Ritual Symbolism and Culinary Practice in Winter Solstice Folklore: A Comparative Study in East Asia

The term 'Taiji' first appear in Zhouyi·Xici, saying that 'yi has Taiji which includes yin and yang'. Chinese ancestors formed the 'year' conception by observing sunrise, sundown and seasonal successions for a long period. 'yi has Taiji which includes yin and yang' was the resultant recording of their sun-movement observations. People compared the heaven and earth to a circle and they divided the circle into four areas to record meteorological changes of the four seasons. A line was drawn from the spring equinox to the autumn equinox and the heaven and earth positioning diagram was created with the upper half as the heaven and the bottom half as the earth. The line was called the Taiji line. Considering that 'yang starts to grow at the winter solstice and yin starts to grow at the summer solstice', therefore people gradually changed the line to a S -curve.

Historical Ethnography and Peasant Societies: McKim Marriott, James Scott and Maurice Bloch is a collection of interviews that is being published as a book for the first time. These interviews have been conducted by a leading British social anthropologist and historian, Professor Alan Macfarlane. Filmed over a period of several years, the three conversations in this volume are a part of the series Creative Lives and Works. These transcriptions cut across various disciplines, from the social sciences and the sciences to the performing and visual arts. The current volume is on three of the world’s most eminent sociologists and anthropologists – McKim Marriott, James Scott and Maurice Bloch. These interviews extend the disciplines of sociology and anthropology, moving on from when fieldwork was somewhat limited to the concentration of a civilization or community’s past, and how it fits within the historical context of the discipline. Since then, it has expanded to one where peasant cultures and communities have become the focal point of study. McKim Marriott, James Scott and Maurice Bloch talk about both overcoming and understanding the importance of fieldwork—considering linguistic, historical, economic and cultural elements in the study of these societies through their engaging conversations and occasional anecdotes. Immensely riveting as conversations, this collection gives a flavour of the many different societies and cultures in far-flung reaches of the world encompassing several continents, often with no knowledge of each other’s existence, and of how expansive the disciple of sociology and social anthropology is. The book will be of enormous value not just to those interested in the subject of Sociology, Social Anthropology and Ethnography, but also to those with an avid interest in History, Culture Studies as well as those with a general interest in learning about other societies. Print edition not for sale in South Asia (India, Sri Lanka, Nepal, Bangladesh, Pakistan and Bhutan).

No matter when or where one starts telling the story of the battle of al-Qasr al-Kabir (August 4, 1578), one always stumbles across dead bodies—rotting in the sun on abandoned battlefields, publicly displayed in marketplaces, exhumed and transported for political uses. A Grammar of the Corpse: Necroepistemology in the Early Modern Mediterranean proposes an approach to understanding how dead bodies anchored the construction of knowledge within early modern Mediterranean historiography. A Grammar of the Corpse argues that the presence of the corpse in such narrative is not just incidental. It fills a central gap in testimonial narrative, providing tangible evidence of the narrator’s reliability while provoking an affective response to the presence of the dead. The use of corpses as a source of narrative authority mobilizes what cultural historians, philosophers, and social anthropologists have pointed to as the latent power of the dead for generating social and political meaning and knowledge. A Grammar of the Corpse analyzes the literary, semiotic, and epistemological function these bodies serve within text and through language. It finds that corpses are indexically present and yet disturbingly absent, a tension that informs their fraught relationship to their narrators’ own bodies and makes them useful but subversive communicative and epistemological tools. By reading Arabic texts alongside Portuguese and Spanish accounts of this key event, A Grammar of the Corpse responds to the fundamental provocation of Mediterranean studies to work beyond the linguistic limitations of modern national boundaries to study the literature of the region.

Tıp tarihi çok eskilere dayanan bir bilimdir. Tarih boyunca hastalıklar varlığını göstermiş ve bu hastalıklara tedaviler aranmıştır. Bu tedavi yöntemleri yaşayan bütün uygarlıklarda farklılık göstermiştir. Mezopotamya, Mısır, Hitit gibi yerleşik hayata geçen ilk medeniyetlerde hastalık tedavilerinde bakış açısı büyü ve tanrılara duadan ileriye geçememiştir. Zamanla insanların çevreye olan duyarlılığının ve gözlem gücünün artmasıyla beraber tedavi konusunda daha gerçekçi ve bilimsel yaklaşımlar gözlenmiştir. Tıbba bakış açısı geliştikçe hastane ve tıp okulu ihtiyacı doğmuştur. Diğer medeniyetlere göre daha akılcı bir yol izleyerek tedavi arayışına giren Hint Medeniyetinde hastaların tedavisi için ilk hastane örnekleri yaptırılmıştır. Tıbbın bilimsel dönemi diye nitelendirilen M.Ö. 700 yılında Antik Yunan’da, şu anki Datça Yarımadasında, tarihteki ilk tıp okulu olan Knidos açılmıştır. M.Ö. 5. yüzyılda ise Hippokrates felsefeyi tıptan ayırarak, bilimsel bir yaklaşım ile eğitim veren Kos tıp okulunu kurmuştur. Orta Çağda Avrupa’da tıp konusunda bilimsellikten uzak bir dönem yaşanırken; Anadolu Medeniyetlerinde tıpta bilimsel bir dönem yaşanmıştır. Selçuklular zamanında hastane karşılığı olarak darüşşifalar inşa edilmiştir. Bu darüşşifaların en büyük özelliği, hastane hizmetinin yanı sıra tıp eğitimi vererek hekimler yetiştiriyor olmasıdır. Bu darüşşifalardan en önemlisi Anadolu Selçuklu döneminde 1206 yılında hizmete açılmış olan Gevher Nesibe Tıp Medresesi ve Darüşşifası’ dır. Bu darüşşifa hem tıp okulu hem de hastaneyi aynı bina içerisinde barındırıyor olmasından dolayı dünyada bir ilki teşkil etmektedir. Gevher Nesibe Tıp Medresesi ve Darüşşifası şu an Kayseri’de restore edilmiş son haliyle Büyükşehir Belediyesi tarafından müze olarak halkın hizmetine sunulmuştur

Community resilience is critical for the government’s response to public health emergencies. With the rapid development of digital technology, leveraging digital tools for grassroots community governance has become increasingly important for the Chinese government. Fuzzy set qualitative comparative analysis (fsQCA) is utilized in this study to establish a framework for investigating the historical development of holistic intelligent governance for community resilience in the context of public health emergencies. Using 31 provincial-level regions in mainland China as research samples and taking the development of community resilience as the outcome variable, the study explores the configurational models and developmental pathways of holistic intelligent governance in enhancing community resilience from a conditional configurational perspective. The results of this study suggest that the mechanisms of community resilience in the face of public health emergencies revolve around five key factors: community self-organization legitimacy, grassroots party-building leadership, policy support, digital governance platform funding, and organizational digitization. However, no single variable alone constitutes a necessary condition for fostering community resilience. Instead, a combination of these factors is required, along with other variables promoting the formation of community resilience, among which community self-organizational legitimacy, grassroots party-building leadership, digital governance platform funding, and organizational digitization serve as the productive basis for promoting the formation of community resilience in holistic intelligent governance at the grassroots level, and are complementary to policy support.

This chapter examines the case of the ultimately successful nomination by Japan of 'Washoku, traditional dietary culture of Japan' as an example of the way culinary heritage has increasingly come to be seen and used as a marker of identity within both national and global contexts. It illustrates how Japan's nomination of washoku for Convention for the Safeguarding of the Intangible Cultural Heritage (ICHC) listing was motivated by the need to address several issues of broader domestic politics. The chapter also examines the development of the concept of culinary heritage within both national and global contexts and its listing under the ICHC. Japan's culinary heritage nomination also followed a different pathway to that which had previously applied where elements from the existing national list were simply selected for United Nations Educational, Scientific, and Cultural Organization ICHC nomination. The chapter then briefly considers the place of food and culinary practice within the Japanese conception of heritage.

Paula Brown Glick: A Retrospective

Tourism contributes to economic growth and social development. It also poses challenges to disaster-prone regions. The tourism sector in Bangladesh, particularly Sylhet region, is rapidly growing. This study examines residents’ perceptions of tourism’s impact and its relationship with community resilience in Tanguar Haor, Sunamganj and explores how does tourism influence on economic opportunities, social cohesion, and environmental sustainability while assessing the community’s ability to adapt to natural disasters. In this study, a mixed-method approach was used, incorporating surveys and interviews with 360 residents from Tahirpur and Dharmapasha upazilas (an administrative unit). The data collected from the survey was systematically encoded, processed, and analyzed using SPSS version 25.0 to ensure accuracy and reliability. The study indicate that tourism positively impacts the local economy by generating employment and improving infrastructure, yet it also exacerbates economic inequality. While tourism promotes cultural activities and environmental awareness, residents expressed concerns about cultural erosion, social issues, and ecological degradation. Statistical analysis revealed a strong correlation between tourism’s environmental impact and community attachment (r = 0.975, p < 0.01), suggesting that positive environmental perceptions enhance community ties. Additionally, economic benefits from tourism were significantly linked to adaptive response (r = 0.755, p < 0.05), indicating that tourism-driven economic stability improves disaster preparedness. However, economic gains were also associated with heightened environmental fragility (r = 0.749). The study highlights the need for sustainable tourism policies that integrate disaster risk reduction strategies, ensuring a balance between economic benefits and community resilience for long-term sustainability in vulnerable regions.

This study explores the integration of socio-cultural dimensions into Indonesia's maritime defense strategy, focusing on strengthening maritime identity and archipelagic community resilience. It aims to examine multifaceted aspects of maritime identity, identify traditional practices and resilience mechanisms, analyze preservation challenges, explore existing integration efforts, and develop a comprehensive socio-cultural framework for maritime defense. Employing a qualitative, exploratory approach with literature study as the primary data collection method, the research analyzes academic journals, books, and policy documents through thematic analysis and synthesis. Key findings reveal the multifaceted nature of Indonesia's maritime identity, encompassing historical, economic, social, and ecological dimensions. The study highlights the rich traditional ecological knowledge and resilience mechanisms of island communities, including sustainable resource management practices, adaptation strategies, and intergenerational knowledge transfer. Challenges such as urbanization, environmental degradation, cultural erosion, and socioeconomic inequality threaten the preservation of maritime identity and community resilience. The research also identifies existing initiatives successfully integrating socio-cultural elements into maritime strategies, such as community-based monitoring and participatory decision-making processes. The study concludes that Indonesia's maritime strength is intrinsically linked to its socio-cultural heritage and the resilience of its island communities. Integrating these elements into maritime defense strategies can enhance effectiveness, sustainability, and community engagement while preserving cultural identity. The proposed framework offers a holistic approach to maritime defense that harmonizes technological advancement with cultural preservation and community empowerment. This approach recognizes the symbiotic relationship between strategic planning, cultural heritage preservation, and sustainable development, paving the way for a more robust and culturally sensitive maritime defense strategy for Indonesia.

The text, “Research in social anthropology with indigenous peoples in Brazil and the study of social anthropology with autochthonous peoples in the context of Brazil and other National States: Australia, Canada, and Argentina”, aims, following the profile of this section of the Anuário Antropológico, to publicize the contributions to the Programme through a brief account of my own trajectory at the PPGAS/DAN/UnB. I begin with the period in which I was a student of the first PhD group, between 1981 and 1988 under the academic direction of Professor Julio Cezar Melatti, period in which I gained a background on the style of social anthropology with indigenous peoples that is undertaken in Brazil, and over thirty-five years, since 1989, as a professor of the DAN and as a CNPq researcher. In the latter period, I collaborated, initially, in two research projects coordinated by Professor Roberto Cardoso de Oliveira, on Styles of Anthropology in National Contexts, and later focusing on Nationality and Ethnicity on Borders. In both cases, I focused my attention on social anthropology with indigenous societies, in Brazil and in other national states – Australia since 1992, Canada since 1995, and more recently Argentina since 2016. On the research line about nationality and ethnicity on borders, I started in 2000, examining the Macushi and Wapishana peoples on the Brazil-Guyana border and, since 2008, my research has included work on the criminalisation of indigenous peoples in the prison system of Roraima. This article aims to highlight the most relevant aspects of my academic production in the discipline, in theoretical and methodological terms, according to my own assessment, and also to demonstrate how the existing academic environment at the PPGAS fosters the development and improvement of practices of the production of knowledge.

Since 1900, several scholars have argued that the terms "Olympian" and "chthonian" are commonly misused or overused, and that in the realm of ritual in particular the difference between sacrifices with and those without participation in the offerings (eating or drinking) by the worshipers does not coincide with the difference between Olympian and chthonian divinities. Fritz Graf and Walter Burkert, applying a model from social anthropology, have lately maintained that participation and nonparticipation are "ritual symbols," that is, variables employed among others to articulate phases within the ritual itself; they imply nothing about any recipient, and have to do only with "the inner logic of the ritual." The present paper undertakes a reassessment of the relationship between recipients of sacrifice and the various sacrificial modes from the point of view of the Olympian/chthonian distinction. It argues that Olympian and chthonian sacrificial modes are clearly distinguishable, and that the character of the divine recipient is a fundamental constitutive element of Greek ritual. The basic principles of the author's approach are worked out with reference to the test case of rituals attested at various places and dates for Zeus Polieus. It is suggested (a) that there is a remarkable consistency of specific ritual motifs in all these cases; (b) that very specific conceptual themes and areas of interest, centering on agriculture, are everywhere associated with this god; and (c) that the rituals and the themes cohere with one another and constitute a specific application of the Olympian/chthonian distinction predicated on the special characteristics of this particular divinity, who has a foot in each realm. It is argued that the Olympian/chthonian distinction retains its basic significance if it is applied in a less mechanical way than it has traditionally been. It is a central organizing principle in Greek religion, but does not represent a sufficient basis for analyzing individual divinities or rituals: specific character traits and interests and the circumstances of particular rites are fundamental, and will affect its application in given cases. Nor are the two categories mutually exclusive: they constitute one essential system at work in shaping the phenomena of Greek religion, but there is a much larger area of intersection between the two sets than has generally been recognized. One specific element of Greek practice-sacrifices with participation, but where the participation is required to take place in the sanctuary-are studied in detail, and it is suggested that they belong to an area of ritual intersection between the Olympian and chthonian categories. Recipients of such sacrifices are wholly or partly chthonian in character (with some exceptions accounted for on a slightly different basis); the desire not to destroy meat has led in these cases to a variation on holocaust sacrifice in the direction of Olympian banqueting: participation, but in a tightly controlled ritual setting. A Hebrew parallel for this sort of ritual compromise is suggested. On the basis both of the study of this particular sacrificial mode and of the more fluid approach to the general distinction sketched earlier, a reconsideration of some canonical lists of rites regarded as exceptions to the Olympian/chthonian distinction is undertaken. Most of the exceptions can be satisfactorily reconciled with the distinction if it is conceived and applied in the manner suggested in the paper.

The aim of this research to find out about Indigenous of Knowledge Urug Community for forecasting climate and environment dynamic toward community resilience. The research method used is the ethnographic approach or cultural anthropology. Ethnography is sorts of qualitative research that need observation, documentary and interview in local societies. Ethnographic deal with discovers about description about culture including local knowledge, behaviour, cultural, ritual, traditional ceremonies, and language of Urug community. The selection of sample as informant exert purposive sampling technique. The result is probed meticulously through triangulation technique and triangulation sources. The result shows that the Indigenous community have implemented the sort of Traditional and calendar years with animals symbol for forecasting season and climate. The community can adapt season and climate dynamic and create community resilience for environment and climate. Besides that, there is the connection of planting local paddy to attaint community resilience including environmental change, cultural and social resilience.

In its current form of ethnology, Volkskunde is increasingly conceptualized as a Europe-oriented study of the present. As a result, historical research is often limited to those periods considered part of the European modern, and may be restricted to uses that illuminate the present. In contrast, this article advocates an open approach to cultural anthropology, particularly with respect to historical research. It outlines ways in which the new focus perpetuates old fault lines within the discipline and ways in which they may be bridged. It discusses ways in which the themes of micro, macro, and agency have played out in the author's own work, but it also highlights the real differences between works focused on the present and the past.

Reviewed by: The Future of Tokelau: Decolonizing Agendas 1975–2006 Ingjerd Hoëm The Future of Tokelau: Decolonizing Agendas 1975–2006, by Judith Huntsman with Kelihiano Kalolo. Honolulu: University of Hawai'i Press, 2007. ISBN 978-0-8248-3254-4, viii + 296 pages, notes, references, index. Paper, US$40.00. The Future of Tokelau is an important and challenging study of the recent history of Tokelau and its relationship with New Zealand as a colonial and decolonizing power. The book is important because it covers a very critical phase in Tokelau's recent history, potentially of interest to a wide readership. It documents in great detail the consequences of increased interaction between various village institutions, the growing communities of Tokelauans living overseas (mainly in New Zealand), the New Zealand Foreign Service, and the United Nations, to mention some of the major actors in this transnational social field. The text is challenging because for the most part it unashamedly argues against any outside involvement in Tokelau affairs, despite occasional mention of pleas from Tokelau authorities to the contrary. While the book cannot, however, be said to romanticize tradition against the workings of modernity, the authors seem to view nationhood as inherently contrary to the Tokelau way of life (faka-Tokelau). The reason for this stance can be traced to the historical relationships between the three atolls Fakaofo, Nukunonu, and Atafu, which are competitive and at times antagonistic—hardly an ideal model for establishing nationhood. Readers with an interest in the precolonial aspects of Tokelau's past, and the dynamics of atoll politics and village life, can favorably read the present work in company with the comprehensive volume Tokelau: A Historical Ethnography by Judith Huntsman and Antony Hooper (1997). Huntsman and Hooper have conducted anthropological research on and in relation to Tokelau since 1967. The seriousness and extent of their engagement with Tokelau provides an example for other scholars to follow. Their early work concentrated on traditional anthropological issues of social organization such as kinship, gender, land tenure, and subsistence economy to mention some, and used the standard method of participant observation as their tool. But the more recent publications have a decidedly historical orientation, and are based on a combination of observational data, earlier field notes, interviews, and material gained from archival studies. Whereas this approach, called historical ethnography by Huntsman and Hooper, and continued by Huntsman with Kalolo, provides rich and very valuable information about aspects of [End Page 392] life in Tokelau in "the days gone by" (na aho kua teka), to place so much of the interpretative burden of a study of contemporary social processes on archival and secondary sources is at best a daring venture. It is a fundamental tenet in social anthropology that any ethnographic information should be related to the social context of its production in order to ensure the comparative validity of our interpretations—hence the common insistence on participant observation as constituting a cornerstone of anthropological practice. In parts of Huntsman and Kalolo's work, however, strong statements about individual actors' actions and intentions are presented on the basis of material that is of unclear origins. The resulting impression shares a good resemblance to village gossip in Tokelau, which tends to draw everyone in to engaging in (and reproducing) this kind of discourse. In particular, prescribing points for behavior to papalagi and Tokelauan participants equally is a serious weakness in an otherwise ethnographically solid publication. The book is argumentative, and clearly takes sides—for and against those central to the development of a Tokelau response to its macro-political situation. The criteria for positive or negative mention are not explicitly described, but it seems that being in touch with Tokelau values of collective participation (maopoopo), loving generosity (alofa), and, not the least important according to Kalolo, having proficiency in bilingual translation, certainly leads to a more positive valuation. This volume is divided into three parts. The first part consists of a preamble describing the period from 1960 to approximately 1977, with the establishment of a national meeting forum, or what came to be called the General Fono, and the beginnings of the Tokelau Public Service. This part of the book presents a very...

This volume can hardly be expected to surprise anyone. All of contributions have been published elsewhere, most of them in English (though this is no bad thing, since individual essays are uniformly excellent). Moreover, themes and techniques exemplified in collection have by now become so much a part of historiographical orthodoxy, at least among younger generation of social historians, that their presentation in guise of a brief for defence of mutual obligations of history and social anthropology already seems rather old hat. Indeed, much of what is presented here, rather defensively, as a bold experiment in application of ethnographical practice to historical subjects reads to (admittedly sympathetic) historian more like self-evident pursuit of empirical enquiry, novel only in its depth and sensitivity. And one contribution that deals with traditional objects of anthropology, Renato Rosaldo's piece on Ilongot islanders, makes a very compelling case of view that only who can't be trusted with ethnographical methods are ethnographers. Or is it merely a function of quality of contributions that they seem to put paid to a debate which has not so much ended as entered a new phase? Among German historians, discussion of value of anthropological methods for historical study has always been closely associated with debate over legitimacy of Alltagsgeschichte, or study of everyday Alltagsgeschichte is not necessarily conterminous with historical ethnography, but links between two are acknowledged by contributors jointly in their collective introduction and addressed directly in Alf Liidtke's essay on the reconstruction of everyday life. Liidtke's subtitle, depoliticizing social history?, is a direct response to earliest objection to be raised against Alltagsgeschichte. As study of lives of ordinary people established its popularity among students of history both lay and aca-