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The study explores Anshun Dixi, a traditional folk opera endemic to Tunpu villages in Anshun City, Guizhou Province, recognized as part of China's first batch of intangible cultural heritage in 2006. In a globalized society where commoditization plays a pivotal role in preserving and transmitting intangible cultural heritage, Anshun Dixi has transitioned from a cultural hallmark to a marketable commodity since the 1980s, amid the burgeoning domain of Chinese culture and the influence of market economics. This transition not only denotes Anshun Dixi's transformation into local economic resources but also reflects its status as a prominent representative of Tunpu culture. The study deploys the conceptual lenses of cultural identity and commoditization to scrutinize Anshun Dixi's transformation and the rationale behind these changes within a globalized framework. Employing a qualitative methodology, the research amalgamates findings from extensive fieldwork and literary reviews, highlighting the complex dynamics between the commoditization and cultural identity of Anshun Dixi. The examination reveals that the expanding commoditization of Anshun Dixi invariably alters its cultural identity, providing insightful perspectives on the performance art's current commodified state and its implications for cultural preservation and transmission in the contemporary era. [ABSTRACT FROM AUTHOR]

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Rangatahi Māori (Māori youth, Indigenous people of New Zealand) are grossly over-represented in youth court statistics compared to other ethnicities (63%). Despite these statistics, research into cultural identity is sparse. This article presents recent PhD findings with 10 rangatahi Māori sentenced for offending behaviours, appearing in a New Zealand Youth Court or Ngā Kōti Rangatahi (Māori cultural led Youth Court). Findings indicated that whakapapa (genealogical) connections, te reo Māori (the Māori language), and culture influence a positive cultural identity and cultural pride in rangatahi Māori. Whānau (family) relationships support the transmission of cultural knowledge and remain pivotal to feeling culturally connected. In this PhD study, cultural pride enabled the participants to navigate systemic bias, racial profiling, and negative societal attitudes. These findings quash the deficit cultural disconnection trope and disrupt pathological crime narratives that Māori youth who offend are disconnected, dislocated, and disassociated from their cultural identity as Māori. [ABSTRACT FROM AUTHOR]

Consistent with global trends in cultural tourism, museum tourism has emerged as a popular form of cultural tourism that has increasingly drawn the significant attention of scholars as the target of academic research. The tourists' cultural experience can affect their evaluation of the specific visit and subsequent behavior. While previous researchers have paid more attention to the mechanism of visitors' post-visit behaviors, cultural transmission as a dependent variable has received scarce attention. This study examines factors influencing college students' behavior in communicating specific museum cultural content after a visit. It also identifies the mediating mechanism underlying the relationships between cultural transmission and its antecedents. The purposive questionnaire in a highly structured survey was distributed online among college students. A total of 195 usable responses were drawn. A quantitative survey methodology was employed, including Chi-square analysis, Confirmatory Factor Analysis, and Structural Equation Modeling. The results show that: (1) the determinants of college students' cultural transmission behavior are cultural experience, cultural identity, and satisfaction, which explains 59% of the variance of cultural transmission; (2) the impact of cultural experience on cultural transmission was mediated by cultural identity and satisfaction (it includes a serial mediation effect as the effect of cultural experience on satisfaction flowed through cultural identity, where student satisfaction mediated the impact of cultural identity on cultural transmission); and (3) college students pursuing the liberal arts present statistically different preferences in visiting museums when compared with science and engineering students. The discussion and implications present theoretical advancements in elucidating the mechanism of visitors' cultural communication processes and recommend the use of technology-driven innovations for improvements in post-visit activities for cultural transmission. [ABSTRACT FROM AUTHOR]

This paper analyzes redemptive narratives constructed by Mashhadi Jewish immigrants through oral histories, memoirs, and life stories collected across generations. It examines how conceptions of religion, community, and family shaped their meaning-making around migration challenges. The first case study examines Malka Aharonoff's lamentation reconstructed from religious redemption across generations into a Zionist narrative. The second analyzes Esther Amini's published memoir, which reconciles her story with that of her immigrant parents through narrative, demonstrating its role across generations with gender as the focal point. The later cases of Aharon Namdar and Mehran Bassal present individual oral histories, capturing major migration waves from Iran, playing out the differing import and expression given to Zionism and to religion by different immigrants. The study explores how selective appropriation and cultural translation occurred between generations. It sheds light on ideological and cultural frameworks underlying immigrant perspective. By comparing narratives emphasizing collective redemption versus individual experiences, it offers insights into identity formation and the role of memory in immigrant communities dispersing over time. By demonstrating narrative's therapeutic role in processing dislocation across generations, the study sheds light on cultural transmission and identity formation within dispersed immigrant communities. It offers a fresh perspective on their migration experiences. [ABSTRACT FROM AUTHOR]

This article sheds light on the translation, evolution, transformation, and circulation of "The Merchant's Daughter," a highly significant piece of Moroccan folklore, tracing its journey within Morocco and globally. Central to our analysis is the tale's origins, which, as theorized by Hasna Lebbady, trace back to Andalus and were carried across the world by Muslims exiled from Spain. This journey encompasses varied landscapes and geographies, across three continents, North Africa, Europe, and South America, illustrating the tale's adaptability and enduring relevance. A focal point of exploration is the tale's nuanced portrayal of women's wit as a tool to navigate and subvert the constraints of patriarchy and authoritarian power structures within their societies. By compiling and comparing variations of the tale from different regions, this study demonstrates the diverse ways in which the narrative has been refashioned to reflect local cultures, societal norms, and resistance strategies. Through the lens of "The Merchant's Daughter," we contend that cultures are not monolithic entities bred in isolation but are instead the result of centuries-long encounters and exchanges. By engaging with this folktale's transnational circulation and thematic richness, our study contributes to a broader understanding of how folktales cross borders, circulate, and adapt as well as the dynamic processes of cultural transmission and adaptation. It underscores the role of storytelling in preserving cultural identity, fostering resilience, and navigating the complexities of global and local intersections. [ABSTRACT FROM AUTHOR]

The shadow play cultures of China and Malaysia have a long history and rich cultural connotations, both of which belong to folk art forms. Due to the origin of shadow play culture and the differences in cultures between the two countries, the character designs of shadow play have formed unique regional cultures. This article mainly compares the character styles of shadow play between the two countries, summarizes the similarities and differences in artistic forms of shadow play, and showcases the beauty of different styles. In Chinese shadow play culture, the modelling of characters is usually related to historical stories or myths and legends. The modelling of characters includes the modelling techniques of Paper Cuttings and the colour shading of New Year pictures. In Malaysia's shadow play culture, shadow play is called "Wayang Kulit" and was introduced in Java, Indonesia. Generally, it portrays mythological stories about Hinduism, which is closely related to Java, Indonesia, which originated mainly from Hinduism. Regardless of the culture, the unique shapes and characteristics of shadow play characters can attract the audience's attention, show cultural value in character design, and help the audience better understand and feel the meaning of the characters in shadow play. Finally, through research, promote cultural exchange, dissemination, and promotion of shadow play between the two countries. [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]

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Culture is a concept that is fed by many different elements and strengthened with the historical process; In this process, the values of the society emerge as a reflection of the culture. In this respect, culture is a whole with the values that form it, and these values are called cultural heritage. Cultural heritage, which is divided into tangible and intangible, provides information about societies. Tangible and intangible cultural heritage elements are important cultural pieces that show the common identity of the society. Cultural heritage elements are important for the recognition of society in terms of cultural, environmental and social aspects. Thanks to these elements, the society recognizes and researches its identity. In addition, cultural heritage has a connection with the economy. Due to its features such as contributing to local development and employment, its economic contribution can also be mentioned. In line with these characteristics, it should be transmitted from generation to generation and protected. The values that have been preserved can be passed on to future generations. The society has great responsibilities in the protection of cultural heritage. When the cultural characteristics that make up the society are examined, it is seen that different cultures create the mosaic of the society. Thus, cultural diversity occurs and cultural heritage elements differ. An important element that feeds the cultural heritage is the cultural differences of the societies. One of the rich cultures where cultural characteristics are tried to be kept alive is the Pomaks. The Pomak culture, which has a rich accumulation as a result of its traditions, customs, beliefs, various rituals, clothing elements, language and literary work features, and culinary culture, has been chosen as the research subject. While it is important to preserve and transmit the elements that distinguish a society from the others to future generations, bringing together the cultural patterns of societies that have unique cultural identity elements such as Pomaks in writing constitutes the prerequisite for the transmission of cultural heritage. In order to analyze the research question produced based on this approach, a qualitative design approach with an interpretative perspective was adopted for the discovery of Pomak socio-cultural patterns. The most important feature of the qualitative design approach is that it has the content of researching a subject in detail and in depth. In this context, thanks to the qualitative design approach used in the research, the subject has been researched in depth and more detailed information about socio-cultural characteristics has been obtained. The sample of the research consists of people who have Pomak culture. The aim of the research is to determine the socio-cultural elements of the Pomak culture. In line with the stated purpose, a semi-structured interview form was prepared. Data were collected by in-depth interview technique using a semi-structured interview form. Based on the data analyzed by descriptive analysis, the dimensions of Pomak cultural heritage are discussed under six headings. Pomak cultural heritage dimensions have been named at various stages; traditions, literary elements, belief elements, culinary culture, clothing elements and handicrafts were named and their dimension contents were evaluated. As a result of the research, it has been determined that Pomaks have their own cultural accumulations with their cultural characteristics and they are trying to keep them alive today. [ABSTRACT FROM AUTHOR]

Most tourists who have been to Thai temples and have viewed Thai murals with untrained eyes may not immediately recognise a three-story structure on walls. It could be since Thai mural paintings are difficult to focus on since they are crammed with vivid characters that look identical in detail and personality. This strategy gives various advantages to the economics, location, and local people, significantly in emerging places in Asian continents like as Thailand, Laos, Vietnam and Malaysia and Indonesia. Nan area has been a significant global tourist places over few decades. Due to a sharp increase in tourism, this province runs the risk of falling short of its ecotourism goals. Scenario planning was chosen as a crucial method to assist Nan province in preparing and planning growth in demand to reduce the hazards of expanding ecotourism in Nan. Four hypothetical futures for Nan were created using specific assumptions about significant variables and driving factors. The most significant reasons to include in the scenarios were found via STEEP analysis. Additionally, suggested markers for tracking the growth of low-carbon tourism cities were made. [ABSTRACT FROM AUTHOR]

Étienne Bonnot de Condillac (1715-80) lived in Parma for nine years (1758-67) at the court of Philip and Louise Elizabeth (1758-67), as tutor to their son Ferdinand. His long stay in Italy provides an interesting model for investigating on what specific assumptions the concept of "cultural migrations", or intellectual transmission, between diff erent philosophical cultures should be considered. In fact, the philosophical innovations that the French philosopher introduced and that met with favor in the rest of Europe were sometimes rejected or neglected in the Duchy of Parma and throughout Italy. The difficulties for the historian of ideas in formulating hypotheses about the relevance and modalities of cultural transmission emerge precisely in a case such as Condillac's, whose actual presence in Parma and Italy seems to raise some doubts as to whether or not the migration of authors also entailed the migration of their ideas. This essay aims to reconsider the basic assumptions of the method that usually guides research in the particular field of cultural exchanges. [ABSTRACT FROM AUTHOR]

In the 21st century, the changes caused by globalization and by the social dynamics of the new post-COVID-19 normality pose problems when it comes to defining communication relationships between individuals. From this point of view, communication problems involve several edges, difficult to face. In most cases, communication failures occur, due to the complex variety of nuances present in communication, as well as the lack of understanding of its concepts and the great breadth of cultural expressions, which can be conceived as diverse, not find space in everyday scenarios. In this sense, analyzing the scope of communication embodies a problem for philosophy, especially for philosophical anthropology, since it values communication as a representative act of cultural identity, since it responds to the ways of expressing, orally or gesturally, the human interior. This cultural universe is wide and there are not enough analyzes to define how communication influences the processes of cultural transmission. Under the hermeneutic-documentary method, the article explores the communication process, as a means to express the ontological and epistemic reality of individuals, as a meeting space, a source that enriches culture, identity and social interaction. [ABSTRACT FROM AUTHOR]

This study aims to address how practitioners successfully implement action learning in organizations with different cultural values. To effectively adopt action learning, Japanese learners need to learn questioning skills, as they have been brought up in an atmosphere that negates questioning. Using Kolb's learning model, this study aims to present the importance of paying attention to cultural values in participants' learning environments. Based on 23 interviews with Japanese participants and facilitators, the study proposes that for learners to acquire business skills generated in different cultures, facilitators need to set rules and consultations to support learners in challenging their conventional cultural assumptions. [ABSTRACT FROM AUTHOR]

The project sought to understand the factors which underlie cultural transmission, adapting self-reported methods from cross-cultural psychology and sociology to test the external validity of several constructs from existing evolutionary models. The target population were native-foreigner mixed-couples, allowing the analyses to benefit from asymmetrical cultural inputs. Sampling took place in Italy and Portugal, with recruitment relying on social networks, online newspapers, friends, organizations, universities, parishes, and embassies. The questionnaire was personally delivered or filled online. The validated variables were: contact with a population in which the majority endorses the culture being acquired, the relative quantity of friends from that culture, the perceived relationship quality with the companion, affective ties with one's own family, and the desire and emotional components behind the culture-transmission motive (a concept similar to cultural conservatism). An unexpected strong, positive association between both cultural identities was found. Thus, it was suggested that these participants adopted an integrative orientation, allowing both cultural identities to blend, whereas most research so far focuses on assimilation scenarios. Overall, acculturation was driven by either conformity to the majority or random learning, without discarding the influence of preferred demonstrators, and the emotional bounds embedded in the individual's cultural identity. Acculturation proved to be flexible and potentially changing according to the cultural trait being examined. [ABSTRACT FROM AUTHOR]

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This paper studies how economic incentives influence cultural transmission, using a crucial expression of cultural identity: child naming decisions. Our focus is on Arabic versus non-Arabic names given in France over the 2003–2007 period. Our model of cultural transmission features three determinants: (i) vertical (parental) cultural transmission culture; (ii) horizontal (neighbourhood) influence; (iii) information on the economic penalty associated with Arabic names. We find that economic incentives largely influence naming choices: if the parental expectation on the economic penalty was zero, the annual number of babies born with an Arabic name would be more than 50% larger. [ABSTRACT FROM AUTHOR]

Copyright of Interdisciplinary Studies of Literature is the property of Interdisciplinary Studies of Literature Editorial Office 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.)

Food is an intrinsic part of human life. Apart from being a source of survival, food serves the purpose of conjugating people from different cultural backgrounds. In a fast paced world, where there is no time to spare, meal time offers great time to communicate and to break bread with one's family members and associates. Food is an articulation of love and often consorted with hospitality making it a core of many traditions. The alimentary preference of an individual divulges his/her cultural background and in turn communal cultural heritage. Food is a powerful instrument that aids the immigrants in preserving their cultural identity and enables them to attain a place in their new nation. The dietary constituents, preparatory method, choice of food is distinct for distinct cultures. In a cross cultural society, there is a high chance of amalgamation of culinary practices, like the recent mushrooming of multiple multicultural cuisines, which can result in a commingling of multiple cultures. This paper is an attempt to examine the extent to which food functions as a tool for cultural transmission. [ABSTRACT FROM AUTHOR]

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In the Republic of Serbia, education reforms have been implemented since 2000 with the aim of harmonizing this important field of society with the so-called European Education Area. The whole range of changes lawfully adopted and applied in practice at all levels of institutionalized education is mainly directed towards the standardization and unification of "domestic" education with the educational paradigms of a neoliberal society. Maintaining the continuity of cultural development and the formation of cultural identity are important issues for overall social development, and they are not given proper attention in the education strategy. In addition to that, the institutional preparation of future teachers does not sufficiently focus on this issue. In this paper we consider: (1) the normative framework that regulates the field of primary education and the formation of cultural identity in the Republic of Serbia, (2) the factors influencing the process of training future teachers for the formation of cultural identity and (3) the teachers’ competencies as a support to the formation of the cultural identity of younger school-age children. The importance of the harmonization of the basic guidelines of the normative framework regulating primary education and the formation of cultural identity with the basic intentions of preparing future teachers is emphasized. Especially from the perspective of the role of teachers in the process of establishing and preserving the cultural identity of generations reaching compulsory primary education in the context of intergenerational transmission of culture, cultural patterns and values. At the same time, the paper emphasizes the insufficient presence of content in the education of future teachers that would adequately prepare them for understanding the complex problem of forming a cultural identity. The authors point out the importance of the groundedness of future teachers’ preparation in terms of their academic knowledge of society, history and culture. The aim of the paper is to emphasize the importance of developing teachers’ competencies necessary for understanding identity issues and forming a cultural identity. The paper employs the descriptive-analytical method. [ABSTRACT FROM AUTHOR]

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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.)

Character education through curriculum subjects has taken increasing political importance in England after its inclusion in the school inspection framework. Here we present a pedagogical approach to developing virtue literacy through English Literature. As part of a longitudinal, mixed-methods research project, this article uses empirical evidence from interviews with 26 students to identify and discuss the processes students used in the development of virtue literacy. The authors argue that the study of literature has a unique and valuable place in helping students develop virtue, and present areas for development in literature-based character education in the future. [ABSTRACT FROM AUTHOR]

This research uses Schwartz's theory of values to examine intergenerational (parent-child) value transmission among Orthodox-religious and secular Jewish families in Israel. The study investigates the transmission of religious and secular values among 211 Jewish families with heterogeneous religious-secular (R-S) parental dyads in comparison to family groups that are homogeneously religious (R-R) or homogenously secular (S-S). Results illustrate significant differences between the groups with respect to religious values transmitted by parents and accepted by adult children. Parent–child agreement on religious values is high in (RF-SM) family groups and in homogeneous religious (R-R) family groups. In contrast, the religious mother-secular father (RM-SF) family groups and homogeneous secular (S-S) family groups have a low transmission of religious values. The study sheds light on parent–child agreement on religious values in various types of family groups. [ABSTRACT FROM AUTHOR]

Our paper aims to respond to the cultural need of asserting cultural identity by rediscovering Romanian food-related practices and meanings in association with a traditional cooking facility: the oven. More specifically, it is an attempt to present the Romanian traditional oven as a cultural object in relation to practices of cooking food, tools used in food preparation, and the time of the day/month/year when a certain dish is made, to reveal deep meanings that are part of the traditions and identity of the Romanian people. Our broader aim is to promote aspects of Romanian cultural life from the visible and invisible Romanian cultural heritage at an international level. The premise is that, in the area of cultural food heritage, more than in any other domain, each community has layers of popular knowledge accumulated historically, as a result of the interaction with the environment and the living conditions and many of these are supported by a solid scientific basis. Due to the cultural transmission from one generation to another, traditional knowledge is influenced by the historical continuity of using resources. Rediscovering them does not contrast with the idea of progress but, on the contrary, includes it. The research methodology combines methods of cultural and ethnographic studies: scientific documentation based on reference literature and field survey. [ABSTRACT FROM AUTHOR]

The rapid rise of those identifying as 'non-religious' across many countries has prompted growing interest in the 'religious nones'. A now burgeoning literature has emerged, challenging the idea that 'non-religion' is the mere absence of religion and exploring the substantive beliefs, practices and identities that are associated with so-called unbelief. Yet we know little about the micro-processes through which this cultural shift towards non-religion is taking place. Drawing on data from an ethnographic study, this article examines how, when, where and with whom children learn to be non-religious, and considers the different factors that are implicated in the formation of non-religious identities. While research on religious transmission has demonstrated the importance of the family, our multi-sited approach reveals the important role also played by both school context and children's own reflections in shaping their formation as non-religious, suggesting a complex pattern of how non-religious socialization is occurring in Britain today. [ABSTRACT FROM AUTHOR]

The main goal of the paper is to analyze ideas and practices involved in the transmission of the Russian language and culture among members of Russian -speaking diaspora in the United States, mostly belonging to the two recent waves of immigration from the Soviet Union and Russia and residing in different parts of America. The bulk of academic publications for this paper were released in Russia with some from the US. Three methods were used: a questionnaire (80 questions, both open-ended and closed distributed via google form among middle-age and young members of the Russian -speaking community – 52 respondents), semi-structured interviews (a total of 20) and participant observation, primarily in Boston area and Ann Arbor, MI. When reflecting on affiliation with the Russian-speaking world the preservation of language and its transmission to future generations is viewed as the most important element of everyday life and aspiration for the Russian-speaking population regardless of their ethnic origin, religious beliefs, political preferences and social status. This attitude, perceived as critical for preserving cultural identity, appears to be true even for cases when such transmission did not prove to be successful. [ABSTRACT FROM AUTHOR]

Copyright of Family Upbringing / Wychowanie w Rodzinie is the property of Family Upbringing Editorial Board / Redakcja czasopisma Wychowanie w Rodzinie 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 note wrestles with the duality of embracing cultural tradition while expanding opportunities for women in the current educational era through a case study of an immersive January-term course for undergraduates. The course described was designed by two instructors and focused on traveling to a National Historic Site, which allowed exploration of intergenerational connections between women in the Appalachian region. The goal is a better understanding of how the past can inform the future, particularly in immersive educational experiences in Appalachian Kentucky. [ABSTRACT FROM AUTHOR]

This paper inquires into the relationships between transnational identity and war trauma from the perspective of the grandchildren with transnational identities. I will try to search how the war trauma experienced by German families participated in WWII played a role in identity formation and drifts of tendencies of their next generations. The paper is based on interviews done in Turkey in year 2015 on 45 individuals having mothers of German and fathers of Turkish origin. Survey also shows that German families try to hide their war memories containing experiences of Nazisism from their grandchildren. With an ultimate goal to come out strong form an era marked by war trauma, worth noting are the major changes inflicted by the family elders in forms of commuciations, in understandings of social status and class, possessions, inheritance and ownership patterns.The war generation which survive the war brings up the next generation according to these changes. Current generation perceives their elders’ stock of experiences as a legacy to be followed for their personal maturation. This paper argues that a war that actually might have ended 70 years ago will still cover a vast space in shared memory and still has an important role in constituting identities and habituses throughout new generations.

Twentieth-century Irish poetry in English is often considered the literary manifestation of a distinct Irish cultural identity. Not only had it been used as a vehicle for national emancipation during the Celtic Revival, playing a significant role in the formation of an Irish self-image, but it also later provided the canvas on which postcolonial tensions and the multiplicity of the Irish experience have been displayed. As such, it is rife with cultural images which discursively construct a particular national character. This paper focuses on the transmission of these cultural images in the Greek translations of four twentiethcentury Irish poets, namely William Butler Yeats, Patrick Kavanagh, Seamus Heaney, and Brendan Kennelly. Using insights from imagology, the paper compares the literary representations of Irishness as they are constructed in the original compositions and reconstructed in translation, in order to explore how the imagined collective identity of the Irish is portrayed when translated for another culture. The comparison reveals that certain aspects of Irish cultural identity are maintained and even further stereotyped in the Greek translations, while others are under-represented, or domesticated to adapt to the target-culture norms. [ABSTRACT FROM AUTHOR]

The degree to which societies differ in dress, diet, laws, and language appears to be such an integral part of today's human experience that some researchers think of it as a hallmark of so-called "modern human behavior." Yet it remains unclear to what extent the current pattern of relatively low within-region cultural variation paired with relatively high between-region cultural variation can be assessed in time-averaged Paleolithic assemblages. Here, we use a spatially explicit agent-based model to begin to examine how time-averaging can affect the spatial scale of similarity among culturally transmitted variants in archaeological assemblages. Our results show that time-averaging, alone, can increase the scale of local spatial association among the relative frequency of the most prevalent cultural variant in an archaeological landscape. Our findings have important implications for archaeological interpretations of the spatial scale of regional cultural differentiation (or lack thereof) in the Paleolithic record and beyond. [ABSTRACT FROM AUTHOR]

Abstract This article replicates and extends an agent-based model of cultural transmission (Acerbi & Parisi, 2006). The original model uses artificial neural networks to inquire about the role of noise and selective cultural reproduction in imitation learning dynamics, both for static and dynamic environments. The replication tests the robustness of the original results, whereas the extension focuses on implementing an alternative type of learning: Direct instruction. The results of the extension suggest this type of learning could negatively affect the emergence of adaptive behavioral traits at the population level. Because of its reliance on explicit one-way communication and its reduced chance to question the traits transmitted, direct instruction might increase the time taken to find effective behavioral variants, in comparison with imitation. Yet, if the limit that defines inadequate behavior is chosen loosely enough, a sufficient amount of behavioral variations could be introduced in the behavioral pool so to ensure the development of highly adaptive variations. The text uses the implementation of direct instruction to discuss the role of extension in scientific endeavor, especially in interdisciplinary areas of research, such as the science of cultural evolution or agent-based computational social science. [ABSTRACT FROM AUTHOR]

This paper explores the language practices, attitudes to languages and the intergenerational transmission of heritage languages amongst the UK-born adult children of refugee parents. The paper draws on empirical data from a research project based on 45 qualitative interviews with three groups of "second generation" refugees, whose parents came as Tamil refugees from Sri Lanka, Kurdish refugees from Turkey and as refugees from Vietnam. The paper explores the ways in which language is central to political discussions and to national policies on race, cohesion, diversity, "Britishness" and citizenship. These debates and policies ignore and often silence the positive role of heritage languages. This paper highlights the importance of heritage languages as a signifier for a number of wider issues of identity, which intersect with race and refugee backgrounds in complex ways. [ABSTRACT FROM AUTHOR]

Few can deny the significance of sport in today’s South Africa. The sporting structures upon which this is based were first introduced to the country by the British in the late nineteenth century. In line with policies of cultural imperialism, sports such as cricket were promoted at this time as part of a wider political agenda that encouraged the adoption of an ‘English’ way of life in the region. Sports tours, most notably cricket, were a fundamental part of this cultural transfer between the ‘Mother Country’ and her colonies in Southern Africa. To underpin the study of transnational linkages and transfer in African sports, this paper will offer an historical overview of how ‘British-styled’ sport arrived in South Africa and how the early cricket tours between England and South Africa were constructed to promote distinct political and cultural connections. This paper will explore the early development of cricket in South Africa and investigate its symbiotic link to British imperialism and colonialism via the first tours and sporting exchanges that took place. The origins of the game in South Africa will be examined as well as its development up to 1910 (the date of Union in South Africa) as the site of a constructed transnational 'brotherhood' between Britain and its most coveted African colonies. [ABSTRACT FROM AUTHOR]

In this empirical paper we attempt to measure the separate influence on civic engagement of educational attainment and cultural transmission of civic attitudes. Unlike most of the previous empirical works on this issue, we are able to approximate the cultural transmission of civic attitudes. We observe that civic returns to education are overstated when the transmission of civic attitudes is ignored. Moreover, the transmission of civic attitudes significantly enhances civic involvement and reinforces civic returns to education. Our findings are in line with the proposals of civic virtue theorists or grass movements who suggest that citizenship education should be included in the compulsory school curricula since, if not, families or local communities will only transmit their particular view of the world. [ABSTRACT FROM AUTHOR]

In this study, we develop a conceptual model to investigate how immigrants’ cultural identity is related to their sociocultural adaptation and life satisfaction in the host society. In our model, we include two types of cultural identity (i.e., identity with the local society and with the home country), which are expected to have differential impacts on the outcome variables. We further propose that assimilation attitude and perception of discrimination serve as potential mediators in the above relationships. Several hypotheses are formulated and tested with a data set collected from a survey of 501 new immigrants from Mainland China to Hong Kong. The results of structural equation modeling indicate that local identity is positively related to assimilation attitude, which is then associated with sociocultural adaptation and life satisfaction of the respondents. Additionally, Mainland identity is found to be positively associated with immigrants’ perceived discrimination, which is then negatively associated with their sociocultural adaptation and life satisfaction. [ABSTRACT FROM AUTHOR]

Our paper aims to respond to the cultural need of asserting cultural identity by rediscovering Romanian food-related practices and meanings in association with the space of the kitchen. More specifically, it is an attempt to present the Romanian kitchen as a cultural space where the practices of cooking food, the tools used in food preparation and the time of the day/month/year when a certain dish is made carry deep meanings that are part of the traditions and identity of the Romanian people. Our broader aim is to promote aspects of Romanian cultural life from the visible and invisible Romanian cultural heritage at an international level. The premise is that, in the area of cultural food heritage, more than in any other domain, each community has layers of popular knowledge accumulated historically, as a result of the interaction with the environment and the living conditions, many of these supported by a solid scientific basis (Bergflødt et al. 2012). Due to the cultural transmission from one generation to another, traditional knowledge acquires the character of historical continuity of using resources. Rediscovering them does not contrast with the idea of progress but, on the contrary, includes it (Cannarella & Piccioni 2011; Handayani & Prawito 2009; Parrotta & Agnoletti 2007). [ABSTRACT FROM AUTHOR]

Rituals are part of all religious systems and their transmission and stability have exercised many scholars for decades. Within cognitive anthropology competing views of cultural transmission have emerged in recent years in terms of the mechanisms by means of which cultural forms, including rituals, are transmitted and persist (or not) within societies. Two schools of thought focusing on (1) the "epidemiology of representations" and (2) memetic cultural evolution have informed this study's goal for gaining insight on the plausibility of cultural learning models as opposed to Sperber et al.'s emphasis on meta-representational processes of representation generation. This study examined 11 life-stages Zulu rituals in terms of participants' (a) knowledge of them; (b) performance of them; and (c) direct observation of them in order to make some initial judgments about the importance of various forms of direct observational learning for ritual transmission. It was found that while knowledge of rituals was high, observance rate was significantly lower, and performance rate was substantially lower. These results tentatively suggest that an emphasis on understanding those cognitive systems (Hazard Precaution, Action Representation) that might constrain ritual representations (and fit within the Sperberian framework) would be the best way to advance justifiable explanations of ritual transmission. [ABSTRACT FROM AUTHOR]

The 'information cycle' is an evolutionary model of the processes of gene/culture maintenance and change. This paper reports the first naturalistic experimental study designed to collect information data that can illuminate the mechanisms of 'culture' production and sharing in information cycles. It is an analysis of conversation among university students in Taiwan. A junior class of 32 students utilized pencil and paper (P&P) diaries to record conversation topics over a three week period. It was expected that some topics of special interest would be shared widely as they were passed among speakers through repeated information cycles. This type of linear transmission did appear. However, of great interest, the majority of widely shared topics were initiated by larger scales of information cycles, it is argued, specifically popular media, education, social media, ritual, and legal scales, which triggered cascades of conversation sharing. This result indicates that the sharing of cultural information relies on statistical, not linear, transmission, in which topics are shared imprecisely but repeatedly, permitting the construction of shared knowledge. Further, it indicates that culture is shared in a hierarchy of transmission cycles, which differ in space, cycle time, input, and copy fidelity. Further, it indicates that culture must be maintained against depreciation by repeated cycling in information cycles. Cultural transmission is indeed a complex, statistical, multi-scaled process that requires a nested model of information cycles as I have proposed. [ABSTRACT FROM AUTHOR]

The author conveys his thoughts on the issue of evaluating models of intergenerational transmission through temporally distal life trajectories of varying length. Topics mentioned include the link between a formal model and the social sciences, the advantage of multichannel sequence analysis over globally interdependent multiple sequence analysis, and the capacity of sequence analysis to capture the narrative dimension of social processes when using quantitative longitudinal data.

In this article we explore the theoretical limits of the inference of cultural transmission modes based on sparse population-level data. We approach this problem by investigating whether different transmission modes produce different temporal dynamics of cultural change. In particular, we explore whether different transmission modes result in sufficiently different distributions of the average time a variant stays the most common variant in the population, tmax, so that their inference can be guaranteed on the basis of an estimate of tmax. We assume time series data detailing the frequencies of different variants of a cultural trait in a population at different points in time and investigate the temporal resolution (i.e., the length of the time series and the distance between consecutive time points) that is needed to ensure distinguishability between transmission modes. We find that under complete information most transmission modes can be distinguished on the basis of the statistic tmax; however, we should not expect the same results if only infrequent information about the most common cultural variant in the population is available. [ABSTRACT FROM AUTHOR]

Purpose – The purpose of this paper is to investigate the role of the Maya-descent souvenir vendors in sustaining the socio-cultural heritage of Chichen Itza, a United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage Site (WHS). The study aims to understand the souvenir vendors’ social and economic position within the diverse stakeholder groups involved in the tourist attraction and their impact on visitors. Design/methodology/approach – The exploratory study applied a combination of unobtrusive participant observation and photography methods conducted throughout the site’s monuments. The data were complemented with an analysis of social media comments posted by the WHS visitors. Findings – The findings revealed that the excessive retail presence throughout the site, coupled with the souvenir vendors’ continual harassment, have negatively impacted the patrons’ visiting experience. The vendors’ retail activity was not regarded as culturally authentic and did not contribute to the socio-cultural sustainability of the host community. Research limitations/implications – The findings may lack generalization, and consequently, additional research is necessary to test the propositions presented, both at Chichen Itza and other WHS. Practical implications – The paper recommends adopting new reforms that will benefit all stakeholders involved with the site’s operation, including negotiating culture, identities and “being Maya” within the contemporary Mexican society. Re-evaluating all stakeholders’ socio-economic benefits and securing the government’s control of the site were also recommended. Originality/value – This study presents a unique case study approach that reports the tactics adopted by the souvenir vendors at the WHS site. The conversion of culture and heritage into purely economic values coupled with political power might impact the long-term sustainability of the site. [ABSTRACT FROM AUTHOR]

This article builds a microfounded model of cultural conflict. In this model, intrinsically motivated cultural leaders supply and interpret culture. Leaders have an incentive to amplify disagreement about cultural values. This leads to a clash of perspectives between cultures. The population benefits from the supply of culture but suffers if leaders amplify the clash of perspectives. The article discusses constraints to leader behavior and analyzes how economic factors affect the incentives of cultural leaders. Economic strength can lead to displays of cultural arrogance while economic integration between groups can hinder cultural alienation. [ABSTRACT FROM PUBLISHER]