A crioulidade e a União Soviética: uma região inexplorada de intercâmbio intelectual

Sociolinguistic debates around the definitions and significance of “pidgin” and “creole” languages were increasing in the 1960s and the SSRC’s Committee on Sociolinguistics played a role in cultivating these discussions. This 1968 report by Dell Hymes summarizes issues raised at a conference convened by the Council at the University of the West Indies, Jamaica, to better understand the historical development, the grammatical and lexical evolutions, and the social uses of pidgin and creole languages. Though he highlights how social science can better inform research on pidginization and creolization, Hymes identifies knowledge gaps, among them the nature of the relationship between these languages and national identity, and more broadly the lack of historical and social scientific knowledge of this topic.

The performance of Kriolu rap in Lisbon, Portugal has emerged at a time when Western European countries are reassessing the relationship between national territory and identity. Attractive to some and disturbing to others are the attitude and flair of Kriolu rappers. A group of mostly young men of Cape Verdean descent, these rappers insist on speaking and singing in Kriolu, a creole language that lacks official‐language status in both Portugal and Cape Verde. In this article, based on analyses of rap lyrics, excerpts from my fieldwork conversations with rappers, and structural features of the Kriolu language itself, I propose that Kriolu rap is a renewed interrogation of diaspora and of place‐based identity. More generally, I propose that, when contextualized in terms of cultural history and (post)colonial politics, Kriolu rap offers insight into the relationship between words and music as part of a process of combining aesthetics with social claims. [creole, rap, diaspora, chronotope, Cape Verde, Portugal]

This article focuses on the interrelationship between the Cape Verdean Creole (CVC) language and music as it has developed over time in literature, composition and performance experience. The written record demonstrates that, over time, a blend of scholar-practitioners, trained academics who often engaged in both the study and composition of lyrics and music, blurred the lines of the oral and written hierarchy in CVC, ultimately co-fashioning the relationship between language and music as essential to identity alongside the many existing creative practitioners working exclusively in the oral realm. Since independence, too, a major intellectual project of Cape Verdean writers has been to celebrate the work of practitioners in a scholarly fashion. Simultaneously, many practitioners have worked to reclaim and reinvigorate traditional music genres. This has contributed immensely to both the understanding and creative expression of Cape Verdean national identity, or caboverdianidade. This article also takes on an ethnographic inquiry into the creative process and aesthetic preferences that bring together CVC and Cape Verdean music. It becomes clear that CVC is widely considered by Cape Verdean songwriters to be the best language for composition and performance on a number of grounds – sonic, aesthetic, linguistic and sociopolitical reasons among them.

IntroductionLithuania established diplomatic relations with India in 1992 after regaining independence from former Soviet Union in 1991.1 The Lithuanian political leadership, while attempting to promote relations with India, endorsed that Indians and Lithuanians have similarities in culture, language, customs and ancestry. The Indian leadership in early twentieth century viewed Lithuania as a distinct cultural entity2 with linguistic and cultural traditions similar to that of India. It has also been observed in India that Baltic states, including Lithuania, had a strong fascination towards India, which is oldest among world civilizations, under influence of Europeans, especially Germans from classical antiquity. It is interesting to know that they had a very nostalgic and emotional feeling towards Indian people, religion, spirituality, language and culture. India remains a distant mystical and exotic cultural notion in minds of people of Lithuania. In age of globalization today, understanding about modern India is deficient among Lithuanians. In contemporary India-Lithuania relations, and past interactions are being used by both countries as an important foreign policy instrument for promoting mutual understanding among people and bilateral cooperation. Therefore, this paper tries to search for possible interactions between Indians and Lithuanians in past, which is almost an unfamiliar subject in India, with a contemporary perspective.Framework of AnalysisIn contemporary Lithuania and India, cultural interaction between both countries is reflected in cultural diplomacy practices of their foreign policy realms. plays an important role in creating mutual understanding between two nations in promoting international relations. in context of cultural diplomacy looks at a broader spectrum and is not limited to performing arts alone but it embraces all aspects in a broader context. As Anand states, culture is defined not in narrow sense of art, painting, poetry, etc. but in much broader sense reflecting values, habits and accumulated mores of a society. It includes a people's past history, religion, philosophy, law, interests, language and all other capabilities acquired by [individual] as a member of society.3 The UNESCO Declaration on Cultural Diversity defines in a broad sense. It defines as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs.4Cultural diplomacy is instrument used by countries to enhance intercultural dialog, cooperation and mutual understanding, and to promote cultural diversity and harmonize international relations. Paramjit S Sahai argues that the heart of cultural diplomacy is to promote understanding among people, who come from different backgrounds and hold different values, through medium of culture.5 The role of cultural diplomacy is to build bridge between nations and peoples. Milton Cummings defines cultural diplomacy as the exchange of ideas, information, art and other aspects of among nations and their peoples in order to foster mutual understanding.6 According to Karan Singh, former President of Indian Council of Cultural Relations, Culture has become a way of life which includes history, art, sculpture, dance, music, traditional and contemporary achievements, science and technology and aspirations of our nation. has no boundaries and using it as a way to interact with masses has been most effective way to win hearts in era of globalization. gives us a chance to interact and understand great cultural heritage of world.7 Culture, thus, is a medium of interaction, and communication through which diplomats represent 'nation' and 'national identity' of a country in international arena. …

People in Motion: Introduction to Transnational Movements and Transwar Connections in the Anthropological and Genetic Study of Human Populations

In her essay, "Regional and National Identities in Robert Frost's and T.S. Eliot's Criticism," Angela M. Senst analyzes Robert Frost's and T.S. Eliot's criticism in order to explore their different concepts of culture and to determine their respective regional and national identities: While both poets stress the necessity of unified cultural entities, Frost is deeply committed to the American principle e pluribus unum, whereas Eliot disapproves of internally heterogeneous societies that strive to level out differences which he considers a prerequisite for the mutual revitalization of cultures. Instead, Eliot promotes the idea of intercultural exchange, whereas Frost credits the experience of immigration with producing and continuously revitalizing the American culture. Considering New England the cradle of the cultural and political American nation, Frost is convinced that his regional loyalty is the foundation for his national loyalty. T.S. Eliot, however, considers a cultural nation to be an organic, and not an artificial, structure. Consequently, he can become a naturalized British citizen without giving up his cultural loyalties to the regions of his childhood and youth, while denying America, as the product of colonization, its claim to being not only a political, but also a cultural nation.

Abstract. National identity and globalization pose major challenges for education. On the one hand, globalization can help to enrich national identities through the exchange of cultural values and ideas. On the other hand, globalization can affect national identities and threaten the preservation of national traditions and cultural values. In this context, education plays an important role in the transmission of national identity. Education should provide opportunities to learn about one's own culture and traditions, to explore linguistic and cultural diversity, to engage with questions of representation, and to understand the coexistence of minorities and majorities in the spirit of a shared sense of social belonging.In the context of rapid technological development, it is important to teach students how to navigate different cultural contexts and to give them the ability to communicate and work in an intercultural environment. The University College of Teacher Education Vienna (PHW), the Volodymyr Hnatyuk National Pedagogical University of Ternopil (TNPU) and West Ukrainian National University (WUNU) launched a research project with the aim of investigating the implications of global educational policy developments based on the UN Agenda 2030 and the 17 Sustainable Development Goals (SDGs) formulated therein on the career-related ideas of student teachers at primary level in Austria and Ukraine. This presentation presents the results of the survey of Ukrainian and Austrian student teachers on the topic of national identity.

The conference “Textbook: Focus on Students’ National Identity” (ISSN 2738-8425) held by Moscow City University to welcome school teachers, tutors, university professors and leading scholars from Russia regarded the issues of cultural identity against the new-globalization as well as encouraged the exchange of expertise in designing and employing textbooks in schools and universities to support students national and cultural identities and enhance their self-development. Another relevant issue to be tackled was digitalization of social interaction within the framework of modern world affected by the COVID-19 pandemic. Participants regarded modern types of textbooks to meet today’s challenges and reveal their personality developing potential. Textbook was also viewed as a digital phenomenon in contrast with the traditional one to meet the demands of today’s The COVID-19 pandemic made people around the world recalibrate the schedule and format of international events, thus, the conference was held both in person and online via Microsoft Teams for the participants to choose the way are going to present their findings and not to be exposed to the risk of infection. Obviously, such challenges as the pandemic should not deprive researchers of the opportunity to discuss the issues important for education perspectives. On the contrary, the TSNI was to give a new impetus to the development of education with the virtual realm as another platform for the effective exchange of ideas in the field of educational technologies, strengthening the cooperation in Russian researchers. The TSNI conference lasted from April, 20 till April, 24, 2021 and offered opportunities to more than 1142 participants to listen to the keynote speakers, take part in round tables, master-classes and workshops and join section discussions. Editorial Board of the TSNI 2021 Conference: Elena G. Tareva, Doctor of Pedagogy, professor, Director of Institute of Foreign Languages (MCU, Moscow) Larissa G. Vikulova, Doctor of Philology, professor, Deputy director of Institute of Foreign Languages (MCU, Moscow) Tatiana N. Bokova, Doctor of Pedagogy, professor, professor of the Russian Academy of Education (MCU, Moscow) Svetlana A. Gerasimova, PhD (Philology), docent (MCU, Moscow) Ksenia M. Baranova, Doctor of Philology, professor (MCU, Moscow) Oksana A. Malykh, PhD (Pedagogy), docent (MCU, Moscow) Sofia L. Furmanova, PhD (Pedagogy), docent (MCU, Moscow) Irina V. Makarova, Senior research fellow, docent (MCU, Moscow) Olga I. Korolenko, PhD (Philology), assistant professor (MCU, Moscow) Viktoria I. Morozova, PhD (Philology), assistant professor (MCU, Moscow) Indexed: DOAJ, Altmetric, BAIDU Scholar, BASE, CNKI, EBSCO Essentials, GALE Academic OneFile, Google Scholar, OpenAIRE, Scilit, Semantic Scholar, SOLO Archived: CLOCKSS, Zenodo, Portico

The Australian Association of Special Education was formed in 1975 as a federation of State and Territory groups interested in the provision and implementation of education programs to children with special needs. Since its inception, the Association has grown steadily in strength, although the way has not always been smooth. In recent times, there has been a steady growth in membership. Communication and cohesion amongst the councillors who form the federal body of the Association has also increased. In the last five years A.A.S.E. has consolidated its national identity, and is now providing a forum for Australia-wide discussion and exchange of ideas amongst persons interested in special education from all parts of the country.

This interdisciplinary, transhistorical collection brings together international scholars from English literature, Italian studies, performance history, and comparative literature to offer new perspectives on the vibrant engagements between Shakespeare and Italian theatre, literary culture, and politics, from the sixteenth to the twenty-first century. Chapters address the intricate, two-way exchange between Shakespeare and Italy: how the artistic and intellectual culture of Renaissance Italy shaped Shakespeare’s drama in his own time, and how the afterlife of Shakespeare’s work and reputation in Italy since the eighteenth century has permeated Italian drama, poetry, opera, novels, and film. Responding to exciting recent scholarship on Shakespeare and Italy, as well as transnational theatre, this volume moves beyond conventional source study and familiar questions about influence, location, and adaptation to propose instead a new, evolving paradigm of cultural interchange. Essays in this volume, ranging in methodology from archival research to repertory study, are unified by an interest in how Shakespeare’s works represent and enact exchanges across the linguistic, cultural, and political boundaries separating England and Italy. Arranged chronologically, chapters address historically-contingent cultural negotiations: from networks, intertextual dialogues, and exchanges of ideas and people in the early modern period to questions of authenticity and formations of Italian cultural and national identity in the eighteenth and nineteenth century. They also explore problems of originality and ownership in twentieth- and twenty-first-century translations of Shakespeare’s works, and new settings and new media in highly personalized revisions that often make a paradoxical return to earlier origins. This book captures, defines, and explains these lively, shifting currents of cultural interchange.

This article discusses Bintang Radio Contest organized by Radio Republik Indonesia in the 1950s. The article was compiled using historical methods and using a range of contemporary sources such as magazines (Berita Radio, Mimbar Indonesia, Star Weekly, and National), articles, monographs, and books. Bintang Radio contest was held due to the fact that Indonesian people had not acquired adequate music and vocal education. The main purpose in organizing Bintang Radio Contest is to provide motivation and understanding to singers to sing professionally, in which they must have provisions on musical techniques and insight; changing people’s perceptions; and exchange ideas about music. Bintang Radio Contest was held by selection from preliminary in the regional to final rounds in the national level by certain evaluation criteria. The organizing of Bintang Radio Contest as an effort to establish a national identity.

When, in the late 1980s, the federal government initiated a plan to deregulate the Canadian railway system, lobby groups protested the betrayal of a national mandate. They asserted that the railway was founded to promote a sense of national identity, to provide access to isolated regions of the country, and to ensure a transnational exchange of goods and ideas. In The Philosophy of Railways, A.A. den Otter considers the relationship between nationalism and technology, and shows how the popular rhetoric surrounding the evolution of the Canadian Pacific Railway has mythologized the role of a private corporation and its technology. He questions the notion that the railways were built as an antidote to American manifest destiny, suggesting instead that the widespread adoption of railway transportation as a civilizing mission impelled Canadians to bow to technology's integrating effects, including confederation and closer ties with the United States. The study begins by looking at the intellectual climate that spawned the Canadian railway idea, revealing that this idea was strongly influenced by a combination of British and American liberalism, a philosophy that saw technology as the means to destroy trade barriers. In fact, during the mid-nineteenth century, Canadians preferred to build transportation links to the American seaboard rather than to Saint John or Halifax, and this created a deep-seated alienation in the country's peripheral regions. Not only does den Otter include the Maritimes in his analysis, but he employs a careful reading of national documents including assembly debates, the private correspondence of major political figures, and newspaper commentary to contextualize the public debate. By investigating the complex and ambiguous process by which the Canadian railway system both consolidated national identity and facilitated continental integration, The Philosophy of Railways establishes that isolationism, until relatively recently, was not the unilateral stance of those committed to the growth of the railway.

The article is devoted to one of the paradoxes of the modern system of international relations: the desire of many countries to restore their political and economic sovereignty, combined with the rapid development of digital technologies and the formation of an increasingly homogeneous global cultural space. The phenomenon of “new nationalism” arose in connection with the obvious crisis of globalization led by the United States. At the same time, this “new nationalism” is fundamentally different from the classical models of the 19th and 20th centuries. In particular, clearly visible is its weak connection with the ideas of a national cultural revival and the sphere of culture in general. The digital revolution that humankind is going through today creates favorable conditions for the “restart” of globalization. The locomotive of integration processes in the new conditions is mass culture — in the form of new consumption technologies and everyday practices. A global digital civilization is gradually taking shape. The struggle for economic influence and political dominance, particularly between states such as the United States and China, is complemented by the opposition of “Westernization” and “Easternization” as the leading trends in contemporary global culture. The arguments presented in the article allow us to make the following assumption: in several decades, China, the United States and other countries will occupy a place in the world political, economic and cultural hierarchy that is comparable not with the level of their sovereignty and national identity, but with the scale and quality of their participation in the global exchange of goods, ideas and cultural meanings.

In 1953, the government of independent India sponsored the production of a national atlas written in the new national language, Hindi, under the direction of the geographer S. P. Chatterjee at Calcutta University. To what extent did the Atlas reconcile nationalist sentiments of the 1950s with a determination to break away from the colonial frame with its dominant scientific practices? From this perspective, a study of the first National Atlas elucidates the connections and circulations of intellectual ideas, technologies and practices in a heightened nationalist context. For the Indian state, it represented a tool for national pedagogy through the production of specific images of the country’s physical, economic and social features. A detailed analysis of the stages of production, the final choices of data, format, language and scale show how broader scientific exchanges could take place within the new constraints of state goals of development and a bureaucratic framework of action. The first atlas represented a crucial moment for establishing precedents of circulation and exchange of ideas. It appears as a somewhat paradoxical production. On the one hand, it was the result of a state directed and controlled enterprise. At the same time, it benefitted from accelerated academic and scientific exchanges and collaborations, which, in the field of geography, resulted in a common elaboration of forms of normalization and standards, particularly evident in cartographical productions.

This dissertation takes up the intellectual debate and exchange of ideas that marked the political and cultural life of Brazil after independence in 1822, and which happened in the core of the need to build a project to form national identity in order to ensure the consolidation of the Nation and the consciousness of its inhabitants to be part of it. Basing initial Brazilian experiences of thinking nation, when it was yet to be formed, the romanticism in Brazil had a "historic opportunity". In this sense, we investigate and discuss, based on the relationship between history and literature, the romantic and pedagogical production of the popular poet Juvenal Galeno (born in Cear, northeast Brazil), especially in his most significant work Lendas e Canes Populares (Legends and Folk Songs), 1865. Galeno traveled through coast, mountain and backcountry of Cear, conducting ethnographic research and collecting data in search of national Volksgeist. Using the manifestations of popular culture (traditions, songs, language, images, lines, legends, festivals, work) and extracting of their daily prosaic which would be "matter of poetry," Juvenal Galeno produced a work from which we call "literary operation" which, rather than simply copying and recording folklore of popular culture, uses this concept to germinate a popular poetry whose range is the emancipation of the people from the tutelage of those who exploit them. The relation of the "folklorist" poet with literary institutions and associations that had existed in Cear in the second half of the nineteenth century, such as the Institute of History, Academy of Cear and Padaria Espiritual, which he was the "chief baker", has a special focus, since it elucidates the practice of his engagement in favor of letters and dissemination of new ideas in Cear provincial.