Search

The Schools' Scheme of 1937/8, initiated by the Irish Folklore Commission, was an almost unprecedented experiment. Not only did it contribute to one of the biggest collections of folklore in Europe, but it also arguably boosted the cultural development of children and created a catalyst for the intergenerational transmission of tales. Children from 26 counties collected folk materials on 55 topics indicated in the questionnaires Irish Folklore and Tradition and Béaloideas Éireann (1937). This paper provides a short review of strategies employed by children in their attempts to collect unstructured cultural texts through probable self-collection. It shows how the two questionnaires had an overwhelming influence on the resultant texts stored in the National Folklore Collection of Ireland at University College Dublin. The author employs a philological approach to folklore texts. Their form is analysed along with the contexts of creation (both immediate and wider ones). [ABSTRACT FROM AUTHOR]

Despite the indisputable significance of human symbolic cognition and behavior, we still lack a detailed understanding of the mechanisms by which such capacities evolved during the Paleolithic. An important source of evidence is constituted by archaeological findings of intentional markings left on rock and bone surfaces, but these are often opaque with respect to their original meaning and function. Here we present experimental work that systematically addresses the relation between properties of intentional markings and their cognitive implications to support inferences about their past functions. Participants reproduced engraved markings dating to c. 100.000 years ago from the South African Blombos and Diepkloof sites in three conditions of cultural transmission: as part of an aesthetic, identity marking, and communicative activity. Their reproductions were then used as stimuli in a suite of five perceptual experiments to investigate differences in their cognitive implications over time and explore similarities with the archaeological record. [ABSTRACT FROM AUTHOR]

Occupation of the foraging niche requires an extensive body of ecological knowledge, and humans rely heavily on social learning to master this curriculum in a safe, efficient, timely manner. This presents a formidable information management problem: In the absence of writing, how did ancestral hunter-gatherer societies accurately store and transmit their accumulated knowledge from generation to generation? Pronounced patterns in forager oral story corpora suggest a partial answer. Cross-culturally, these stories exhibit similar themes, genres, and characters, which in turn map onto critical domains of ecological knowledge. These stories also exhibit pronounced consistencies in their formal properties, predictably utilizing strategies that engage attention (e.g., ostensive communication) and facilitate memorization (e.g., repetition, rhythm, imagery). These patterns suggest that storytelling is an information technology that addresses key problems posed by our entry into the information niche: in conjunction with other forms of symbolic behavior (e.g., ritual, visual art, song, dance, games) storytelling provides a mnemonic framework for encoding accumulated knowledge, rules for faithfully copying it, and regular occasions for refreshing and transmitting it. Collectively, these behaviors may have been instrumental in the emergence of cumulative culture. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Pädagogik is the property of Julius Beltz GmbH & Co. KG Beltz Juventa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zeitschrift für Pädagogik is the property of Julius Beltz GmbH & Co. KG Beltz Juventa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

For most of human evolution, accumulated cultural knowledge has been stored in memory and transmitted orally. This presents a daunting information management problem: how to store and transmit this knowledge in a portable format that resists corruption. One solution–widespread among foragers–is to encode knowledge in narrative. However, this strategy depends on accurate performance of the story. Significantly, some forager cultures have rules regulating myth performance, although the extent of this phenomenon is unknown. We hypothesize that these rules subserve high-fidelity transmission across generations. Accordingly, we predicted that, across forager cultures, myth-telling rules will mandate: (P1) transmission by the most proficient storytellers (P2) under low-distraction conditions with (P3) multiple individuals and (P4) multiple generations present, and the application of measures that (P5) prevent, identify, and/or correct errors, (P6) maintain audience attention, (P7) discourage rule violations and/or (P8) incentivize rule compliance. To test these predictions, we searched the forager ethnographic record for descriptions of myth performance, and coded them for prescriptions/proscriptions regarding narrator age, performance context, audience composition, narrative delivery, and audience comportment, as well as sanctions associated with rule transgression or compliance. Results indicate that rules regulating myth performance are widespread across forager cultures, and are characterized by features that reduce the likelihood of copy errors. These findings help elucidate the role that anthropogenic ratchets played in the emergence of cumulative culture. [ABSTRACT FROM AUTHOR]

Humans transmit cultural information to others in a variety of ways that can affect productivity, cultural success, and ultimately fitness. Not all potential transmitters are expected to be equally preferred by learners or equally willing to influence their culture acquisition. Across socioeconomic opportunities and ages in the human life course, costs and benefits to both learners and potential transmitters are expected to vary, affecting rates of culture transmission from different vectors. Here we examine reported patterns of culture transmission contributing to 92 essential skills among a sample of 421 Tsimane forager-farmers native to Bolivia. Consistent with the expectation that the costly provision of support and cultural information typically flows from older to younger generations in a subsistence society, we find that the development of essential knowledge and skills is primarily influenced by older same-sex relatives, especially parents. Grandparents are more often reported as transmitters for low-strength/high-difficulty skills that they have comparative advantage in, such as storytelling and musical performance. Though less frequent, same generation peers are more likely to provide discouragement in the learning process and to transmit modern, market-oriented skills. Our findings suggest that kinship, gender, generational seniority, and skill type together explain the vectors and styles of influence responsible for essential culture transmission. The multigenerational pedagogy documented here helps facilitate successful economic and social production in a complex skills niche dependent on multigenerational cooperation, such as observed in human hunter-gatherers and other subsistence populations. • We study reports of cultural transmission vectors and styles of influence. • Knowledge and skills are primarily influenced by older same-sex relatives. • Parents contribute the most to traditional skill transmission. • Older relatives tend to transmit low-strength/high-difficulty traditional skills. • Same-generation peers tend to transmit modern and market skills. [ABSTRACT FROM AUTHOR]

Culture is the guide that enables us to understand and describe the formation process, qualities and conditions of society, which is expressed as a structure that contains systems and norms. Tradition, on the other hand, allows us to observe the reflections of culture in society and individuals. Traditions maintain their continuity in society by reinforcing cultural values and norms. In this sense, the transmission of values and culture between generations is possible with the family, the smallest subsystem of society. In this respect, the family contributes to the progress of societies. As a role model for children, the family institution guides future generations to learn their culture in shaping societies. In this context, the main purpose of the study is to examine the communication and interaction between grandmothers, grandmothers' daughters and grandmothers' granddaughters living in the same family chain in the transmission of family culture. For this purpose, face-to-face and online interviews were conducted with three generations, 30 grandmothers, 30 mothers and 30 granddaughters, who are in constant interaction. These interviews were carried out with three different interview forms prepared by the researchers to be applied to each group separately. The phenomenological method was used in the study, which was planned in a qualitative design. The data obtained were processed and analysed in MAXQDA program. Themes were formed by the analyses. As a result, it was thought that increasing studies on intergenerational culture transmission and intergenerational communication and interaction would provide new generations with awareness of family culture. [ABSTRACT FROM AUTHOR]

This article aims to develop an insight, from a narrative-generative perspective, into the knowledge that characterizes rural teaching professionalism and its potentially generative implications in a Mapuche community. Method: an exploratory-descriptive and cross-sectional qualitative research was carried out. The participants were 4 educators working in intercultural schools in the commune of Toltén (Chile), with an average age of 50 years and belonging to the Mapuche ethnic group. For data collection, in-depth interviews were used. Subsequently, the collected data was interpreted through content analysis. Results: The Mapuche epistemology that guides the professional work of the participants in intercultural educational contexts is described. The participants generatively promote the Mapuche sense of belonging in the students through play, positive affect, and critical reflection, integrating local knowledge and ancestral authorities in the rural teaching and learning processes. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Qualitative Forschung (ZQF) is the property of Verlag Barbara Budrich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de Estudos da Linguagem is the property of Revista de Estudos da Linguagem and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examined the humorous and stylistic elements of memes in Namibian online discourse. In the digital age, memes have become an integral part of online communication, offering valuable insights into contemporary language use. The concept of memes originated from Richard Dawkins, drawing parallels between genes and cultural transmission. Today, memes are widely recognised as short videos or images accompanied by humorous texts, rapidly shared on social media. The incongruity theory of humour was used to elucidate the humorous and language elements within memes. The study aimed at analysing selected memes within the Namibian socio-cultural context, shedding light on how language is used to create humorous effects and identifying stylistic qualities. This was a desktop study that analysed image macros from the Namibian socio-cultural context. Eight memes were sampled from an online platform called Namibian memes01 populated by 139 000 followers at the time of sampling these memes. The study revealed that memes serve as a form of communication, conveying emotions, thoughts, and ideas, and reflecting cultural values. They contribute to language development and have the potential to shape social interactions and shared beliefs. The study also revealed that understanding the context is crucial for interpreting memes, as they often rely on background knowledge and non-verbal cues. Humour plays a significant role in memes, fostering a sense of community, defusing tension, and promoting positive interactions. The findings highlight the importance of pragmatics and context in interpreting the intended meanings of memes. [ABSTRACT FROM AUTHOR]

Copyright of Studia Socjologiczne is the property of Studia Socjologiczne and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of DYNA - Ingeniería e Industria is the property of Publicaciones Dyna SL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cauriensia: Revista Anual de Ciencias Eclesiásticas is the property of Instituto Teologico San Pedro de Alcantara de Caceres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Music is a product of both biological and cultural evolution. Cultural transmission is the engine of cultural evolution and may play a role in the establishment of musical universals. Here, we examined how transmission dynamics can shape melodic features in music. Specifically, we tested whether random melodic seeds, in their transformation, take on properties known to characterise music within or even across cultures. Using an iterated learning paradigm, we investigated the transmission of random melodic seeds through a chain of non-musician participants (N = 64). We found that melodies reproduced vocally between "generations" became more similar to known musical scales, exhibited a predominance of consonant intervals, and reduced the number of scale degrees used. Additionally, we observed the previously documented tendency for large intervals to be followed by a change in direction, as well as features common to both music and speech including phrase-final lengthening and the Zipfian distribution of signalling units. As participants' vocalisations converged towards greater memorability, they exhibited decreased entropy, and their contours became smoother and more consistent. Finally, certain short melodic patterns became prominent motifs within the incipient musical "traditions" simulated by the chains. These emerging features may reflect a process shaped by (i) cognitive bottlenecks such as learnability; (ii) statistical properties of the processes and structures involved in inter-generational vocal transmission; but also by (iii) idiosyncratic cultural artefacts specific to the lab samples employed. Overall, our results demonstrate that fundamental aspects of melodic structure emerge naturally through the process of cultural transmission, as simulated in the lab. [ABSTRACT FROM AUTHOR]

Copyright of Issues in Ethnology Anthropology is the property of Issues in Ethnology Anthropology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Discourse: Journal of Childhood & Adolescense Research / Diskurs Kindheits- und Jugendforschung is the property of Verlag Barbara Budrich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present essay grows from the contention that we need to learn more on how the historical survival and career of indigenous knowledge systems and of related literary genres depended on genre-specific vehicles of transmission and on changing institutional structures of patronage that sustained them. As in many other instances of surviving early Malayalam literature, we know next to nothing about the process of producing intended audiences or actual users of the work titled Tiruniḻalmāla. So is the case with the historical moment of its composition, its sociocultural context or the economic basis of its transmission in terms of patronage patterns that might have framed its composition and later circulation. This situation calls for a new critical attention to the editorial processes of rediscovery pertaining to this and other early works in their bearing on the regional history making. The article proposes a closer look at the work in question as an instance of specific type of premodern textuality with its problematic standing in terms of genre, language and type of discourse against the backdrop of the practices of inscription prevalent in later medieval and premodern South India. It touches also on the complex relationship of Tiruniḻalmāla with the Āṟanmuḷa temple and the ritualised performances of Teyyam of North Malabar while exploring the historically understood cultural economy of its transmission and reproduction. [ABSTRACT FROM AUTHOR]

Humans, unlike any other species, have adapted to diverse environments across the globe due to cultural knowledge, skills, and practices. In early childhood, parent–child interactions play a pivotal role in cultural learning, but controversies about what constitutes teaching have stymied the systematic assessment of variation and similarities in parental teaching across cultures. We used a functional definition of teaching as behavior that evolved to facilitate learning in others and observed parents and their two-year-old child (N = 106) in a standardized setting (mealtime) in five diverse cultural contexts (rural: Brazil, Ecuador; urban: Argentina, Germany, Japan). Detailed coding of parental teaching (8520 teaching events in 1898 min of interactions) revealed that six teaching behaviors (prompts to do, prompts to stop, abstract communication of knowledge, demonstrations, providing choices, negative feedback) occurred frequently (> 5%) across contexts. At the same time, we found that the relative frequencies of these behaviors varied between contexts: Parents in rural contexts frequently used prompts towards their children. Parents in urban contexts often used abstract communication, demonstrations, and the provision of choices. We also identified nuanced differences between the urban samples regarding parental demonstrations (Japan) and the provision of choices (Germany). Our findings suggest that parents from all contexts mainly relied on a set of six teaching behaviors but that there was cross-cultural variation in how frequently behaviors occurred. Our study provides a cultural map of children's early learning experiences which lay the ontogenetic foundation for human cultural diversity. [ABSTRACT FROM AUTHOR]

Copyright of Tudomanyos es Muszaki Tajekoztatas is the property of BME OMIKK and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ciencia y Sociedad is the property of Ciencia y Sociedad and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aging brings with it a certain commitment to improving the lives of future generations and to giving back by engaging in productive pursuits that provide psychological well-being (Versey & Newton, 2013). Leaders and adults develop a heightened sense of communion with self and others and derive meaning and satisfaction through serving others (Slater, 2003). We present findings from a focus group comprised of nine college-educated women professionals from three countries, gathered for the purpose of discussing generativity in educational leadership. Purposeful sampling was employed to allow variation and representation of women in educational leadership. Positions held by focus group members ranged from principals, directors, professors to deans. The specific purpose was to obtain an in-depth understanding of experiences of women as they engaged with the concept of generativity in their personal and professional lives. The results suggested that commitments to generativity activities varied by experience, age, and race. Another important finding was the categorization of participant women into distinct identity markers of pathmakers, guardians, searchers and drifters (Josselson, 1996) as reflected by the focus and nature of their generativity activities. Further studies with women from different socioeconomic backgrounds and fields other than educational leadership need to be conducted to establish the universality of our findings. [ABSTRACT FROM AUTHOR]

Copyright of Revista Turismo em Análise is the property of Revista Turismo em Analise and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We study cultural dissemination in the context of an Axelrod-like agent-based model describing the spread of cultural traits across a society, with an added element of social influence. This modification produces absorbing states exhibiting greater variation in number and size of distinct cultural regions compared to the original Axelrod model, and we identify the mechanism responsible for this amplification in heterogeneity. We develop several new metrics to quantitatively characterize the heterogeneity and geometric qualities of these absorbing states. Additionally, we examine the dynamical approach to absorbing states in both our Social Influence Model as well as the Axelrod Model, which not only yields interesting insights into the differences in behavior of the two models over time, but also provides a more comprehensive view into the behavior of Axelrod's original model. The quantitative metrics introduced in this paper have broad potential applicability across a large variety of agent-based cultural dissemination models. [ABSTRACT FROM AUTHOR]

Societal trends, such as the governmental withdrawal from the public realm, increasingly motivates communities to self-organize in taking care of it. As a result, designers have explored the concept of 'generativity' as a quality of design that supports communities in questioning, supporting and giving form to self-organization in the public realm. Nonetheless, a thorough investigation of how to enable generativity in the context of community-based participatory design (PD) is lacking. When designers give form to generativity, they intend to allow people to 'self-organize' by transforming and using infrastructures through and for debating and creating public matters, without assistance from the infrastructure's original designers. While design for informatics defines generativity with a focus on 'self'-organized processes, we conclude that generativity in the context of designing for the complex politics of the public realm is a quality that mainly supports communities' 'co'-organization. We describe the generative quality of design in the community project Betty's Garden and discuss how the specific roles and capabilities that were developed by the community and by us as researchers contributed to this quality. [ABSTRACT FROM AUTHOR]

Copyright of bilig: Journal of Social Sciences of the Turkish World is the property of bilig: Journal of Social Sciences of the Turkish World and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A preoccupation with heteronormative metrics of success in aging leaves many studies of "LGBT aging" focused on the needs, failings, and vulnerabilities of older LGBTQ2IA+ people (i.e. lesbian, gay, bisexual, trans, queer, two-spirit, intersex, asexual, and people of other nonnormative sexual and gender expressions). As a result, LGBTQ2IA+ olders are frequently depicted as isolated, re-closeted, or simply nonexistent. Heeding calls to intervene into such bleak and pathologizing portrayals of queer/trans aging (e.g. Ramirez-Valles 2016; Sandberg & Marshall 2017), this article explores diverse subjectivities, nonnormative aging experiences, and their potential intergenerational implications. It draws on stories of queerness, gender, aging, futurity, and social change from 13 LGBTQ2IA+ people ranging in age from 23 to 74, recorded in an intergenerational research-generation workshop held in Nogojiwanong (Peterborough, Canada) in 2018. This article argues that queer and trans stories are crucial to confronting the erasure of LGBTQ2IA+ aging, aiming to extend ongoing efforts within aging studies to queer concepts of successful aging, aging futures, generativity, and intergenerationality. Ultimately, this article aims to complicate constricted understandings of queer/trans aging, instead of depicting LGBTQ2IA+ people aging with connection, pride, learning, and purpose, as well as with struggle and vulnerability. [ABSTRACT FROM AUTHOR]

Cognitive and evolutionary research has focused on the powerful deities of large-scale societies, yet little work has examined the smaller gods of animist traditions. In a study of the water spirit Sikameinan of the Mentawai people (Siberut Island, Indonesia), we address three questions: (1) Are smaller gods believed to enforce cooperation, especially compared to bigger gods in larger-scale societies? (2) Do beliefs in these deities encourage people to engage in behavior otherwise perceived as costly? and (3) Does ritual reinforce beliefs in these deities? Drawing on interview responses, data from healing ceremonies, and ethnographic observation, we show that Sikameinan is believed to punish people who violate meat-sharing norms and that people 'attacked' by Sikameinan pay shamans to conduct healing rituals. The public nature of rituals, involving prestigious individuals apologizing to Sikameinan for the patient's stinginess, reinforce onlookers' beliefs about Sikameinan. The most widely shared beliefs about Sikameinan are represented in rituals while beliefs not represented vary considerably, indicating that ritual may be potent for cultural transmission. These results suggest that moralizing supernatural punishers may be more common than suspected and that the trend in the cultural evolution of religion has been an expansion of deities' scope, powers, and monitoring abilities. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The process by which beliefs, opinions, and other individual, socially malleable attributes spread across a society, known as "cultural dissemination," is a broadly recognized concept among sociologists and political scientists. Yet fundamental aspects of how this process can ultimately lead to cultural divergences between rural and urban segments of society are currently poorly understood. This article uses an agent-based model to isolate and analyze one very basic yet essential facet of this issue, namely, the question of how the intrinsic differences in urban and rural population densities influence the levels of cultural homogeneity/heterogeneity that emerge within each region. Because urban and rural cultures do not develop in isolation from one another, the dynamical interplay between the two is of particular import in their evolution. It is found that, in urban areas, the relatively high number of local neighbors with whom one can interact tends to promote cultural homogeneity in both urban and rural regions. Moreover, and rather surprisingly, the higher frequency of potential interactions with neighbors within urban regions promotes homogeneity in urban regions but tends to drive rural regions towards greater levels of heterogeneity. [ABSTRACT FROM AUTHOR]

The commercial sexual exploitation of children (CSEC) is considered normative and expected among some Indian castes. Focusing on the Bedia specifically, we sought to identify factors responsible for the intergenerational continuation of CSEC as well as opportunities for prevention. To this end, three questions were posed, including: (a) What structural factors perpetuate CSEC among the Bedia? (b) What are the mechanisms by which Bedia children enter the commercial sex industry (CSI)? and (c) To what extent do Bedia women have personal agency in exiting the CSI and in keeping their children from entering? Guided by structural vulnerability theory and a phenomenological approach, in-depth interviews were conducted with 31 Bedia women engaged in (or exited from) the CSI. Results indicate that girls as young as 12 are "selected" to enter the CSI; once involved, they carry the burden of familial financial sustainability and exit only comes when they are no longer able to attract paying clients and younger female kin able to assume the primary breadwinner role. Ability to keep female children from entry is minimal. Implications for future research, practice, and policy are discussed. [ABSTRACT FROM AUTHOR]

This article explores the stories of two women activists, both in their mid to later lives, both grandmothers, and both Indigenous to what is now Canada. Both women participated in intergenerational storytelling research in 2017, as part of a multiyear (2016-2020) oral history project. The article brings their stories into dialogue with critical writings on " successful aging" discourse and notions of "happy aging futures" while also reaching beyond gerontology to examine related work by Indigenous scholars in other fields. In doing so, it challenges the ongoing colonial-normativity of interrelated gerontological conceptualizations of generativity and futurity, building on existing efforts to queer and crip these concepts. It ultimately contributes to efforts to understand complexity among multiple aging experiences, opening possibilities of livable and positive futures among those who do not identify with dominant images of wealthy, physically fit older couples with grandchildren. [ABSTRACT FROM AUTHOR]

This study investigated EFL college students' culture-related templates of written texts along the possibility of inter-cultural transfer. We designed a case study to explore how certain cultural assumptions contribute to EFL students' rhetorical decisions while writing an argumentative writing. The participants were four EFL college students. Multiple data sources include background questionnaires, argumentative essays, and in-depth retrospective interviews. To analyze rhetorical choices in the participants' writing, we identified choices of argumentation subtypes, and introduction and conclusion components. We also categorized the location of the writer's main claim and thesis statement. The interview data were qualitatively analyzed to see what rhetorical resources participants draw from the cultural/educational contexts, and which factors had influenced the participants' rhetorical strategy. Data analyses indicate that each participant manipulated different rhetorical structures to strengthen the rhetorical impact of their writing. Indeed, the complex constellation of individual participants' cultural resources was at play in their L2 writing. This study contributes to our understanding of the rhetorical templates of L2 texts as constructs that are always in process, and therefore adaptable and negotiable. [ABSTRACT FROM AUTHOR]

The objective of this study was to provide a cultural transmission model that partially explains attitudes towards gun ownership and related behaviors. We utilized cross-sectional data collected from Chinese university students in two separate provinces. This paper specifically examines a cultural transmission model of Chinese attitudes towards gun ownership, carrying, purchasing guns for selfdefense, and beliefs regarding whether family and friends would own guns. Our model includes measures of attachment, commitment, belief, prior military service, feelings concerning safety in the presence of firearms, beliefs of the respondent regarding whether or not their close associates would own guns, age, gender, and residential location. Findings suggest that the cultural transmission model partially explains Chinese attitudes regarding gun ownership and related activities. [ABSTRACT FROM AUTHOR]

Egyptian senet boards follow a very consistent morphology that varies in small but notable ways throughout the 2000-year history of the game. A previously unpublished board, in the Rosicrucian Egyptian Museum in San Jose, California, may provide new insight into the evolution of the game in the early New Kingdom. A game table with markings distinctive of the Thutmoside Period, but oriented like Middle Kingdom and Seventeenth Dynasty boards, it is probably a transitional style. It likely dates to the Eighteenth Dynasty before the reign of Hatshepsut, a period to which no other games have previously been securely dated. [ABSTRACT FROM AUTHOR]

Through the theoretical framework of pedagogy and education as an instrument of social and personal development, this study addresses two key issues for the construction of a mature-older person's identity, namely, generativity and life satisfaction. The main aim here is to explore the generative interest and life satisfaction of a group of mature-older university students and verify whether the years linked to the program and the rate of participation in other types of social agencies and institutions have a positive impact on both constructs. The sample comprised 347 subjects, who were administered the Loyola Generativity Scale -- LGS and the Satisfaction with Life Scale -- SWLS. The results show that level of education and rate of participation have a positive influence on generative interest, while health, marital status and time linked to the higher education program have a positive effect on life satisfaction. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Social Research is the property of Journal of International Social Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Highlights • We empirically characterize generativity in relation to social value orientation and urbanization. • We elicit generativity, social value orientations and socioeconomic factors through household surveys in rural and urban areas of Nepal. • Prosociality and rural-specific factors positively affect generativity. • A larger proportion of people are prosocial in rural areas than in urban areas. • Further urbanization changes cultures and people's value orientation to be less generative for the future. Abstract Generativity, concern and commitment for the next generation, is an important factor in the sustainable development of a society, as intergenerational sustainability is claimed to have been compromised over the last decades. Generativity emerges through both prosocial and proself behaviors characterized by social preferences and is now hypothesized to have decreased in some urban societies; this is referred to as the "generativity crisis." However, little is known about how ongoing urbanization of competitive societies, i.e., capitalism, and social preferences are related to generativity. To this end, we conduct field experiments on social value orientation and administer a generative behavior checklist in two strata of Nepalese society: (1) the urban and (2) the rural. The analysis finds that prosociality and the rural-specific effect are the two major factors that increase people's generativity, while a larger proportion of prosocial people are found in rural areas than in urban areas. Overall, these results suggest that generativity will decrease with further urbanization, changing the economic culture and orientation of the populace so that there is less concern for future generations. [ABSTRACT FROM AUTHOR]

Parents and prospective parents who speak a language other than English in New Zealand are in something of an information desert when it comes to how and why they might go about raising their children bilingually. While the official languages, Te Reo Māori and New Zealand Sign Language, have special status among the languages of New Zealand, other languages are viewed very much as the responsibility of ethnolinguistic communities. To support the intergenerational transmission of minority languages in New Zealand, research-informed material has been created for dissemination in a website, an associated Facebook page and a series of lecture-workshops for parents and professionals which have been made available in digital form in this website. Workshops continue to be offered to professionals such as speech-language therapists, early childhood educators, midwives, doctors, and nurses who work with families with young children. Questions asked during these workshops help to select the myths about multilingualism we need to address in this outreach to irrigate and green the information desert. Already, a bilingual French class and a Swedish playgroup have been set up as direct results of the parents' workshop events. Individual parents have reported feeling empowered to persevere in their efforts to raise their children as speakers of their language. Invitations to contribute to education programs for the professionals who work close to young children are beginning to arrive. [ABSTRACT FROM AUTHOR]

This critical case study (Grosvenor & Pataki, 2017; Merriam, 2009) examines how taking up diversity and plurality within in situ literacy and language arts courses in a Bachelor of Education program created a critical discursive space within mainstream teacher education. Data in this research included interviews with teacher candidates and course assignments. Findings suggest that teacher candidates learned to seek and value diverse students' funds of knowledge, grappled with inclusive practices, and developed equity-oriented pedagogy within in situ teacher education coursework. Through this project we contribute to the rising recognition that in situ teacher education through a lens of diversity can generate curriculum drawing from the literacies and lifeworld experiences of all learners (Grant & Agosto, 2008; Moll, 2014). [ABSTRACT FROM AUTHOR]

Copyright of Issues in Ethnology Anthropology is the property of Issues in Ethnology Anthropology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Unschooling is a form of homeschooling where learning occurs not through the following of a set curricula, but instead through real life experiences. Unschooling parents do not try to replicate school or school-like activities at home. Instead, children are in charge of their own education, and that education usually naturally fits with their own intrinsic motivations, preferences, and learning styles. This is quite different from what we may see or experience in the public school classroom, where curriculum is strictly adhered to, and testing is the way a student's learning is assessed. In this study, how and when unschoolers learn to read without a set curriculum will be explored. Twenty eight unschooled adults (age 18 and older) were interviewed and asked to recall their experiences with reading and learning to read. Through these interviews, the author sought to explore how reading can be learned naturally, without adult intervention; and how this may effect later motivation for reading, writing, and other academic endeavors. [ABSTRACT FROM AUTHOR]

In the late 1980s and early 1990s the presence of a large American animation studio in Ireland, under the stewardship of ex-Disney animation director Don Bluth, played a pivotal role in the development of the indigenous Irish animation industry, and constituted a colonial moment in Irish animation history. This paper aims to discuss the nascent Irish animation industry prior to the arrival of the Don Bluth studio, and to consider aspects of indigenous production onto which a global North American industrial model was imposed. Aspects of postcolonial theory are used as a method of describing the historical circumstances that have determined the emergence of an indigenous Irish animation industry in the late 20th century, and also deployed to illustrate how the social and historical aspects of animation production in Ireland reflect the postcolonial conditions of Irish society itself. In considering the pre- Bluth period of animation production in Ireland this paper offers insights into models of production, aesthetic expression and processes of cultural transmission, and provides commentaries on work of Irish animators overlooked by Irish film studies. [ABSTRACT FROM AUTHOR]