Symbol Of Prestige Research Articles

Patronat w rzymskich stowarzyszeniach religijnych w Italii okresu pryncypatu

The relationships between the cultores deorum and their patrons seem to meet all the criteria of the classic definition of Roman patronage put forward by A. Wallace-Hadrill. Firstly, there is no doubt that there was a ‘reciprocal exchange of goods and services’ between the patron and the college. The exchange took place on many levels, and the economic aspect was not necessarily the most important one. Secondly, the exchange was asymmetrical and permanent. In exchange for material and non-material support, colleges bestowed honours on their patrons, which strengthened the social prestige of the latter, at the same time creating a positive image of the colleges themselves. Both sides tried to give their relationship a permanent, formalised, and public character. Traces of these attempts are left not only in the well-documented custom of displaying tabulae patronatus in the collegial seat and the patron’s house. The patron frequently included information about the corporate patronage in his cursus honorum , whereas colleges could honour their patron’s birthday with one of the official corporate celebrations. In this way, the relationships between the patron and the college took on features which clearly differentiated them from acts of euergetism, not to mention regular economic transactions. A wealthy, generous, and most importantly influential patron was not only a desirable symbol of prestige for every corporation, but also a guarantee of the efficient functioning of the organisation that could rely on his or her support not only in its daily activity but also in crisis situations. Religious associations had to reconcile themselves to the homines novi of the local elites. The patron of the cultores Herculis in Interamna Nahars, T. Flavius T.f. Isidorus, who evidently proudly emphasises his promotion to the ordo equester , which was the pinnacle of his municipal career, is an excellent example of this phenomenon. Interestingly, the cultores deorum looking for patrons for their associations clearly tried to find ingenui . Although patrons of religious colleges include some liberti, these are rare cases. Wealthy freedmen are usually benefactors of colleges, but the latter did not attach themselves in a permanent way by means of the institution of patronage. This is understandable considering the fact that one of the main tasks of a patron was to represent the college in its contacts with the local authorities. The servile background of the patron lowered not only the college’s prestige but also its chances of successfully defending its interests. The cultores deorum were certainly aware of the mechanisms operating in the public life of the community in which they lived. An analysis of how the institution of patronage functioned in religious associations reveals evidence that their members not only knew the traditional system of values, but also completely identified themselves with this system.

Patronat w rzymskich stowarzyszeniach religijnych w Italii okresu pryncypatu

The relationships between the cultores deorum and their patrons seem to meet all the criteria of the classic definition of Roman patronage put forward by A. Wallace-Hadrill. Firstly, there is no doubt that there was a ‘reciprocal exchange of goods and services’ between the patron and the college. The exchange took place on many levels, and the economic aspect was not necessarily the most important one. Secondly, the exchange was asymmetrical and permanent. In exchange for material and non-material support, colleges bestowed honours on their patrons, which strengthened the social prestige of the latter, at the same time creating a positive image of the colleges themselves. Both sides tried to give their relationship a permanent, formalised, and public character. Traces of these attempts are left not only in the well-documented custom of displaying tabulae patronatus in the collegial seat and the patron’s house. The patron frequently included information about the corporate patronage in his cursus honorum , whereas colleges could honour their patron’s birthday with one of the official corporate celebrations. In this way, the relationships between the patron and the college took on features which clearly differentiated them from acts of euergetism, not to mention regular economic transactions. A wealthy, generous, and most importantly influential patron was not only a desirable symbol of prestige for every corporation, but also a guarantee of the efficient functioning of the organisation that could rely on his or her support not only in its daily activity but also in crisis situations. Religious associations had to reconcile themselves to the homines novi of the local elites. The patron of the cultores Herculis in Interamna Nahars, T. Flavius T.f. Isidorus, who evidently proudly emphasises his promotion to the ordo equester , which was the pinnacle of his municipal career, is an excellent example of this phenomenon. Interestingly, the cultores deorum looking for patrons for their associations clearly tried to find ingenui . Although patrons of religious colleges include some liberti, these are rare cases. Wealthy freedmen are usually benefactors of colleges, but the latter did not attach themselves in a permanent way by means of the institution of patronage. This is understandable considering the fact that one of the main tasks of a patron was to represent the college in its contacts with the local authorities. The servile background of the patron lowered not only the college’s prestige but also its chances of successfully defending its interests. The cultores deorum were certainly aware of the mechanisms operating in the public life of the community in which they lived. An analysis of how the institution of patronage functioned in religious associations reveals evidence that their members not only knew the traditional system of values, but also completely identified themselves with this system.

Early Period of Modern Architecture in Turkey – A Case Study of Eskisehir

Modern architecture in the Western World bore fruit at the beginning of the 20th Century in consequence of the process of modernity and seeking of the proper architecture for it. It was formed firstly towards the end of the 1920s. The main reason of this nonsynchronous development was the inadequacy of enlightenment and industrial revolution during the Ottoman Empire and the lack of formation of an intellectual infrastructure which provides the basis of modernity. However, the Ottoman Westernization occurring in the 19th century constituted the foundations of the Republic modernity founded in 1923. The earliest modern architectural designs in Turkey were first practised by European architects after the foundation of the Republic and internalised and practised extensively by the native architects afterwards. The early modern architecture of Turkey, named as “1930s Modernism”, continued until the beginning of the World War II. This period was formed in between the periods of first and second nationalist architecture movements. The early modern architecture period of Turkey was a period which high-quality designs were made. It was practised and internalised not only in big cities such as Ankara and in Istanbul, but also in the medium and small cities of the country. This situation was not just about a formal exception but about the internalisation of modernity by the society. Eskisehir is one of the most important pioneering cities of the Republic period in terms of industrial and educational developments. The earliest modern buildings were built as the public buildings by the state and non-citizen architects in the inadequate conditions of the country in terms of economy and professional people. The earliest modern houses of the city designed by these architects were the prototypes for the later practices which offered the citizens a new lifestyle. The modern houses were the symbols of prestige and status for the owners and the dwellers. The features of early modern buildings of Eskisehir as a medium-size city of Turkey will be examined in this study within the scope of the early modern architectural period of Turkey.

‘I want to learn Seoul speech!’: language ideologies and practices among rural marriage-migrants in South Korea

ABSTRACTThis paper explores how Southeast Asian marriage-migrant women in South Korea and their Korean language teachers view regional Korean dialects versus standard Korean. It also investigates in what ways these language ideologies impact the migrant women’s language practices. The data were collected through ethnographic observation and semi-structured interviews with four marriage-migrants and their language teachers. The findings suggest that the migrants’ use of the non-standard Korean dialect they initially acquired on arrival in Korea has contributed to their linguistic marginalization, particularly in the workplace. A consequent sense of inferiority about the way they speak Korean in turn creates barriers to the formation of pluralistic language ideologies. The women considered standard Korean a symbol of prestige and linguistic capital necessary to achieve membership in mainstream Korean society. For this reason, they actively invested in mastering standard Korean, which, for most, meant abandoning their regional Korean dialect. The paper concludes that the host society’s awareness of the importance of linguistic and cultural diversity is crucial in addressing marriage-migrants’ marginalization. It also suggests that including more bidialectal teachers in marriage-migrants’ language classrooms could have a positive impact on their language learning by helping them use both regional Korean dialects and standard Korean appropriately.

Archaeometallurgy in the Paraná Delta (Argentina): Composition, manufacture, and indigenous routes

The results of macroscopic, microscopic, and metallographic studies of archaeological metal objects from the Delta of the Paraná River (Argentina, South America) are presented. The aim of these studies was to determine the chemical composition and the manufacturing techniques of these allochthonous objects frequently placed in human burials. The results were discussed taking into account archaeological and ethnohistorical information in order to understand the significance of metals and the indigenous routes to the Paraná River. We concluded that the metal pendants and beads recovered in the Paraná Delta were manufactured from copper by casting in open moulds and hammering. Finished metal objects reached the Paraná River as a result of exchange circuits involving transport across pre-Hispanic routes from the production centres in the Andes. Metal objects from distant geographical areas were used to mark social ranks within the groups and were symbols of prestige displayed by local leaders.

A sacralização do feminino nas imagens marianas de marfim

RESUMO Nos espaços coloniais do Império português, em seus contextos de encontros e confrontos, nos desafios da alteridade, a experiência intercultural pode ser identificada nas diversidades das iconografias religiosas. Neste artigo observa-se a sacralização do feminino, que, se para o Projeto da Conquista teve em Maria a imagem e o modelo de mulher segundo a fé católica, ambiguamente, em suas representações, vestígios técnicos, estéticos e míticos, aproximou a Mãe de Jesus de divindades femininas de devocional equivalência, de outras matrizes das sociedades colonizadas, conforme se pode comparar na Índia portuguesa. A imaginária mariana em marfim, produzida nesta que foi uma matéria-prima símbolo de prestígio e de grande valor comercial, denota as tensões do poder além da polarização e do subjugo do império.

The National Joker: Abraham Lincoln and the Politics of Satire

The National Joker: Abraham Lincoln and the Politics of Satire

Farmers’ Perceptions of Agricultural Land Values in Rural Pakistan

Pakistan’s agriculture sector is crucial because it is responsible for providing food, shelter, and clothing to a massive population of 180 million people which is growing at a rate of 2 percent per annum. Land is a valuable asset and a symbol of prestige for the rural population in Pakistan. According to the recent Pakistan Economic Survey of 2013- 14, the agriculture sector contributes around 21 percent to GDP and provides employment for around 45 percent of the work force, who are primarily based in rural areas. The total geographic area of Pakistan is approximately 79.6 million hectares. Around 27.7 percent of Pakistan’s land is currently under cultivation and the cultivatable waste lands offer good possibilities for crop production. The total cropped area of Pakistan increased from 21.82 million hectares in 1990-91 to 22.72 million hectares in 2010-11 [Agricultural Statistics of Pakistan (2010-11)] and the total population of Pakistan increased from 118 million to 175 million during the same time period. Similarly the tenancy status of land management and land ownership pattern has changed over time. For example, large landowners are shifting their preferences from managing their land on their own towards leasing or sharecropping the land to be managed by others [Agricultural Census (2010)].

Jadeitites and Plate Tectonics

Jadeitite is a relatively rare, very tough rock composed predominantly of jadeite and typically found associated with tectonic blocks of high-pressure/low-temperature metabasaltic rocks (e.g., eclogite, blueschist) in exhumed serpentinite-matrix mélanges. Studies over the past ∼20 years have interpreted jadeitite either as the direct hydrous fluid precipitate from subduction channel dewatering into the overlying mantle wedge or as the metasomatic replacement by such fluids of oceanic plagiogranite, graywacke, or metabasite along the channel margin. Thus, jadeitites directly sample and record fluid transport in the subduction factory and provide a window into this geochemical process that is critical to a major process in the Earth system. They record the remarkable transport of large ion lithophile elements, such as Li, Ba, Sr, and Pb, as well as elements generally considered more refractory, such as U, Th, Zr, and Hf. Jadeitite is also the precious form of jade, utilized since antiquity in the form of tools, adornments, and symbols of prestige.

Xenophon und die spartanische Nauarchie

Xenophon generally considered Sparta to have been a well organized, ideal city-state, which fact he attributed to the presumed lawgiver Lycurgus. By contrast, he saw the Sparta of his own time as having gone awry in several ways, especially due to the undertakings of leading Spartans towards other Greek cities, which lead to the corrupting influx of gold as a symbol of prestige ( Lac . 14). These misguided Sparta big-power policies were associated with the harmosts, who served as magistrates in foreign areas and were not provided for in the Lycurgan system. Not mentioned in this context are the nauarchs, who served in overseas areas as ship’s captains, and could also, like the harmosts, be involved in political operations and thus win power not only for Sparta but also for themselves. In my opinion, the reasons for this silence regarding the nauarchia become evident from an analysis of the concrete actions of nauarchs in Xenophon’s Hellenika . There, as we shall see, the nauarchs are on official missions as elected magistrates, responsible to the polis, who generally worked for the strength of Sparta. Although the same persons are often involved, the nauarchs, unlike the harmosts, assumed no permanent foreign positions of rulership, which, according to Xenophon, was what was the cause of Sparta’s undoing. The nauarchs – by contrast with the harmosts – occupied individual positions, which caused fewer problems and which were not suited to maintain any permanent rulership. Therefore, Xenophon had no immediate reason to include the nauarchs in his critique of the contemporary Lakedaimonion politeia . The main thrust of his argument was rather that the role of a long-term hegemonic power in the Aegean was one that overtaxed the powers of Sparta, for the often ruthless behavior of the magistrates sent abroad was what sparked the resistance against Spartan rule. By contrast to Athens, Sparta could conduct no successful imperial policy, and only brought itself into danger. Thereby Xenophon does not take into consideration the fact that Sparta, as a land power, was dependent on a certain maritime strength and presence as well, and hence needed the right kind of commanders. Therefore, he ultimately prefers not to mention the nauarchs in connection with the ideal Spartan constitution, and to connect the city’s imperial misbehavior only with the harmosts.

PEREMPUAN MADURA SEBAGAI SIMBOL PRESTISE DAN PELAKU TRADISI PERJODOHAN

Maduranesse women are generally considered as prestige symbol of society, family, even a man. By this reason, they are treated as well as possible to keep the prestige stable even higher. However in some degree, the treatment seems not totally advantageous for women in the sense that they have limited access to make various important decisions for their lives especially in choosing the spouse. Maduranesse society still tend to choose arranged marriage for their daughters that the daughters don’t have significant role in making any decision related with arranged marriage, engagement, even marriadge itself. As the prestige maintainer, Maduraness female teenagers are also supposed to be in an engagement or marriadge relationship as soon as they get the first menstruation. They all are the common tradition of Maduranesse people which is also strengthened by some local wisdom well-alive in the society. In the other hand, this common ryhtm of arranged marriadge is in fact able to create a long-lasting marriage which is good for both, especially for women.

Mega events as a pretext for infrastructural development: the case of the All African Games Athletes Village, Alexandra, Johannesburg

AbstractThe hosting of mega events in the Global South has become a symbol of prestige and national pride. From the hosting of international mega events such as the world cup, to regional events like the Commonwealth Games, developing nations are hosting mega events frequently and on a massive scale. Often used as a justification for this escapade in hosting a mega event is the purposed infrastructural legacy that will remain after the event. From the bid documents of the London Olympics to the Delhi Common Wealth Games, the pretext of infrastructural legacy is cited as a legitimate reason for spending the billions of dollars needed for hosting the event. This paper looks at this justification in the context of the All Africa Games which was hosted in Johannesburg, South Africa in 1999. It examines how the legacy infrastructure from this event has been utilised as a social housing development and how the billions of dollars spent on the infrastructural legacy of the games has been used by local residence of the city. The vast majority of the current residence of the All Africa Games Athletes’ Village have little recollection of the Games and do not feel that the housing stock they have received is of significantly better quality than that of other social housing. This points to the contentious claim that developmental infrastructure built through hosting a mega event is of superior quality or brings greater benefit to the end users. That is not to say that hosting a mega event does not have benefits; however, the claim of development through hosting, in the case of Johannesburg, seems disingenuous.

Religious food as a tourism attraction: the roles of Buddhist temple food in Western tourist experience

Recently, the needs and interests in local food-related tourism research are growing as the local food plays an important role in overall tourist experience and destination branding. However, research on the religious food as a culinary heritage has received relatively little attention and particularly an understanding of tourists' religious food consumption in a tourist destination has been little discussed in the literature of tourism research. Given the scarcity of research on the religious food as a tourist attraction, this study attempts to explore the roles of the Buddhist temple food in Western tourists' experience. To identify the objective of this study, travel blogs written in English were applied. As a result of content analysis, a total of six themes in their travel dining experiences were identified. They were classified under the following six categories: as a means for novelty-seeking, as a means for sensory pleasure, as a peak tourist experience, as a symbol of authenticity, as a symbol of prestige and as a medium for cultural exploration. The study also found that Buddhist temple cuisine, as a cultural resource, can be a good example of an experience-based tourist attraction.

The Effect of Brand Association in Psycho-Social and Psycho-Personality Antecedents a Conceptual Model of Conspicuous Consumption among Youth Adult

The knowledge of consumers' behavior is considered as an essential key in successful marketing programs. This would appear more when purchasing luxury products, because in Conspicuous consumption, the motives for buying special products originate more in psychic problems of consumers than product's specifications. This study is aimed to examine the consumption behavior of luxury products among the young people (aging from 18 to 35). Thus, we focused on the two fields of brand association and psychological antecedents. Likewise, the purchase of luxury watch has been studied as consumption behavior. In this research, variables such as gaining respect, gaining popularity, noticed by others, showing who I am, symbol of success, symbol of prestige, indicates wealth, indicates achievement, gaining status, enhances self image, are psychological antecedents and some other variables like brand symbolism, brand image congruency and self-concept, brand familiarity and brand aroused feeling are the brand association. In the present study, quantitative method was used, questionnaire formulation and sampling which was randomly collected from 525 people of consumers of such watches in Tehran City. Also, it was used Structural Equations Modeling (SEM), by the Lisrel Software for testing 6 hypotheses. The findings show that two criteria such as brand association and psychological antecedents significantly affect the consumption behavior of luxury products among the youth. Also, the intensity of influence of each of the studied variables was different due to revenue level, education and sexuality. According to the results, we can apply better communication strategies to this section of target market.

Marketing landscapes: The use of landscape values in advertisements of development projects

Advertising acts as a mirror of society, reflecting its values, norms and preferences. Therefore, the widespread use of signs and symbols that represent landscape values in advertising may be regarded as expressing prevailing preferences of the public. This paper examines evidence supporting this claim, based on a study of 85 full-page promotional advertisements of development projects in Israel. We analyze the components of a typical advertisement, showing the various signs and forms that express landscape as well as other values. We then present a comparative semiotic quantitative analysis of the advertisements, focusing on one specific component: the project name. Four main themes were identified in project names, defined as prestige, landscape, heritage and developers’ credibility. Representations of prestige and landscape appeared in project names much more than the other two, implying the attractiveness of landscape features to prospective real-estate buyers, both for their own merit and as symbols of prestige. These preferences are responded by profit-maximizing motivated private developers that provide their projects with landscape amenities such as large man-made parks. However, this trend also increases pressures on natural landscape resources that attract development.

Commoditisation and Sustainable Management of Mithun (Bos Frontalis) In Arunachal Pradesh, North-East India

Endemic to North-East India's jungles, the Mithun (Bos frontalis) is a rare bovine species. According to the 2003 livestock census, Mithun population in India is 0.28 million out of which the highest number of 1,92,000 Mithuns have been recorded in Arunachal Pradesh followed by 40,000 in Nagaland, 20,000 in Manipur and 2,000 in Mizoram. Deeply rooted in the mythology and being an integral part of cultural life especially among the Tani Groups viz. Adi, Apatani, Galo, Nyishi and Tagin, Mithun is not only considered as one of the most important cultural resources of these tribes but also the pride of Arunachal Pradesh. Due to its inherent socio-cultural and economic dynamism, Mithun plays a multidimensional role in the tribal society of the state. The wealth of a person is often gauged by the number of Mithuns he possesses and thus determines his/her social status. The Mithun is regarded as a symbol of prestige and was traditionally used as a medium of exchange (which is still a common practice among the people residing in villages), a means to settling disputes, and as the bride price. They also provide calories and protein, and are essential part of community feasts especially during festivals and other important social occasions. Besides, Mithun is also considered as a social security during any kind of emergency in health and other household related problems etc. Yet, Mithuns are a semi domesticated animal and reared under free grazing condition. However, over the last many years uses of Mithuns in Arunachal Pradesh are largely found to be commercial than cultural. Today, Mithun's meats are available in the market at Rs 300 per kg. In fact, some of the tribal families are surviving and educating their children by selling Mithuns/ meat. Further, due to limitless killing of Mithun during election and marriage ceremony, Mithun population are reducing drastically. Thus, Mithuns are found to have losing its mythological and cultural importance, in that the glory and values of Mithuns have fallen from cultural to commodity/commercial. Since, this species is considered as vulnerable to extinction, proper research and in-depth study is very much required for the sustainable management of Mithun. Thus, in the present study an attempt has been made to discuss the various socio-cultural and economic dynamics of Mithun responsible for commoditisation of Mithuns in Arunachal Pradesh as well as to formulate strategy to address the problems for sustainable management of Mithun.

Is Spiritual Background Related to Indulgence into Alcohol Use: A Cross- Sectional Study in an Urban Slum of Meerut?

Background: The word alcohol is derived from the Arabian term ‘al-kuhul’ which means ‘finely divided spirit’.Alcohol abuse is world-wide social and medical problem. Over the past 30 to 40 years, alcohol consumption hasincreased in quantity and frequency. The age at which people start drinking has also declined. The population groupsat great risk are those undergoing rapid socio-economic and cultural changes; they view alcohol as a symbol ofprestige and social status. Methods: A community based cross-sectional study was conducted in the catchment area of U.H.T.C. (Urbanhealth and training centre) using AUDIT questionnaire. The required sample size was obtained through simplerandom sampling. Data was analyzed by using appropriate statistical tests by SPSS 19.0 version and the results wereexpressed in proportions. Chi-square test was used and if the cell frequency was less than 5, the result was obtainedby Fischer Exact test. Results: The spiritual background has been found to have no significant association with alcohol use. Similarly,the size and type of family has no relationship with alcohol use. Conclusions: It can be very well concluded that spiritual background may not influence the intake of alcohol but still conclusion can only be drawn if more such researches are done in future.

Las armas en la cerámica ibérica aragonesa

The depicted Iberian pottery found in the archaeological sites of Aragon (Spain) represents a prestige symbol for the Iberian society. These objects are an incalculable resource for the knowledge of his weapons, uses and customs from the daily life. Besides the depicted Iberian pottery is related with religious beliefs and mythical traditions like the foundational rites of the settlements of the middle Ebro Valley during the Roman conquest of the Iberia Peninsula.

Transubstanciação simbólica do uniforme de trabalho em signo de prestígio

O artigo analisa os usos sociais e significados simbólicos presentes no uniforme de trabalho usado pelos funcionários da Usiminas - siderúrgica sediada em Ipatinga (Mg). Esse uniforme é um dos maiores símbolos de prestígio na região, vestido por todos os funcionários, independentemente do nível hierárquico ou gênero (sob justificativa de nivelar todos, até mesmo o presidente da companhia o usa). A realidade em estudo revela um paradoxo entre a necessidade de igualar, pela roupa, os trabalhadores e a hierarquia na empresa, que aponta para diferenças. Para desvelar o universo simbólico ao qual o uniforme se liga, a análise articula antropologia simbólica, cultura material e história social, recuperando o percurso histórico quanto à adoção dos uniformes nas fábricas brasileiras, bem como o contexto em que a Usiminas foi implantada. No processo de disputas simbólicas no espaço urbano, o uniforme foi útil para moldar comportamentos e "civilizar" os operários. Apesar do controle exercido pelo uniforme, os privilégios conseguidos por meio dele transformam-no em símbolo de status. Os dados evidenciam que, mais que um material inerte, destinado a proteger os trabalhadores, o uniforme materializa relações de gênero e de classe, e adquire uma vida social essencialmente dinâmica, "impregnada" de memórias, sonhos e conquistas, além de ser marcado por perseguições, demissões, medo e dor.

The politics of standardising Bantu languages in South Africa

This article discusses the essential need for developing the Bantu languages of South Africa into fully-fledged standard languages. Departing from the standard definition of standard language, and emphasising the notion of fully-fledged standard language, it points out – with reference to communities' negative attitudes to the prescribed ‘standards’, the lack of competency in these varieties, the use of urban vernaculars (even in school contexts) and the preference for English as ‘symbol of prestige, eloquence and beauty’ – that the Bantu languages still need considerable development. The article then discusses the factors which impact on standardisation; the processes involved (top down, bottom up); and the agencies necessary for the development of standard varieties. A series of questions conclude the article: how supportive are the post-1994 contexts of the development of Bantu languages? Are there activists and NGOs who can drive these developmental processes? Why is there so little community pressure in this regard?