From Bac to Orayvi : the ethnographic entradas of Francisco Garcés, 1768–1776

Today is the era of economic globalization, and it is also an era of internationalization in which there are frequent exchanges and fierce competition in various aspects of knowledge, economy, culture and information. With the rapid development of economic and cultural knowledge, there is still a lack of a large number of highly capable, high-level and high-quality English translators. With the continuous deepening of reform and opening to the outside world, more and more units in the world need foreign language talents, and the demand for English listening, speaking and translation skills is also increasing. The purpose of this article is mainly to explore strategies to improve the effectiveness of college English translation teaching. The current college English translation teaching mostly adopts a textbook-based, single-form teaching method. This teaching mode is stimulated by behaviorism to a certain extent. This response theory has a certain learning effect, but it emphasizes interaction with us. The teaching philosophy is quite different. In the implementation of college English translation teaching, we can learn from each other and adopt a variety of teaching methods and methods, with students as the main body, modern educational technology and equipment as the carrier, creating a collaborative learning atmosphere, strengthening and improving English translation skills training, and testing teaching in practice And learning effect. The survey results show that through a variety of teaching methods that stimulate people's interest and the assistance of modern means and equipment, etc., it is beneficial to cultivate the interest of college teachers and students in English translation learning, and then enhance the effectiveness of college English translation teaching.

The Brokenhearted Sovereigntist

Antony van Leeuwenhoek's entire output is contained in the hundreds of letters that he wrote from 1673 to 1723. This article discusses the content, features, and circumstances of the letters and their contemporary publishing history, especially in the Royal Society's Philosophical Transactions, as well as a brief history of the project begun in 1932 to publish a complete edition of Leeuwenhoek's letters in Dutch and English translation with linguistic, scientific, and historical annotations.

Vocabulary plays an essential role in language learning. The lack of vocabulary might cause incompetency to language users. It is therefore very important for language instructors to find suitable ways of teaching vocabulary since learning vocabulary consists of learning various aspects of word knowledge. These aspects include orthography, meaning and form, collocation, association and grammatical functions. There are various methods that could be used in gaining aspects of word knowledge. The purpose of this study is to investigate to what extent are aspects of word knowledge gained by learning from word pairs. 120 secondary school students were divided into four groups of thirty students. The first group was given a set of Malay Translation, the second, English Translation, the third, Malay Definition and the fourth, English Definition word pair to learn followed by word knowledge tests. The results show that all word pairs promote large gains in learning aspects of word knowledge. The scores between the groups were also compared and it was found that the mean score of the Malay Definition word pair group is the highest, followed by the Malay Translation word pair group, the English Translation word pair group, and English Definition word pair group.

In the middle of the tenth decade of the last century a lot of researchers and heads of organizations started to show interest in the importance of knowledge for organizations. Pioneers of knowledge management are Sveiby, Drucker, Quinn, Nonaka, Takeutchi and others. Fast changing and hardly predictable, turbulent environment conditions force organizations to focus their attention to competitive ability, which organization’s success, place in the market, and survival depend on. It is probable that economic recession will stimulate Lithuanian organizations to faster re-orient management philosophy as well. Organization’s success, attraction and the place in the market depend very much on its chosen strategy and implementation, which are inseparable from the processes of information data system and knowledge expansion. In the 21st century, which is named as the globalisation century, knowledge economics, knowledge management or knowledge society is the most frequently used term in scientific literature. One common feature – the aspect of knowledge – joins these concepts.Modern theories of organizations’ management admit that knowledge resources are the necessary condition for organizations’ competitiveness and innovativeness. Knowledge is the means, which are necessary to possess in order to improve, develop and maintain business processes, to fast and adequately react to changing environment conditions. Knowledge being intellectual workforce, without doubt, does not belong to such traditional resources as usual workforce, raw materials, etc.Undoubtedly knowledge does not belong to such traditional resources as workforce, raw materials or land. Knowledge is named as abilities, competence, experience, intellectual capital, which has special meaning both in managerial and economic environment – the organizations that produce, adapt and use knowledge improve their activity, make it more effective by creating more useful, more perfect and larger-profit bringing products, as well as support and encouragement of cogitation activity that creates knowledge creates premises for organizations to develop in acquiring strategic advantage.Knowledge contributes to more effective problem resolution, decision-making as well as determination of purposive strategy in attaining organization’s aims. This obligates them to continuously and systemically assess, to re-assess, to disseminate and to use deliberately. Spender (2000) points out that without doubt most publications on the topic of knowledge management reflect high objectives to understand this phenomenon; but, in its turn, it brings some disorganization in its approach. This should not surprise if we estimate many methods and ideas, which begin to penetrate into this field. According to Davenport and Prusak (1998), recently more and more attention is paid to how systems of knowledge management can conduct and support assimilation and diffusion of hidden knowledge, which is the basis of organization’s memory. Transmission of such knowledge will require certain conditions in order to be able to identify, to formalise, to abstract and to improve knowledge.

The Medical Poem (“Al-Urjuzah Fi Al-Tibb”) of Ibn Sina (Avicenna, 980-1037), is the subject of this primary-source study evaluating its scientific value, poetics and pedagogical significance as well as assessing its role in the transmission of medical knowledge to Medieval Europe. In addition to one original manuscript and two modern editions, the English translation by Krueger was also studied. Ibn Sina's poem on medicine consisting of meticulously classified 1326 verses, can be considered as a poetic summary of his encyclopedic textbook: The Canon of Medicine; hence its popularity in the East then the West as a tool in the process of transmitting medical knowledge from master to student. Since first translated by Gerard of Cremona (1114-1187) in the middle of the 12th century, the Latinized poem was frequently published in Medieval Europe either independently or combined with the Latinized Canon of Medicine or with the Articella; the famous collection of Greco-Roman and Latinized Arabian medical treatises in use in the universities of Salerno, Montpelier, Bologna and Paris up to the 17th century. The study of the Krueger's English edition revealed few places where the full meanings of the original Arabic text were not conveyed. A list of those places is given together with the suggested corrections.

Based on generational differences and social relations, researchers have hypothesized that the transmission of cultural knowledge occurs through at least three different, not mutually exclusive, paths: (1) parents (vertical), (2) age peers (horizontal), and (3) elders (oblique). Here we contribute to this body of research by presenting three case studies showing evidence of a multistage model of cultural learning in which vertical transmission in childhood loses preeminence toward horizontal and oblique models as subjects’ age. The first case study documents and analyzes Baka children's daily activities (southeast Cameroon) in an attempt to understand (1) how time investments might affect the acquisition of knowledge and (2) the importance of scaffolding on knowledge acquisition. Building on this idea, the second case study explores the transmission of knowledge through the life cycle, documenting the accumulation of knowledge required for collecting wild honey among children and adults from a Jenu Kuruba tribal community in South India. The last case study uses data from the Tsimane’ (Bolivian Amazon) to analyze the correspondence between levels of adult knowledge and the knowledge of (a) the same-sex parent, (b) age peers, and (c) parental cohort. Results from this study suggest that – at adulthood – cultural knowledge is most likely a mix of information gathered from a variety of sources. Overall, the three case studies give evidence to support the multistage learning model for cultural transmission but also emphasize the importance of social learning during childhood, a period during which individuals acquire the baseline knowledge that allow the latter development of complex skills through scaffolding and the integration of information from multiple models.

HIV/AIDS orphans as farmers: uncovering pest knowledge differences through an ethnobiological approach in Benin

The Role of Spain in Contemporary Race Theory George Mariscal University of California, San Diego It is hard not to wonder how much of the recent enthusiasm for cultural studies is generated by its profound associations with England and the ideas of Englishness. —Paul Gilroy, The BUck Athntic The background for my essay is no less than four hundred and fifty years of what is popularly called "the Black Legend," that is, European writings that since the 155Os have cast Spain as the cruel, arrogant, irrational southern neighbor of the continent. It is well to remember that Erasmus refused to travel to Spain because, according to him, there were "too many Jews there" and that Spenser's judgement on Spanish bloodlines \xvA View of the Present State oflrefondwas that "of all nations under heaven I suppose the Spaniard is the most mingled, most uncertain and most bastardly." The extent to which these and other constructions of a Spanish other led inexorably to the Enlightenment's exclusion of Spain from the realm of the civilized and even to the U.S. hostile takeover of Spain's empire at the end of the last century is not my focus here, yet Spanish colonialism's role in contemporary race theory is necessarily predicated upon all of these earlier moments and the discursive networks that nourished them. Because the Spanish New World experience was the more dramatic one—early contact with complex indigenous societies, defeat of rival empires, access to precious metals—and therefore better suited to novelistic treatment, it has traditionally received a "privileged" notoriety compared to the English experience. ' By notoriety I mean a negative celebrity produced by a focus on the early decades of Spanish conquest and the massive destruction of indigenous societies in America. Those aspects of Spanish colonialism that get thrust into the foreground are in most cases the most stereotypical ones, the most violent and depraved ones, the ones, in short, outlined early on by Spanish humanist writers themselves in their critique of the colonial project. There is little doubt that Anglophone scholarship on colonialism and race has yet to escape the discursive heritage of Las Casas and his English translators. For English-speaking schoArizona Journal of Hispanic Cultural Studies Volume 2, 1998 Arizona Journal of Hispanic Cultural Studies lars, Spanish colonialism serves a double function—because Spain is the most fanatical representative of European expansionism, Spain is the least "European" of Europe's nations, or, in Spenser's words, "the most uncertain and most bastardly." Following this logic through, English, Dutch, and French colonial behavior, we are taught, could not have been anything like the Spanish. Yet we know that the principal players in the belated English colonial project looked to the Spanish experience for guidance. Despite their use of Las Casas in order to construct a barbarian Spain for European consumption, those writers who laid the groundwork for the English invasion of Ireland and North America conveniently bracketed his tolerant views of indigenous peoples and instead drew directly from Spain's most anti-Indian texts such as those by Fernández de Oviedo and López de Gomara. Richard Eden and Thomas Hacket, to name only two of the most influential ideologues, supplied the colonizers with precedents drawn from the Spanish experience, for the Spanish in America, Hacket claimed, had "invented good lawes and statutes for the brideling of the barbarous and wicked, and for the maintayning and defending of the just" (Canny 586). We can be fairly sure that many colonizers—Sidney and Spenser, for example—were acquainted with Spanish texts and took them to be models for colonizing "inferior" peoples such as the Irish and the Amerindians. One of the most striking features of early modern racialized discourse is its relatively limited vocabulary. English representations of the Gaelic Irish, for example, echo descriptions of Gypsies found in medieval Spanish texts: "Thei regards no othe, thei blaspheme, thei murder, commit whoredome, hold no wedlocke, ravish, steal and commit all abomination without scruple of conscience" (Canny 584). In seventeenthcentury English writing, the Spanish repression and final expulsion in 1609 of the moriscos would provide an additional model for the on-going colonization of Ireland. The historical...

Reviewed by: Discovering Florida: First-Contact Narratives from Spanish Expeditions along the Lower Gulf Coast transed. by John E. Worth M. Carmen Gomez-Galisteo DISCOVERING FLORIDA: First-Contact Narratives from Spanish Expeditions along the Lower Gulf Coast. Edited and translated by John E. Worth. Gainesville: University Press of Florida. 2014. In the eyes of the first European newcomers, America was a place of wonder. Legends and fantastic stories ran rampant after 1492, especially those concerning Florida, which, because of the region’s impenetrability, took longer to be dispelled. The disappointment caused by not finding the Fountain of Eternal Youth and the failure of all the expeditions earned Florida such a poor reputation that in 1561 a royal decree forbid Spanish subjects to go into these “tierras malditas” (damned lands). The lack of wealth dissipated official interest and the region was finally abandoned in 1711, leaving behind a paper trail documenting the failed Spanish conquest. Although one of these texts, Cabeza de Vaca’s Account, has generated a vast literature, the rest received scant attention, especially in English. Discovering Florida comes to fill this gap in scholarship by compiling accounts from the sixteenth-century Spanish expeditions to Florida. The five sections in the book, preceded by an introduction, cover the expeditions of Juan Ponce de León (1513–21), Pánfilo de Narváez and Hernando de Soto (1528-39), Luis Cáncer (1549), the captivity of Hernando de Escalante Fontaneda (1549–66), [End Page 111] and the expedition of Pedro Menéndez de Avilés (1566–69). Each section starts with a summary while each original text is introduced by a brief explanation and a note on the transcribing conventions employed. A strength of this book is that it includes the original Spanish texts as well as an English translation. If Columbus came across America while searching for the Indies, for Ponce, who was looking for Bimini, Florida was “an unanticipated discovery” (14). Named after the day they landed (“Pascua Florida;” Easter Sunday), they thought Florida was a group of islands. Conflicts between the Native Americans and the Spaniards immediately ensued, although the latter also tried to act as peacemakers between several Native American groups. Actually, Menéndez de Áviles’s peace talks resulted in an agreement between the Calusa and the Tocobaga. Spanish accounts of Florida not only convey their first impressions, but also offer a glimpse into Native Americans’ lives. The description of the natives occupied much space, portraying them either as blood-thirsty or willing to be converted. “With first contact, peninsular Florida’s indigenous societies were suddenly thrust onto the global stage on the periphery of an expanding European-centered world” (1) but as none of them survived, these constitute the only sources describing the Florida natives. After Ponce, the next Adelantado was Narváez, who, like his predecessor, would lose his life in the attempt to conquer Florida. Narváez’s expedition is well-known because of Cabeza de Vaca, who, with three other participants, wandered across the Southwest for almost a decade until they came across Spanish troops. Another survivor, Juan Ortiz, lived among Native Americans until he was found by the next expedition, that of Hernando de Soto. Given the failure of the military conquest of Florida, a new approach was adopted and the colonization of Florida was left in the hands of unescorted Dominican friars. However, the Luis Cáncer expedition was equally disastrous, as the prospective colonists swiftly abandoned Florida following the murder of Cáncer and others. Although less known than Cabeza de Vaca, Escalante Fontaneda, a shipwreck survivor held captive by the Native Americans, produced a detailed chronicle, far more useful for etnographical research than Cabeza de Vaca’s Account. While Fontaneda included a relation of all the Florida chiefs he learned about, Cabeza de Vaca just mentioned one single Native American name. The book closes with Menéndez de Avilés’s expedition, the last in the sixteenth century. Discovering Florida is a much-needed work, as usually only Spanish-language texts can be found, in the best-case scenario, scattered in a number of anthologies and, even then, underrepresented. The texts compiled in this work include official...

This article explored and compared the educational systems of indigenous societies and Islamic traditions, specifically focusing on traditional methods of education and knowledge transmission. Indigenous knowledge systems are often deeply rooted in their communities’ cultural contexts and environmental settings, employing oral traditions, storytelling, and experiential learning as crucial pedagogical tools. Similarly, Islamic educational practices emphasise the transmission of knowledge through rigorous oral traditions, most notably illustrated in the preservation and teaching of hadith. The study delves into the linguistic and oral components that play a pivotal role in preserving and disseminating knowledge within both frameworks. Language and oral traditions are integral to sustaining cultural identity and environmental stewardship in Indigenous communities. These communities often employ multi-generational oral transmission methods to teach social norms and spiritual beliefs. Similarly, in the Islamic tradition, the hadith—reports describing the words, actions, or habits of the Prophet Muhammad—are meticulously preserved through chains of oral transmission (isnād), highlighting the importance of memorisation, recitation, and verification of sources. The study employed a qualitative approach; through a comparative analysis, the article examined the strengths and challenges of these traditional educational methods, particularly in how they adapt to contemporary educational demands. It highlights the importance of preserving linguistic diversity and oral heritage in indigenous societies and reflects on how the principles of hadith transmission can offer insights into effective educational practices. A look at a sub-Saharan society like Mauritania demonstrates how its inhabitants have incorporated both indigenous and Islamic systems to develop a reasonably effective educational system known as the mahdarah. Documents and case studies from observations of Mauritanian scholars who have studied at these institutions are analysed. This study underscores the value of integrating traditional knowledge systems into modern education to foster a more holistic and culturally inclusive approach to teaching and learning.

Between Heaven and Earth: Reconsidering Indian and Jesuit Interactions of Faith and Power Christian Ayne Crouch (bio) Tracy Neal Leavelle. The Catholic Calumet: Colonial Conversions in French and Indian North America. Philadelphia: University of Pennsylvania Press, 2012. 264 pp. Figures, maps, appendices, notes, bibliography, and index. $39.95. Over the course of the seventeenth century, the members of the Society of Jesus (Jesuits) produced a remarkable assortment of writings describing the indigenous American nations on whom they focused their missionary efforts. These sources, collected into the multivolume Jesuit Relations at the turn of the twentieth century, have long been a valuable resource to ethnohistorians, colonial historians, anthropologists, and religious studies scholars alike. Tracy Neal Leavelle’s book provides compelling proof as to why Jesuit writings continue to be a critical lens into both the early modern American past and into Native cultures. Many works have used Catholic missionary efforts to uncover the relationships between Mohawk, Huron-Wendat, and Abenaki communities with the French. Focused on the pays d’en haut, or Great Lakes, and the Illinois country, Leavelle grounds his book on previously understudied Native communities to bring both individuals and region into the broader historiographic dialogue of Indian-French mission experiences. At the core of The Catholic Calumet lies the complicated question of conversion. Here Leavelle grapples with some perennial questions: why did French Jesuit missionaries repeatedly insert themselves into the lives of Miamis, Kaskaskias, Peorias, Wendats, and Ottawas, among others; and for what reasons did Native peoples choose to reject or embrace these overtures? These are topics that have long interested scholars but are also issues that can yield overly simple conclusions. Rejecting the ideas that Jesuits were cynical, self-interested agents of empire; that Indians found nothing of utility in Roman Catholicism; or that neither side understood or respected the other’s beliefs, Leavelle instead explores the notion that “cultural encounters that involved any authentic exchange across lines of difference required a reorientation, a turn toward or away from the other” (p. 10). Put more simply, Leavelle is interested in tracing and illuminating the spaces of “cultural translation and [End Page 197] mutual conversion” (p. 6). The theme of conversion opens up a fluid zone in which Leavelle investigates expectations, realities, and accommodations for both Jesuits operating deep in the American continent and the indigenous nations who hosted the missionaries, interacted with them, became araminatchiki (those who pray), or rejected these “black robes.” Many works have discussed the revitalization offered to indigenous communities by their interactions with Christianity, but almost all of these studies have focused on the mid- to late eighteenth century. The Catholic Calumet, firmly grounded in the seventeenth century and in a space that remained overwhelmingly indigenous, adds a compelling antecedent to that literature as well as to works studying Native adaptation and resilience. The book opens in 1730 with a meeting between Illinois Indians and French officials at New Orleans, but the bulk of Leavelle’s examples draw on the late seventeenth century and very early eighteenth century, the golden age of Jesuit mission efforts throughout the Great Lakes region. While other scholars have used Jesuit records to recover Indian daily life and practices or to interpret the experiences of the Jesuits themselves, Leavelle instead focuses consistently on Indian and French exchanges in the realm of the sacred. In order to frame the cosmological perspectives coming together in the seventeenth century, Leavelle traces the roots of the Society of Jesus, describing how the daily exercises designed by Ignatius of Loyola and the mission efforts of Francis Xavier remained the ideals that French Jesuits emulated throughout their time in the Americas. Turning next to Algonquian worldviews, Leavelle offers a reading of how Native nations saw their beliefs literally inscribed into the landscape of their home—a terrain portrayed by Jesuits as wild but imbued with deep meaning to Indians. Leavelle’s balanced readings of Algonkian creation narratives and tales of manitous—such as Nanabozho, the Great Hare, who generated and marked the landscape—demonstrate his deft ability in both religious studies and ethnohistory. The chapter on “Geographies” is, however, one of the rare moments in which readers may find Leavelle’s intentions working at...

Lullabies are a genre of music predominantly used for lulling children and infants to sleep. Traditionally classified under ‘Folklore’ studies, lullabies are part of folksongs and are closely associated with the transmission of cultural knowledge and traditions. The Nagas, a tribal community, transmit their culture and literature orally, as they did not have a written script before British colonialism and the advent of Christian missionaries. Consequently, most of their lullabies are scarcely documented. This paper documents selected Naga tribal lullabies and presents them with English translations, highlighting the rich linguistic diversity and cultural significance embedded in these songs. The study primarily focuses on three aspects of its survey of lullabies: (i) Documenting Naga lullabies from selected tribes. (ii) Translating the lullabies into English, ensuring the preservation of their original meaning and cultural context. (iii) Studying the features of Naga lullabies, focusing on the linguistic elements.

Einleitung in das Neue Testament: Evangelien und Apostlegeschichte

This article presents the author's examination of the dynamic aspects of farmers' knowledge on pest management strategies among rice farmers on the north coast of West Java. In detail, the author takes into account the differences in farmers' reception and learning process in the context of different modes of transmission: 1) the transferral of technology in the Green Revolution programme; and 2) the transmission of knowledge through the Integrated Pest Management Farmers Field Schools. In both settings, metaphor and analogy played a significant role in knowledge acquisition and transmission. Farmers' existing schemes or models of interpretation, or what is called as 'simplified world' of areas of particular experiences dominately underlying farmers' interpretation of the new transmitted ideas and concepts. In the transferral of technology, without the transmission of the related schemes, farmers' interpretations led to undesirable consequences resulting from the misleading and misused metaphors, e.g. 'medicine' for pesticide. On the other hand, knowledge transmission of the integrated pest management not only shifted the existing paradigm of pesticide use, but also enriched farmers' own knowledge through the improved ways of learning in the context of a continuous pest outbreak and economic constraints.