Participation In Cultural Practices Research Articles

It could have been different. The cultural and creative sector in transformation from the perspective of arts professionals in the Sorbian ethnic minority

ABSTRACT The political system change in Germany in 1989/90 also led to fundamental changes in the cultural and creative sector. As a result of the shift from a planned to a free market economy, the number of freelance cultural workers increased significantly. This article discusses how the transformation of the cultural and creative sector affected the ethnic minority of the Sorbs in Germany. The particular challenge here is how the actors balance their everyday life and participation in cultural practices on the one hand, and a commodification of what is considered cultural heritage on the other. Using the example of the freelance Sorbian composer Juro Mětšk (*1954 † 2022), the project explores the questions of what effects the all-encompassing social changes had on the activities and products of cultural workers, when and why they decided to work freelance and to what extent being Sorbian became a determinant for their work. In addition to Juro Mětšk’s written testimonies, this paper is also based on the analysis of a detailed interview on this topic conducted by the author in 2021.

Traditional Cultural Practices Provide More Frequent Feelings of Happiness and Calm for Native American Elders

Though American Indian, Alaska Native, and Native Hawaiian (AI/AN/NH) elders are an understudied population, available data demonstrates higher rates of depressive symptoms among these elders. In addition, AI/AN/NH elders are a medically underserved population, with geographic isolation a common barrier to accessing emotional/mental health services. However, cultural practices are important sources of resilience for AI/AN/NH elders. Survey data from “Identifying our Needs: A Survey of Elders” Cycle VI (2014-2017), conducted by the National Resource Center on Native American Aging, were analyzed using ordinal logistic regression; N=18,134 adults age 55+ from 164 tribal survey sites. Respondents indicated how often (from none to all of the time) they participate in cultural practices (e.g., traditional food, music, customs). Frequency of participation varied; 27% of elders reported participating in traditional cultural practices a good bit of the time or more, 28% some of the time, 18% a little of the time, and 27% did not ever participate. We explored the relationship between frequency of cultural practices and frequency of feelings of happiness, calm/peacefulness, nervousness, and being downhearted/blue. A significant positive association was found between higher frequency of cultural participation and feelings of happiness and calm/peacefulness; no association was found with nervousness or depressive symptoms. While the frequency of participation by elders in cultural practices is directly related to better self-reported levels of happiness and peacefulness, nearly half (45%) never/almost never participated in these types of practices, which underscores the need to support availability of and elders’ participation in cultural practices.

The Diné (Navajo) Hózhó Lifeway: A Focused Ethnography on Intergenerational Understanding of American Indian Cultural Wisdom.

Purpose: Hózhó is the cultural wisdom that guides the Diné lifeway. This study examines understanding of cultural wisdom (CW) across three generations: elders, adults, and adolescents. Method: A focused ethnography was conducted on the Navajo Nation. Twenty-two Diné (Navajo) were recruited through convenience sampling. Data were collected via two semistructured interviews and photovoice methods. Data were analyzed using content analysis, thematic analysis, and participatory visual analysis of photos. Results: The Diné elders embodied the greatest in-depth understanding of CW followed by the adolescents. An unexpected finding was the scarcity of understanding of CW among the adults. Conclusion: The Diné understanding of CW is transferred through discussion with elders, listening to and speaking traditional language, cultural preservation activities, and participation in cultural practices. The Diné believe cultural wisdom is a health sustaining protective factor, therefore strategies to restore, promote, and support the intergenerational transfer of cultural wisdom remains a tribal priority.

Does ethnic identity buffer or intensify the stress of discrimination among the foreign born and U.S. born? Evidence from the Miami-Dade Health Survey.

This study examines the extent to which ethnic identity is a protective factor and buffers the stress of discrimination among the foreign born compared to the U.S. born in Miami-Dade County. Data were drawn from the 2011 Miami-Dade Health Survey (N=444), which is a countywide probability sample of adults in South Florida. Two interaction effects were observed: (a) a stronger ethnic identity was associated with less distress among the foreign born than the U.S. born; and (b) a stronger ethnic identity exacerbated the relationship between everyday discrimination and distress among the U.S. born. Ethnic identity, which involves ethnic pride, participation in cultural practices, and cultural commitment or sense of belonging, was associated with better psychological well-being among the foreign born than the U.S. born. Ethnic identity, however, was not a protective factor for the U.S. born, but rather it intensified the distressing effect of discrimination.

Theorizing inquiry in the moral space of practice

ABSTRACTMoral realism has been advanced as a central theme in contemporary hermeneutic thought. From this standpoint, participation in cultural practices is made possible and meaningful by ontologically real moral goods and reference points. Cultural practices thus constitute a moral referential totality for human action. This article suggests that these and related hermeneutic insights offer a unique perspective for taking account of practical involvement in the world and can form the basis of an interpretive frame for research that foregrounds this practice-based moral realism. An emphasis on moral realist concepts such as participation in practice, distinctions of worth, strong evaluations, and moral reference points can allow interrelated phenomena to show up as aspects of a moral ecology and reveal something about their moral significance within a form of practice. Moreover, inquiry of this sort can reveal something about that form of practice as a space of moral possibilities for action.

Linguistic Predictors of Cultural Identification in Bilinguals.

Most of the world's population has knowledge of at least two languages. Many of these bilinguals are also exposed to and identify with at least two cultures. Because language knowledge enables participation in cultural practices and expression of cultural beliefs, bilingual experience and cultural identity are interconnected. However, the specific links between bilingualism and cultural identity remain largely unidentified. The current study examined which aspects of bilingualism relate to identification with first- and second-language cultures. Two-hundred-and-nine bilinguals completed a questionnaire probing linguistic background and cultural affiliations. Regression analyses indicated that cultural identification was predicted by age of language acquisition, language proficiency, foreign-accentedness, and contexts of long-term language immersion and current language exposure. Follow-up analyses revealed that the language-culture relations were mediated by the age and manner in which the second language was acquired. These findings are situated within a proposed framework of bilingual cultural identity. By identifying features of bilingualism that are relevant for cultural identity, the current research increases our understanding of the relationship between language and culture.

Life and living in advanced age: a cohort study in New Zealand--e Puāwaitanga o Nga Tapuwae Kia Ora Tonu, LiLACS NZ: study protocol.

BackgroundThe number of people of advanced age (85 years and older) is increasing and health systems may be challenged by increasing health-related needs. Recent overseas evidence suggests relatively high levels of wellbeing in this group, however little is known about people of advanced age, particularly the indigenous Māori, in Aotearoa, New Zealand. This paper outlines the methods of the study Life and Living in Advanced Age: A Cohort Study in New Zealand. The study aimed to establish predictors of successful advanced ageing and understand the relative importance of health, frailty, cultural, social & economic factors to successful ageing for Māori and non-Māori in New Zealand.Methods/designA total population cohort study of those of advanced age. Two cohorts of equal size, Māori aged 80–90 and non-Māori aged 85, oversampling to enable sufficient power, were enrolled. A defined geographic region, living in the Bay of Plenty and Lakes District Health Board areas of New Zealand, defined the sampling frame. Rūnanga (Māori tribal organisations) and Primary Health Organisations were subcontracted to recruit on behalf of the University. Measures - a comprehensive interview schedule was piloted and administered by a trained interviewer using standardised techniques. Socio-demographic and personal history included tribal affiliation for Māori and participation in cultural practices; physical and psychological health status used standardised validated research tools; health behaviours included smoking, alcohol use and nutrition risk; and environmental data included local amenities, type of housing and neighbourhood. Social network structures and social support exchanges are recorded. Measures of physical function; gait speed, leg strength and balance, were completed. Everyday interests and activities, views on ageing and financial interests complete the interview. A physical assessment by a trained nurse included electrocardiograph, blood pressure, hearing and vision, anthropometric measures, respiratory function testing and blood samples.DiscussionA longitudinal study of people of advanced age is underway in New Zealand. The health status of a population based sample of older people will be established and predictors of successful ageing determined.

The Relevance of Cultural Activities in Ethnic Identity Among California Native American Youth

This study analyzed data from a large statewide sample of Native American adolescents throughout California to determine whether participation in cultural practices was associated with stronger ethnic identity. The Multigroup Ethnic Identity Measure (MEIM) scale was used to measure the ethnic identity of 945 Native American adolescents (416 male, 529 female) aged 13 – 19 across California. Respondents who participated in cultural activities including pow-wows, sweat lodge, drum group and roundhouse dance reported significantly higher Native American ethnic identity than their counterparts who did not take part in cultural activities. The association between cultural activities and ethnic identity was only significant among urban youth and not among reservation youth. Higher grades in school were associated with ethnic identity among females but not among males. Findings from this study show a strong association between cultural activities and traditional practices with tribal enculturation among Native American youth in California. Cultural-based practices to enhance Native identity could be useful to improve mental and behavioral health among Native American youth.

Back in the mirrored room: the enduring relevance of discursive practice

This article seeks to re‐engage a conversation regarding the importance of acknowledging the discursive content of the therapeutic process. Hare‐Mustin's (1994) article argued that psychotherapy is involved in the generation of values and norms, and thus requires ethical sensibilities. Her analysis recognized how particular socio‐cultural forces go unnoticed and suggested that unless therapists recognize their participation in discursive practices, they may unwittingly collude with and reinforce harmful cultural practices. The goal of this article is to revisit the ‘mirrored room’ so that family therapists can more deliberately evaluate their participation in cultural practices that impact on their work with clients. This article begins with a review of contemporary efforts to grapple with the issues Hare‐Mustin presented, and maintains that even contemporary approaches that assert a commitment to postmodern understandings remain incomplete without an analysis of discourse. The article then outlines the conceptual tools within discursive practice that advance the initial motivation of these contemporary efforts.

Parents' participation in cultural practices with their preschoolers

In this article we discuss cross-cultural similarities and variations in parents' engagement in the everyday activities in which their preschool-age children engage, focusing on mothers' and fathers' presence in the same setting as their children, the impact of their presence on the types of activities in which the children engaged, and the extent of mothers' and fathers' involvement with their children in those activities. The data were gathered from different societies - the United States, Korea, Russia, Estonia, and Kenya. They reveal that the children were involved primarily in play (more than in lessons, work, or conversation), and this was unaffected by the presence of either parent. However, parents were relatively less likely to be involved in their children's play than in the other activities. Mothers, not surprisingly, were more likely to be found in the same setting as their children and, even when taking account of their greater presence, were more likely to be involved with their children than were fathers.

Transforming Cultural Practices: Illustrations from Children's Game Play

Analyses of children's participation in cultural practices typically focus on the ways in which dimensions of activities shape the nature of children's participation and learning. In contrast, our concern in this article is to understand how children, in their participation, transform cultural practices. We use Saxe's (1991) emergent goals framework to illustrate how the mathematical problems that emerge in children's play of Monopoly are interwoven with children's developing competencies and social interactions.