Cultural context, identity, relationships and emotional processing in counselling practice in Asia-Pacific region

Author's Introduction Our article outlines the need to bring together the literatures on personal and cultural identity – which have thus far been disconnected from one another. As one develops a sense of personal identity (e.g., goals, values, and beliefs), does one also develop a sense of cultural identity (e.g., how the individual and the group are prioritized, as well as attachment to and affiliation with one's ethnic, cultural, and national group)? This question is becoming increasingly important as Western countries become more and more diverse and multicultural, and as the world becomes more and more international and global. Individuals of European descent in the United States, Canada, Western Europe, Australia, and New Zealand, for example, are no longer insulated from other cultural streams. A generation ago, White Americans, for example, held dominion over the United States and over what ‘American culture’ was. With the advent of mass immigration of ethnic and cultural minorities, as well as globalizing technologies such as email, video conferencing, instant messaging, and virtual chatrooms, we are no longer insulated by our borders. Each of us is a citizen of the world, and this is becoming truer and truer over time. Thus, cultural identity and personal identity are increasingly likely to be related – and the ways in which they influence one another needs to be studied. How does my cultural position in my society (and in the world) influence who I am as a person? How do my cultural beliefs and worldviews influence my personal goals, values, and beliefs? Author Recommends Côté, James E., and Levine, Charles G. (2002). Identity formation, agency and culture: A social psychological synthesis . Mahwah, NJ: Lawrence Erlbaum Associates. This book discusses personal identity within the context of culture, and it clearly sets the stage for a discussion of how personal identity is affected by cultural processes. Arnett, Jeffrey Jensen. (2002). The psychology of globalization. American Psychologist , 57 , 774–783. This article discusses the ways in which globalization affects the personal and cultural identities of people around the world. In particular, the article stresses that individuals will be exposed to various cultural streams even if they never leave their countries of origin and do not come into direct contact with people from other parts of the world. The mass exportation of Western television programs, music, dress styles, fashion, and beliefs is leading people to ‘acculturate’ to Western values and behaviors. Bosma, Harke A., and Kunnen, E. Saskia. (2001). Determinants and mechanisms in ego identity development: A review and synthesis. Developmental Review , 21 , 39–66. This article reviews the ways in which personal identity is developed in ‘individualist’ and ‘collectivist’ contexts. In more individualistic contexts, personal identity is developed through active exploration of different alternatives, commitment to one or more of these, and an in‐depth evaluation of the commitment that has been made. In more collectivistic contexts, personal identity is developed through identification with the goals, values, and beliefs of significant others. This article was one of the first to address personal identity more broadly than through a Western lens. Matsumoto, David. (2003). The discrepancy between consensual‐level culture and individual‐level culture. Culture and Psychology , 9 , 89–95. This article argues that individualism and collectivism (and related constructs such as independence and interdependence) operate differently at the between‐individual level than at the between‐culture level. When studying the interface between personal identity and cultural identity, only individual‐level conceptions of cultural identity should be used. National‐level differences in cultural identity constructs tend to be fairly small – suggesting that most of the differences are between individual people. Schwartz, Seth J., Luyckx, Koen, and Vignoles, Vivian L. (editors, forthcoming). Handbook of identity theory and research . New York, NY: Springer. This forthcoming handbook will consist of state‐of‐the‐art summaries and reviews from some of the leading identity scholars in the world. Chapters will focus on many different domains of identity, including personal and cultural identity but also including national, religious/spiritual, sexual, gender, social, and vocational identity. The book will be an important resource both for students and for professors interested in the field of identity. Sample Syllabus Please add all or a portion of a syllabus that might adopt your article and present it in a broader context to the classroom. Eg. Topics for Lecture & Discussion Week 1 – Overview (What is Identity) Cote, James E. 1996. Sociological perspectives on identity formation: The culture‐identity link and identity capital. Journal of Adolescence . 19: 417–428. A framework for understanding identity formation in an interdisciplinary fashion by addressing the relationship between culture and identity. Grotevant, Harold D. 1987. Toward a process model of identity formation. Journal of Adolescent Research . 2: 203–222. Proposes a model for conceptualizing identity formation that is developmental, contextual and life‐span in scope. Four major components are as follows: individual characteristics, contexts of development, identity process in specific domains, and interdependencies among the identity domains. Weeks 2–4 Neo‐Eriksonian Identity Perspectives (Identity Status, Identity Style, Et Cetera) Berzonsky, Michael D. 1989. Identity style: Conceptualization and measurement. Journal of Adolescent Research . 4: 268–282. A conceptualization of three styles of personal problem solving and decision making – and information orientation that actively seeks and evaluates information, a normative orientation that focuses on internalized conventions, and a diffuse orientation that avoids action until affective cues dictate behavioral reactions. This study measures a validity of a self‐report measure of these styles. Meeus, Wim. 1996. Toward a psychosocial analysis of adolescent identity: An evaluation of the epigenetic theory (Erikson) and the identity status model (Marcia). Hurrelmann, Klaus (Ed.); Hamilton, Stephen F (Ed). (1996). Social problems and social contexts in adolescence: Perspectives across boundaries . (pp. 83–104). xiv, 299 pp. Hawthorne, NY: Aldine de Gruyter. This chapter discusses Erikson's identity theory and Marcia's identity status model, with application to adolescent identity. The author evaluates their empirical validity. Weeks 5–7 Social Identity Perspectives Worchel, Stephen; Morales, J. Francisco; Paez, Dario; Deschamps, Jean‐Claude (Eds.). 1998. Social identity: International perspectives. Social identity: International perspectives. xix, 263 pp. Thousand Oaks, CA: Sage Publications, Inc. This books brings together the latest empirical and theoretical findings in the field of

ABSTRACTA basic premise of macroergonomic theory is that better physical and psychological outcomes and reduced unintended consequences are achieved when there is alignment between a technology and the user’s work system. The user’s work system is defined as the social subsystem, technical subsystem, and the external environment within which work is performed. Cultural context has been conceptualized as part of the external environment. Thus, from a theoretical viewpoint, creating technology that is aligned with users’ cultural contexts will result in better performance outcomes. The need to align with cultural context is particularly important for technologies such as consumer health information technology, which are intended for use within the naturalistic spaces of patients’ homes and communities. Traditional means of accounting for cultural context in the human factors and consumer health informatics literatures are narrow and unlikely to capture the potential richness and complexity of patients’ cultural contexts. The case study presented here sought to understand cultural context from a patient perspective. Eighteen patients with type 2 diabetes were engaged in a series of interviews about their health information communication practices, their cultural contexts, and the relationships between these. Participants identified a wide range of cultural identities comprising their cultural contexts, including race, ethnicity, nationality, experience, religion, and socioeconomic status. They also identified multiple ways in which cultural identity may be operationalized; qualitative content analysis was used to group these into three main themes: experience (ways in which culture is learned), manifestation (ways in which culture is exhibited), structure (ways in which culture is a social organization or system). Across participants, each of these operationalizations was perceived as influencing health information communication practices. Consequently, the findings suggest that the fields of human factors and consumer health informatics must reconceptualize users’ cultural contexts as encompassing a wider range of identities and as neither constant nor stable. Rather, cultural contexts are situation dependent, are subject to interpretation, and vary across individuals. Such a conclusion implies that existing approaches of aligning specific technologies with specific cultural identities may no longer be appropriate nor scalable. Instead, a more feasible alternative may be to meet the needs of individuals embedded in multiple cultural contexts simultaneously while also enabling users to self-select salient attributes of the technology.

While countries across the Asia-Pacific region have since the early 2000s been very forthright in acknowledging the international conventions and declarations that promote inclusive education, there still seems to be a substantial gap between policy and school expectations in most educational systems. Many of the less developed countries have adopted the terminology in the Education For All framework and applied this within their own education policies. Thus, country policies promote an “inclusive approach to education” that enable children with disabilities to attend a regular school. Some policies go further and state that this should be with appropriate differentiation and support. Unfortunately, this is where the strength of the shift in education seems to end for many of the Asia-Pacific countries. There appears to be an ongoing lack of understanding that inclusion means that not all students will achieve through the “same old” ways and that outcomes will need to be different. In other words, governments promote inclusion through policy, but at the same time continue to expect schools to help all students to achieve the same curriculum, pedagogy, and assessment as the way to equity. Countries across the Asia-Pacific region, like elsewhere, vary enormously in their cultural diversity and in their ability to respond to inclusion. Models of teacher education, likewise, will vary and must be focused on what is contextually viable and culturally acceptable within each individual country. Cultural differences, beliefs, values, and understandings associated with inclusion and disability vary enormously across the Asia-Pacific region and are often firmly embedded within historical contexts. These invariably have strong impact on acceptance and in decision-making regarding what constitutes appropriate teacher preparation for working in more inclusive schools. Regardless of context, effective teacher education requires skilled teacher educators who have received full training in regard to inclusion and who are also aware of the needs of classroom teachers when asked to operate an inclusive classroom, within different cultural contexts, and the potential additional strains of large class sizes, and often limited resources. A variety of different models have been applied throughout the Asia-Pacific region to prepare teachers for inclusion with inconsistent outcomes.

Mathematics, often heralded as a universal language of logic and numbers, can unintentionally exclude students from diverse cultural backgrounds, resulting in feelings of alienation, disengagement, and academic underachievement. This article investigates the role of Culturally Responsive Teaching (CRT) in mathematics education as a means of bridging cultural divides and fostering inclusive, equitable learning environments. CRT acknowledges and values students’ cultural identities, experiences, and knowledge systems, integrating them meaningfully into the formal mathematics curriculum. This pedagogical approach emphasizes cultural relevance, identity affirmation, and equity, ensuring that every student has an opportunity to succeed. The theoretical underpinnings of CRT are rooted in the works of scholars such as Ladson-Billings and Moll et al., who challenge deficit perspectives and underscore the importance of leveraging students’” funds of knowledge.” CRT’s tenets focus on making curriculum content culturally relevant, affirming students’ identities, and dismantling inequitable power dynamics in education. In mathematics classrooms, this involves connecting mathematical concepts to students’ lived experiences and cultural contexts, thereby fostering a deeper appreciation and understanding of the subject. Practical strategies for implementing CRT in mathematics education are outlined, including leveraging students’ cultural funds of knowledge designing culturally relevant word problems, and employing cooperative learning activities. Examples include integrating traditional art forms, indigenous architectural designs, and culturally significant practices to teach geometric and measurement concepts. Additionally, the use of technology and multicultural resources further enriches the learning experience by creating interactive and culturally resonant educational opportunities. The article also emphasizes fostering a growth mindset, encouraging students to view mathematical ability as a developable skill, and celebrating diverse problem-solving approaches. While CRT offers transformative potential, its implementation is not without challenges. Teachers may face obstacles such as time constraints, limited cultural knowledge, and the risk of perpetuating stereotypes. The article highlights the necessity of professional development, institutional support, and community engagement to overcome these barriers. Teachers must also strive for authenticity and avoid tokenistic representations of culture, ensuring that materials and activities are both meaningful and respectful. The benefits of CRT in mathematics are manifold. It enhances student engagement, fosters a deeper understanding of mathematical concepts, promotes academic achievement, and cultivates cultural competence. By validating students’ cultural identities and connecting mathematics to their lived experiences, CRT empowers students to see themselves as capable mathematicians and active contributors to a multicultural society. Ultimately, CRT reimagines mathematics classrooms as inclusive spaces where diversity is celebrated, equity is prioritized, and all students are equipped to succeed. This approach not only enriches academic outcomes but also prepares students to thrive in an increasingly diverse and interconnected world.

Broadly understood as repeated, intentional, and aggressive behaviors facilitated by digital technologies, cyberbullying has been identified as a significant public health concern in Australia. However, there have been critical debates about the theoretical and methodological assumptions of cyberbullying research. On the whole, this research has demonstrated an aversion to accounting for context, difference, and complexity. This insensitivity to difference is evident in the absence of nuanced accounts of Indigenous people's experiences of cyberbullying. In this chapter, we extend recent critiques of dominant approaches to cyberbullying research and argue for novel theoretical and methodological engagements with Indigenous people's experiences of cyberbullying. We review a range of literature that unpacks the many ways that social, cultural, and political life is different for Indigenous peoples. More specifically, we demonstrate there are good reasons to assume that online conflict is different for Indigenous peoples, due to diverse cultural practices and the broader political context of settler-colonialism. We argue that the standardization of scholarly approaches to cyberbullying is delimiting its ability to attend to social difference in online conflict, and we join calls for more theoretically rigorous, targeted, difference-sensitive studies into bullying.

This article identifies 5 trends in social work and social work education in the Asia Pacific region: limited role of social work and the challenge it presents, urban focus in a predominantly rural Asia, limited foci of social work education restricted mainly to casework and community work to the neglect of social policy, articulation between levels of practice, and indigenisation of social work education for consistency of relevance to its cultural contexts. Suggestions for development of social work in the region include social work research, regional workshops, joint coursework higher degree programmes, documenting experience of practitioners, encouraging appropriate research higher degrees and research programmes across schools of social work.

The relationship between cultural identity and the performing arts is becoming increasingly relevant in the modern global world. The academic paper focuses on the role of cultural identity, its search and transformation, based on archetypes, reflection and interpretation in forming the identity of performers. Archetypes, which are universal symbols and images, influence the creative process of performers. They can be manifested in musical compositions, choreography, acting, and other art forms. Performers' reflections on their cultural heritage and identity help them enrich their performances and express themselves. The present academic paper will help reveal essential aspects of the interaction between cultural identity and the performing arts, and it will also consider practical examples from the world of art, particularly music. The object of the research is the specificity of the cultural identity of certain countries (Ukraine, the USA, Brazil, India, and China) and the possibilities of the performing arts to use cultural specificity/identity in the modern world. The principles of tolerance, awareness of cultural relativism and tolerance, cultural variety, and the aim to preserve cultural heritage by popularising these notions served as the methodological basis for writing the academic paper. In order to accomplish the research tasks, the works of the following scholars and their methodological approaches were used, namely: the works of C. Jung, T. Adorno, the theories of F. Clackson and F. Strodtbeck, and the development of the study of cultural features of countries by G. Hofstede. In the context of cultural globalisation, the issue of cultural identity is gaining particular importance. Musical art is appropriate for demonstrating both timeless and supranational aspects of existence, and vice versa – for shaping and cultivating cultural differences, using established archetypal images and performing reflections and interpretations of the author's intent, interpreted by the personal background and historical and cultural context.

The emotions perceived by tourists and their effects in the tourism context are increasingly highlighted in tourism studies. In the cultural heritage tourism context, tourists’ emotional experience comes from their cognitive evaluation of the natural environment and the humanistic environment and triggers deep cognitive processing and prosocial behavior, further building tourists’ identity with culture and enhancing their awareness and heritage conservation behavior. Based on the theory of emotional evaluation and positive emotional expansion and construction, this study constructed the research model of emotional arousal—positive emotional experience—tourists’ cultural identity—heritage protection behavior. Three hundred and ninety-seven tourists’ data were empirically tested using the World Heritage Site, the Dunhuang Mogao Grottoes, as a case site. The study found that in the cultural heritage tourism context, the cognitive evaluation of the natural and humanistic environment has the effect of inducing positive emotional experience among tourists; positive emotional experience positively influences tourists’ cultural identity and heritage conservation behavior; and they are part of the mediating variables of tourists’ emotion elicitation and cultural identity. The results of this study will further enrich the theoretical research on emotions in the cultural heritage tourism context and also help the relevant departments of cultural heritage tourism further enhance tourists’ cultural identity and heritage conservation behaviors from the perspective of tourists’ emotional experience. The future research could focus on investigating the emotional triggers’ impact on tourists’ cultural identity and heritage conservation behavior in relation to a particular cultural experience activity.

Field of Dreams, Phil Alden Robinson's 1989 film based on W. P. Kinsella's novel Shoeless Joe, is steeped in heritage. Baseball's history and traditions ingrained deeply within protagonist's personal history and his relationships with heroes and family members, both living and dead) Themes of culture and national identity, of community, family, and individuality, permeate novel and film.' Field of Dreams is a story of reconnecting with one's past and perhaps even reconstructing an idealized past; it is a story about home. Heritage plays an important role not only in baseball's past, but also in its more recent innovations. Major League Baseball (MLB) commissioner Allan Bud Selig announced plans for a World Baseball Classic (WBC) in 2001; five years later, first WBC was played. MLB'S motivation for creating WBC reflected its goals of marketing MLB brand and baseball's to new audiences. In part, MLB has used WBC to reach diverse, culturally identified audiences inside US by tapping into heritage--baseball tradition and cultural context--as part of a domestic marketing strategy of selling game through events that have potential to attract newer, younger, more diverse audiences.(3) In addition, WBC undergirds MLB's global marketing goals. MLB uses WBC to sell game to fans in other countries and to increase the institutional popularity of sport internationally--essentially creating a new of baseball within countries where potential for establishing a strong institutional baseball infrastructure is as yet unrealized.' These include tier-two countries, such as Netherlands, where organized baseball is established but leagues generally not well developed and relatively few nationals have played for an MLB team, and tier-three countries, such as South Africa, where game is even newer and even less well established.(5) Subsequent analyses of WBC have underscored these marketing objectives.(6) The event has been shown to have engaged different nations' fans emotionally and interactively, in person and virtually; to have increased organized baseball activity in participating countries; and to have strengthened other countries' baseball infrastructure, which includes not only development of leagues and individual players, but also development and management of media and corporate relationships.(7) Analyses typically have focused on effects of WBC (or other major international baseball events) on fans' perceptions.8 Fan engagement includes consumption of culture and cultural identification, facilitated by meanings associated with and derived from family, religion, and tradition--in other words, heritage.(9) Fewer analyses have focused on players' reactions to WBC and their own consumption of cultural heritage. Of special interest heritage players: non-citizens of a given WBC country who, under WBC rules, nonetheless entitled to play for that country alongside country's native-born players. For example, any player with at least one grandparent who held a Spanish passport would be eligible for Spanish citizenship and therefore entitled to play for Team Spain as a player. The few published conversations with players illuminating. Lawrence Baldassaro interviewed players from Team Italy during 2006 WBC.(10) They expressed an appreciation for talents and efforts of native-born players, accompanied by a feeling that playing together increased Italian players' skills and motivation. Heritage players also described their pride in representing Italy. Noted player Mike Piazza appreciated effect his playing for Italy would have on Italian American fans, who are ever searching for next DiMaggio.(11) Heritage players communicated a desire to visit Italy, both to learn more about country and to help to grow game there; indeed, Piazza visited Italy for first time in 2002, as part of mLB's efforts to market game globally, and he spent part of his time there mentoring young Italian players. …

The aim of the article is to carry out an attempt to carry out a comprehensive analysis of the musical-aesthetic, socio-cultural, cultural-historical prerequisites for the development of rock music in Ukraine, which influences the musical-aesthetic thesaurus, forms the aestheticosphere, value orientations and, ultimately, determines the national-cultural identity of a young person. It is worth proving that musical culture, including the rock industry, has become the embodiment of musical ideals and mental and ideological attitudes of the Ukrainian music lover, which in turn influenced the processes of national identification and left a characteristic imprint on the ethnonational mentality and musical culture as a whole. The methodology of the research consists in the synthesis of art and cultural approaches to the study of the phenomenon of rock music in the Ukrainian art space, in the use of dialectical methods of analysis, synthesis, comparison, generalization and interconnection of cultural identity with the musical culture of the Ukrainian nation. The scientific novelty lies in the theoretical comprehension of the vocal and instrumental art of rock music in Ukraine as a phenomenon of musical cultural genesis and a form of national and cultural identification, in the implementation of cultural and artistic reflection on this genre and style variety. For the first time, the retrospection of Ukrainian rock music is presented in the context of cultural and historical processes of national identification. Through the prism of the author's approach, rock music appears as the embodiment of artistic and aesthetic ideals and mental and ideological trends, leaving a characteristic imprint on the processes of national and cultural identification, ethno-national mentality and the musical culture of Ukraine in general. The studied material allowed us conclusions that the formation and development of domestic rock music covers four stages. The four stages of the functioning of domestic rock music, which we have studied, contributed to the search for national and cultural identity, focused on the national aspect of the rock industry. In turn, this influenced the formation and cultivation of national features in rock music and musical culture as a whole, namely: in the introduction of the Ukrainian language as "fashionable" in the youth rock environment, in authentic intonation inclusions in arrangements, rock compositions, in the names of works and bands; in the use of folk traditions, folklore themes, regional motifs, dialects in vocal and instrumental rock sound of Ukrainian origin. These musical, aesthetic and cultural features of the national rock music contributed to the establishment of national and cultural identity, the popularization of the Ukrainian segment and the entry of the national musical culture into the world art space. The materials of this article were tested by the author in the process of teaching the course "Modern Popular Estradna Music" in the structure of secondary and higher music education and as a special course in out-of-school art education. A manuscript of the textbook of the same name has also been prepared, where domestic rock music is presented as a trigger and a business card of the national, cultural and musical identification of Ukraine.

Mourning behaviors and ways of dealing with bereavement comprise important aspects of an individual's cultural identity and profoundly affect the way the bereaved survivor finds meaning following traumatic loss. Finding meaning encompasses the bereaved individual's evaluation of the loss of the loved person and its implications for the future-a cognitive, emotional and spiritual process aimed at strengthening the individual's ability to live with the loss within his or her cultural context. The aim of the this chapter is to describe culturally sensitive approaches to finding meaning following traumatic bereavement. It illustrates how different modes of symbolic interaction with the deceased person may aid in finding meaning in a culturally sensitive way. In culturally diverse patients with symptoms of PTSD and PCBD/PGD following traumatic bereavement, exposure-based treatments may therefore be complemented with interventions aimed at finding meaning that include various modes of symbolic interaction with the deceased person.

Relevance. In the modern global world, the relationship between cultural identity and the performing arts is becoming increasingly relevant. The academic paper focuses on the role of cultural identity, its search and transformation, based on archetypes, reflection and interpretation in forming the identity of performers. Archetypes, which are universal symbols and images, influence the creative process of performers. They can be manifested in musical compositions, choreography, acting, and other forms of art. Performers’ reflections on their cultural heritage and identity help them enrich their performances and express themselves. Purpose. The present academic paper will help reveal important aspects of the interaction between cultural identity and the performing arts, and it will also consider practical examples from the world of art, in particular, music. The object of the research is the specificity of the cultural identity of certain countries (Ukraine, the USA, Brazil, India, and China) and the possibilities of the performing arts to use cultural specificity/identity in the modern world. The principles of tolerance, awareness of cultural relativism and tolerance, cultural variety, and the aim to preserve cultural heritage by popularizing these notions served as the methodological basis for writing the academic paper. In order to accomplish the research tasks, the works of the following scholars and their methodological approaches were used, namely: the works of C. Jung, T. Adorno, the theories of F. Clackson and F. Strodtbeck, and the development of the study of cultural features of countries by G. Hofstede. In the context of cultural globalization, the issues of cultural identity are gaining particular importance. Musical art is particularly appropriate for demonstrating both timeless and supranational aspects of existence, and vice versa – for shaping and cultivating cultural differences, using both established archetypal images and performing reflections and interpretations of the author's intent, interpreted in accordance with the personal background and historical and cultural context.

In the Andes, irrigation water is an important component of production, a source of both conflict and cooperation, and a key element of cultural identity. These different dimensions of water must be viewed together. This chapter argues that indigenous Andean culture and cultural identity continue to be key elements of local social relationships in rural peasant communities, and that these cultural orientations and ethnic identities are intimately linked to agricultural and pastoral production, in general, and irrigation water, in particular. The reasons that in the Andean countries most national laws and politics of state intervention in management of highland hydraulic resources deny or ignore the existence of customary law and the traditional uses and management of water by indigenous communities have to be understood within a larger historical and cultural context. Indeed, water laws and policies imposed by outsiders using external criteria that ignore the Andean context are linked to the region’s colonial past and to contemporary cultural politics.1

This study examines the pastoral lexicon of northern Albania as a socially embedded system through which cultural identity, collective memory, and environmental ethics are articulated and sustained. Drawing on an ethnolinguistic corpus derived from Gjovalin Shkurtaj’s lexicographic documentation of the Malësia e Madhe region, the research explores how language mediates relationships among landscape, livelihood, and social organization. Rather than treating pastoral vocabulary as a purely technical register, the study approaches it as a living archive in which lexical items encode moral values, customary law, and patterns of coexistence among humans, livestock, and the mountain environment. Using a qualitative, interpretive methodology, the analysis focuses on lexical and phraseological units related to spatial orientation, mobility, herding practices, ritual temporality, and animal symbolism within their cultural contexts. The findings indicate that pastoral language reflects a collective worldview shaped by seasonal migration, communal governance of resources, and reciprocal human–nature relations. Expressions associated with grazing rights, shelters, livestock groupings, ritual departures, and euphemistic naming practices illustrate how social cohesion and ethical norms are linguistically constructed and transmitted across generations. By integrating linguistic evidence with anthropological and ecological perspectives, the study situates Albanian pastoral culture within broader European and Mediterranean traditions of mobile livelihoods. It argues that the preservation of pastoral vocabulary is not merely a matter of linguistic heritage but a crucial component of cultural continuity, identity formation, and sustainable relationships with the environment.

Aim. The study explores the importance of culture of reminiscence with its identificational and integrational potential for the society and the ways that culture of reminiscence is applied within cultural institutions by means of cultural education. Methods. We used several scientific methods such as relational and content analysis, observation, induction and heuristics. Results. The research study summarises the role of cultural institutions within the culture of reminiscence and outlines various forms of reminiscence to be observed in cultural educational programmes. It explains the potential of cultural institutions and the roles they play within collective commemorating. It has interdisciplinary and applicational character and includes practical tips for cultural managers and cultural educators. Conclusion. Collective memory is an important condition for reproduction of culture and cultural identities. Individual memory is determined by social and cultural contexts (reference to Maurice Halbwachs´s social frames of memory). Cultural education naturally works with the notions of collective memory, traditions, identity and reminiscence. At the same time, it resembles a tool by means of which cultural identity, character and collective memory of individuals and social groups can be consciously shaped. Beside identificational context, there is also a prospective integrational and inclusive potential of cultural education. Several forms of reminiscence are applied within cultural education: reminiscence as reconstruction; reminiscence as (re)interpretation; reminiscence as creation; reminiscence as prevention and civic involvement; reminiscence as a tool of forming cultural identity; reminiscence as an expert reflection.