Transmission Of Identity Research Articles

Ded Moroz (Father Frost) as a social construct of childhood and society

The article proposes to expand the understanding of the fairy-tale wizard Ded Moroz (Father Frost) as a myth and cultural and symbolic image using sociological approaches. As an analysis methodology, the concept of social construction of reality was applied, which made it possible to characterize the social construct «Ded Moroz (Father Frost)», which performs numerous social functions for the adult population and additional, specific for children. The main functions include participation in the formation of national identity, traditions, political distinction, economic, educational, educational, socializing, additionally described as an incentive in projective research methods. Arguments are presented to prove that Ded Moroz (Father Frost) is not only an attribute of the cultural heritage of Russia, but also unites numerous ideas, social practices of children and the organization of the child's daily space, promotes the socialization of the modern young generation, participates in the intergenerational transmission of values and identity. The subjects and mechanisms of constructing processes, levels and possibilities of application in the periodization of childhood are highlighted. With the help of a representative empirical study of 2023 estimates by young people of the eventfulness of their childhood, including the situation of loss of faith in Ded Moroz (Father Frost) (average age 9.1 years), conclusions were drawn about social factors of stability and variability of the age of debunking the myth of the reality of the fairy-tale hero. Some hypotheses have been proposed for further research, including the new role of a «social worker and social defender» for Ded Moroz (Father Frost), the artificial lengthening of the period of trust in the fairy-tale character by the children themselves in order to receive gifts and entertainment.

Cyberculture/Cyberspace as a Mode of Transmission of Cultures, Identities and Power Relations: A Theoretical Perspective

The sweeping rise of new technologies has allowed for the normalization of digital tools and devices as powerful modes of communication and transmission of cultures, lifestyles, languages, texts, and power relations. Communication has definitely and irreversibly taken on a new turn/trajectory in cyberspace, where people have transferred their offline activities, experiences, interactions, and socialization. Cyberspace is a vast, open, and malleable space that gives momentum to human communication and velocity to the multi-layered process of transmission. Cyberspace, as an electronic and digital landscape, is widely used to create, share, and transmit information. It also contributes to storing information to enhance and extend human memory. The power dynamics of cyberspace manifest in its ability to extend human memory, empower communication, and globalize transmission. The fluid and constantly streaming aspect of cyberspace allows the free flow of ideas, texts, artefacts, knowledge, narratives, arts, cultural heritage, and identities, to cite but a few. By subsuming all these social, cultural, and epistemological actions, cyberspace has fostered a new culture, cyberculture. The French scholar Pierre Lévy defines cyberculture “as a set of material and intellectual techniques: practices, attitudes, modes of thinking and values that have developed alongside the growth of cyberspace. Understood as a synonym for ‘network,’ cyberculture offers a new medium of communication…” (Qtd. in Teixeira et al, 2017). Cyberspace provides multiple virtual platforms where various forms of culture are being stored and transmitted. Both cyberspace and cyberculture have become new digital paradigms that could be conceptualized as semiotic signifiers of the new society, hosting collective intelligence and providing electronic venues/spaces to empower/sustain local cultures and identities. The fact that cyberspace combines audio-visual, textual, and graphic materials can amply facilitate the transmission and the development of local and national cultures, oral or written. This paper is, then, a theoretical attempt at showcasing the potential of cyberspace and cyberculture to communicate, transmit, and empower local and national cultures and identities through the multiple platforms that digital technologies offer to the new society, which, at the same time, could reflect power relations.

Islam and the Transmission of Cultural Identity in Four European Countries

Abstract Studies exploring the integration of European immigrants tend to find cultural gaps between Muslim children and their peers. While some scholars argue that parent-to-child transmission is a key mechanism underlying this pattern, others privilege extrafamilial explanations by pointing to differences in cultural values within Muslim households. In the present study, I argue that these mixed results stem from a tendency in the literature to analyze distinct components of personal culture in isolation from cognate dimensions. To address this shortcoming, I use multigroup latent class models to explore how a wide range of attitudes (tapping ethnocultural identity, gender norms, sexual liberalism, and perspectives on integration) are clustered together in disparate regions of the belief space, marking distinct cultural identities. Then, I fit a series of logistic regressions to map how these cultural identities are distributed among immigrant-origin samples in four European countries and transmitted across generational lines. Ultimately, I arrive at the following conclusion: while Muslim youth stand out from their peers vis-à-vis their cultural identity profiles, there is little evidence to suggest that this pattern is decisively shaped by parent-to-child transmission.

IMPACT OF TECHNOLOGY ON FULƁE KINSHIP IN JIGAWA STATE, NIGERIA

This study examined the impact of technology on the kinship of the Fulɓe people in Jigawa State, Nigeria. The study employs secondary data and content analysis methods to achieve its objectives. It utilizes the diffusion of innovations theory as a theoretical framework to comprehend the impact of technology on Fulɓe kinship in Jigawa state. The investigation reveals that technology facilitates improved communication among Fulɓe communities, bolsters livestock management, introduces new economic opportunities for the Fulɓe culture and economy, expands the horizons of education, offers new possibilities for Fulɓe families to conceive and have children, enhances morbidity and reduces mortality rates among Fulɓe people in Jigawa State. On the other hand, technology diminishes face-to-face interaction among them, instigates changes in economic dynamics, challenges traditional values and norms deeply embedded within the Fulɓe community, introduces new methods of influencing ideas about lineage, inheritance, and the transmission of family identity, alters family structures and caregiving dynamics within the Fulɓe kinship system in Jigawa state. The study, therefore, recommends that government and community leaders should collaborate on initiatives that integrate indigenous wisdom with innovative technologies that can improve lives while preserving the essential aspects of the Fulɓe kinship system in Jigawa State.

Curious Emblems

Abstract As mainstream examples of Polish foodways, pierogi and pączki function as what Michael Owen Jones refers to as “emblems of ethnicity,” symbolizing Polishness for Americans with no ancestral ties to this ethnic group. In this article, I explore the opposite: foods that serve as emblems of ethnicity when the emblems in question are of contested ethnic origin. I also examine what that uncertainty means for the construction and transmission of ethnic identity. As documented in the literature, ethnic identity can be performed through food. Family recipes provide the script for this performance, allowing members of an ethnic group to navigate the boundary of inclusion with foods that—to them—symbolize ethnicity. Drawing on a case study involving a special-occasion cookie served at Wigilia and multigenerational interviews with my Polish American family supplemented by analytic autoethnography, I argue that an ethnic emblem need not be authentic to transmit ethnic identity. Informed by Annie Hauck's concept of the food voice, I posit that something as fragile as one family recipe can speak with multiple food voices to reproduce and resurrect ethnic identity, regardless of authenticity or provenance because, as objects of material culture, family recipes are linked not to a place but to the people—and the ethnic identity of the people—who made them.

Transmission of entrepreneurial identity across generations in business families: Understanding the effect of family communications

ABSTRACT Business families aspire to nurture entrepreneurial characteristics of their later generations to ensure the prosperity of their families and businesses. Given that individuals’ identities direct their behaviors and that their social contexts and, most importantly, their families shape individuals’ identities, we develop a theoretical framework to explain the intergenerational transmission of entrepreneurial identity in business families. More specifically, we explain the role of emotions resulting from parent-entrepreneurs’ identity enactment on their children’s entrepreneurial identity formation. Furthermore, our conceptual model accounts for the role of family communication patterns in facilitating the effects of parents’ emotions on children’s identity formation. Overall, our paper extends our understanding of transgenerational entrepreneurship and sheds new light on family business succession using a family perspective.

Историк в пространстве междисциплинарности: взгляд студентов

This article presents the results of a pilot study of research priorities and professional preferences of undergraduate history students at three Siberian classical universities (Tomsk, Novosibirsk and Omsk). As an analytical framework for the study, we chose (a) the processes of reformatting socio-humanitarian knowledge and expanding areas of cooperation between historians and representatives of different disciplines; (b) the generational approach as a new direction for historical science in studying the mechanisms of intergenerational transmission of corporate cultures and identities. The data were collected by a questionnaire. To analyze the data from 165 respondents, a specialized application package IBM SPSS StatisticsBase and methods of mathematical statistics were used (descriptive statistics, parametric and non-parametric tests, one-way analysis of variance, correlation and factor analysis). The results of the study are described in two sections. The first section shows that the growing interest in the research activities of historians of the zoomer generation is not accompanied by an expansion of partner disciplines and, for example, interaction with IT is on the periphery of their preferences. The data analysis revealed differences between junior and senior students in their image of a “collective project” due to the distance learning format widespread during the COVID-19 pandemic, and gave the assumption on the continuing influence of the “Soviet scientific component” in the university socialization of historians. The second section presents students’ understanding of the connection between “society” and a “historian”, which is characterized by the majority of respondents as limiting their personal employment opportunities in the Siberian region and beyond. This allows us to state the high interest of students in acquiring research and social competencies through participation in interdisciplinary projects and explain the reasons for the discrepancies between their expectations and the actual practices of implementing such scientific interactions. In conclusion, the prospects for the participation of history students in projects to create online resources of a humanitarian nature are characterized, and a typology of groups focused on experimental, programmatic and situational interdisciplinary cooperation is presented.

Group Sacrifice as a Marker of National Identity: Ukrainian Experience

The article is dedicated to the development and analysis of the group sacrifice concept. It can be defined as a group of deceased, suffered, less commonly, repressed individuals performing an act of heroic deed that influenced significantly the course of a certain more large-scale phenomenon or had significant symbolic meaning, contributing to the ideological filling of the continuation of the struggle in one form or another. In this understanding, the fallen or sufferred individuals are not objects of criminal violation by enemies but rather subjects of active, motivational embodiment of national identity. Therefore, significant attention is devoted to the theoretical and conceptual apparatus of the issue. An established name, the fact of heroism, an especially implacable enemy, initial journalistic or oral-historical coverage of the act of group sacrifice, fixation in national historiography, a specific list of group sacrifice, localization in a place and time, and a defined purpose for which the feat was accomplished are distinguished among the characteristics of group sacrifice. The functions of group sacrifice include the transmission of national identity, the formation of a national historical narrative, the glorification of civic-religious culture, and the approval of the cultural-identification basis of the nation. Ukrainian group sacrifices in the struggle for independence have taken place as early as the beginning of our modern statehood during the period of national liberation struggles of 1917–1921. The memory of them has been preserved thanks to the active work of exiled scholars in Humanities. A new chapter in the group sacrifice of Ukrainians is opened in February 2014, when a new stage of the fight against Russian imperialism have started. Thus, the Heavenly Hundred, the Cyborgs, defenders of the hero cities of Ukraine, and others have inscribed themselves in the list of fighters for Ukrainian independence through their heroic deeds. The stress-motivational potential of the group sacrifice has a huge impact on contemporary Ukrainian nation-identity practices.

Patterns of identity development in ethnic minority/multicultural deaf families

Although the existence of internal ethnic diversity within Deaf communities is recognized by several authors, there has been less analysis of the impact of the ethnicity of marriage partners on the development and transmission of identity within Deaf families. This paper addresses language use and crossgenerational identity transmission in ethnic minority or ethnically mixed families set up by Deaf spouses living in Oradea (Romania). The research conducted in the Deaf community of Oradea is based on a survey of ethnic Hungarian Deaf community members (including ethnic Romanian spouses), lifepath interviews with selected Deaf individuals, and family case studies. The research results denote that in the case of Deaf people living in ethnically homogenous marriages who have graduated from a special school in Hungarian language, the transmission of Hungarian identity, knowledge of Hungarian sign language/oral language tends to be a natural, undisturbed process. However, if one of the spouses is of Romanian ethnicity, the language of communication within the family will probably be Romanian sign language/oral language. On the other hand, in families where both minority and majority ethnic family members, Deaf and hearing, are present, complex, multifaceted patterns of linguistic communication may operate, favoring specific multicultural ways of developing and transmitting identity.

Linguistic identity in multigenerational ethnic minority/ethnically heterogeneous deaf families.

This paper discusses language use and identity patterns in ethnic minority/ethnically heterogeneous multigenerational deaf families in Romania, where at least one of the family members belongs to the ethnic Hungarian minority. Early childhood and school linguistic socialization, language use within the family, and cross-generational transmission of identity to children are explored. The research is based on five ethnic minority/ethnically heterogeneous multigenerational deaf family case studies. The research results show that within ethnic-national minority/ethnically heterogeneous multigenerational deaf families, complex identity patterns may develop and multifaceted linguistic communication models may prevail, including the use of national oral languages and national sign languages of the parties involved. At the same time, a kind of special linguistic and cultural enrichment, a striving for cultural-linguistic balance, may occur.

Ritual Ecology and Sirigu Mural Paintings: Interrogating the Intersection of Art and Culture

This theoretical research study utilizes qualitative case study research methods to explore the intersection of art and culture in the context of Sirigu mural paintings, a unique art form found in the Upper East region of Ghana. Drawing on the concept of ritual ecology, the study investigates the cultural significance of these paintings and their role in local ritual practices. Through in-depth interviews with artists, community members, and cultural experts, as well as participant observation and visual analysis, the study examines the ways in which Sirigu mural paintings embody and reflect local cultural traditions. The study also analyzes the artistic techniques and materials used in creating the paintings, highlighting the importance of artistic skill and innovation in the production of cultural artifacts. Drawing on theories of cultural identity and cultural transmission, the study examines the ways in which Sirigu mural paintings are passed down through generations and how they contribute to the maintenance and preservation of local cultural practices. Again, the study explores the challenges and opportunities for sustaining cultural heritage in the face of globalization and modernization. The findings of this study contribute to a deeper understanding of the complex relationship between art and culture, and the ways in which cultural practices and traditions are embodied and expressed through artistic forms. Lastly, the study provides insights into the role of artistic innovation and intergenerational transmission in preserving cultural heritage, and the challenges and opportunities for sustaining cultural traditions in a rapidly changing world.

Designing Culture-intensive Artefacts. How the Design Process Interprets Craft Reiteration to Build Future Diversities.

The paper approaches the subject of traditional craft and local know-how from the perspective of design practice. The specific focus is on those fields of design that produce the so-called culture-intensive goods (Hesmondhalgh, 2002; Bovone and Mora, 2003), such as fashion, home goods and food. They are the result of recombination by design of a specific cultural capital into new shapes and meanings. Thanks to "Made in Italy" best practices context selected in those fields, the paper will discuss how design shapes future artefacts rooted in the reinterpretation of the past. On one hand, accessing craft culture and its reiterative attitude of transmission of identity and tradition along times. On the other hand, recombining craft processes into reconfigured practice, encoding different meanings into new narratives.

Are Women the “Keepers of the Culture”? A Study on the Gender-Specific Transmission and Development of Mainstream and Ethnic Identities using Latent Growth Curve Models

AbstractMigration scholars repeatedly claim that mothers in migrant families are responsible for cultural preservation and that this responsibility is passed on to their daughters. In turn, male family members are claimed to be more oriented towards the majority society. This often assumed “keepers of the culture” hypothesis is assessed here using bivariate conditional latent growth curve models to track identity developments in a multigroup comparison. The analysis uses information from second-generation youth and their parents from the CILS4EU data. After a review of the mechanisms that may lead to such a gendered effect, the empirical comparison of parent-child dyads reveals that, contrary to expectations, sons and daughters undergo the same identity development during adolescence. Moreover, both parents pass on their identities to both genders in the same way. I discuss the consequences of these results on an empirical and theoretical level at the end of this paper.

Shared social identity and media transmission of trauma

When an individual or group trauma becomes a shared public experience through widespread media coverage (e.g., mass violence, being publicly outed), sharing a social identity with a targeted individual or group of victims may amplify feelings of personal vulnerability. This heightened perceived threat may draw people to engage with trauma-related media because of increased vigilance for self-relevant threats, which can, in turn, amplify distress. We studied this possibility among two U.S. national samples following the 2016 Pulse nightclub massacre in Orlando, FL (N = 4675) and the 2018 Dr. Christine Blasey Ford and Judge Brett Kavanaugh Supreme Court Senate hearings (N = 4894). Participants who shared LGBT or Hispanic identities with Pulse massacre victims reported greater exposure to massacre-related media and acute stress. Participants who shared Dr. Blasey Ford’s identities as a victim of interpersonal violence and a Democrat reported more hearings-related media exposure and acute stress. Indirect effects of shared single identity on acute stress through self-reported event-related media exposure emerged in both studies. Results for sharing dual identities with victims were mixed. These findings have implications for media use and public health.

The Impact of Religious Rituals on Cultural Identity: Review of the Relationship between Religious Practices and Cultural Belonging

Purpose: The aim of this study was to investigate the impact of religious rituals on cultural identity- a review of the relationship between religious practices and cultural belonging.
 Methodology: The study adopted a desktop research 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 findings revealed that there exists a contextual and methodological gap relating to the impact of religious rituals on cultural identity. Preliminary empirical review demonstrated that religious rituals play a crucial role in the formation, maintenance, and negotiation of cultural identity within diverse religious communities and cultural contexts. Engaging in religious rituals fosters a sense of belonging, strengthens cultural values and traditions, and contributes to the intergenerational transmission of cultural identity. Furthermore, religious rituals serve as symbolic expressions of cultural identity, reinforcing social cohesion and providing individuals with a sense of shared identity and purpose.
 Unique Contribution to Theory, Practice and Policy: The Social Identity theory, Symbolic Interactionism and the Cultural Identity theory may be used to anchor future studies on the impact of religious rituals on cultural identity. The study recommended for foster intergenerational dialogues, promoting of cultural education, facilitation of interfaith exchanges, encouraging of ritual adaptation, supporting of community engagements and making collaborations with cultural organizations.

Knowing a coastal Sámi landscape in Finnmark: transmission and regeneration of knowledge and identity across three generations

ABSTRACT This article discusses the role of knowledge and practices related to the natural environment in constructing and regenerating identities as Coastal Sámi across generations. The discussion draws on empirical material from a local community on the coast of Finnmark in northern Norway. To what extent are coastal Sámi identities today related to knowing specific landscapes? We explore how knowing a landscape through practical engagement and livelihood-related tasks in the local environment is part of identity regeneration in succeeding generations – from grandparents to grandchildren. Our discussion is situated in a growing field of academic and ethnopolitical contributions exploring Sámi knowledge and relationships to local landscapes and environments, drawing upon some key concepts in the broader literature on local knowledge and relational conceptions of knowledge and knowing in inter-generational transmission. We show how this transmission is performed as active re-generation through shared lived experiences of practice, as well as through narratives transmitted across generations. The empirical material analyzed here consists of narratives collected through interviews with members of three generations in eight families belonging to a predominantly coastal Sámi community in coastal Finnmark during 2018-2019.

Specific Character of the Folklore Translation: After the Material of Hungarian and Slavic Languages

The translation of fiction and folklore works has its own specific character. It covers poetry and prose, lyrics and drama. Modern translators use the advice and creative heritage of their predecessors, in particular Maksym Rylskyi, who has combined scientific and folkloristic activities with translation from Slavic and non-Slavic languages, made a number of valuable comments on the issues of translation, its adequacy, transmission of the national identity of works, etc. Attention of the other translators and researchers has been also drawn to the issue of the translation of folklore works into Hungarian and Ukrainian. É. Grigássy, Zs. Rab, I. Petrovtsii and others are among them. They testify that besides the language competence, this work requires certain extralinguistic knowledge of ethnology, history, local studies, etc. They talk about two main dangers in such translations: on the one hand, it is the leveling of the national flavor of the work, its transformation into one’s own work; on the other hand, the text should not sound foreign, but should be natural and easy to read. The translation of various genres and types of folklore has its own specificity. Thus, significant difficulties arise when translating the Slavic heroic epos into Hungarian, the volumetric form of dumy and byliny, their epicness, dynamism, etc. Reproduction of the flavor of folk songs is demonstrated in the article exemplified by the translations of Hungarian calendar and love songs into Ukrainian. Then the authoress presents a number of samples of her own translations from the bilingual collection Hungarian Folk Fairy Tales of Uncommon Beauty, commenting the transmission of realia, proper names, phraseological units, language formulas – initial, medial and final. Despite certain doubts about the ability to translate folklore works into very different (not close) languages successfully, it can be said with certainty that it is possible, but this process requires, in addition to deep linguistic and discourse knowledge, extralinguistic, as well as poetic skill and talent of the translator.

Lightweight Transmission Behavior Audit Scheme for NDN Industrial Internet Identity Resolution and Transmission Based on Blockchain

The Named Data Network (NDN) enables efficient content dissemination through interest-based retrieval, name-based routing, and content caching. In the industrial Internet architecture based on NDN, device identity distribution, identification, resolution, and routing rely on identification resolution technology. However, this approach presents challenges such as cache poisoning, interest packet flood attacks, and black hole attacks. Existing security schemes primarily focused on routing forwarding and verification fail to address critical concerns, including routing environment credibility and data leakage, while exhibiting poor time and space efficiency. To address these challenges, this paper proposes a lightweight behavior auditing scheme using blockchain technology. The scheme utilizes an improved Bloom filter to compress behavioral information like interest and data packets during the identification transmission process. The compressed data are subsequently uploaded to a blockchain for auditing, achieving efficient space and time utilization while maintaining feasibility.

Giving birth to the unborn: Processing the experience of sibling abortion and transgenerational trauma in groups

In this article, I will present a personal journey of making sense of the experience of sibling abortion under China’s Once-child Policy and transgenerational trauma related to China’s Cultural Revolution in a group analysis training group. The first part of this paper will reflect on and analyse how groups helped me to claim the identity as a mourner, allowed both the presence and absence of my unborn brother to become real, and offered me reparative family relationships when I dealt with my grief. Drawing on the concept of large-group identity and transgenerational transmission, the second part of this paper will explore how experiences in groups enabled me to discover and understand the transgenerational transmission of trauma related to the Cultural Revolution in my family.

“Naomi the Nurse: Obed’s Ambiguous Identity Transmission”

Three central figures within Israelite tradition—Isaac, Moses, and Samuel—are breastfed as infants by their own mothers, an activity that scholarship argues transfers identity. The case of the baby Obed, future grandfather of King David, however, is ambiguous: Ruth 4.16 articulates that Naomi becomes Obed’s “nurse,” derived from the root אמן‎, but not specifically that she “nurses” (breastfeeds) Obed, drawing on the root ינק‎. The present essay studies cases of the root אמן‎ when paired with a reference to a child or identified figure to assess Naomi’s role vis-à-vis Obed and to imagine the locus of Obed’s identity transmission. Though the text may be intentionally ambiguous, Naomi serves as Obed’s wet nurse and purveyor of Judahite kinship and identity.