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Culture is transmitted and replicated among humans, constituting a foundational element of social studies. However, despite the relevance of this epistemological premise, there is relatively little empirical attention to the processes of social reproduction of culture. In this study, adopting the theoretical approach of cultural evolutionism and employing quantitative methods, attention is focused on cultural transmission in football fandom. Data from a web survey conducted on students of the University of Milan, totaling 4047 valid cases, are presented. Analyses show that football fandom tends to reproduce primarily through family socialization, vertically, at an early stage of life, although horizontal dynamics are also evident, linked to the historical and environmental context experienced by the individual. Consistent with Mesoudi's definition (2011), estimating the possible relative selection effects, beyond neutral replication (random copying), assigns a «replicative» advantage of approximately 9% to environmental conformity (frequency-dependent bias), namely the Milanese context, for Inter and Milan teams, and approximately 12% to the imitation of successful models and sporting success itself (model-based bias and content bias). Meaning that achieving numerous sporting successes in the 1990s would confer a «replicative» advantage to Milan (benefiting from the combined effect of success and conformity). A «replicative» advantage of x percentage points means that, given fans of different teams in generation t, in generation t+1, there will be a x percentage increase in fans of the team that has that selection advantage, compared to fans of other teams. The results of this study, within the limitations of the data used, a sample not generalizable to the population but rich in heterogeneity, can serve as a litmus test for investigating cultural transmission phenomena more systematically according to the cultural evolutionism approach. [ABSTRACT FROM AUTHOR]

This paper focuses on translating the anthroponymic repertoire of Adam Mickiewicz's Polish national epic, Pan Tadeusz. The research examines how proper names and nicknames serve as essential lexical elements, fulfilling various functions such as character delineation and the transmission of identity and cultural values. The objective is to spotlight the strategies employed in translating these anthroponyms, illustrating how they influence the perception of Mickiewicz's poem in Italy and reflect broader trends in onomastic translation within the contemporary Italian literary landscape. [ABSTRACT FROM AUTHOR]

The paper is an attempt to characterize the peculiar nature of the life and culture of the people speaking grico: the classical heritage of the Grecìa Salentina. The site was a pour settlement with an economy based on farming and shepherding, the culture founded on the oral culture based on folktales, popular songs, funeral dirges (reputi or moroloja), etc. The cultur of the Grecìa Salentina is essentially a classical heritage, as make it clear proverbs and maxims: paroemiographi graeci and gnomologia, as well as comedy (especially Menander, but others too) are the sources. Many of these are noticed to the monks, notaries and judges: they are the source of the transmission of the culture. As well it is necessary to remember the contribution of the monasteries and of the italo-greeks copists working in Salento. Last but not least worship-centers and rites (nuptial and burial rites, etc.) are other sources. A number of proverbs and maxims, expressed in grico or in dialect or even in italian language is reported, and the classical source is indicated. Others, proverbs or maxims, are expression of the culture of the Grecìa Salentina. As well as for some customs the sources are fund in the classical time or even in the Homeric world. The conventional language of the people, especially of the women, based on proverbs and maxims, often modified and adapted to the circumstances, is noticed: that is the language of every day life, which repeats itself with the same rhythm. Proverbs and maxims are wise datum-joints and then criteria of judgement. In the grico of the Grecìa Salentina many words survive from classical or arcaic greek. The autor of this paper in a native speaking grico, and provides all these informations as old eye-witness. [ABSTRACT FROM AUTHOR]

The teaching of design, the act of design itself, and its competencies are always conceived as a mystery – knowable to a certain extent yet unknowable in its totality. In studies of how design knowledge is transferred in the studio, the focus typically centers around a determinate and quantifiable pedagogical exchange between student and tutor, consistent with its etymological roots in paidagōgia, suggestive of instruction akin to the teaching of a child. Yet, we witness other kinds of exchanges and social formations in the studio that expand beyond the student-tutor exchange, more akin to the cultural transmission of a distinct set of codes, behaviors, norms, and organizations autonomous from pedagogical structures. In this paper, we shift the conversation from one solely centered around pedagogy to an orbit of the architecture studio’s culture, whose social making, we argue, produces the public body of the architecture community and is itself the competency acquired in the architecture studio.

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Aim of the paper is studying which generativity could characterize the relationship between senior and junior workers during the organizational socialization of the newcomers. The theoretical framework of the study refers to the concept of generativity, as defined by Bradley and Marcia (1998) and Cigoli and Scabini (2006). A qualitative research conducted through narrative interviews to 24 senior and 24 junior workers is presented. Narratives show different typologies of relationship, characterized by different degrees and forms of generativity. Results allow to discuss how a more or less generative relation could be related to organizational socialization, and which contribution can be provided by senior workers to the organizational socialization of the newcomers. [ABSTRACT FROM AUTHOR]

Copyright of Rivista Italiana di Educazione Familiare is the property of Firenze University Press 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 Rivista Italiana di Educazione Familiare is the property of Firenze University Press 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 paper aims to shed light on the links between aesthetic mind and cultural dynamics. We’ll begin by describing the behavioural, cognitive and phenomenological complexity of the aesthetic before examining the role of such multidimensional phenomenon in the processes of cultural transmission. This analysis will lead us to consider aesthetics as a key frame of reference indispensable for investigating the creative and freely productive character of the processes through which individuals reproduce and transform their culture.

The essay collects few of the reflections about Rocco Ronchi's book, Il canone minore. Verso una filosofia della natura. Having identified some common points, my paper focuses on Ronchi's theoretical proposal and it attempts to extend the application of the minor canon to authors not directly considered by Ronchi in his perspective. The comparison with the text mostly concerns Ronchi's references to Husserl's phenomenology and, going through his criticisms, the article proposes the hypothesis of a "minor Husserl", beyond Husserl's intentions (and Ronchi's as well). [ABSTRACT FROM AUTHOR]

Copyright of Form@re is the property of Firenze University Press 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.)

In this paper I will discuss some claims made by Marraffa in his article Mindreading and Introspection. Early studies claimed that mentalization (or Theory of Mind – ToM) should first be observed during the preschool years. Subsequent research pointed out that ToM seems to be already present in infants. I will try to argue that the apparent inconsistency between these findings can be reduced by distinguishing between implicit and explicit ToM. From an evolutionary perspective the function of the two ToM systems seems to be different. The first is a genetically inherited neurocognitive mechanism which allows accurate expectations about behavior. The second is a culturally inherited skill, needed to modulate more complex social interactions. I will then discuss the relationship between implicit and explicit mentalization and introspection.

About 2,5 million years ago, the lithic tools used by our ancestors (Homo habilis) for cutting the flesh of animal carcasses, appeared. The fossils of the first common ancestors of modern humans (Homo sapiens) date back to about 120 thousand years ago, when Homo neanderthalensis and other Hominidae were living at the same time in several places. Less than 50 thousand years ago, something happened which made human evolution a peculiar one. For example, some aspects of human culture developed rapidly, including the articulate language. All these forms of culture were deeply rooted in the material patrimony and in the cultural transmission of the non-human primates, the anthropoid monkeys. [ABSTRACT FROM AUTHOR]

In the first part I discuss the relationship among education, family background and cultural consumptions. Afterward, I discern two process, the social and the cultural reproduction, to explain the transmission of cultural participation from parents to sons. The first analyses the effect of socio-economic resources; the second the effect of cultural capital in its three states (Bourdieu): the embodied state, the objectified state and the institutionalized state. I claim the latter process is more crucial to explain the intergenerational transmission of cultural practices than the former. In the second part of the essay, using data of the Italian Multipurpose Household Survey «Citizens and free time», I apply a structural equation model approach (SEM) to test hypothesis and to estimate the impact - total, direct and indirect - of education and family background on the intergenerational reproduction of culture. The results show sons of parents with lower cultural participation have lesser likelihood to participate in high culture. Second, family economic resources play a marginal role compared with cultural resources. Third, the effect of education on cultural consumption is positive and significant, but it's lower than the impact of cultural capital. Moreover, the effect of education on cultural consumptions is partly a spurious relationship: family background affects sons' education and cultural practices. [ABSTRACT FROM AUTHOR]

The present study analyses three cases of social partnership operating in the field of services to the person and to the community. The explored dimensions are: the emergence of trust as a relationship between the identity of the single organization and the identity of the network; the beginning of the partnership; the different performances, in direct connection with the presence of the partnership; the governance model as a strategic choice, and the subsequent management of decision making and conflict resolution; reflexivity enacted as a learning condition for the network and its possible future development. The case studies show how the care of the partnership represents a specific tool for intervention and the goal of the joint effort of the partners. The more the explicit mission of the action becomes the establishment of stable and cooperative networks, the more partnerships get equipped with adequate governance tools. The outcome is the very generativity of partnerships, which play the role of major actors in good practices promoting social cohesion within the community. [ABSTRACT FROM AUTHOR]

This essay delineates an overview of a new approach to the analysis of childhood, diverging from more traditional studies, that consider children only as objects of cultural transmission, of limited sociological interest, in that they are not fully developed individuals. The so-called New Childhood Sociology therefore confutes socialisation as a central category in considering the relationships between adults and children, and replaces it with that of generation, which ensures a better comprehension of power relationships and processes in the transmission of culture. From this point of view, childhood is defined as a permanent but changing structure, in which the children passing through are real social actors. Related concepts are illustrated and some implications in research are discussed. Some examples of research involving children are cited to illustrate the analysis of methodologies (quantitative or qualitative) adopted and their capability to actually investigate childhood. Finally, some open questions deducible from childhood studies and their connection with sociology in general are suggested. [ABSTRACT FROM AUTHOR]