are not believed we are entitled to use. Mainstream cultures have side-lined, overshadowed, and subjugated our knowledge systems, placing us in structures we have to traverse, and within which we have to exist, which is possible only by internalizing and mirroring others' or mainstream ways and languages to gain legitimacy as peoples or, worse, being branded and judged by their versions of narratives of us. This article plots the course of Adivasi histories and narratives enduring, outlasting, or being demolished by dislocation and dispossession, by dominant languages and cultures, and how both writing and orality are practices of both resistance and resurgence. [ABSTRACT FROM AUTHOR]

Clinical formulation and case conceptualization in clinical psychological assessment typically organize a client's presenting problems within a psychological framework and narrative that explains the cluster of symptoms, etiological and maintenance factors, and explaining both how and why a client is struggling or suffering. However, many of the most commonly used models of case conceptualization, as well as the preponderance of tests and measures used in psychological assessment, minimize or ignore the impacts of contextual factors, including dominant culture's expectations for normative behavior and the client's history of trauma and adverse and negative events. This paper presents a rationale and model for encouraging psychologists conducting clinical psychological assessment to be deliberate in first considering contextual factors in case conceptualization before relying entirely on primarily intrapsychic models. While contextual conceptualizations will not always replace (or join) intrapsychic models of case formulation, being deliberate and explicit about at least considering them is an important way to mitigate some of psychologists' biases and has the potential to situate a narrative of client difficulties in a way that takes at least some of the burden off the client. [ABSTRACT FROM AUTHOR]

This paper gives an overview of Zainichi Korean magazines (magazines published by ethnic Koreans living in Japan) from 1980 to the present and examines the directions of major magazines. Zainichi Korean magazines started mostly as outlets for the ethnic Korean community in Japan in the political environment of the 1940s and 50s. Faced with factors such as the division of their Korean homeland and the suppression of Koreans in Japanese society until the 1960s and 1970s, they developed towards conveying a unified voice for the ethnic Korean community in Japan. In the 1980s, the third generation came to account for the majority in the population of the ethnic Korean community in Japan, and their perceptions of the Korean community in Japan, their homeland (Korea), and Japan were different from those of the older generation. The role and stature of Zainichi Korean magazines began to be undermined as an increasing share of the younger generation no longer expected an answer to the question of which source ethnic Koreans in Japan could rely on, now that the age of a collective consciousness had passed. The dwindling role of the Zainichi Korean magazine as an outlet for a collective consciousness was an inevitable trend. As if proving this, in the 1990s Zainichi Korean magazines rapidly lost their cultural dominance in all areas, including literature, politics, history, and popular culture. Since the 2000s, the market for Zainichi Korean magazines has generally been on the decline. Not only is the launch of new magazines dropping rapidly, but they can hardly be said to function as a public forum that can unite the entire Zainichi Korean community. As the specialized nature of the "Zainichi" Korean media is no longer appealing not only to the younger generations but also the older generations, the drift towards breaking away from the Zainichi Korean media is already a fait accompli. Notwithstanding this, many of the Zainichi Korean magazines are still looking for new roles to play in the midst of a changing environment for the Zainichi Korean community, and the future of Zainichi Korean magazines will depend on their decisions. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Direitos Fundamentais & Democracia is the property of Revista de Direitos Fundamentais & Democracia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The current study argues that even though Castillo's So Far from God bears different features of a postmodern literary text, the novel challenges turning the characters into postmodern subjectivity or mestizo consciousness. The defiance of singular metanarrative logic in Castillo's novel reflects the characters' alienation from dominant forms of reasoning. Her novel advocates a practical, flexible politics as an antidote to totalizing, rigid value systems, which Castillo identifies much more strongly with dominant culture than with regional and ethnic identity. Her characters prioritize their own communities' needs and goals through their willingness to incorporate new ideas. This fluid use of identity contradicts the common critiques of identity politics as essentialist, reductive, or prescriptive. This use of identity as a flexible strategy of resistance inverts the common idea that identity politics are rigid and limiting while general, dominant politics are universal and therefore unlimited. It also questions all handed-down wisdom--does not necessarily reject it, but questions it-- encouraging people and communities to draw their own conclusions about which aspects are valid or useful for them and which are not. This perception, therefore, forms a type of double consciousness in which the characters base their view of their home town on the assumptions of the dominant culture rather than on their own experiences and values. [ABSTRACT FROM AUTHOR]

This exploratory study examines correlations between political ideology and the popularity of 53 sports in the United States using geographical units of analysis. Regional interest in sports was measured using Google Trends search data from Nielsen's 207 designated media market areas. Voting data from the 2020 Presidential Election (percent Trump vote) was used to characterise each area's political ideology. A measure of the sports' cultural dominance was developed through a large-scale, computer-aided content analysis of sports news. Areas with high levels of Trump support tended to favour dominant sports like football, basketball and baseball and showed less interest in fringe sports like ultimate Frisbee, rock climbing and badminton. These correlations generally held for large, mid-sized and small areas. There were, however, sports that contradicted this relationship. Focusing on outliers and inconsistent cases, the study concludes by suggesting next steps for establishing a robust link between political orientation and sport popularity. [ABSTRACT FROM AUTHOR]

Copyright of Gumushane Universty Electronic Journal of the Faculty of Communication / Gümüshane Üniversitesi Iletisim Fakültesi Elektronik Dergisi is the property of Gumushane Universitesi Iletisim Fakultesi Elektronik Dergisi (e-GIFDER) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background. The subculture of football fans is seen as a factor regulating social interactions within near-football youth groups. The meanings produced by this subculture orient the representatives of youth communities towards a certain evaluation of social objects. The purpose of this work is to analyze the peculiarities of the semantic content of the football fans subculture and their connection with the dominating type of culture and youth subcultural styles. Materials and methods. The methods are based on the phenomenological approach, which allows us to investigate the dominant meanings in the mechanism of constructing social reality by football fans. The findings are based on the results of the All- Russian sociological survey conducted by the Center of Sociology of Youth of the Institute of Socio-political Research – Branch of the Federal Research Sociological Center of the Russian Academy of Sciences. Results. The most significant results are connected with the development and approbation of the theoretical-methodological approach to studying of the semantic content of the football fans subculture and trust in the mechanism of their selfregulation in the fan environment. Conclusions. The analysis of value orientations of football fans in relation to significant social objects has shown that in their view these orientations are considered in the context of a predominantly traditional system of values. The analysis of the relationship between different types of culture prevailing in contemporary Russian society and the life orientations of football fans indicates the existence of a relationship between the life orientations of football fans and the main types of basic culture. In addition, the correlations of football fans’ life orientations with those attitudes, which are represented in youth subcultures, were examined. The data obtained indicate that the correlations with the attitudes of youth subcultures are lower than those with the attitudes of the dominant culture type.

The text attempts to explain Silesian behaviour which results from the cultural dominance of the Polish state. Postcolonial theory facilitates the understanding of Silesian aspirations to emphasise differences from the Polish past and to display the harm they have suffered. The analysis is based on disputable interpretations of events such as the Silesian Uprisings (during 1919–1921) and World War II. The narrative around these differs, an example of invented tradition in both groups: dominant and dominated. Meanwhile, the lack of recognition of the historical and cultural distinctiveness of the region is a source of conflict. [ABSTRACT FROM AUTHOR]

Copyright of Cuadernos del Centro de Estudios de Diseño y Comunicación is the property of Cuadernos del Centro de Estudios de Diseno y Comunicacion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

TThrough a review of the main assumptions that support sociology, the relevance of an anti-protagorist perspective was analyzed. This implies talking about socio-human sciences, which study the institutional reality created by human beings from their language. It is an institutionalized and articulated reality through genetic and cultural coevolution. Based on the analysis of the premises and conclusions among the main authors of sociology, the central argument of this paper articulates the need for advancement in the construction of a social science anchored in anti-protagorism. It is concluded that a genocultural coevolutionary turn in sociology and socio human sciences improves our understanding of contemporary cultural problems. Examples include machismo and heterosexual patriarchy, behaviors accentuated in the dominant culture of the peasant world, as was evidenced in the Congress "Rights of Peasants". [ABSTRACT FROM AUTHOR]

Literature on emerging adults living with their parents has presented this concept as a problem and emphasized a White European-North American or individualistic voice through the use of terms such as "failure to launch" or "boomerang" children. The authors highlight an alternative term, coresidence, and perspectives from collectivistic cultures outside of the dominant view that have historically been marginalized and underrepresented in research. A case study of the first author's lived experiences as a representative from the Appalachian Highlands culture, provides one example to honor and create space for previously silenced, collectivistic voices in the literature. [ABSTRACT FROM AUTHOR]

Copyright of Istanbul University Journal of Women's Studies / İstanbul Üniversitesi Kadın Araştırmaları Dergisi is the property of Istanbul University Journal of Women's Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study analyzes whiteness from the perspectives of "politic of location" to understand how it has changed and applied across the globe, rather than ignoring the relevancy of white supremacy for some geographies that have a racially homogenous population. The first part of the article interrogates my personal experiences of whiteness in Turkey which has a racially homogenous population. In Turkey, my experiences with whiteness were not as a result of directly having white bodies, but rather by being a part of the dominant culture, nation, religion, and language. The second part of this study discusses my experiences of whiteness in the United States. I highlight the different ways in which I experienced whiteness that had to do with my position as a Muslim Turkish woman in racially diverse America. In this autoethnography, by showing my relations and experiences within the discourse of whiteness and racialization of Muslims, I show how whiteness has significantly different meanings in different locations, and how whiteness's ideology affects people's experiences through local and global power relations. [ABSTRACT FROM AUTHOR]

The history of the West Las Vegas Library and its inception by the welfare rights group Operation Life, and the organization's founder Ruby Duncan, has largely been unstudied and overlooked in the historical record. The library was considered a branch of the Clark County Library System but was initially run by Operation Life in the 1970s and 1980s. However, in the mid-1980s the Clark County Library System built a new library, dismantling all the work done by Operation Life and Duncan. An examination of the West Las Vegas Library places Duncan and Operation Life as social actors within a community that had been forgotten by the dominant White culture. By analyzing this history, this work adds to a vibrant conversation on the history of race, poverty, and libraries. [ABSTRACT FROM AUTHOR]

Examining the words and concepts in the Qur'an in detail contributes to a better understanding of the divine message. In this respect, the last divine book, the Qur'an, has chosen and used the concepts that will best express its goal. The subject of this study is the concept of Ivec / َج و ِع in the Qur'an. The study is limited only to the verses in which the concept of Ivec is mentioned. The aim of the study is to reveal the possible meanings of the concept of Ivec, so that the messages given are better understood. Because in the Qur'an, the activities of those who oppose Islam and the Qur'an and those who try to prevent their propagation are brought into consideration with this concept; some of these efforts are answered with this concept. In today's world, which is under the hegemony of the West and is called the information age, it is important to focus on the nature of the concept of Ivec at a time when Islam and the Qur'an are tried to be shown differently by the dominant culture and media. Thus, attempts to misrepresent and distort Islam and the Qur'an will be answered with the method emphasized by the Qur'an, and a small contribution will be made to the failure of the diversion efforts. The context of pre-Islamic daily life is important for the correct understanding of the verses in the Qur'an. In this respect, it is seen that the words of the Qur'an are subjected to semantic analysis in language and tafsir books. Although it was mentioned in different suras in the first tafsir books, it was seen that there was no detailed explanation about what was aimed with the word Ivec', which was generally interpreted as curvature, deviation, and distortion. In the later interpretations, it is seen that the possible meanings of the word are detailed by considering the political, social, and economic changes and transformations of the period. Especially in the commentaries written during the period of Muslim regression, the focus is on some views that are thought to be within the scope of this word. When the words in the Qur'an are not evaluated from a holistic perspective, it is possible to reach wrong conclusions. With this study, the verses in which the concept in question is mentioned have been evaluated in terms of philology, semantics, contextuality, the reason for the revelation, and a general understanding of the Qur'an. Then, how this word is seen in the commentaries is explained by giving examples from major commentaries that are accepted as competent in the field. In the last stage, the meaning of the word was evaluated in the general Qur'anic context. As a result, the concept of Ivec', which means skewing, deflection, and distortion in the dictionary, is mentioned 9 times in 7 different suras in the Qur'an. It has been determined that the concept of 'Ivec' is used in the dictionary meaning of crookedness, pit, and sidestepping in the 107th and 108th verses of Sūrat Ṭā Hā. In other verses, it has been determined to mean the following: The source of the Qur'an is Almighty Allah Himself. No additions were made to the Qur'an, and nothing was removed from it. The Qur'an belongs to Almighty Allah both in wording and in meaning. The Qur'an is solid and consistent in every aspect and is free from aberration and distortion. There is no contradiction or conflict between the verses, on the contrary, all the verses support each other. Jews and Christians deliberately rejected the prophethood of the Prophet and the truths in the Qur'an. The social, political, and economic provisions expressed in the Qur'an are easy to implement and the benefit of humanity is considered in these provisions. These provisions continue to exist, that is, they have not been abrogated. There is no change or deviation in the understanding of tawhid, prophecy, and the hereafter that the Qur'an expresses in other divine books. [ABSTRACT FROM AUTHOR]

The distinction between 'self' and 'identity' is explored using James Baldwin's work and Western anthropology's assignment of 'self' only to Western dominant cultures. Anthropologists perform epistemicide on these 'less advanced' cultures by reducing them to identification with the group with no inner life. Identity is then explored as an artifact of language through de Saussure, Derrida, and Foucault. Emmanuel Levinas' analysis of how we craft identities (through discourse) departs from discourse through a self (transcendent and unclassifiable through language). Levinas' approach to ethics depends on what language cannot deliver, an awareness of an Other as radically separate. The Other escapes linguistic machinations and establishes our individual identities. Responsibility emerges for the infinite Other by recognizing we cannot control another. Ironically, we are connected to an Other through humility of not knowing the Other which fulfills our desire for knowing (by not knowing), what Levinas terms 'metaphysical desire'. [ABSTRACT FROM AUTHOR]

During the Eneolithic period, the dominant and prevailing culture in the territory of Croatian Pannonia and beyond was the Vučedol culture, named after its eponym site, Vučedol, near Vukovar. It had a well-developed and complex religious system based on the worship of solar deities. Various motifs, used to symbolize such worship, are mostly documented on highly decorative vessels as well as anthropomorphic and zoomorphic statues. Among them, the most famous one, at least in current history, is the so-called Vučedol dove. The Vučedol culture was also in special focus during the Croatian War of Independence, which occurred after the violent breakup of Yugoslavia and eventually led to the formation of the current independent state. In such a turbulent period, Vukovar, which suffered horrifying devastation, played an important symbolic role, with an entire iconography developed around it, and the aforementioned Vučedol dove became the paramount symbol of resistance and suffering. In this article, we therefore present both the creation and evolution of symbols in the Vučedol culture and explore the ways in which such objects and ideas were contextually transformed, particularly during the Croatian War of Independence and the ensuing formation of the country. [ABSTRACT FROM AUTHOR]

The Secaşe Valley is an ethnographic area populated by different ethnic groups, the most numerous being the Romanians, Saxons, Hungarians, and Roma. Starting from field recordings of Romanian music performed by Saxon peasants from this region, we aim to contribute to the topic of interethnic musical exchange in Transylvania. The songs borrowed by the Saxons from their Romanian neighbors are diverse, ranging from ritual songs, ballads, lyric songs representative for the area, to dance songs, romances, and other modern creations. We concluded that the Saxons thoroughly absorbed the style of traditional Romanian music not only from their own villages, but also from a wider area that goes past the Secaşe Valley and into the neighboring regions. This allows us to claim that, as an ethnic minority, the Saxons were involved in a process of acculturation. The cultural strategy adopted by the Saxon community was the integration within the dominant culture, but without abandoning its own musical patrimony. [ABSTRACT FROM AUTHOR]

This paper reviews the literature in academic journals and books and asserts the importance of studying opinion journalism as a genre of emergent and oppositional journalism and a form of public engagement. Using Raymond Williams's Marxist cultural theory of base and superstructure, this writer takes the perspective that newspaper columns are a genre that contributes to residual and emergent forms of alternative and oppositional culture which counters the texts and values in the dominant culture of journalism. Exercising traditional public scholarship, op-ed writers utilize columns, essays, and other forms of creative nonfiction to address issues that concern women, the working class, and other vulnerable groups that are kept at the periphery of public discourse. [ABSTRACT FROM AUTHOR]

In academic and political spaces, as well as in the dominant culture in the United States, sex workers are granted little authority, and their lived experiences are not privileged as a form of valuable knowledge. As feminist scholars, we seek to counter this pattern by highlighting the situated knowledges and agency of sex workers in the United States. To do so, we share the words of sex workers through I-poems. I-poems are a form of poetic inquiry and a method for qualitative research analysis. As a form of found poetry, these poems are constructed using only the words of the participants. Unlike prior scholars, we use focus groups that capture conversation about people involved in street-based sex work rather than individual interviews. By centering the participants' own words, we hope to moderate our influence as researchers on the presentation of data. [ABSTRACT FROM AUTHOR]

In the field of education for sustainability, there is a call to consider diverse livelihoods and world views beyond dominant anthropocentric, scientific, and 'Western' ways of understanding and living. For scholars and educators trained in 'Western' culture, this is complicated by how this dominant culture is infused in all our ways of thinking and being. This paper explores the authors' journey to unsettle their 'Western' thinking through analysis of reflexive field notes taken during field research. Data is shared from the author's doctoral study of Campesino-a-Campesino (CaC) as an anti-racist pedagogy. The paper tells a story of the unsettling of the author's assumptions about research, race, development, and education prompted by field experiences and guided by critical educational ethnography. An interdisciplinary approach to analysis is used including scholars in critical race theory, TribalCrit, Indigenous education, decolonization theory, and post-development theory. Conclusions illuminate researcher reflexivity, understanding critical context, learning the history of research, and shifting which scholars are considered in the analysis as crucial in the process of decolonizing the study of anti-racist pedagogies for sustainability. [ABSTRACT FROM AUTHOR]

The article presents the discussion on writing the introduction for Gramarye 21 including modern fantasy writers including mythic or folkloric elements in the narratives while ignoring the deep history of figures or the earlier use for allegorical purposes.

Ultra-Orthodox (Haredi) society in Israel is in a process of change involving growing integration into academia, the labor market, and the military. This study deals with the integration of Ultra-Orthodox women into academia. Specifically, it examines how Haredi female PhDs cope with two different value systems. The study utilizes the sociological definitions of dominant culture, subcultures of values, and countercultures. The methodology is qualitative: twenty semi-structured interviews with women with a PhD in Israel in 2021. The findings highlight the motivation to learn as a way of personal expression and development; the attitude of the Haredi community toward female PhDs as rebellious and critical of Ultra-Orthodox values; the women's integration into academia and subsequent exposure to new values; and their creation of a hybrid subculture in order to function within their two different worlds. [ABSTRACT FROM AUTHOR]

While many studies have explored the value of water, little is known concerning the meaning of water for Australian river communities. This rapid literature review provides an overview of the recreational, cultural, and environmental meaning of water for Indigenous and non-Indigenous Australian river communities and notes important connections between these relationships. Consequently, this review adds a critical dimension to water management debates by privileging community voices. Most papers explored cultural and environmental aspects rather than recreational relationships with water, with the majority of papers exploring Indigenous cultural and environmental meanings of water and fewer papers focusing on these meanings of water for non-Indigenous people. Our review shows that the meanings of water are understood very differently in cultures, with Indigenous water relationships marginalized by a dominant culture. Understanding the multiple dimensions of hydro-social relationships is critical to socially and environmentally just water management and to people's health. [ABSTRACT FROM AUTHOR]

This essay unfolds from reflections produced within the scope of a master's study and aims to problematize the school curriculum over the years and the emergence of a critical intercultural education. For this, traditional theories, criticisms and post-criticisms of curriculum were approached, highlighting the central elements and the place of culture in each of them, as well as the intentions regarding the subjects and their insertion in society. Based on traditional theories, the curriculum, at the mercy of productivity, subjects teaching to methods and techniques dissociated from reflections on reality, privileging dominant knowledge and culture. On the other hand, critical and post-critical theories are concerned with the power relations imbricated in the curriculum, questioning them. Based on postcritical theories, when understanding the curriculum as a cultural artifact that influences the formation and performance of subjects in society, it is inferred that it is necessary to question the "abyssal" thinking that crosses it, breaking with totalizing and prescriptive notions. In favor of the recognition of cultural diversity, the breaking of practices of domination and exclusion, as well as critical training, the production of curricula based on critical intercultural education, which is guided by the multiplicity of knowledge, is defended and cultures, with a view to combating all forms of inequalities and discrimination present in society. [ABSTRACT FROM AUTHOR]

This statement about musicking in the Anthropocene draws out three aspects of the author’s practice. The first is an unlearning of categories and definitions of music and music-making encouraged and sometimes enforced by the dominant culture, which is often based on extractivist and patriarchal values. The second is a privileging of listening as an active practice, cultivating and increased presence to other beings, human and beyond. The third is a belief that even small acts can propagate like fractals through a system, that what we pay attention to grows, and that, at least, we can stop amplifying exclusions and oppressions. [ABSTRACT FROM AUTHOR]

The current study sought to analyze the agrobiodiversity of the swiddens in Quilombola community of Providência, Salvaterra, Marajó - PA, as well as the relationship between the community and maneged diversity in the context of the recent changes, including the reduction of swiddens in neighboring communities of the shift to cultivating pineapple in monocultures in nearby communities. It also examined the relationship between the community and the diversity maintained by its members. To this end, data were collected through participant observation and non-directive interviews with representatives from eight families. Free lists and semi-structured interviews were also applied, which dealt with socio-economic and productive patterns and sought to understand the role of manioc swiddens to the local culture. Eight crops were identified (sweet and bitter manioc, cassava, manioc, squash, maxixe, pineapple, watermelon, rice and corn), of which manioc stands out for its high level of salience and, consequently, greater cultural dominance by community residents. Manioc predominates fields maintained mainly for household consumption. Altogether there are 11 ethnovarieties of mandioca: açaíznho, arité, cachorrinho, folha fina, pacajá, pacuí, paimané, tareza, tucumanzinho, vermelhinha and zolhuda. Another species of importance is pineapple produced for commercial sale, contributing to family income. Other crops are seasonal in nature, such as squash, maxixe and watermelon, harvested within three months after planting. The swidden production system "feeds" the community beyond providing nutrition, as it nourishes local traditions, both in the preparation of traditional foods and beverages present in the festivities, and the daily lives of residents and the traditional practices expressed in manioc processing areas that govern their preparation. [ABSTRACT FROM AUTHOR]

Little is known about why journals discontinue despite its significant implications. We present an analysis of 140 Australian journals that ceased from 2011 to mid‐2021 and present the results of a survey of editors of 53 of them. The death age of journals was 19.7 (median = 16) with 57% being 10 years or older. About 54% of them belonged to educational institutions and 34% to non‐profit organizations. In terms of subject, 75% of the journals belonged to social sciences, humanities and arts. The survey showed that funding was an important reason for discontinuation, and lack of quality submission and lack of support from the owners of the journal also played a role. Too much reliance on voluntary works appeared to be an issue for editorial processes. The dominant metric culture in the research environment and pressure for journals to perform well in journal rankings negatively affect local journals in attracting quality submissions. A fifth of journals indicated that they did not have a plan for the preservation of articles at the time of publication and the current availability of the content of ceased journals appeared to be sub‐optimal in many cases with reliance on the website of ceased journals or web‐archive platforms. [ABSTRACT FROM AUTHOR]