Comparative interpretation of community culture

Introduction This study examines the effectiveness of local community cultural service providers in Hungary, focusing on how community venues and public cultural institutions contribute to cultural learning. Methods A time-series analysis was conducted based on OSAP 1438 cultural statistical data collected between 2014 and 2023. The dataset includes a wide range of indicators related to the performance of public cultural service providers, such as the number of regular cultural activities, educational events, dissemination sessions, camps, services, and visitor attendance. he analysis focused on selected indicators most relevant to non-formal and cultural learning, enabling a comparative assessment of the effectiveness of the two provider types. Results The analysis highlights that while both types of providers play a significant role in promoting cultural learning, public cultural institutions tend to reach wider audiences and offer more structured educational programmes. Community venues, however, show greater stability over time and are more deeply embedded in local communities, especially in smaller settlements. Discussion Public cultural institutions are more vulnerable to socio-economic changes, such as rising operational costs and the effects of the pandemic, whereas community venues maintain a more balanced and continuous presence. Their local embeddedness contributes to their resilience and consistent activity. Limitations The study is limited by the potential inconsistencies in self-reported data and by the exclusion of data from cultural NGOs, which may affect the comprehensiveness of the findings. Conclusions The research provides a comprehensive overview of the role of public cultural service providers in promoting cultural learning and community education in Hungary. The findings confirm that both community venues and public cultural institutions play essential roles in supporting lifelong learning, cultural engagement, and social cohesion. The study also emphasizes that cultural learning is effectively embedded in both types of provision, contributing to the preservation of cultural heritage, promotion of civic values, and development of cooperative communities. Overall, both forms of public community cultural service provision are effective and complementary, and their joint contribution is vital to strengthening cultural identity and fostering inclusive, community-based lifelong learning across Hungary.

Introduction: The purpose of this paper is to contribute to the international history of community culture and culture-based adult learning through showing the initiatives of a Post-Socialist country through introducing some initiatives from 1950, without claim for completeness. Additions to the History of Community Culture and Culture-based Adult Education and Learning in Hungary. Purpose: Our questions include how the political and legal environment, and the spread of the mass media influenced the cultural activities and the community culture, and what culture-based adult learning initiatives and activities can be identified in the area of culture. Methods: To its realization we chose horizontal and vertical analysing viewpoints. The horizontal viewpoint of our investigation is the linearity of timeline, while the vertical analysing viewpoint is the characteristics of political and legal environment having influence on culture-based adult education (cf. non-formal and informal cultural learning) and showing the work of some significant personalities, through synthetizing archive sources and literature background. Conclusions: The changing of the regime brought reform on this area, too, it basically changed the profession and the training as well: the community culture builds on local initiatives and active participation, includes the training, creating artistic, informational activity of the citizens, based on their self-activities.

Cultures of learning, as a concept, suggests that learning is cultural: Members of different cultural communities may have different preferences, expectations, interpretations, values and beliefs about how to learn or how to teach. This idea is enormously important in international and multicultural contexts of education in which commonly students and teachers represent two or more cultures in a single classroom. Centrally, the idea of cultures of learning helps participants in education to think about learning from different angles; potentially there is new thinking about learning from the viewpoint of any culture around the globe; thus, any culture can be a resource, not only for members themselves to learn, but for any others, too, whether that culture is world-influencing or less known. In a framework of cultures of learning, teachers and researchers make an effort to ascertain perspectives in cultures of learning other than those cultures that are most familiar. This helps them to discover more, to increase their understanding of cultural commonalities and of differences in learning, and to develop ways to work positively to mediate between different cultures of learning.KeywordsChinese StudentClassroom InteractionCultural CommunityEnglish TeacherMale TeacherThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

This study analyzes the discourse of musicians from three different cultures of musical learning, ranging from the more formal classical European culture, through the jazz culture, to the less formal flamenco culture in Roma communities. It is based on cultural studies of learning and education and the implicit conceptions theory. Thirty-one semi-professional guitarists were interviewed about learning and teaching music. We applied the lexicometrical method using correspondence analysis. We found significant lexical differences among the three cultures for all the three educational dimensions analyzed (teaching, learning, and evaluation). We describe literal answers from the most representative participants from each culture (using the automatic selection of modal response procedure according to χ2 distance) and a qualitative analysis of their full answers. Finally, we project a distribution of the three cultures of learning onto a factorial plane, which summarizes distribution of the three cultures of learning according to two axes that we have interpreted in terms of (a) locus of control (self-others) and (b) phenomenology (analytical–emotional distance–conceptual–explicit knowledge/sensory–involvement–embodied–implicit knowledge), respectively. The discourse of classical and flamenco participants expressed other-regulated learning, although classical participants were closer to an explicit, conceptual pole, whereas flamenco participants were closer to an implicit, embodied pole. The discourse of jazz participants lay in between the other two, closer to the explicit pole, but including characteristic language about self-regulation.

The development of national character can be done through the development of one's individual character. However, because humans live in a certain social and cultural environment, the development of a person's individual character can only be done in the relevant social and cultural environment. That is, the development of culture and character can be carried out in an educational process that does not release students from the social environment, community culture, and national culture. The research used is ex post facto, where the researcher connects causes and effects that are not manipulated or treated (designed and implemented) by the researcher. PAI learning is significantly related to the character of students, because the value of p = 0.000 is smaller than 5%. The correlation criterion is very strong (ry 1.2 = 0.886). Thus, school culture and PAI learning are related either independently or not with the character of the students of Madrasah Aliyah Negeri Palopo. The most dominant variable influencing the student's character is the PAI learning variable. Based on the hypothesis test, it was concluded that school culture and PAI learning together had a positive effect on the character of junior high school students. There is a positive influence between school culture and PAI learning with student character, this shows that student character will increase if school culture and PAI learning at Madrasah Aliyah Negeri Palopo. Based on the hypothesis test, it was concluded that school culture and PAI learning together had a positive effect on the character of junior high school students. There is a positive influence between school culture and PAI learning with student character, this shows that student character will increase if school culture and PAI learning at Madrasah Aliyah Negeri Palopo. Based on the hypothesis test, it was concluded that school culture and PAI learning together had a positive effect on the character of junior high school students. There is a positive influence between school culture and PAI learning with student character, this shows that student character will increase if school culture and PAI learning at Madrasah Aliyah Negeri Palopo.

The sustainable and healthy development of the construction of community culture in minority areas is based on the accurate positioning of government functions, which cannot be separated from certain government functions and behaviors.This article takes the community culture construction in the northwest minority area as the breakthrough point, and takes the government cultural function as the research object, In combination with the reality of construction of community culture in Dawukou District, Shizuishan City, Ningxia, Analysis of urban community culture construction in national regions of the necessity of the transformation of government functions and the necessity and feasibility of the strategy.The construction of urban community culture is initiated by the Chinese government in 1990s.It is a systematic project to construct the urban community culture with modern meaning and regional characteristics.Its essence lies in the basic elements of the modern community culture, such as the government led initiative to create activities, foster community awareness of urban residents, community cohesion and so on.The role of Chinese government in the construction of urban community culture is directly related to the sustainable and healthy development of urban community culture construction, and the government's function is determined by the government's responsibility and function.

This paper attempts to understand how 1968 as a transformative historical moment has influenced the discourses and identity constructions of community development in the United States. Using a post-structuralist discursive analytical framework, the paper examines the nature and structure of community development discourses as reproduced in the language and social practices of the militant wing of the Southern Civil Rights Movement, the early Black Power movement, Alinskyism and the Johnson Administration's War on Poverty. Rather than community development being constituted by radical democracy, this paper argues that community development is dominated by hierarchical and unequal ideas and practices which invest the professional subject with agency and construct local people as passive objects. The paper explores how the radical democratic practices have been silenced from 1968 onwards and as a result how contemporary community development discourses may be reproducing highly problematic ideas and practices which undermine rather than support community development's goal of achieving equality and social justice for marginalized groups.

Rumah Persulukan Tuan Guru Musa serves as a central hub for religious and cultural learning, playing a crucial role in shaping the local community's culture. Within this "persulukan" environment, the developing culture is heavily influenced by learning, ethics, traditions, and local customs. This research utilized a descriptive qualitative method to investigate the development of Rumah Suluk Tuan Guru Musa, from its history to its current activities. The findings of this study outline the history of the leadership of Rumah Persulukan and the various activities carried out, such as worship, spiritual practices, and cultural traditions, all of which demonstrate a close blend of religious teachings and local customs, strongly supported by both the community and the government. Based on the analysis, Rumah Persulukan Tuan Guru Musa functions as an important center for religious and cultural learning, significantly influencing the local community's culture.

The focus of this study is to explore the pragmatic considerations in the study of English as a foreign language in Indonesia. In Indonesia, English is taught in a 'traditional way; i.e. the emphasis is placed on linguistic competence' (Saunders, 1991:84). After years of study, many Indonesian learners still find it difficult to communicate in English. Those who can use the language to communicate with native speakers of English find difficulty in adjusting themselves with the cultures of the English speaking communities, which are not officially learned. Language planners and learners of English in Indonesia do not seem to realise that “human communication is strongly related to cultural backgrounds of the communicator and his audience'” (Sitaram and Cogdell, 1976:1), and that “language is inextricably linked with its culture” (de Young, 1986:21). Brown (1980:129) puts the relationship between culture and language learning more strongly by saying that second language learning is often culture learning. Cultural understanding of the target language should be included in the learning of English in Indonesia. Similarly the culture of Indonesian learners should also be adequately addressed to see how it differs from that of the English speaking communities. There are various definitions of culture. Brown (1980:122) defines culture as “a way of life, the context within which we exist, think, feel and relate to others”. It is the glue that binds a group of people together. Other writers, Harding and Riley (1986:42) argue that “culture, the way of life of the society in which we grow up influences our habits, our customs, the way we dress and eat, our beliefs and values, our ideas and feelings, our notions of politeness and beauty”.

The prevalence of misinformation about the COVID-19 pandemic among Ghanaians, especially older adults, required educational initiatives from both the government and private institutions to inform the wider population about the pandemic’s causes and preventive measures. Following the World Health Organization’s official declaration of the pandemic’s end, there has been a notable paucity of scholarly studies investigating how planned and structured educational programs, grounded in informal and non-formal learning, can assist older adults to obtain essential information related to their well-being and health. Therefore, the current study explores how older adults could engage in informal and non-formal learning activities to enhance their health and well-being by addressing four questions supported by activity theory. A thematic analysis approach was adopted to systematically evaluate data from published resources. The findings highlight three important ways that older adults learn: learning within the family units; using technology-mediated modes; and learning with the support of facilitators and peers through network relations. These three ‘objects’ also demonstrate how informal and non-formal learning modes could be used to assist older adults in preparing for potential future pandemics. The study concludes that adopting non-formal and informal learning modes for older adults can enhance resilience during public health emergencies, support active participation in health care help identify reliable health information sources, develop skills for effective digital communication, combat ageism through knowledge and self-awareness, and reduce social isolation and loneliness.

BackgroundThis systematic review was undertaken to assist the implementation of the WOmen’s action for Mums and Bubs (WOMB) project which explores Aboriginal and Torres Strait Islander community women’s group (WG)...

The article clarifies the essence of the concepts of managerial and corporate culture and management activities of local self-government officials. It is substantiated that the managerial culture of local self-government leaders should be considered as a systemic, dynamic phenomenon formed on the basis of their personal, cognitive, spiritual, value, cultural qualities, behavioral patterns and management styles, which constantly interact with each other, forming structural components and performing specific functions necessary for the implementation of management activities and successful development of territorial communities. The influence of the managerial culture of the heads of local self-government bodies on the development of territorial communities of Ukraine is determined. The authors review the legal framework for the functioning and development of territorial communities. The models of formation of successful management activities of heads of local self-government bodies and corporate culture of territorial communities are developed. The correlation between the level of development of territorial communities and the quality of the managerial culture of local self-government leaders, taking into account the limiting endogenous and exogenous factors, is revealed. The TOP-10 regions of Ukraine by the share of active enterprises of territorial communities in their total number, the TOP-10 territorial communities of Ukraine by revenues and expenditures in UAH on a cumulative basis for the 1st quarter of 2024 are identified. The article assesses the performance of local government leaders by the residents of territorial communities of Ukraine in terms of emotional perception and reveals the influence of the managerial culture of local government leaders on the formation of the corporate culture of the TOP-10 territorial communities of Ukraine in April-May 2023 and 2024. The article shows that the corporate culture of local government leaders has a decisive influence on the development of territorial communities. The personal culture of managers, their spiritual values and guidelines, their adherence to ethical and moral standards, a constant process of self-improvement, metacognitive self-knowledge and self-motivation affect the level of development of their managerial culture, and managers can (and should) constantly improve its level. It is established that the continuous self-development of managers improves their managerial culture, and the latter, in turn, forms and develops the corporate culture of territorial communities.

Purpose The concept of lifelong learning and learning culture in education generally refers to the continuous acquisition of knowledge and skills throughout one's life, extending beyond formal education while learning culture is the creation of learning opportunities, resources and support systems that empower individuals to continuously enhance their knowledge and skills. Lifelong learning and a learning culture contribute significantly to the realization of SDG 4 by promoting inclusive, equitable and quality education that prepares individuals for a lifetime of learning and adaptation in a changing world. This paper aims to identify the level of understanding of school’s community regarding these concepts and measuring the implementation level and readiness of primary schools across Malaysia. Design/methodology/approach Employing a mixed-methods approach, the initial qualitative phase involved interviewing teachers to know their level of understanding regarding the concept of lifelong learning and learning culture. The subsequent quantitative phase assessed the readiness and implementation level of 35 primary schools across Malaysia. Findings An interview that been done has successfully collected the viewpoints of teachers about lifelong learning and learning culture. A survey administered to primary schools affiliated with the MUSLEH organization affirmed the readiness and implementation level of schools in which it was found that most of the schools has high degree of awareness and understanding regarding the significance of the concepts to be implemented in the education system. Originality/value This study's contributions extend beyond academia, offering insights for educators and policymakers alike. The findings can inform education ministries, curriculum developers and stakeholders, aiding them in providing substantial support to educators aligning with the principles of the Sustainable Development Goals (SDG).

Cultures of learning, as a concept, suggests that learning is cultural (as well as psychological) and that people from different cultural groups might therefore learn in different ways. The concept focuses on the cultural values, expectations and interpretations relating to learning which are shared within a cultural community. Further, it proposes positive strategies for teachers and students to learn from each other about learning, and to recognize, appreciate and value different approaches, especially in intercultural contexts in which participants who use different cultural ways of learning engage with each other. This goes beyond ‘learning how to learn’; it asserts a need for both teachers and students to learn from different ways of learning and thus implies the value of different voices. Cultures of learning is a positive concept for both learner development of their individuality, social identity and awareness of others, and for teacher development of professional insights into alternative ways of learning.

Abstrak Artikel ini membahas tentang peran media sosial pada lembaga zakat berbasis Organisasi Masyarakat (ORMAS) dalam menunjang pengembangan masyarakat. Sebagai organisasi yang bergerak di bidang sosial masyarakat tentunya harus memperhatikan keterlibatan masyarakat dan arus balik dari keberadaan organisasi tersebut kepada masyarakat. Hal tersebut tentunya termuat dalam perwujudan organisasi masyarakat yang bermula dari masyarakat dan kembali untuk masyarakat. Meskipun tidak semua masyarakat dapat memanfaatkan peranan media sosial dengan baik karena factor usia atau keterbatasan lainnya, tidak menutup kemungkinan bagi lembaga zakat untuk memanfaatkan peluang dunia tanpa batas dengan pemanfaatan media sosial. Penelitian ini mengambil objek Lazismu Jatim dan menggunakan metode penelitian kualitatif dengan studi lapangan.Serta memanfaatkan beberapa informan sebagai sumber wawancara, observasi dan dokumentasi dalam pengambilan data. Penelitian juga menggunakan triangulasi data untuk memastikan keabsahan data. Hasil penelitian ini menunjukkan bahwa peran media sosial pada lembaga zakat memiliki peluang yang sangat besar dalam mengikuti pola perkembangan masyarakat dalam bidang sosial dan teknologi yang mana hal tersebut akan memberikan impact positif terhadap kemajuan lembaga zakat dan pengembangan masyarakat atas program yang dijalankan oleh suatu lembaga karena berhasil menyelaraskan kebutuhan masyarakat dan perkembangan arus globalisasi yang kian meluas. Kata Kunci: Organisasi Masyarakat, Media Sosial, Pengembangan Masyarakat. Abstract This article discusses the role of social media in Community Organization-based zakat institutions (ORMAS) in supporting community development. As an organization that operates in the social sector, of course it must pay attention to community involvement and the feedback from the existence of the organization to the community. This is of course contained in the realization of community organizations that start from the community and return to the community. Even though not all people can utilize the role of social media well due to age or other limitations, it does not rule out the possibility for zakat institutions to take advantage of unlimited world opportunities by using social media. This research took Lazismu East Java as an object and used qualitative research methods with field studies. As well as utilizing several informants as sources for interviews, observations and documentation in collecting data. The research also uses data triangulation to ensure the validity of the data. The results of this research show that the role of social media in zakat institutions has a huge opportunity to follow the pattern of community development in the social and technological fields, which will have a positive impact on the progress of zakat institutions and community development for programs run by an institution because they are successful. aligning the needs of society and the increasingly widespread development of globalization. Keywords: Community Organization, Social Media, Community Development.