Presence and the “Work” of Cultural Transmission in Folklore Studies

The article explores the impact of economic growth pressure on carbon emissions based on panel data from China’s 277 cities. Moreover, the article analyzes the underlying influence mechanisms as well as regional heterogeneity. The results demonstrate that economic growth pressure significantly increases carbon emissions. Technological innovation and foreign trade constitute the channels through which economic growth pressure affects carbon emissions, but the mediating mechanism of industrial structure upgrading does not exist. Concretely, economic growth pressure increases carbon emissions by reducing technological innovation and foreign trade. In Western China, economic growth pressure has the highest impact on carbon emissions. In central and western China, economic growth pressure has a significant positive effect on carbon emissions. On the contrary, the effect of economic growth pressure on carbon emissions is significantly negative in Eastern China. In Northeast China, the positive effect of economic growth pressure on carbon emissions is statistically insignificant.

The late Holocene Aboriginal archaeology of the inland Mid West region of Western Australia remains poorly synthesised. In this paper a mid- to late Holocene sequence excavated at rockshelter Weld-RS-0731 is considered in the local context of surface archaeology and other excavated sites. The site’s lithic assemblage is distinct in terms of artefact size, technological types and lithologies, pointing to repeated patterns of site function and specialist task activities. At the inter-regional scale, a paucity of data means that models of late Holocene cultural and linguistic shifts have inadequately considered the role of the inland Mid West, despite the occurrence of some highly significant sites, such as Walganha, and Wilgie Mia and Little Wilgie ochre mines. A fragment of ochre excavated at Weld-RS-0731 and geochemically provenanced to Little Wilgie dates to approximately 2500 cal. BP, providing the earliest absolute age estimate for use of that mine. The possible role of the inland Mid West in late Holocene inter-regional relations and the resultant cultural and linguistic shifts is discussed.

Language and cultural shifts are the major causes of endangerment of any community, which begins from minor switching of practices and verbal repertoires and ends with a whole change of community, and finally culminates in the community losing its own identity. Language shift usually takes place in a bilingual or multilingual speech community. It is a social phenomenon, whereby one language replaces another in a given society due to underlying changes in the composition and aspirations of the society. This process transitions from speaking the old to the new language. This is not fully a structural change caused by the dynamics of the old language as a system. The new language is adopted as a result of contact with another language community. The term language shift excludes language change which can be seen as an evolution, and hence the transition from older to newer forms of the same language. Contact between two or more cultures often leads to different sociological processes such as acculturation, cultural change, cultural genocide, and cultural shift. Cultural shift occurs when a community gives up its own socio-cultural practices like customs, rituals and traditional beliefs, and is characterized by changes in cultural symbols, rules of behavior, social organizations, or value systems. It differs from the process of cultural change in which a community’s culture can evolve independently. Shifts may take place at the level of an individual speaker who gradually forgets or shifts to another language and consequently this language spreads to an entire community. This phenomenon can be seen among the Aranadans, a primitive tribal community found mainly in the Malappuram district and in other Northern districts such as Kasargode and Kannur of Kerala, owing to their irreverence towards the preservation of their own language and culture. The socio-ecological, psychological and educational factors impact their language and cultural shifts. This paper illustrates and clarifies the reasons for the language and cultural shifts of the Aranadan tribal community.

The article examines the archaic elements of the traditional wedding of the Kalmyks of Russia and the Oirats living in China and Mongolia, which are associated with folklore and mythological representations of the hedgehog, where the hedgehog is the founder of marriage. The study of folklore among peoples with rich histories and unique traditions contributes to the preservation of their cultural heritage. In the context of globalization and the dominance of mass culture, the study of oral traditions becomes particularly relevant for understanding and preserving ethnic identity. The study of folklore in the context of modern realities allows us to identify how traditional genres adapt to new conditions. This is the first time this issue has been studied from this perspective, which makes this research novel. The purpose of this research was to study the mythological and ritual aspects of traditional weddings that are associated with the image of the hedgehog. The study is based on available folklore and field samples of the Kalmyks of Russia and the Oirats of Western Mongolia and the Xinjiang Uyghur Autonomous Region of China, recorded both in the late 19th century and in the present day. To identify typological parallels, individual information from the peoples of Southern Siberia and the Manchus was also used. Using structural-semantic and comparative-typological methods, the author analyzes and reconstructs mythological representations with centuries-old layers that preserve the cultural codes of the people. Results. It was established that the image of the hedgehog in the oral tradition of the Kalmyks is associated with family and clan customs and wedding rituals, and that the mythological and ritual complex associated with the hedgehog reflects the once-united beliefs of the Kalmyks of Russia, the Oirats of Western Mongolia, and the Xinjiang Uyghurs of China. It was that the modern wedding rituals of the Kalmyks include a mandatory element: colored ribbon pendants (ölgts), which symbolized the requested soul of a child, which the bride brings with her to the groom's house. However, the mythological and ritual significance of this vestige, as described in the legend of the hedgehog and in the comments of the collector I. I. Popov, has been lost. The girding of a new yurt for a young family with a black-and-white hair belt (khoshlң) is an integral part of the wedding rite of the Oirats of Western Mongolia and China. Conclusions. The study revealed common mythological and ritual representations of the hedgehog as a cultural hero with the gift of anticipation and a mixanthropic figure; it also identified the common roots of the archaic element of the wedding rituals of the Kalmyks and Oirats, such as the colorful ribbons called “ölgs” and the black and white belt of the yurt (khoshlң), and traced their transformation in the new realities.

Essay| September 01 2022 Review Essay: Am I Blue?: Black Music & White Male Self-Construction Adam Gussow, Whose Blues?: Facing Up to Race and the Future of the Music. Chapel Hill: University of North Carolina Press, 2020. 332 pp.George Henderson, Blind Joe Death’s America: John Fahey, the Blues, and Writing White Discontent. Chapel Hill: University of North Carolina Press, 2021. 228 pp. Sophie Abramowitz Sophie Abramowitz Email: sophie_abramowitz@brown.edu Dr. Sophie Abramowitz is a Postdoctoral Fellow at Brown University in a joint appointment with the Department of American Studies and the Center for Digital Scholarship at Brown University Library. Her current book project, Playing the Folk, examines how authors like Zora Neale Hurston, Langston Hughes, and Francis La Flesche adapted the language and ideas of folklore to create musical and dramatic performances, in order to exchange and address changing ideas of racial and gender self-definition. Her teaching similarly focuses on race, cultural history, and creative world-building through the practices of collecting and musical performance. Dr. Abramowitz also collaborates on a number of archival and digital projects, including a multiplatform compilation of recordings from the 1969 Ann Arbor Blues Festival, released on Third Man Records in 2019. Search for other works by this author on: This Site PubMed Google Scholar Journal of Popular Music Studies (2022) 34 (3): 142–151. https://doi.org/10.1525/jpms.2022.34.3.142 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Sophie Abramowitz; Review Essay: Am I Blue?: Black Music & White Male Self-Construction. Journal of Popular Music Studies 1 September 2022; 34 (3): 142–151. doi: https://doi.org/10.1525/jpms.2022.34.3.142 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentJournal of Popular Music Studies Search Adam Gussow’s Whose Blues?: Facing Up to Race and the Future of the Music and George Henderson’s Blind Joe Death’s America: John Fahey, the Blues, and Writing White Discontent were both published in the last three years, a time of Black revolution. As revisiting the politics of cultural appropriation and dismantling the violent construction of whiteness become increasingly urgent, so too does the study of histories of Black creativity and of the ways that whiteness has been historically constructed against and through ideas of Blackness. It is within these imperatives that I situate these two books. Each looks to roots music as a lens through which to deal with the shifting history of white longing for a particular, socially contingent idea of Blackness. In Whose Blues? Gussow answers the question proposed in the book’s title by staging a debate between two positions that he calls “black bluesism” and “blues... You do not currently have access to this content.

ABSTRACTMuch is known about immigrants’ majority language proficiency in the first (immigrant) generation. Less is understood of differences in linguistic shift compared with heritage language retention in subsequent generations. Focusing on Sydney, Australia’s largest ‘EthniCity’, we build on Clyne and Kipp’s (1999. Pluricentric Languages in an Immigrant Context. Berlin: de Gruyter) and Chiswick and Miller’s (1999. “Immigration, Language and Multiculturalism in Australia.” Australian Economic Review 32: 369–385) work on variations among non-English speaking background (NESB) immigrant groups in proficiency with or sole use of spoken English in the first generation. We then compare this with an extension of Borjas' (1992. “Ethnic Capital and Intergenerational Mobility.” Quarterly Journal of Economics 107: 123–150) work on ethnic capital to examine linguistic shift and heritage language retention in the second and third generations. While results show linguistic shift mostly occurring over two or three generations, they also highlight differences among NESB groups, associated with particular cultural backgrounds, holding constant human capital and other socio-demographic factors. They further demonstrate the continuing though equally varied intergenerational importance of contextual (residential concentration) influences on heritage language retention.

The contemporary global security landscape is characterised by unprecedented interconnectedness and rapid technological advancement, resulting in a fundamental transformation of economic security challenges. This article analyses hybrid threats and economic coercion, which are intensified by the digital environment and are reshaping traditional notions of security. Hybrid threats combine military and non-military tactics such as cyberattacks, disinformation, and economic pressure. The author highlights the role of digital tools in facilitating threats to economic security and provides concrete examples of the implementation of hybrid threats and economic pressure by both state and non-state actors, demonstrating the complexity and multifaceted nature of these challenges. The aim is to shed light on the emerging spectrum of combined threats to economic security amid globalisation and digitalisation. The methodological foundation of the research comprises both general scientific and specialised methods of inquiry. Special emphasis is placed on a comprehensive approach to developing countermeasures against economic security threats. This includes strengthening national resilience, deepening international cooperation, and enhancing digital literacy among the population. The author concludes that the digital environment has fundamentally reshaped the challenges to economic security by creating new forms of hybrid threats and economic coercion. This has blurred the boundaries between war and peace, and between state and non-state actors, while exploiting global interconnectedness. The pervasive nature of cyberattacks, the weaponisation of finance, digital disinformation, and economic espionage are key manifestations of this transformation. To effectively counter these challenges and reinforce economic security in the face of hybrid threats, a multilateral and coordinated approach is essential. The author proposes: Integrate economic security, cybersecurity, and information defence into a single, coherent national strategy. Revise legislation to address emerging forms of digital economic coercion and cyber warfare, eliminating “grey zones” within the system responsible for ensuring economic security. Prioritise the protection and diversification of critical infrastructure and supply chains against digital threats. Invest in technologies and specialist expertise for the identification, analysis, and attribution of hybrid attacks. Establish robust mechanisms for information exchange and coordinated responses to hybrid threats and economic pressure between the government and the private sector.

This article explores the pivotal role of adaptive leadership in enhancing military resilience in the face of hybrid threats. Hybrid threats, which combine conventional and unconventional tactics such as cyber warfare, disinformation, and economic warfare, present unique challenges to military leaders in modern operations. The research assesses how adaptive leadership can help military leaders navigate these complex and evolving threats by fostering resilience and adaptability. Through examining key hybrid threats and their impact on military operations, the study highlights the significance of resilience and adaptability in the modern military environment. The article also investigates the relationship between these traits and their contribution to overcoming hybrid threats. Findings suggest that adaptive leadership, supported by ongoing training and technological integration, is crucial for ensuring operational success and maintaining national security in the face of unpredictable challenges.

Like all major African writers, Ngugi wa Thiong'o has wrestled with the problem of cultural affiliation: an exiled Kenyan nationalist whose mother tongue is Gikuyu, but his educational career in Kenyan missionary schools, and British universities, both in Africa (Makerere) and England (Leeds), has made him an Anglophone writer with both Anglophilic and Anglophobic ideological perspectives on art and politics. Ngugi has attempted a partial rejection of his past through a series of political, religious and aesthetic transformations. He has moved through Achebean realism, Conradian modernism, Socialist Realism to a radical linguistic nationalism, partly postmodern, partly propaganda. These complex transformations can be plotted against his thirty-year career as a novelist, playwright and essayist. Personal political experiences, such as his imprisonment in the late 1970s and exile in the early 1980s, have accelerated his cultural and linguistic shifts from an Afro-Saxon amalgam of cultural ideas and languages to a more essentialist cultural and linguistic pose. Ngugi's 1980s novels Devil on the Cross (Gikuyu, 1980; English, 1982) and Matigari (Gikuyu, 1986; English, 1987) combine indigenous Kenyan oral formulas, Mau Mau and other patriotic songs, English and Kiswahili intercalations on a broad base of mixed African and European Socialist and Christian symbols and concepts. Ngugi acknowledges quite openly that his works and critical stances are a melange of affiliations which can be quite confusing and culturally contradictory. While his Kenyan nationalist ideology is

This paper aims to investigate the role of intratextuality and contextuality in the mechanisms of understanding euphemism in the Qur’an, which in some cases would provide evidence for the intended meaning or a way of interpreting and translating euphemisms. It hypothesises that the dependence only on dictionary, exegesis or single text may yield misunderstanding or misinterpretation of the euphemistic meaning. The paper develops a linguistic model for critical evaluation of the translation of Qur’anic euphemisms based on the textual level, which goes beyond word or sentence levels. Methodologically, certain euphemisms in different verses in the Qur’an which require intratextual or contextual references for their identification and interpretation are selected and then possible interpretations of their meanings are verified via checking semantic coherence with other Qur’anic verses. The size of the selected sample is representative to cover the most common taboos in any society; namely health, death, sex and sodomy. Six translations of these euphemistic expressions of the Qur’an are fully analysed. The paper gives evidence that translation decisions made by translators need to rely on information beyond traditional dictionaries or exegetic works and require the recognition of intratextual and contextual ties within the Qur’an. It also finds that most translators attempt to convey the intended meaning of euphemisms, while the euphemistic style is sacrificed. The study concludes that the translation of euphemism in the Qur’an should adhere to the syntactic patterns and lexical units of the source language (SL) structure, and make cultural and linguistic shifts in the target language (TL).

Just as the long historical process of globalization affects the operating environments of emerging community colleges around the world, so too does it impact colleges in all parts of the United States. College leaders in societies throughout the world have witnessed shifts in manufacturing to service to knowledge-based economies, cultural and linguistic shifts in service populations, and the pace of technology advance to the point where knowledge emerges not in lines and clean facts, but in swirls of new information, ideas, and possibilities. As a result, these external influences have a dramatic effect on the leadership climate in community colleges, presenting unusual challenges and decision-making scenarios. This chapter utilizes the term “college leader” without regard to national or state systems, but in doing so is referring to community-based, pre-baccalaureate, higher education, and public college leaders. Other chapters in this book offer details on neighbors much “nearer” than many would have realized even a decade ago, representing potential partners, learners, and even our very teachers in this expanding global learning environment. The policy and original data presented here indicate how the demands of college leadership have intensified just as globalization has intensified through both geopolitical power shifts (be it fall of Soviet bloc or rise of Islamic fundamentalism) and telecommunications and computer technologies. Second, the chapter outlines policy considerations for leaders to make the most of the emerging global learning and service environment. Community and educational leaders can no longer operate on a strictly local, or internal level, as so many influences on both learners and economic stability depend on the continuous and open exchange of information and other resources. The hope is that readers will connect the applicable cases in this book with the larger, often global, challenges we face within our state, provincial, national, and transnational systems. In order to do that, a brief description of the many ways globalization manifests its influences is necessary. As a result of presenting the above, the concluding analysis reveals policy considerations for community college leaders in this emerging global service area. Chapter 33 Globalization Theory and Policy Implications for Community College Leaders

Introduction Modern humans emerged in Africa ~200 thousand years ago (kya), and expanded from an estimated census size of just over a million individuals (Hawks et al ., 2000) during the Middle Stone Age (MSA) to ~7 billion inhabitants today (www.census.gov/main/www/popclock.html). The long-term human effective population size (i.e. the number of breeding adults) is inferred to be ~10 000 individuals based on studies of variation in proteins (Haigh and Smith, 1972; Takahata, 1993), autosomal DNA (Erlich et al ., 1996; Takahata, 1993; Tenesa, 2007), X chromosome DNA (Cox et al ., 2008), Y-chromosome DNA (Takahata, 1993), and mitochondrial DNA (Takahata, 1993). After migrating from Africa within the past 50–100 kya, modern humans have successfully colonized most of the terrestrial parts of the globe. Genetic evidence indicates that human populations underwent several major population expansion and migration events over the last 100 kya (Atkinson et al ., 2009; Cox et al ., 2009; Excoffier and Schneider, 1999; Harpending et al ., 1993; Rogers and Harpending, 1992). Patterns of mt DNA and nuclear genetic diversity indicate that there was an initial major population expansion in Africa ~110–70 kya (Atkinson et al ., 2009; Excoffier and Schneider, 1999; Harpending et al ., 1993; Rogers and Harpending, 1992) and subsequent migration and expansion events around the globe at periods ~60–55 kya, ~40–25 kya, and ~12 kya (Atkinson et al ., 2009; Cox et al ., 2009; Harpending et al ., 1993; Liu et al ., 2006). Modern humans evolved during a hyper arid period in Africa and might have been restricted to parts of Africa with favorable ecological conditions (Ambrose, 1998a; Hawks et al ., 2000). Population expansions and migrations during the Pleistocene, followed by exponential expansion during the Holocene, were correlated with shifts in climatic conditions and technological innovation (Pennington, 1996; Powell et al ., 2009). Migration has played an important role in shaping the pattern of genetic and cultural variation in African populations (Cox et al ., 2008), which currently consist of >2000 diverse ethnolinguistic groups, representing ~30% of the linguistic diversity in the world (Haspelmath et al ., 2008; Lewis, 2009). Here we summarize the paleoclimatic conditions, major cultural and linguistic shifts, and major migration events in Africa which have contributed to the current patterns of genetic variation in the continent.

This paper examines the transformation of Hausa social cohesion from its traditional foundations to its current state of decline. Historically, Hausa society was characterized by strong communal bonds epitomized in the concept of cuɗe-ni-in-cuɗe-ka (reciprocal support), where collective welfare took precedence over individualism. Through ethnographic analysis and literary review, the study identifies key traditional values (including mutual aid, kinship solidarity, and communal responsibility) that once defined Hausa interpersonal relations. The paper then analyzes contemporary factors contributing to social fragmentation, including modernization influences (particularly through media and technology), economic pressures, and erosion of traditional value systems. Qualitative data from recent sociological studies in Northern Nigeria is incorporated to demonstrate measurable declines in community trust indicators. Finally, the study proposes culturally-grounded strategies for social revitalization, emphasizing the roles of religious institutions, educational systems, and community leadership in value transmission. The findings suggest that while Hausa social structures face significant challenges, intentional preservation efforts focusing on intergenerational dialogue and institutional reinforcement may mitigate further decline.

Media have never been consistently free in Pakistan. Different regimes used legal and constitutional means to control the media from public debate and criticism. In it over sixty-two years of history, Pakistan has been ruled by military more than the civilian. Media in Pakistan usually face threats, violence, economic pressure, etc. The country's laws have been used against journalists. Poor literacy, urban orientation of the media, and the high price of newspapers are detrimental factors for the under development of media in Pakistan. Beside these barricades, one can now easily notice a shift from the centralized broadcasting to an open competition broadcast system in Pakistan, enabling the audience to enjoy more power of selective exposure. All governments including the military say high about the media freedom but often do the thing other way round when media criticize the government. However, during the Musharraf military and civil regime for about nine year, media were operated in a mixed character. This paper sheds some light on media and politics during General (r) Pervez Musharraf regime.

This article considers the reception of Plato by writers close to the aesthetic movement in the Victorian fin de siecle. In Plato, and especially in the Phaedrus, authors such as John Addington Symonds, Walter Pater, and Oscar Wilde find a myth that links male homosexuality to artistic and literary eminence. Pater in 'Winckelmann' and Wilde in 'The Story of Mr W.H.' trace, through Plato, the influence of homoeroticism on the formation and transmission of the literary canon. Plato's mythic ideal of eros becomes the shared element of a millennial tradition of homoerotic reading and writing. ********** In the seventh circle of Hell Dante encounters the souls of the sodomites, condemned to run around for eternity in a storm of fire. One of them recognizes Dante and asks him to stop, pulling the hem of his cloak. It is Brunetto Latini, a fellow Florentine and a respected scholar. The two have little time to talk--those souls who stop even for a moment will have to stand still for a hundred years with no means of sheltering their faces from the burning rain. But their exchange is intimate and emotional: Brunetto repeatedly addresses Dante as 'my son' and Dante fondly remembers Brunetto's 'paternal image' and the influence of his teaching. Brunetto prophesies Dante's future fame and finally, before departing, speaks of the other souls who, like himself, are punished for having committed violence against nature. There is no time to name them all. What Dante should know, though, is that all of them were once famous men of letters: In brief I tell thee, that all these were clerks, Men of great learning and no less renown, By one same sin polluted in the world. (1) It would seem that artists and scholars are particularly prone to sodomy. Brunetto's words were quoted in 1897 by the sexologist Havelock Ellis in his influential study Sexual Inversion. Ellis uses Dante's evidence to confirm his hypothesis that 'homosexuality is especially common among men of exceptional intellect'. (2) Starting with Dante, Ellis notes that the special connection between male homosexuality and the arts became particularly strong during the Renaissance. He cites the examples of Michelangelo, Sodoma, Marlowe, and, with some reservations, Shakespeare. Ellis's list of eminent literary inverts of the more recent past includes Johann Winckelmann, 'who was the initiator of a new Greek renaissance and of the modern appreciation of ancient art' (p. 17), Walt Whitman, and Paul Verlaine. The transition from Dante to Ellis brings to mind Michel Foucault's influential thesis on the invention of male homosexuality in the late nineteenth century, captured in the linguistic and cultural shift from the figure of the 'sodomite' to that of the 'homosexual'. (3) Following Foucault, we can argue that Dante sees Brunetto and those who share his lot as being guilty of a series of 'forbidden acts' that result in their damnation but in no other way make them similar people: there is no common 'type' to which the sodomites can be reduced. Ellis, on the other hand, is interested in isolating the 'singular nature' that is shared by inverts of all periods. In other words, and still arguing with Foucault, it is possible to see in Ellis the birth of a modern culture that sees sexuality as a site of knowledge: knowing about Michelangelo's or Winckelmann's 'inversion', we are able to grasp at a hidden truth about them, not only as people but, crucially, as artists. Learning about Brunetto's sexual preferences does not affect Dante's understanding of him as a scholar. Ellis, on the other hand, connects perverse sexuality to aesthetic factors such as the 'intellectual independence' of Renaissance culture and the interest in classical learning (p. 15), and argues that Michelangelo's homosexuality can be seen as a 'profound influence' or even as 'the key [...] to the mystery of his art' (p. …