Bibliographies: '"native"cultural identity' – Grafiati (2024)

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The novel The Kite Runner by Khaled Hosseini deals with the cultural crisis of the characters. Migration, hybridity, acculturation, transculturation and diaspora are responsible for cultural crisis. It presents the suffering of a Muslim boy named Amir of Afghanistan who had migrated to USA where he finds alone and lacks his cultural performance. The scattered people of USA have accepted multicultural aspects. When they followed American culture, they lost their original native culture. The long living in the foreign land and distract from the native land and contact with other culture resulted in cultural loss. The compulsion for adjustment and contacts with foreign brings loss of pure native culture. When they feel identity crisis, they try to retrieve the native culture.

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AbstractThrough personal narratives of powwow involvement and motivation for dancing, this essay examines the ways in which regional and personal identities are being formed, adjusted, negotiated, and expressed through dance regalia at powwows in the Midwestern United States. Dancers use clothes as an explicit marker of their Native identity and powwows as a justifying context for their ideologies of authenticity. Powwow involvement is also used to consolidate, reclaim, craft, revive, and create an identity that authenticates one's place in the powwow community in which internal and external roles and rules reinforce each other. Giving voice to different constituents at Midwestern powwows, from Natives to non-Native enthusiasts, the study explores the factors that influence the bases and strategies of such authentication, as well as the rhetoric by which these ideologies are expressed.

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Native Americans’ cultural system has been utterly undermined in the early colonial conquest and the later neo-colonial expansion. Cultural annihilation is primarily caused by the forced cultural assimilation, especially by the white government’s practice of eradicating native traditions and beliefs. To rebuild the native culture system, Native American writer Linda Hogan attempts to employ the pre-colonial gynocratic principles in her literary creation, thus reterritorializing their cultural identity among the modern natives. This paper reveals how Hogan effectively resumes the ancient gynocratic principles by portraying a series of typical female images in the woman-centered native community, with an aim to fight against cultural assimilation guided by the white male-dominated western metaphysical epistemology.

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Cultural expressions of American Indian and Alaska Natives reflect the relationship between American Indian and Alaska Natives and the plant and animal species present in an area. Different forces that modify that relationship and influence those expressions can potentially shape American Indian and Alaska Natives cultural heritage and even compromise their cultural identity. Herein, we propose seven modalities to illustrate how American Indian and Alaska Natives cultural expressions may respond to changes in environmental settings that alter the relationship between plant and animal assemblages, and Native peoples. Each modality provides insight into the vulnerability, resilience, and adaptive capacity of American Indian and Alaska Natives cultural expressions to changes in environmental settings. Future research may delve deeper into these modalities and help identify appropriate methods for managing culturally important resources. More culturally sensitive management approaches may strengthen conservation practices and safeguard the cultural legacy of indigenous groups.

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The villages of rural Alaska comprise one of the most exceptional, yet least visible, sociocultural environments in the United States They are geographically remote, and set off from the mainstream also by their unique Eskimo, Indian or Aleut cultures. At the same time many economic, legal and cultural connections pull these villages toward the dominant U.S. society, impelling continual and rapid social change. Our research focuses on adolescents growing up in this culturally complex and changing environment. We employ survey data from adolescents in 19 rural schools to explore relationships between ethnic identity and students' expectations about moving away or attending college. Many students describe their ethnic identity as mixed, both Native and non-Native. On some key variables, the responses of mixed-identity students fall between those of Natives and non-Natives, supporting a theoretical conception of ethnicity as a matter of degree rather than category. Migration and college expectations vary with ethnic identity, but the college expectations/identity relationship fades when we adjust for other variables. Ethnicity affects expectations for the most part indirectly, through “cultural tool kit” variables including family role models and support. Gender differences in expectations, on the other hand, remain substantial even after adjusting for other variables.

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AbstractIn Australia, acculturating adolescents from a non-English speaking background (NESB) face two important challenges: developing a cultural identity and establishing a set of cultural values. These challenges are achieved by balancing a native and Australian orientation. It was expected that NESB adolescents who did not achieve these tasks would experience poor mental health. This study focused on adolescents because a significant relationship between cultural identity, cultural values and mental health in this group will highlight a need for sensitivity to such cultural and developmental issues. Two hundred and sixty-three NESB adolescents completed questionnaires that assessed cultural identity (Australian and native), cultural values (individualism and collectivism), state mental health (depression, anxiety and stress) and trait mental health (positive affectivity [PA] and negative affectivity [NA]). Results indicated that high Australian pride and high native pride are associated with lower depression, anxiety, stress and NA, and higher PA. Results also indicated that adolescents high on individualism and collectivism reported lower depression and stress, and higher PA. Furthermore, adolescents with a separated cultural identity (high native pride and low Australian pride) reported the highest levels of depression, but adolescents with separated cultural values (high collectivism and low individualism) reported the lowest levels of depression and anxiety. We concluded that cultural identity and cultural values are differentially related to mental health, and such relationships, albeit moderate, emerge during adolescence.

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This study seeks to understand how Native Hawaiian (NH) women identified themselves culturally and conceptualized the causes of depression, and whether there was an association between these two constructs. Among the thirty NH women who were interviewed, a quarter had a high degree of depression symptoms, and a majority expressed a strong/shared identification/affinity with their culture. Our findings suggest that social stressors that contribute to the depressive symptoms of NH women could be, in part, linked to acculturation-related factors associated with U.S. occupation of Hawai‘i and their social status as native people. Future research should examine this relationship further.

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This thesis argues that Māori popular music, regardless of genre, is a valuable resource in the formulation of a vibrant and relevant Māori rangatahi (youth) identity. Specifically, the research investigates the complex relationship between popular music, social space, and Māori culture and community in Aotearoa. The researcher interviewed six participants from within the Māori music community and practiced participant observation at popular music events. The findings of this qualitative research are framed by an in-depth literature review into questions of Māori identity, as well as an application of ethnomusicology theories on the relationship of music to place and community. The research output includes both a 30-minute documentary and this accompanying exegesis, which frames the documentary within relevant fields of scholarship and presents a critical analysis of its successes and weaknesses. The researcher elected to create a documentary in recognition of the medium’s ability to maintain the voice of the research participants, capture the dynamism of the Māori popular music scene, and increase the potential for the research to reach a wider audience. The use of documentary also allows for an exploration of the relationship between music and documentary, and begins a discussion on the potential of socially-conscious rockumentaries to reveal crucial social issues. Finally, the exegesis questions the ethics of outsider filmmaking, and explores how the concept of ‘Kaupapa Māori filmmaking’ influenced the process of making the film.

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Native Indian Cultural Centres have grown out of the on-going struggle for native self-determination and are rapidly becoming a focus for native cultural revitalization.This thesis investigates the evolution of two Northwest Coast native Indian cultural centres--the 'Ksan Village and the Makah Cultural and Research Centre (MCRC)—through each stage of development, outlining the historical, cultural, economic and social context, the form and function of conceptual development and the planned and unplanned processes involved in building and operating each centre.Analysis has indicated that 'Ksan and the MCRC have evolved as a response to local cultural and economic pressures and opportunities and have been funded primarily on the basis of economic rather than cultural viability. Six factors were found to be collectively sufficient to promote the successful development of each cultural centre: local cultural knowledge, social mobilization, local project relevance, native Indian control, access to resources and common motivational ground.The relationship between native Indians and non-native specialists is changing. Native people are no longer allowing non-native specialists to define their culture and interpret their heritage and 'Ksan and the MCRC have positively re-inforced that change. The development of native Indian cultural centres has provided an important step in the on-going native struggle for self-determination by providing a focus and/or forum for native cultural identity and is likely to continue in the future.
Applied Science, Faculty of
Community and Regional Planning (SCARP), School of
Graduate

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Thesis (Ph.D.)--Indiana University, Dept. of Anthropology, 2006.
Source: Dissertation Abstracts International, Volume: 67-04, Section: A, page: 1414. Advisers: Richard Bauman; Wesley Thomas. "Title from dissertation home page (viewed June 19, 2007)."

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The purpose of this research was to determine whether Native American and Hispanic women can preserve cultural identity in interracial marriages. Four women participated in this research: A Native American woman married to an Anglo; two Hispanic women married to Anglos; and a woman of Hispanic and Native American ancestry married to a Native American. Each participant provided information regarding the level of knowledge of family history, ancestry, language, traditions and practices. Primary research found social identity was another indicator, as the social setting in an environment affects stability and permanence of a cultural identity. The findings indicate preservation of cultural identity in future generations from interracial marriages depends upon a community that can articulate and pass on a level of knowledge of family history, ancestry, language, traditions and practices. Such a community will consist of one or both parents, family members, members of the community, and the children themselves.

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Through using a Positive Youth Development framework and culturally based education program, Konaway Nikka Tillicum Native American Youth Academy aspires to mentor and prepare Native youth through high school and on to higher education. This collaborative research partnership investigated cultural identity, self-esteem, and academic optimism of Native American youth attending the academy. The results of this program evaluation found that cultural identity, self-esteem, and academic optimism were all closely related to each other as well as that they increased significantly when measured before and after the academy. GPA was found to not be predictive of cultural identity, self-esteem, or academic optimism prior to students attending the academy. Lastly, the relationship between cultural identity and academic optimism appeared to be explained through the indirect effect of self-esteem. The results suggest that culturally based education and positive youth development programs such as Konaway are efficacious in increasing protective factors among Native American youth.

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The purpose of this study was two-fold. The first was to determine the degree of culturally responsive teaching practices and level of cultural competence of participants who teach upper elementary (grades three through six) STEM educators of predominantly Native Hawaiian students. The second purpose was to identify differences in cultural competence and culturally responsive teaching practices of those same participants identified above. These two participant groups were from the State of Hawaiʻi Department of Education’s Keonepoko and Pāhoa Elementary Schools. Both schools are from the Keaʻau-Kaʻu-Pāhoa Complex Area. The educators from Keonepoko were afforded knowledge and experiences from a culture-based professional development program known as the Moenahā School Program, while the educators from Pāhoa were not afforded these same knowledge and experiences. Using a quantitative, quasi-experimental design, data were collected via an online survey using three instruments: the Culturally Responsive Teaching Self-Efficacy Inventory (CRTSE), the Cultural Competence Self-Assessment Questionnaire (CCSAQ), and the Cultural Competence Self-Assessment Scale Demographic Information (CCSASDI). The data were analyzed using mean scores and those mean scores were compared for differences using a Mann-Whitney U test. The findings indicated the Moenahā participants had a statistically significantly higher level of cultural competence and higher degree of culturally responsive teaching practices than the non-Moenahā participants suggesting the importance of cultural competence professional development iii opportunities. These findings are applicable for teachers in schools with an higher Native Hawaiian student population.
Ph. D.

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As a group, Native American youth have elevated rates of delinquency and substance use. However, research specifically examining the etiology of delinquency among Native American youth is sparse. In order to fill this gap, this study utilized a general strain theory (GST) framework integrated with feminist criminological insights and an indigenist stress-coping model (ISCM) to examine the impact of victimization as a source of strain (i.e., interpersonal victimization, sexual assault, and peer assault) on delinquent outcomes (i.e., violent and property delinquency, alcohol and marijuana use) among a sample of Native American youth attending school (and likely residing) on or near Indian reservations. This study utilized secondary data from the third wave of the Drug Use Among Young American Indians: Epidemiology and Prediction: 1993-2006 and 2009-2013 study (N = 2,457). Partial proportional odds (PPO) models were estimated to examine the potential non-linear effects of victimization on delinquency while ordinary least squares (OLS) regression models were estimated to test the mediation and moderation hypotheses within GST. Models were estimated for the total sample and for males and females separately to assess for gender differences in GST processes. Special attention was paid to the role of Native American cultural identity as a moderator in the strain - delinquency relationship. Results indicate mixed support for hypotheses drawn from GST.

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The purpose of this dissertation was to capture the voice of the Louisiana Native American students who attend Louisiana institutions of higher education. Native Americans are the least represented minority in colleges. More have entered college in recent years, yet they continue to leave college at a high rate. It is important to understand what motivates Native students to attend college and what keeps them in college. When an understanding of their persistence is achieved, strategies can be implemented to assist others. Research questions that prompted inquiry relate to a Louisiana Native American perspective. All of the research questions ask about the higher education experience and support the primary question: How can the higher education experiences of Native Americans be explained in models of persistence? This dissertation reviews the literature concerning persistence and departure of minority students. Development of ethnic identity is reviewed. The focus of this phenomenological qualitative research study was to examine the experiences of Native Americans during their collegiate journey. Twelve Native American students who attend five institutions of higher education in southern Louisiana were interviewed with open ended questions about their college experiences. Three participants were male and nine were female. Three tribal groups were represented: Choctaw-Apache, Coushatta and the United Houma Nation. Responses have been analyzed using the cultural model presented by Guiffrida (2006) and support the need for a cultural perspective, with the addition of the tribe as an influence. Students were satisfied overall with their experiences. Instances of stereotyping were present that made some students uncomfortable. Intrinsic motivation focused on competency and was frequently coupled with the sense of belonging. Extrinsic motivation came from tribal educational values which provided the cultural capital to pursue a degree. Intended application of the degree was most frequently tied back to the Indian community. Tribal influence was present from intention through to application of the degree. The responses of the participants in this study support a bicultural level and strong enculturation. A model of enculturation is proposed to address the participants' responses.

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AbstractThe British Empire has become a new trope in neo-Victorian studies, incorporating a postcolonial trans-national approach to the re-writing of the Victorian past. Kate Grenville’s novel The Secret River is set in Australia in the early nineteenth century when issues of transportation and colonisation coalesce with the fight for survival under precarious conditions. The Secret River is the story of the confrontation between colonisers and colonised people in terms of gender and vulnerability. This chapter analyses the role of Empire in the construction of a British identity associated with civilisation and that of the native population. Following Judith Butler’s theories, my discussion is organised around two main topics: Australian history and narratives of recollection, and gender identity and vulnerability both in white settlers and indigenous communities. My contention is that both sides became involved in a relationship of mutual vulnerability.

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AbstractThe introductory chapter describes conceptual frameworks and methodological approaches employed in the book to address environmentally informed histories. It also provides an overview of the thematic contents of individual chapters that combine archaeological data, oral history, linguistic research as well as ritual life and different testimonies of agency of Native communities, connected by major questions and overarching themes of the book. We argue that these interrelated studies, grounded in a variety of theoretical tools and representing different but complementary positionalities, build a multi-angled and diachronic account of complex entanglements between Indigenous peoples and their natural and social environs. Taken together, they offer a vivid and critical dialogue between different time periods, geographic areas, disciplines and epistemologies, driven by a fruitful interaction between academic perspectives and Indigenous methodologies. Referring to the environment as nature worked upon by historical and modern communities in culturally sensitive and transformative ways, we embrace the concepts of territory and place linked to the sense of identity and belonging. The introductory essay also highlights the importance of cultural continuity nurtured through ancestral languages and anchored in dynamic relationships with the environment, natural resources and community knowledge.

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AbstractThis essay analyzes the gender disparities in Guaraní education and literacy in the province of Paraguay during the colonial era through the mid-nineteenth century, based on original Guaraní texts and other archival sources, including school censuses and Guaraní schoolwork. The use of the Native language, in written and spoken forms, proved to be a contentious issue in Paraguay, reflecting the cultural resiliency of the Guaraní, the forces of cultural domination, and the relationship between education, literacy, and gender. Fashion is an element in this analysis as well, because the types of clothing worn reflected the Guaraníes’ changing sense of identity. While the Jesuits encouraged the study and use of the Guaraní language in the mission schools, Bourbon language reforms altered education in the missions in the mid-eighteenth century by the requirements of the colonial state to teach the Guaraní Spanish. Nonetheless, there was a degree of tolerance to the use of the Native language so that the Guaraní could understand their lessons. However, there was no formal education in Paraguay for women and girls until after 1856.

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AbstractPresenting the engagement of immigrants, their descendants and native Norwegians with Norwegian Constitution Day celebrations, this chapter discusses how people de facto change elements of national culture through their micro practices. It explores data collected between 2013 and 2020 during the Norwegian Constitution Day celebrations in the area of Drammen municipality, Norway. The analysis is supported theoretically by the concept of the third space. Additionally, I use the concept of heritage in becoming to problematise the dynamic between a genealogical model of national heritage and its interpretation performed by people in relation to the spatial, cultural and structural circ*mstances in which they live. The chapter argues that the individual patterns of Norwegian Constitution Day celebrations exercised by immigrant minorities constitute a third space. Immigrants de facto change the Norwegian national heritage. Subsequently, I analyse the extent to which this change is reflected at the level of mainstream celebrations and the ways in which it is mediated by agents of non-change. Moreover, the chapter discusses the problem of identity reductionism and the reification of ethnicity present in multicultural societies, arguing that the performances of the actors within the third space may serve as means of resistance against “groupism”.

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The authenticity and promotion of cultural immersion developed in cultural places has been seen to provide meaningful experiences and, at the same time, present unique aspects of cultural identity to student visitors. Conducting research in the Cultural Museum of Cenderawasih University and Abar village in Papua, Indonesia, this paper highlights how native Papuan students make meaning within a cultural context and identify their own identities based on an educational school trip. Moreover, the paper underlines students’ responses on cultural issues and threats resulted from their reflective experience.

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Culture enables sustainable development, it is a driver and enabler of sustainable development. In the context of globalization, cultural exchanges are increasing, the role of language as a carrier of culture is more and more evident. Many countries even include it in the national strategy, and it became an important government action. Confucius Institute is an important platform for Sino-foreign cultural exchanges and mutual learning. And the same of the other cultural institutes which have been mentioned in this paper. They are all playing a role of the international community civilization messenger, they are bridges to connect the native countries and abroad, they are Culture Ambassadors who help the comprehension and cooperation among people and countries. Cultural institutes are one of the most relevant examples in the attempt to promote and connect cultures, which have been set up on a similar, though not identical pattern, in view of creating a stronger sense of self-identity and contributing to an integration of diversity by mutually accepted knowledge and dialogue. Through the literature research method and the comparative method, this article illustrates the important role played by cultural institutions in the world. Also by the comparative study of the main cultural institutions in the world in terms of vision, mission, aims, the examination assessment systems, financial resources, management and so on, the article provides a clearer reference for the running of cultural institutions.

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The relevance of the research topic is determined by the fact that the number of people involved in the international migration process is increasing annually. On the one hand, it is important to integrate migrant children into the social and cultural system of the host country. On the other hand, it should be taken into account the issue of preserving of their ethnic and cultural identity. In this regard, preserving ethnic and cultural identity of children who migrate with their parents is an important issue. The purpose of this article is to show the opportunity of using distance education methods in preserving migrant children’s ethnical and cultural identity. The research was carried out in 2016-2017 and on the territory of six European countries and in Belgorod region (Russia), and was based on the use of in-depth interviews as well as focus groups with migrants. The results showed the following. First, migrants have difficulties to maintain their ethnic and cultural identity in the host country, it is especially truly for migrant children who much faster than adults can integrate into the host community and lose their ethnic and cultural identity. Secondly, the Internet provides to children an access to wide range of educational resources regardless of the area of their residence. Most of these trainings are conducted in native language, in the traditional ethno-cultural context. Third, the content of distance learning can be individual, depending on age, previous education, personal interests, etc. Fourth, distance education can be used by migrant children as well as the whole migrant community. Fifth, distance education can include a range of disciplines and activities specific to particular ethno-cultural groups of migrants (linguistics, religious studies, history, literature, cooking, crafts, etc.).

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Coast Salish tribes of the PNW are known for their distinct communal and ceremonial built spaces. Many educational campuses in the US stand on lands historically occupied by Indigenous people, who over time have been displaced, stolen from, and erased from the physical environment. This paper traces the origins and growth of the now commonly seen Native American cultural centers on university campuses in the US. This research examines the materiality of the Centers as places of making visible the marginalized Native diaspora and it emphasizes the design voices involved in the making. This paper focuses its attention on three Indigenous cultural centers in the PNW: The Intellectual House at the University of Washington, Seattle campus; The House of Welcome, the first purpose-built Native Center on a public university campus in the US on the Evergreen State College campus in Olympia, Washington; and the Many Nations Longhouse on the University of Oregon campus in Eugene, Oregon. All three centers were designed by Johnpaul Jones of the firm Jones and Jones. A Native American (Choctaw/Cherokee) and a 2013 recipient of the National Humanities Medal, Jones designed each of these centers with a strong indigenous materiality focus. The Native Centers stand as a statement of resistance, becoming the locators and indicators of the dynamics between cultural identities, political powers, and settler-colonial dominant forces surrounding them. This paper argues that while historiography of indigeneity often suggests the ephemeral, i.e., stories, songs, folklore, etc., these centers underscore a contemporary architectural history for indigeneity reflecting the often marginalized native worlds. This research focuses on how materiality-focused designs embody indigenous identity, support a space for belonging in competitive and global university campuses, and enable a cultural reparative agenda for a people relegated to the edges of physical environments or are most often made invisible.

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Abstract The United States Environmental Protection Agency (U.S. EPA) supports a number of local community initiatives to encourage public involvement in decisions regarding environmental waste management and remediation. Native American tribal communities, in most cases, operate as sovereign nations, and thus have jurisdiction over environmental management on their lands. This paper provides examples of initiatives addressing Native American concerns about past radioactive waste management practices — one addresses uranium mining wastes in the Western United States and the other, environmental contamination in Alaska. These two projects involve the community in radioactive waste management decision-making by encouraging them to articulate their concerns and observations; soliciting their recommended solutions; and facilitating leadership within the community by involving local tribal governments, individuals, scientists and educators in the project. Frequently, a community organization, such as a local college or Native American organization, is selected to manage the project due to their cultural knowledge and acceptance within the community. It should be noted that U.S. EPA, consistent with Federal requirements, respects Indian tribal self-government and supports tribal sovereignty and self-determination. For this reason, in the projects and initiatives described in the presentation, the U.S. EPA is involved at the behest and approval of Native American tribal governments and community organizations. Objectives of the activities described in this presentation are to equip Native American communities with the skills and resources to assess and resolve environmental problems on their lands. Some of the key outcomes of these projects include: • Training teachers of Navajo Indian students to provide lessons about radiation and uranium mining in their communities. Teachers will use problem-based education, which allows students to connect the subject of learning with real-world issues and concerns of their community. Teachers are encouraged to utilize members of the community and to conduct field trips to make the material as relevant to the students. • Creating an interactive database that combines scientific and technical data from peer-reviewed literature along with complementary Native American community environmental observations. • Developing educational materials that meet the national science standards for education and also incorporate Native American culture, language, and history. The use of both Native American and Western (Euro-American) educational concepts serve to reinforce learning and support cultural identity. The two projects adopt approaches that are tailored to encourage the participation of, and leadership from, Native American communities to guide environmental waste management and remediation on their lands. These initiatives are consistent with the government-to-government relationship between Native American tribes and the U.S. government and support the principle that tribes are empowered to exercise their own decision-making authority with respect to their lands.

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Th e paper presents the results of the study on the traditions of preparing the „Baba Neagră” (Black sweet dish), as an element of the gastronomic patrimony in the area of the Republic of Moldova. Baba Neagră is a sweet dish prepared especially in the northern part of the Republic of Moldova. Th e preparation is also identifi ed in Romania. Th e study undertaken allowed the identifi cation of a varied range of this preparation-13, excelling from one area to another, being identifi ed as a preparation served hot or cold, with cognac, fruits, nuts, sweetness from fruits, etc. For diff erent periods in the religious calendar, the inventive housewives identifi ed solutions: there was the Baba Neagră for lent and Baba Neagră for celebration. Th us, considering the religious customs (as a landmark), but also through their native skill, various recipes were created valid for any period of the religious calendar year. We note that the importance of discovering, preserving and passing on to the next generations of authentic Baba Neagră recipes derives from the interest in promoting authentic dishes. In this context, the preparation of Baba Neagră is a brand of national cultural and gastronomic identity.

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Perception of the feeling of guilt experienced by the defendant is known to affect judicial sentencing. This influence differs depending on the defendant’s ethnic identity. We investigated the hypothesis that the perception of an out-group defendant’s level of host society’s norms adoption could mediate this mechanism. 64 native Belgian participants were randomly assigned to two experimental conditions, which differed in the presence or absence of guilt expressed by an out-group defendant during his audition, in a given scenario. Participants’ impression of the defendant’s social skills (warmth), his level of host’s society norms adoption, and the severity of the sentence they would attribute to this defendant were then measured. A double mediation was tested in order to explain the effect of perceived feeling of guilt on sentencing through the perception of both the defendant’s level of norms adoption and his warmth. Results revealed that all the hypotheses included in the double mediation were confirmed. These results emphasize the importance of inferences about the level of Norms Adoption by out-group members. An out-group member feeling guilty triggers inferences about his/her level of norms adoption, which is perceived as higher in comparison to a defendant who does not feel guilty. This inference induces a better perception of his social skills (warmth), which corresponds to a higher ability to be accepted in the group. In turn, it leads to a milder sentence. Limitations and implications are discussed.

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The relationship between the development of technologies and the history of the cultural and agricultural landscape is linked to the concepts of "cultural landscape", understood as a space in continuous construction that changes with the change of individual, collective, social and cultural relationships of the inhabitants of the territory, or of the "cultural inhabitants", citizens who are producers of culture, rather than users. A vision of the "future as an open place" emerges, understood as a place of usability and sharing of all human, material and immaterial productions.Technologies, within a similar perspective, are presented as the historical evolution of téchne, whose degree of development today allows an extension of the level of human action.This study, in agreement with the scientific literature based on the use of recently developed digital models, demonstrates that the mainly agricultural territory of Basilicata, historically the site of complex social relations, has created a traditional rural society in which the concept of neighborhood and the spatial connotation also had the symbolic value of sharing knowledge and practices, relationships based on inclusiveness and sustainability. The diffusion of 5G technology is generating important cultural transformations. What used to be the neighborhood community in Matera (IT) - also following the activities launched with the CTEMT project and the social consequences of the Covid-19 pandemic - is now becoming a virtual community for sharing knowledge and practices , beliefs and values, including the use and management of cultural heritage, which takes place through the network, and therefore using applications that promote a transformative intervention of the landscape, such as to make it functional to human needs, and, at the same time, sustainable with respect to the perpetuation of ecosystem relationships.The diffusion of 5G technology, is generating important cultural transformations. What in the past was, in Matera (IT), the neighbourhood community - also as a result of the activities launched with the CTEMT project and the social consequences of the Covid-19 pandemic - now becomes a virtual community, sharing knowledge and practices, beliefs and values, including the use and management of cultural heritage, occurs through the network with the use of applications that promote accessibility and sustainability in both the urban and agricultural landscape. As argued by the International Union for Conservation of Nature (IUCN), the attention to the dynamic conservation of the landscape should not be placed so much to the "culture itself" or to the "nature itself" but rather to the relationship between these two dynamic components has been established, but also from the holistic mentioned many times, attentive to the values of identity and comforted by the knowledge and decoding of the intangible heritage, from which we deduce the active role, shared social behaviours, the mechanisms of transmission of knowledge and transgenerational awareness also thanks to the complex and fascinating universe of uses, traditions, rituals and rites that are an important tool of conscious management of the landscape and its culture. The conscious use of artificial intelligence is the concretion of the virtuous relationship between Humanism and technologies. For the biodiversity it is a support to the recognition of the species, in particular of the native ones, and it allows people to recognize themselves culturally and find into the biodiversity a collective and cultural belonging to the community and to the landscape. Therefore, thanks to the use of new technologies biodiversity becomes an historical-anthropological archive of knowledge and practices of a territory, and new technologies a powerful tool for the conservation of the cultural heritage.

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The possibilities of the documentary film to fix ethnological and ethnographic phenomena in all their audiovisual integrity contributed to the realization of this category of films right from the beginnings of non-fiction cinema. At the «Moldova-film» studio, despite the very vigilant ideological conditions of the totalitarian regime, especially when it came to the cultural heritage of the native people, our filmmakers released a series of films, dedicated to customs, rituals and traditions – important components of our national identity. This category of films has been talked about and written in some specialized studies. The cinematographic works “Trânta/Wrestling” (director Anatol Codru) and “Jocurile copilăriei noastre/The Games of our Childhood” (directors Vlad Druc, Mircea Chistrugă) serve as research topic for us. They are dedicated to popular sports games, which, besides being captivating manifestations that have survived through centuries until the present, are imposed in the context of national identity, but, through this prism, the respective works have not been researched yet.

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The article deals with the leading issues in the children's literature of the Ukrainian Diaspora writers. Among the key themes are the following such as historical, patriotic, religious and Christian topics, which are considered through the image of “The Self”. This concept includes the image of the Motherland, historically native land, prominent figures (Taras Shevchenko, hetmans of Ukraine), the family line, national symbols (the flag, the trident) and religious and Christian symbols (the church, the blessing). The idea of preserving the cultural identity and the national identity of Ukrainians is prevalent through the concept of “The Self”.

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The article deals with the mental-existential relationship between ethnoculture, national identity and media culture as a necessary factor for their preservation, transformation, on the example of national original algorithms, matrix models, taking into account global tendencies and Ukrainian archetypal-specific features in Ukraine. the media actively serve the domestic oligarchs in their information-virtual and real wars among themselves and the same expansive alien humanitarian acts by curtailing ethno-cultural programs-projects on national radio, on television, in the press, or offering the recipient instead of a pop pointer, without even communicating to the audience the information stipulated in the media laws − information support-protection-development of ethno-culture national product in the domestic and foreign/diaspora mass media, the support of ethnoculture by NGOs and the state institutions themselves. In the context of the study of the cultural national socio-humanitarian space, the article diagnoses and predicts the model of creating and preserving in it the dynamic equilibrium of the ethno-cultural space, in which the nation must remember the struggle for access to information and its primary sources both as an individual and the state as a whole, culture the transfer of information, which in the process of globalization is becoming a paramount commodity, an egregore, and in the post-traumatic, interrupted-compensatory cultural-information space close rehabilitation mechanisms for national identity to become a real factor in strengthening the state − and vice versa in the context of adequate laws («Law about press and other mass media», Law «About printed media (press) in Ukraine», Law «About Information», «Law about Languages», etc.) and their actual effect in creating motivational mechanisms for preserving/protecting the Ukrainian language, as one of the main identifiers of national identity, information support for its expansion as labels cultural and geostrategic areas.

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In this article considered Journalistic and editorial activity of Volodymyr Lenika (14.06.1922–02.11.2005) – one of the leading figures of Ukrainian emigration in Germany. First outlined basic landmarks of his life and creation. Journalistic and editorial activity of Volodymyr Lenik was during to forty years out of Ukraine. In the conditions of emigration politically zaangazhovani Ukrainians counted on temporality of the stay abroad and prepared to transference of the created charts and instituciy on native lands. It was or by not main part of conception of liberation revolution of elaborate OUN under the direction of Stepan Banderi, and successfully incarnated in post-war years. Volodymyr Lenik, executing responsible commissions Organization, proved on a few directions of activity, which were organically combined with his journalistic and editorial work. As an editor he was promotorom of creation and realization of models of magazines «Avangard», «Krylati», «Znannia», «Freie Presse Korespondenz», newspapers «Shliakh peremogy». As a journalist Volodymyr Lenik left ponderable work, considerable part of which entered in two-volume edition «Ukrainians on strange land, or reporting, from long journeys». Subject of him newspaper-magazine publications directed on illumination of school, youth, student, cultural, scientific problems, organization and activity of emigrant structures, political fight of emigration, to dethronement of the antiukrainskikh Moscow diversions and provocations. Such variety of problematic of works of V. Lenika was directed in the river-bed of retaining of revolutionary temperament in the environment of diaspore, to bringing in of it to activity in public and political life. Problematic of him is systematized publicism and journalistic appearances, which was inferior realization of a few important tasks, namely to the fight for Ukrainian independence in new terms, cherishing and maintainance of national identity, counteraction hostile soviet propaganda. On an example headed Volodymyr Lenikom a magazine «Knowledge» some aspects are exposed him editorial trade.

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The recent Values Assessment conducted by the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) highlights the impact of different worldviews on people's relationship with nature. This paper summarizes the findings from a literature review that examined nature-culture interconnections and how they play out in outcomes related to conservation and human well-being. It seeks to highlight the various ways in which Nature as Culture is conceptualized and further, generalized. It also aims to identify a short set of promising indicators that could be used for scenario modelling for nature futures work and identify potential areas of research to explore further in this field to ensure that the concept is more robustly embedded in plans to operationalize policy goals on sustainability, including biodiversity conservation. The paper emphasizes the need for further research in this area, calling for methods that incorporate a diverse range of resources across ecosystems, species types and national borders. It highlights ground-truthing and primary data collection as essential components in understanding intrinsic, instrumental and relational values for fostering sustainable practices.

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State-building establishes state-nation(s) [the state that makes diversity and democracy possible] as opposed to nation-building [which urges to create one nation (nation-state) without due consideration of diversity]. Through the institutional, policy and politico-psychological innovations, state-building is geared to accommodate diversity and ensure democratic good governance. In this regard, federal governance has the potential to do so as it combines elements of shared-rule and regional self-rule. Since 1991, Ethiopia has been in the track of state-building project experimenting identity-based federal model on one hand and lavishly adding (un) responsive strategies. This paper argues responsive state-building strategies consolidate federal democracy; foster culture of accommodating and managing diversity; strengthens federal decentralization and resolves conflict in Ethiopia. To the contrary, the paper challenges any unresponsive state-building approach that emanate from government’s ideology, policy, practice on one hand and unconstitutional ways of peoples’ reaction to the state.

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This project analysed the creative practices and concerns of young adult artists (18-35 years old) in contemporary Cambodia. It examined the extent to which the arts are being used to open up new ways of enacting Cambodian identity that encompass, but also move beyond, a preoccupation with the Khmer Rouge (1975-1979). Existing research has focused on how the recuperation and revival of traditional performance is linked to the post-genocidal reconstruction of the nation. In contrast, this research examines if, and how, young artists are moving beyond the revival process to create works that speak to a young Cambodian population.The research used NGO Cambodian Living Arts’ 2020 Cultural Season of performances, workshops, and talks as a case study through which to examine key concerns of young Cambodian artists, trace how these affected their creative process, and analyse how the resulting works were received among audiences. It was funded through the AHRC GCRF Network Plus Grant ‘Changing the Story’ which uses arts and humanities approaches to ‘build inclusive societies with, and for, young people in post-conflict settings.

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Sweden’s Environmental Quality Objectives (EQOs) have been adopted to help describe the environment the country wishes to achieve, and are a promise to future generations of clean air, a healthy living environment, and rich opportunities to enjoy nature. Here, we assessed selected socio-economic indicators adapted from the Montréal Process for the Conservation and Sustainable Management of Temperate and Boreal Forests (MP) to examine trends in the Swedish forest sector of direct relevance to the EQOs. We did this with the aim of raising awareness about important socio-economic dimensions related to the EQOs, and to explore the linkages between the EQOs and the forest bioeconomy. We focused on the forest sector because of its central importance to meeting the EQOs, and fundamental social and economic roles it plays in Swedish society. The MP was chosen as our guiding framework because it was developed to assess national-level sustainable forest conservation and management, thus, incorporating critical economic, environmental and social dimensions. We applied a mixed methods approach based on a literature review, analyses of national and multilateral databases, and consultation with experts to identify and interpret selected indicators. We identified forest sector socio-economic indicators relevant to the EQOs related to forest property and ownership, economic value and consumption of wood and wood products, employment, wood energy, access to greenery, per capita forest availability, and cultural values. Interpretation of national-level indicators estimated for the 2000-2020 period point to overall progress toward maintaining forest conservation and production areas and a sector that has added substantial economic value through the processing of wood and wood products. Forests are an importance source of renewable energy and increasingly support the location of non-wood energy sources through the placement of wind power mills across forested lands. Downward trends were observed in fewer forest owners, a shrinking workforce, and per capita forest area which might be explained by processes of bequeathing, higher industry efficiencies and continued population growth. Selected indicators related to production forests, wood energy, per capita protected forests and cultural importance suggest these can directly support relevant EQOs including living forests, limited climate impact, rich plant and animal life. Through exports and hiring foreign workers, the Swedish forest sector has kept a direct linkage with the consumption of wood products abroad and in supporting economic wellbeing in lesser-developed nations through wages from forestry and non-wood seasonal employment, respectively. There is limited current information on cultural aspects such as heritage values and reindeer herding. Available data suggest a declining trend in damages to cultural remains within forest felling areas. We recommend regular and periodic assessment of the cultural and conservation values for Swedish forests to strengthen the ability to assess social and ecological sustainability relevant to the EQOs.

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There are a significant number of new technologies aimed at combatting sexual and gender-based violence (SGBV)—primarily in the form of “emergency mobile apps”, but they are generally geographically and culturally limited, and under-studied. There are fewer applications of new technologies addressing conflict-related sexual violence (CRSV), as regards prevention, monitoring, and early warning systems. Well established issues related to the under-reporting of SGBV also impact the accuracy of digital monitoring tools used in both conflict and non-conflict contexts. The use of digital tools to combat SGBV also raises novel challenges related to new technologies, such as bias and data protection concerns. This report reviews evidence of the deployment of new technologies to address sexual and gender-based violence (SGBV) both in and outside of conflict settings, and the potential for applications from non-conflict settings to apply to CRSV. Although certain literature is beginning to address the specific limitations of new technologies (e.g. usability in urban environments, cultural and linguistic appropriateness, and other accessibility questions), the limited nature of the literature assessing these new technologies and—more importantly—the design of these new technologies, means that the needs of disabled individuals, LGBTQIA+, and even men and boys, are often not centred or addressed in the design and critique of these new technologies. The review found that the studies assessing new technologies designed for and deployed in non-conflict settings identify many of the same issues affecting societal understanding of SGBV generally (under-reporting, for example), as well as new issues specific to the digital turn, such as serious and evolving privacy and data protection concerns. As regards the application of new technologies to CRSV specifically, both the applications and literature assessing them are nascent. Nevertheless, scholars are seeking to define frameworks aimed at harm reduction for the proliferation of new technologies in the humanitarian field specific to CRSV.

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The article reveals and characterizes the methodological features of teaching the discipline «Intellectual and Psychological Foundations of Mass Media Functioning» on the third year of the Faculty of Journalism at Ivan Franko National University of Lviv. The focus is on the principles, functions, and standards of journalistic creativity during the full-scale war of the Russian Federation against Ukraine. As the Russian genocidal, terrorist, and ecocidal war has posed acute challenges to the education and upbringing of student youth. A young person is called not only to acquire knowledge but to receive them simultaneously with comprehensive national, civic, and moral-spiritual upbringing. Teaching and educating students, the future journalists, on Ukrainian-centric, nation-building principles ensure a sense of unity between current socio-political processes and historical past, and open an intellectual window to Ukraine’s future. The teaching of the course ‘Intellectual-Psychological Foundations of Mass Media Functioning’ (lectures and practical classes, creative written assignments) is grounded in the philosophy of national education and upbringing, aimed at shaping a citizen-patriot and a knight, as only such a citizen is capable of selfless service to their own people, heroic struggle for freedom, and the united Ukrainian national state. The article presents student creative works, the aim of which is to develop historical national memory in students, promote the ideals of spiritual unity and integrity of Ukrainian identity, nurture the life-sustaining values of the Ukrainian language and culture, perpetuate the symbols of statehood, and strengthen the moral dignity and greatness of Ukrainian heroism. A methodology for assessing students’ pedagogical-professional competence and the fairness of teachers who deliver lectures and conduct practical classes has been summarized. The survey questions allow students to express their attitudes towards the content, methods, and forms of the educational process, which involves the application of experience from European and American countries, but the main emphasis is on the application of Ukrainian ethnopedagogy. Its defining ideas are democracy, populism, and patriotism, enriched with a distinct nation-building potential, which instills among students a unique culture of genuine Ukrainian history, the Ukrainian language and literature, national culture, and high journalistic professionalism. Key words: educator, student, journalism, education, patriotism, competence, national consciousness, Russian-Ukrainian war, professionalism.

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This paper explores how food inequities manifest at a territorial level, and how food territories are experienced, understood, and navigated by stakeholders to address those inequities. We interpret ‘food territory’ as a relational and transcalar concept, connected through geography, culture, history, and governance. We develop our exploration through four empirical cases: (i) the Cerrado, a disputed Brazilian territory that has been framed and reframed as a place for industrial production of global commodities, to the detriment of local communities and nature; (ii) urban agroecology networks seeking space and recognition to enable food production in the city of Rio de Janeiro, Brazil; (iii) informal food networks forming a complex web of intersecting local and global supply chains in Worcester, a secondary South African city; and (iv) periodic food markets in Ghana that synchronise trade systems across space and time to provide limited profit-making opportunities, but nonetheless accessible livelihood options, for poorer people. Examining these four cases, we identify commonalities and differences between them, in terms of the nature of their inequities and how different territories are connected on wider scales. We discuss how territories are perceived and experienced differently by different people and groups. We argue that a territorial perspective offers more than a useful lens to map how food inequities are experienced and interconnected; it also offers a tool for action.