Revitalization Theory Research Articles

Can agricultural digital transformation help farmers increase income? An empirical study based on thousands of farmers in Hubei Province.

With the deep integration of the digital economy and agricultural development, agricultural digital transformation promotes agricultural production, and industrial upgrading and broadens sales channels to achieve the strategic goal of rural revitalization in China. To explore whether agricultural digitization can help farmers increase their income and what path can be achieved, this study is based on the theoretical framework of rural revitalization theory and digitization. Through a questionnaire survey of 1500 farmers in Hubei Province, the impact mechanism of agricultural digitization transformation on farmers' income is empirically studied. The empirical results show that the digital transformation of agriculture can promote the increase in farmers' income, and promote the increase in farmers' income by improving production efficiency, broadening sales channels, and promoting the upgrading of agricultural structure. At the same time, both production efficiency and sales channels form a chain double intermediary path with the upgrading of agricultural structure. Under the background of rural revitalization, this study provides theoretical references and guidance for further promoting agricultural digital transformation to increase farmers' income. The marginal contribution of this study is to construct a theoretical model of agricultural digitization to promote farmers' income increase, which has important theoretical reference and guiding significance for guiding the development direction of agricultural digitization and promoting farmers' income increase.

Impact of Social Movements on Social Change

Purpose: The study sought to investigate the impact of social movements on social change.
 Methodology: The study adopted a desktop methodology. Desk research refers to secondary data or that which can be collected without fieldwork. Desk research is basically involved in collecting data from existing resources hence it is often considered a low cost technique as compared to field research, as the main cost is involved in executive’s time, telephone charges and directories. Thus, the study relied on already published studies, reports and statistics. This secondary data was easily accessed through the online journals and library.
 Findings: The study concluded that the society is not a static element. It is a complex system of movements and counter movements pulling it in different directions. When this tussle is finally in favor of the movement, it becomes part of the social structure. A successful movement may become a part of the social order such as a trade union movement or save environment movement. The movement may disappear after achieving its goal.
 Unique Contribution to Theory, Practice and Policy: The study was informed by relative deprivation theory, the strain theory and the theory of revitalization. The study recommended that, successful movements must define their goals clearly and target the institutions that have the power to make the changes they are demanding. Moreover successful movements should act in a political environment in which they have leverage to demand systemic change.

The Effect of Traditional Market Revitalization in Wonoayu People's Market, Sidoarjo Regency

The government in this case is trying to improve the regional economy, one of which is in traditional markets by carrying out a traditional market revitalization program with the aim of improving traditional market facilities and infrastructure which has recently experienced a decline. The purpose of this research is to find out and understand more about the effect of revitalizing traditional markets in the Wonoayu People's Market, Sidoarjo Regency. This research focuses on one theory of revitalization, namely Physical Intervention, Economic Rehabilitation and Social Revitalization. The method used in this study is a qualitative method with data collection techniques carried out by documentation, interviews and using sources from books, journals and policy documents. Keywords: Policy Influence, Traditional Markets, Revitalization.

Be Klipes Dan Be Blauk Kuliner Serangga Air Tawar Langka Di Bali

The modifications in agricultural systems affect the existence of biological resources. The purposes of this research are : (1) to know the general description of Balinese culinary specialties from freshwater insects. 2) to obtain a strategy of maintaining the culinary biological resources. The data collection techniques used in this research are interviews and literature study and the theories are the theory of revitalization and cultivation theory. The results showed that processed dishes that are made from some water insects, locally named klipes and blauk. They are both sources of protein, vitamins, and nutrition therefore an energy source for the body. The strategy of maintaining the culinary is by using an organic farming system. The widespread application of the system, at the same time can be a saving of natural and biological resources from the main ingredients which are clipped and mixed. The other strategy is through cultivation which can only be done on be blauk. Keywords: Culinary, Freshwater Insects, Rare, Bali

Sate Lilit Lindung Dan Sate Kakul Kuliner Tradisonal Langka Di Bali

This study aims at describing: (1) the identification and inventory of satay lilit lindung and satay kakul, (2) Obtaining a way to revitalize the environment of their living resources (natural and biological), as the main rare type of ingredients. This type of research is descriptive analytical. The data collection techniques are interviews and literature study. The theory used are the theory of revitalization and marketing. The results showed that lindung and kakul both naturally live in the rice fields, and as food resources they contain high nutrition. The ingredients and the cooking methods of them are based on the traditional Balinese culinary. Revitalization needs to be done to protect the lindung and kakul habitats. It can be done by physical maintenance of the original environment as well as through cultivation. Support from all stakeholders is needed in order to increase the local awareness to their own culture, to generate their awareness to save the natural and biological resources. Keywords: Traditional Culinary, Rare, Satay, Bali

Be Jubel Dan Be Ancruk Kuliner Ekstrim Langka Di Bali

Jubel is a caterpillar-shaped water insect larva that lives in muddy waters. Ancruk, in the form of a white elongated caterpillar, is known as a sago caterpillar. This article aims to (1) describe gastronomic beams and features. (2) obtain a strategy of avoiding the extinction of the living resources of jubel and ancruk. The research used gastronomic theory and the theory of revitalization. The data collection techniques used are interviews and literature. The results of the research show that be jubel and ancruk have good savor for the human body. They are of high protein (supports growth and maintenance of body tissues), free of cholesterol, contain essential amino acids, vitamins, minerals, and can maintain stamina and low fat. The strategy that can be done is to revitalize the living sources of the main ingredients, such as physical intervention by limiting development in the green zone. Improving the quality of existing rice fields, implementing an organic farming system. Meanwhile, to save ancruk is to maintain the existence of their plants habitat and to do cultivation. Keywords: Jubel, Ancruk, Rare, Bali

Religious Revitalization among the Kiowa: The Ghost Dance, Peyote, and Christianity by Benjamin R. Kracht

Reviewed by: Religious Revitalization among the Kiowa: The Ghost Dance, Peyote, and Christianity by Benjamin R. Kracht Dennis Wiedman Religious Revitalization among the Kiowa: The Ghost Dance, Peyote, and Christianity. By Benjamin R. Kracht. Lincoln: University of Nebraska Press, 2018. vii + 324 pp. Illustration, notes, references, index. $75.00 cloth. This is a landmark contribution on Native American resistance to colonization, missionization, and domination by Euro-American settlers. Kiowa, Comanche, Apache, Cheyenne, and Arapaho are among the last tribes to be militarily forced to reservations in the 1870s, on lands we now know of as Oklahoma. Kracht focuses on 1883 to the 1930s, when the federal government outlawed Native religions and dances, enabling Indian agents and Bureau of Indian Affairs personnel to punish those who participated. This second book by Kracht clearly documents the resilience of Kiowa peoples throughout this period of cultural ethnocide as they adjusted their beliefs and social relationships [End Page 313] with the Ghost Dance, peyotism, and variations of Christianity. His careful attention to Kiowa language and pronunciations, with excellent selection of first-person quotes, gives voice to Kiowa individuals as we hear in their own words their perspectives, values and beliefs. Kracht began interviewing Kiowa elders in 1987 for his doctoral dissertation and then continued collecting ethnographic data, maintaining close relations with Kiowa families and churches to this day. A professor of sociology at Northeastern State University in Tahlequah, Kracht engages his students in research visits to Kiowa Community Christian churches. His masterful use of interviews and primary documents greatly contributes to original knowledge of life in the American Plains. Kracht spent decades compiling documentary materials from an array of important archival collections, which have not previously been presented in this way, such as the 1935 Santa Fe Fieldschool field notes of Weston Labarre and John Collier in Smithsonian Institution’s National Anthropological Archives. He documents the conversion strategies and proliferation of Methodists, Baptist, Episcopal, Mennonite, Presbyterian, and Quaker missions. Informative endnotes provide sources, and the extensive bibliography allows readers to learn more. Kracht’s use of religious revitalization theory enables the assembling of supportive evidence in an understandable narrative, leading to his indigenized Christianity and spirituality conclusions. In a way, this reifies the Euro-American settler views of “religion” practiced in “churches,” even though he provides plenty of evidence that peyotism focuses on physical, mental, and spiritual healing. As I documented in a 2012 piece for American Indian Quarterly, the Kiowa and Comanche at the 1906–8 Oklahoma Constitutional Convention and First Legislature argued that peyote was their medicine for healing. Legislators agreed that peyotism was a religion and that Native peoples should not be persecuted for their religions. This shift in peyotist public discourse from “medicine” and health care to a “religion” is in response to the 1906–7 settler-colonizer legal and political domination. Chartered in 1918, the Native American Church continues today as a legally recognized religion. In “A Different Medicine,” Calabrese elaborates on the health benefits of peyotism. Religious revitalization theory has its explanatory limitations. Today, NAC chapters throughout the Plains from Texas to Canada continue the beliefs and practices in this way of life for many generations of family members. This book, recording individual, family, and community church histories, should benefit Kiowa for generations to come. Dennis Wiedman Department of Global and Sociocultural Studies Florida International University Copyright © 2019 Center for Great Plains Studies

From the Logic of Elimination to the Logic of the Gift: Towards a Decolonial Theory of Tlingit Language Revitalization

AbstractIn this article, Tlingit language revitalization is approached through theories of decolonization, critiques of colonialism, and philosophies of liberation. Instructional programs for the endangered Tlingit language are urgently necessary, but the residual structures of colonialism make the successful implementation and reception of such programs extremely difficult. Patrick Wolfe’s notion of the “logic of elimination” is used to demonstrate the persistent nature of colonialism in the Tlingit context. Through that lens, the dispossession of Tlingit territory, culture, and language by the settler-colonial system can be viewed as ongoing processes rather than concluded past events. Concrete examples are used to demonstrate the empirical effects of colonial elimination campaigns in the Tlingit context. The work of Nelson Maldonado-Torres is also enlisted, as he articulates a notion of decolonization predicated on “the logic of the gift.” I bring together these “logics” of (de) colonization to advance a speculative theory of revitalization as a movement from the logic of elimination to the logic of the gift. This has implications for language revitalization in general and Tlingit language revitalization in particular. I argue that revitalization must begin in an affirmation of the Tlingit language based on critical, militant, and loving acts of listening.

REVITALISASI KAWASAN CITRA NIAGA SAMARINDA

Title: Revitalization of Citra Niaga Samarinda Arena promotions and shopping centers nowadays called Citra Niaga as an icon of the capital of Samarinda, which was built in 1984. The design of Citra Niaga is directed to the concept of "Night Market" which makes Citra Niaga as a business space and recreation areas for the attractive public. But in a fact, the icon of Samarinda is not desirable again by the public because they have an issue that makes this icon become weak and has not good quality or as a good public space standardization (Issue of Concern), such as security, safety, health, attraction, comfort, accessibility and also raciness . And to comply those criteria, it should be have good components (Scope of Issue), for this research it can be used qualitative descriptive method it based on the fact in the field and also the real evidence. This approach based on revitalization theory and good space public theory. For the conclusion, the standardization, a space of quality must have normative criteria so a space public can be survive. So that, this functioned as revitalization concept in effort to revitalization Citra Niaga. Keywords: citra niaga, icon, city, publik space, revitalization

Revitalization of Citra Niaga Samarinda

Arena promotions and shopping centers nowadays called Citra Niaga as an icon of the capital of Samarinda, which was built in 1984. The design of Citra Niaga is directed to the concept of "Night Market" which makes Citra Niaga as a business space and recreation areas for the attractive public. But in a fact, the icon of Samarinda is not desirable again by the public because they have an issue that makes this icon become weak and has not good quality or as a good public space standardization (Issue of Concern), such as security, safety, health, attraction, comfort, accessibility and also raciness . And to comply those criteria, it should be having good components (Scope of Issue), for this research it can be used qualitative descriptive method it based on the fact in the field and also the real evidence. This approach based on revitalization theory and good space public theory. For the conclusion, the standardization, a space of quality must have normative criteria so a space public can be survive. So that, this functioned as revitalization concept in effort to revitalization Citra Niaga.

Using Twitter in an Indigenous Language: An analysis of te reo Māori tweets

Language revitalization theory suggests that one way to improve the health of a language is to increase the number of domains where the language is used. Social network platforms provide a variety of domains where indigenous-language communities are able to communicate in their own languages. Although the capability exists, is social networking being used by indigenous-language communities? This paper reports on one particular social networking platform, Twitter, by using two separate methodologies. First, Twitter statistics collated from the Indigenous Tweets website are analysed. The data show that languages such as Basque, Haitian Creole, Welsh, Irish Gaelic, Frisian and Kapampangan do have a presence in the “Twittersphere”. Further analysis for te reo Māori (the Māori language) shows that tweets in te reo Māori are rising and peak when certain events occur. The second methodology involved gathering empirical data by tweeting in te reo Māori. This served two purposes: it allowed an ancillary check on the validity of the Indigenous Tweets data and it allowed the opportunity to determine if the number of indigenous-language tweets could be influenced by the actions of one tweeter.

The Know Nothing Party: Three Theories about its Rise and Demise

AbstractThe 19th century was a time of rapid population growth in the United States, and much of it was due to immigration from Europe. In the 1840s and 1850s, the largest proportion of immigrants came from Ireland and Germany, and most were Catholic. The Germans spread across small communities as far west as Wisconsin and Texas, but the Irish concentrated in the larger cities on the eastern seaboard, especially Boston, New York, Philadelphia, and Baltimore. Local third- and fourth-generation Protestant immigrants from England resented the new arrivals and organized “Nativist” associations. Among these was the anti-Catholic American Party, better known as the Know Nothing Party, which enjoyed spectacular success in Massachusetts and other states during 1854–1855. But, by 1862, the party was dead. This article examines how moral panic theory, the theory of persistent cultural patterns and cycles, and revitalization theory may offer insights into the Know Nothing Party. Each of these theories explains both the emergence of the party and its rapid demise, and suggest that each can make a contribution to understanding anti-Catholicism in nineteenth-century America, and the Know Nothing Party in particular.

Revitalization and counter‐revitalization: tourism, heritage, and the Lantern Festival as catalysts for regeneration in Hội An, Việt Nam

When employed for development purposes, tourism often elicits a fundamental tension between locals’ desire (and need) to both change and to stay the same. Like other development projects, it is often paradoxically conceived as a means of empowering and ‘bettering’ hosts that necessarily rests in the hands of the guests. After briefly tracing the historical conjunctures between development discourses and tourism, the author argues for the adoption of an alternative theory, one that eschews development’s tautologies and evolutionary notions: Anthony Wallace’s classic revitalization theory, a ‘deliberate, organized, conscious effort by members of a society to construct a more satisfying culture’. He contends that this paradigm is a more totalizing set of processes, since it accounts for environmental, religious, psychological, and biological pressures stemming from extra‐cultural challenges. Using ethnographic fieldwork to explore the emergence of Hội An from a sleepy Vietnamese town into the country’s most popular destination, the author shows that, while the impetus for the adoption of tourism may have been the intervention of outsiders, locals perceiving a variety of pressures on their way of life truly shaped the manner in which the town regenerated itself. In particular, they respond to the tension between transformation and tradition by implementing a monthly Lantern Festival that ritually refreshes their sense of communitas and reinforces the unique temporality in which they live. More importantly, it urges both practitioners and theorists to consider the productivity of adopting a revitalization paradigm to better understand and implement urban regeneration projects that focus on tourism and festivals.

Reassessing Revitalization Movements: Perspectives from North America and the Pacific Islands

Michael E. Harkin (ed.), Reassessing Revitalization Movements: Perspectives from North America and Pacific Islands, Lincoln: University of Nebraska Press, 2004.In 1956, Anthony F.C. Wallace introduced concept of revitatization to draw attention to what he perceived as uniform process underlying such apparently diverse religious and political as Christian revivals, Utopian communities, cargo cults and revolutions (1956: 264). Around same time and into 1960s, other sociologists, anthropologists and psychologists introduced their own schemes and terminologies, although few surpassed Wallace's model in terms of its empirical and theoretical ambitions. While has gained some limited popularity as a general label for religious movements, particularly among North American ethnohistorians, concept remains closely associated with Wallace, whose elegant study of Handsome Lake movement amongst Iroquois provides its primary exemplar (Wallace 1970). The reassessing in Reassessing Revitalization Movements thus carries a double load: it refers to extension of Wallace's model into new terrain of Oceanic where it has rarely been applied and it refers to a critical re-examination of model itself.The book is comprised of a short graciously written Foreword by Wallace, an Introduction by Michael E. Harkin and twelve case studies. The first of descriptive chapters, running to more than 60 pages, is a tour de force by Maria Lepowsky that juxtaposes a detailed analysis of a 1785 mission Indian uprising in Spanish California with reflections on cargo cult activities in eastern Papua New Guinea that first appeared in 1880s. The remaining chapters rotate between Native North America and Pacific Islands, examining that date from late 18th century to present. All but two of contributors are anthropologists, but all make excellent use of documentary and oral evidence to present fine-grained historical perspectives on these varied movements.The case studies are uniformly excellent, written in engaging prose at a high level of theoretical sophistication. Taken on their own, they are worth price of admission. The juxtaposition of studies from two regions is often very revealing, especially as one moves closer to present That said, readers who come to volume expecting to find a sustained engagement with revitalization theory or creation of an updated comparative framework based on it will be disappointed. All of authors use revitalization movement as a general label and all comment upon aspects of Wallace's 1966 model. This provides chapters with a common touchstone. Yet only three of authors actually attempt to update and apply model as an analytic tool and even then only in most general way. Everyone is very polite. Jennifer S.H. Brown's comments on relevance of revitalization theory for an appreciation of an early prophetic movement amongst Hudson Bay Cree, however, reveal what I suspect is consensus opinion: model is useful as a rough starting point but a distraction from deeper issues of documentation and meaning (pp. 121-22).Harkin asks in Introduction, Why Revitalization? (p. xi). It's a good question, although one that he never answers clearly. Harkin states, as a belief, that is most sophisticated theoretical lens through which to view [religious] movements (p. xxv). He does not say why he believes this. Indeed, he does not even provide a synopsis of Wallace's model Instead, Introduction rambles between postmodern critiques of cargo cult studies, colonialist legacy of revitalization theory, dialogic approaches to understanding movements, role of deprivation in Wallace's theory and so forth. His most direct defence of Wallace appeals to the classic virtues of anthropology as a social science-empiricism, holism, comparison of institutions and so forth-rather than details of model (p. …

Ideology, Religion, and the Roots of Nationalism: Two Case Studies of Revitalization in Late Koryǒ and Late Chosǒn Times

The Theory of Revitalization has been used to describe the emergence and development of religious movements which have as their raison d'être the revival and restoration of their cultures or societies. Generally, this theory has been applied to the analysis of small-scale societies, but not to complex, state-level societies. In this paper, the author takes two case examples from critical periods of Korean history to demonstrate in what ways the historical processes of those periods diverged from the stages of the theory. The author then concludes with a proposal to refine the fourth stage of the model, the key stage of revitalization, to fit the facts of the process of revitalization which occurs in state-level societies.

Is History a Process? Nonlinearity, Revitalization Theory, and the Central Metaphor of Social Science History

Process is a ubiquitous word in social science history. It appears dozens of times in such fundamental texts as Wallace 1969, Hershberg 1969, and Wolf 1982. Social science historians generally use it, as Berkhofer (1969: 169-87, 243-44) observes, to characterize the causes of change and persistence in human communities as organic or mechanical phenomena that are intelligible, general, systematic, repetitive, orderly, and similar in sequence. The concept of process is pivotal to our understanding of the daily flux of human interaction, the workings of institutions, the character of collective action, and the course of social evolution (Turner 1977; Wallace 1970: 165-206).

Cultural Revitalization and Educational Change in Cuba

THE NEED TO DEVELOP more powerful theories to illuminate relationships between social development and educational change has recently received growing recognition. This call for building, for the creation of logico-deductive explanatory systems which could serve to generate empirically verifiable propositions about critical knowledge needs is, I believe, a hopeful sign of maturation in the field of educational studies.' Theory-building has, of course, long been the central concern of social scientists in their efforts to produce knowledge about human behavior and change in social systems. It is a major contention of this paper that educators seeking to better understand the inter-relationships between any nation's educational complex of formal, non-formal, and informal educational subsectors to other developmental sectors will be well advised to look to existing theory in the social disciplines. Clearly, one need is to order, to synthesize the large number of existing assumptions, propositions, and hypotheses in the literature with the intent of constructing middle-range theories to guide further research and attempts at innovation and renewal within educational systems. Educational-change theories must be built not only retroductively working from the data to an explanatory framework, but also through the testing and reformulation of existing theoretical constructs.2 It is here, perhaps, in the testing and adaptation of existing social-science theory that the comparative educator has the best possibilities to make significant contributions to the basic task of science, to our understanding of how classes of systems work. This paper will concentrate on this second imperative, that comparative educators become more knowledgeable consumers of, and contributors to, theory in the social sciences. My objective will be, using the extreme case of Cuba, to explain how the process of rapid and thorough-going educational change is intricately bound up in the process of radical social reconstruction. The analysis draws heavily on the corpus of revitalization theory elaborated in large part by the social anthropologist Anthony F. C. Wallace. Although this theory offers an essentially anthropological or cultural explanation of the inter-connections between educational and social change, it is, nevertheless, as I will attempt to

Hoax Nativism at Caughnawaga: A Control Case for the Theory of Revitalization

Hoax Nativism at Caughnawaga: A Control Case for the Theory of Revitalization