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Two kinds of extension factor analysis method were applied to the forty four items on the conceptions of learning activities in university. To confirm the four factors proposed by Miho (2011) and Miho & Shimizu (2011), a new exploratory factor analysis was conducted for the parceled eight variables constructed from these items. Factor patterns calculated by Gorsuch’s method and factor score method were compared with original factor patterns by Miho & Shimizu (2011). The estimates by Gorsuch’s method were more similar to the original numerics. Results were discussed with particular reference to the common factor space.

Tanzania’s first president Julius Nyerere’s Ujamaa (living together or living as one family) still extends its influence on Tanzanians’ understanding of communality. The era of Ujamaa socialism as a political system is now history, but some of its heritage still seems to influence how people in Tanzania regard family as well as community and how they act within their community. In this article I differentiate between Nyerere’s political Ujamaa and the traditional Tanzanian communality which was the model for Nyerere’s political program. I thus argue, that the Selian palliative care program could be seen as a present-day example of how Ujamaa — both in political and traditional forms — still influences communal life in Tanzania. The results of this study reveal that the Selian Hospice and Palliative Care Program uses dimensions of both traditional and political Ujamaa in order to protect the dignity of the dying patients. This is done subconsciously and eclectically. The term Ujamaa was not explicitly used in the data of this study. The Program seems to stress communality and social responsibility in general while clearly utilizing the values of both traditional and political Ujamaa all through its practices.

The purpose of this study is to outline the sources and aspects of the time- surpassing topicality of the Pope’s vision of integral education apparent in his anthropological, permeated with faith, re fl ection on man. In his vision, the internal perception conditions the integral education of man. The research con fi rms the thesis that the Pope’s pedagogy assumes an “adequate anthropology” and opens the human heart to the objective order of truth, including truth about Christ as “the centre of the universe and of history” ( Redemptor hominis , 1) and to the fundamental truth about man. The Pope’s pedagogy with its anthropological grounding is topical due to the fact that it offers, contemporary times permitting, a complete vision of human education. This vision goes against the culture of lost faith, dehumanisation, nihilism, and existential cynicism, and also against axiological relativism. In this vision, science, technology, art, peace, justice, God, true religion, nature, grace, faith, hope and love are not in complementary distribution, but complement each other. The timeless source of the topical quality of the Pope’s pedagogical message appears to reside in the compatibility and completeness of the human image it provides. It investigates the complex matter of education and the individual story of shaping personalities of outstanding individuals. With due respect and unanticipated amazement, it also provides an outline of the Catholic interpretation of education and the human condition.

The main object of this paper is how would we evaluate the perspective of "place" in relation to the "organizing education" which is the basic point of view of social education. Today, "participation in social relations" have been thwarted, not only by the side of social security and employment and so on, but also by the side of a place he or she belongs. It also seems to be exploring some of the life stages that through the participation of the parties to the social relations have been hampered. In this paper we consider the problem of the foundations of learning. The basic problems we think of are difficulties in the relationship between "learning" and "place" (including the culture of the regionspecific). We think that some of the process to overcome the difficulties, and to produce new "communality" and worth. That is the "learning" which we have been trying to understand here. We focus our attention on the relationship that is embedded in the scene close to everyday life, rather than association, as a foundation of learning. In addition, we focus on a village which has built a culture of its own efforts to the creation of the village over a long period of time also. This is because in the correlation of "personal" and "place" it is easy to see the possibilities and difficulties. Specifically, this paper focuses on the village OKU located in the northernmost main island of Okinawa, and "KYODOTEN(Cooperated-Shop)" which is a unique local mechanism of original communality and has been there for about a hundred years.

高度成長期以降，中小小売業では近代化政策が推し進められていった。商店街地域を改造して街ぐるみの近代化を図ることによって，商業の振興だけでなく都市整備も図ろうとするのが眼目である。そうした政策を貫くのは商業の効率性，合理性を高めようとする論理である。新潟県村上市での商業政策もこうした路線に即したものであり，その近代化事業は街路事業と深くかかわっていた。自動車社会を見越し，道路拡幅によって商店街の近代化を図るべく期待が寄せられていく。そうした中で近年，ようやく市内中心部の商店街を貫く都市計画道路の計画実現へと事態が動く。しかし道路拡幅は一方では道路に面した数多くの町屋の破壊をも意味していた。そこで道路拡幅をせずに，町屋を活用してまちづくりを図ろうという主張が打ち出された。そのために町屋の魅力をアピールするイベント，町屋の人形さま巡りが立ち上げられた。訪れる者に商店の内部空間を開放し，茶の間に展示した数多くの人形や道具類を見てもらうのがその趣旨である。具体的にその展示の様相を見ると，数多くの人形や道具類が所狭しとばかり，室内に飾られていることが大きな特徴である。その展示は審美性を重視し，スペクタクル性や見て楽しむ遊戯性が感じられるという点で，効率重視の高度成長期的な価値観とは異なる。人形が展示されている茶の間とその周辺の通り土間を他者との関わりという観点からみると，過去と現在とでは大きな違いがある。商売の場とはいえ，主に面識ある者への接客中心だったかつてと異なり，市外からも訪れる幅広い客層を迎えてふれあい交流する場として，現在では活用されるように変化した。公と私との中間領域としての性格を活かし，より開かれた空間としての利用が図られているのだ。町屋の人形さま巡りは，新たな公共性に向けた回路として作動しているわけである。高度成長期の論理とは異なる，コミュニティの再生を目指すまちづくりの論理がここには見出せる。, Since the high-growth period, a modernization policy has been promoted in the small and medium retailing industries. The principal objective is to promote not only businesses but also urban development through the reconstruction of shopping districts and modernization of the whole town. This policy is supported by the logic that the efficiency and rationality of commerce should be increased. The commercial policy in Murakami City, Niigata Prefecture was also along such lines and its modernization projects were deeply linked with the street projects. In anticipation of an automotive society, expectations were placed on the modernization of shopping districts through widening of roads. In these circumstances, things have recently moved toward realization of an urban planned road running through the shopping district in the central area of the city. The widening of roads, however, meant destruction of many machiyas (old town houses) along the roads. Therefore, it was claimed that urban development using machiyas should be promoted without widening the roads. To this end, an event to show the attraction of machiyas, “Machiya Tour of Dolls,” was established. The insides of shops are open to visitors and the purpose of the event is to show many dolls and tools displayed in the living rooms of the machiyas. A major feature of the event is that a lot of dolls and tools are fully displayed in the rooms. In the exhibition, importance is placed on the aesthetic, and the spectacle of the event and the sense of playfulness through the sight can be enjoyed. In this respect, it has a value different from an efficiency-oriented value. There is a large difference between the living rooms in which dolls are displayed and the surrounding dirt floor of the past and those of the present. Different from past living rooms with their surrounding dirt floors, the current living rooms and dirt floors are used as a place for communication and exchange with various out-of-town visitors. With the character of being an intermediate space between the public and the private, it has been used as a more open space. The Machiya Tour of Dolls has been functioning as a circuit toward a new communality. The logic of urban development toward reconstruction of a community, which is different from the logic of the high-growth period, can be seen here.

Exploratory factor analysis for items is used to establish meaningful factors underlying the multi-dimensional constructs. Checking the factor pattern matrix, the scales representing the factors are constructed. Automatically, alpha coefficients are reported as the reliabilities of such scales. The purpose of this study is to demonstrate that the scale reliability can directly calculate as the communality of this scale by the factor pattern matrix and inter-factor correlation matrix of item common factors. In single factor model, the square of the factor structure of a scale calculated by the correlation between the scale and the common factor is equal to the coefficient omega for the factor-based reliability of a scale by McDonald (1999). To expand the theory on the communality of a scale in the one dimensional space of items to in the multi-oblique-factor space, the factor structures and the factor patters of common factors of a scale are defined using item factor patterns and factor correlations. The scalar of the row vector of scale factor structures multiplied by the column vector of scale factor patterns is the communality and the reliability of this scale in the item-factor space. Examples of scale communalities and coefficients of factor-trueness are demonstrated with the script of R for scale statistics in item-factor space.

This paper analyzes food sovereignty in the context of autonomic processes performed by indigenous communities in the struggles for the defense of their territory. We discuss the territorial conflict at Tehuantepec Isthmus, Mexico, which faces communities against transnational corporations supported by Mexican government. Deterritorialization, driven by the Mexican government and the wind energy corporations, in a context of weakening of peasant production, as well as reterritorialization builded for the communities, are analysed along this paper. Finally, we discussed the challenges for the strengthening of the communality, which is the conceptual and practical axis of autonomic construction in the region. En el presente artículo se analiza la importancia de la soberanía alimentaria en los procesos de construcción autonómica que realizan los pueblos originarios en sus luchas por la defensa del territorio. El referente empírico es el conflicto territorial que enfrenta en el Istmo de Tehuantepec, México, a las comunidades indígenas contra las empresas transnacionales y el Estado mexicano que las respalda en la construcción de parques eólicos. Se documenta la desterritorialización impulsada por el Estado mexicano, en un contexto de debilitamiento de la producción campesina, así como la reterritorialización derivada de la lucha de las comunidades mareñas. Finalmente, se discuten los desafíos para el fortalecimiento de la comunalidad, eje conceptual y práctico de la construcción autonómica en la región.

The purpose of this study was to explore how parents perceive the essence of parental involvement in education. A qualitative phenomenological design using eight group interviews of ten parent participants was used for data collection. The main findings of this qualitative study indicate that the meaning attached to parental involvement falls short of its real essence, and focuses on parental responses to activities determined by schools as against meaningful partnerships. The main recommendation, therefore, is advocacy that begins with empowering all stakeholders, especially parents with regard to the essence of parental involvement. In this regard, the approach recommended in this study proposes an approach that empowers parents, schools and Communities through school–based and cluster–based forums using actions that recognize the power of zenzele (do it yourself) for schools and parents, and masakhane (doing it for ourselves together) for school clusters and the community. http://www.krepublishers.com/02-Journals/JSSA/JSSA-06-0-000-15-Web/JSSA-06-0-000-15-Contents/JSSA-06-0-000-15-Contents.htm

Im Allgemeinen ist das Feiern von Festen eine ritualisierte Aktivität. Der Tierknochenbefund sowie künstlerische Zeugnisse der neolithischen Siedlung Çatalhöyük in Zentralanatolien unterstreichen die symbolische Bedeutung von Tieren, die für Feste geschlachtet wurden, sowie ihre Rolle in der Erinnerungskultur. Sowohl tägliche Mahlzeiten als auch Feste waren integrale Bestandteile von Haushalten, was darauf hindeutet, dass beide Schlüsselkomponenten einer dem jeweiligen Haushalt eigenen Identität waren. Jedoch wurden die beiden Phänomene innerhalb des Haushalts räumlich größtenteils getrennt gehalten. Der Befund aus Çatalhöyük legt nahe, dass im Neolithikum in Zentralanatolien tägliche Mahlzeiten und das ritualisierte Feiern von Festen zwar unterschiedliche – jedoch jeweils grundlegende und wohl auch sich ergänzende – Rollen speziell für die Identität von Haushalten spielten. Beide beziehen sich auch auf größere Teile der örtlichen Gemeinschat, die sich innerhalb der Haushalte materialisieren. In dieser Hinsicht differieren Feste und Alltagsmahlzeiten jedoch stark., Feasting is generally a ritualized activity, and faunal and artistic evidence from Neolithic Çatalhöyük in central Anatolia support the symbolic importance and memorialization of feast animals. Both daily meals and feasting were constant presences within the household, suggesting that both were key components of household identity. However, the two phenomena were kept largely spatially segregated within the household. The Çatalhöyük evidence suggests that in the Central Anatolian Neolithic, daily meals and ritualized feasting played different - but both fundamental and arguably complementary - roles in specifically household identities. Both also take the broader community into account in terms of their household uses and placements, but in opposite ways.

En este artículo muestro cómo la organización ejidal fue encarnada de manera específica en una zona oaxaqueña. El ejido El Porvenir se formó en el auge del cardenismo y en los años cincuenta adquirió un tipo de organización que llamaré comunal, es decir, un híbrido en el que la estructura formal del ejido tomó características de la organización que se piensa propia de población indígena. La organización ejidal y la ampliación de las funciones de la asamblea al ámbito civil y comunitario ha permitido forjar una comunalidad cuya historia se ha transmitido de generación en generación. En apariencia han mantenido las formas organizativas surgidas de las políticas gubernamentales, pero lo han logrado gracias a la formulación de una comunidad ejidal que le da sentido a la vida en colectivo, que rebasa las áreas de dominio productivo e incide en el control de recursos naturales y en problemas de gobernabilidad más amplios. In this article I show how the ejido organization was specifically embodied in a Oaxacan area. The ejido El Porvenir was formed in the period of president Carderías (1934-1940) and in fifties acquired a type of organization that I define as community, a hybrid in which the formal structure of the ejido took characteristics of the organization that is supposed specific of indigenous population. The ejido organization and expansion of the functions of the Assembly to civil and community areas, allowed the forge of a com-monality whose story has been passed down from generation to generación. In appearance remained the organizational forms that emerged from government policy , but they have achieved a new way through to the formulation of an ejido community that gives meaning to life group, which exceeds the areas of productive domain and affects the control of natural resources and broader governance issues.

A factor analysis model is proposed for the case of a mixture of various types of discrete and continuous manifest variables. It is indicated that the likelihood of parameters can be described for a mixture of different types of distributions by assuming local independence. For estimation of the parameters of interest, the method of marginal maximum likelihood is used, where scores of latent factors are integrated out from the likelihood. A kind of the EM algorithm is utilized for optimization. As an example, the case of a mixture of normal, binomial and Poisson distributions is provided.

ResumenEl gobierno mexicano ha justificado el otorgamiento de concesiones mineras en territorios indígenas como estrategia para promover el desarrollo. Esta acción —desplegada desde los postulados de la teoría del equilibrio general competitivo— evade incorporar los costos e implicaciones éticas y ambientales. Frente a estas limitantes, el artículo explora campos analíticos heterodoxos y una praxis concreta: la comunitaria de origen zapoteca de Capulálpam, en la Sierra de Juárez de Oaxaca, México, frente al proceso de otorgamiento de concesiones mineras en su territorio. Esta indagatoria pretende dimensionar territorial y políticamente el debate ético del desarrollo y la sustentabilidad.AbstractThe Mexican government justified granting mining concessions in indigenous territories as a strategy to promote development. This action, based on competitive general equilibrium theory, avoids examining the ethical and environmental costs and implications. Within this context, the article explores heterodox analytical analysis and a specific praxis: the communitarian experience of the Zapotec village of Capulalpam, in the Sierra Juarez of Oaxaca, Mexico, which is facing the problem of mining concessions issued in its territory. The enquiry aims to trace the geographical and political dimensions of the ethical debate about the problems of development and sustainability.

Feasting is a generally a ritualized activity, and faunal and artistic evidence from Neolithic Çatalhöyük in central Anatolia support the symbolic importance and memorialization of feast animals. Such memorialization is placed within private homes, in the same general household context as quotidian consumption and food stores. Both daily meals and feasting were thus constant presences within the household, suggesting that both were key components of household identity. However, the two phenomena were kept largely spatially segregated within the household. Feasting memorabilia were strategically placed to advertise particular identities to others, perhaps as claims of power or prestige. In contrast, quotidian food stores were not advertised, but kept concealed in visually inaccessible private storerooms, suggesting that domestic goods were deliberately kept from interhousehold comparison or competition. The Çatalhöyük evidence thus suggests that in the Central Anatolian Neolithic, daily meals and ritualized feasting played different—but both fundamental, and arguably complementary—roles in specifically household identities. Both also take the broader community into account in terms of their household uses and placements, but in opposite ways.

Volgens amptelike onderwysdokumentasie in Suid-Afrika is Ubuntu 'n "vital sentiment" wat na vore gekom het uit die politieke en onderwysstryd voor 1994. 'n Ontleding toon dat hierdie kernsentiment tot dusver nie gelei het tot enige betekenisvolle verbetering in die Suid-Afrikaners se lewensgehalte nie. Dit blyk onder meer uit die toename in misdaad en geweld, ook in skole. Hoewel Ubuntu inderdaad 'n aantal hoë morele beginsels beliggaam en ook 'n vorm van spiritualiteit omvat wat potensieel kan lei tot verbetering in Suid-Afrikaners se lewensgehalte, kon dit tot dusver nie omgesit word tot praktyk in die breë gemeenskap in die algemeen en in die skole/onderwys in die besonder nie. Daar word aan die hand gedoen dat die Ubuntulewensfilosofie in verskillende opsigte "opdateer" moet word sodat dit beter kan voldoen aan die morele en geestelike behoeftes van 21ste eeuse Suider-Afrikane. According to the South African Ministry of Education's Manifesto on Values, Education and Democracy (2001), Ubuntu can be seen as a vital sentiment that emerged from the pre-1994 struggle period. In 2008, President Mbeki gave an illustration of this by referring to the recipients of national awards as "the guardians of Ubuntu". Ubuntu indeed has a special place in the hearts and minds of the people of sub-Saharan Africa, as can be observed in debates about human rights, education, spirituality and quality of life. Those currently in power in South Africa obviously wish to employ it as an instrument for nation-building. In their opinion, adherence to the precepts of Ubuntu could help individuals and their communities to overcome cultural and racial differences in their quest for national unity. Although Ubuntu has traditionally been regarded by the inhabitants of sub-Saharan Africa as a source of traditional moral values, those values seem not to have been converted into morally justifiable (political) behaviour. How else could one explain the extent of criminal behaviour and the perpetrations of moral injustice (wars, violence, murders, genocide, xenophobia, discrimination against minorities, etc.) across the length and breadth of southern Africa? This article consists of a report on two investigations into the question of why the lofty moral values embodied in Ubuntu have not (yet) been transformed into morally acceptable behaviour. The first involved an analysis of Ubuntu to see what exactly it entailed as a traditional southern-African philosophy of life, as well as to determine why it has so far failed to have the expected favourable impact on community life in the region. The second focused on an analysis of Ubuntuspirituality because of its potential benefits for communal life in general and for education in particular. The problem was approached from two methodological angles. The first was an interpretivistic-hermeneutic approach to Ubuntu as such and to the spirituality embodied in it. This was followed by transcendental-pragmatic reflection on the possibility of "thickening" the as yet "thin" Ubuntu values for the purpose of discovering what could possibly be of advantage to 21st century sub-Saharan Africans (transcendental) as we understand the concept at this particular point in time (pragmatic). The above-mentioned investigations revealed several reasons why Ubuntu might have failed to meet the societal and pedagogical expectations of, for example, the South African government and educational authorities. One of them is the fact that some of its proponents have romanticized a return to Ubuntu as well as to Ubuntugogy, i.e. education based on Ubuntu tenets. It would be unrealistic to expect 21st century Africans to return to Ubuntu in its traditional tribal form, namely an essentially communal life view shrouded in a haze of mystic antiquity. Another reason for its failure to have a benevolent effect on behaviour can be found in the fact that Ubuntu values tend to be "thin", in other words, in need of being "thickened" or strengthened by specific religious and/or life view moral content. Because Ubuntu values have not yet been life-conceptually "thickened", they could not be converted into morally justifiable actions and behaviour. As a result, the term "Ubuntu" began to be used as a relatively meaningless slogan. Despite all these negatives, however, Ubuntu will always have a special place in the hearts, minds and lives of sub-Saharan Africans. It is the typical life view of Africa and as such, it will always signify the embodiment of the shared humanity of the people of Africa. The transformation of Ubuntu into a national life view that could serve as a guide for improving the quality of the lives and education of (South) Africans will depend on the effectiveness of its "updating" or "modernizing". Unless this is done, Ubuntu will be doomed to remain a "vital sentiment" and/or a protean term. It will continue in failing to serve as a guiding light for acceptable moral behaviour and as an instrument for procuring national cohesion. One of the ways in which Ubuntu could be modernized is by filling the as yet "empty" or "thin" Ubuntu values (such as "respect for human dignity") with "thickened" content from other life views. The traditional horizontal spirituality of Ubuntu could also be updated. Instead of seeing a person's worth in terms of the practices and rituals of his or her group, a person should also be recognized as worthy in his or her own right. The same applies for the traditional vertical spirituality of Ubuntu. This could be updated by toning down the view of an individual being as a vital link in the cosmic chain, connected to gods, ancestors and descendants. Modern Africans tend not to conceptualize a person's duties, privileges and responsibilities as injunctions from gods or ancestors. Both individuals and groups should instead be made more aware of social contracts that they might have entered into as individuals and in groups, such as those contained in a Manifesto on Human Rights. In addition, they should feel themselves bound to the moral imperatives flowing from their personal religious convictions and life views which, in modern times, tend to be something other than the Ubuntu life view. This approach gives new meaning to individual and group duties and responsibilities. Ubuntu-based education (that is, Ubuntugogy) as well the Western-style education and training that Africa inherited from its colonial past also need transformation to make them more compliant with the requirements of 21st century life. Their respective views of humanity should be "updated", for instance. The dominant cerebral-analytical bias of Western education should be relinquished in favour of taking into account all the aspects of being human (such as emotion and conation). Western-style education should learn from the "adapted version" of Ubuntu and Ubuntugogy mentioned above that educators need to unfold all the facets and potentials of learners as human beings. Conversely, Ubuntugogy should learn from Western-style education that education entails more than the preparation of an individual for a place and role in communal life. In sum, the "new" education for (southern) Africa should become an existential, holistic and integrated process of equipping children with the knowledge, attitudes and responsibilities required for meaningful existence in modern, globalized, industrialized and urbanized communities. Only in this adapted form will Ubuntu values and Ubuntugogy be able to meet the societal and educational expectations of life in 21st century southern Africa.

The research is based on the historic wooden town as a cultural heritage site and as an everyday environment for its inhabitants. A cultural environment takes shape in interaction with people living it. In the preservation of a historic town finding a continuing balance between change and permanence has nevertheless become a challenging issue. This research examines the opportunities that a historic wooden town has of continued prosperity, taking as a starting point the safeguarding of its cultural environment as a good living environment. Empirical cases are Old Porvoo and Old Raahe. The significance of a historic wooden town as a living environment is examined in relation to the objectives of a heritage conservation as viewed by the authorities. Urban planning documents and personal interviews provide the research material. These depict the significance of a wooden town both as a place for living and as a cultural heritage site. Based on the holistic concept of man, the human-environment relationship is seen as one in which the individual has a chance for complete personal participation inseparable from the environment. Being content with the environment, the individual feels affinity to the options afforded and can make good use of them relatively independently. It is historically characteristic of wooden towns to be formed in a close interaction between the individual and the environment and to conform to real-life situations of its inhabitants. According to this research, this characteristic is also highly appreciated by the current inhabitants. It can also be seen as an important factor that guarantees the continuity of both a good living environment and the cultural-historical significance of these towns. Thus, the cultural-historical value can be seen as relating to the characteristic change of the environment as an expression of the human-environment relationship. Instead of material authenticity, of primary importance is the authenticity of a way of living coherent with the environment, which gains meaning when compatibility between people and their environment is found. Nevertheless, as the inhabitants’ sense of the qualities of the environment deepens, the need for material change decreases. Maintenance of the cultural environment is best sustained by humane way of life, made possible as the human-environment relationship deepens into holistic participation. The holistic preservation of the built environment means taking care of the whole — the mutual relationship between the individual and the environment. As humane work progresses in dialogue, it favours the unique quality of individuals and their personal life situations as the impulses of a culture. Holistic preservation can be further promoted by widening the expertise of cultural heritage in issues concerning human welfare, by co-operation between various administrative organs and also by strengthening the local communality. Tiivistelmä Tutkimusasetelma perustuu historialliseen puukaupunkiin kulttuurihistoriallisesti arvokkaana suojelukohteena ja asukkaidensa arkiympäristönä. Kulttuuriympäristö muotoutuu vuorovaikutuksessa sitä elävän ihmisen kanssa. Sen suojelussa jatkuvuutta toteuttavan tasapainon löytäminen muutoksen ja säilyttämisen välille on muodostunut kuitenkin vaikeasti ratkaistavaksi kysymykseksi. Tutkimuksessa tarkastellaan historiallisen puukaupungin jatkuvuuden mahdollisuuksia lähtökohtana kulttuuriympäristön suojelu hyvänä elinympäristönä. Empiiriset kohteet ovat Vanha Porvoo ja Vanha Raahe. Historiallisen puukaupungin merkitystä nykyihmisen elinympäristönä on tuotu esiin suhteessa rakennussuojeluviranomaisten asettamiin tavoitteisiin. Kaupunkisuunnittelun asiakirjoihin ja haastatteluihin perustuva aineisto kuvaa puukaupunkiin liitettyä merkityksenantoa elettynä ja suojeltuna. Holistiseen ihmiskäsitykseen perustuen inhimillisenä ympäristösuhteena on pidetty yksilön mahdollisuutta kokonaisvaltaiseen osallisuuteen ympäristöstään erottamattomana. Kokiessaan elinympäristönsä hyväksi ihminen oivaltaa sen tarjoamia mahdollisuuksia mieltymyksiään vastaaviksi ja voi niitä myös hyödyntää ympäristöön suhteellisen omaehtoisesti suuntautuen. Ihmisen ja ympäristön välittömässä suhteessa muotoutuminen ja elämäntilanteisiin vastaava joustavuus on puukaupungille historiallisesti ominainen rakentumisen tapa ja tutkimuksen perusteella myös nykyasukkaiden arvostama ominaisuus. Sitä voidaan pitää jatkuvuuden tekijänä sekä hyvän elinympäristön että kulttuurihistoriallisen merkityksen kannalta. Kulttuurihistoriallinen arvo voi siten liittyä ympäristölle luonteenomaiseen muuttumisen tapaan ihmisen ja ympäristön välisen suhteen ilmaisuna. Materiaalisen autenttisuuden sijasta primääriä on ympäristölle ominaisen elämäntavan autenttisuus, joka saa merkityksensä ihmisen ja ympäristön yhteensopivuuden löytymisestä. Asukkaan oivaltavuuden kasvaessa ympäristön tarjoamien mahdollisuuksien suhteen tarve aineelliseen muuttamiseen kuitenkin vähenee. Kulttuuriympäristön suojelussa jatkuva ylläpito toteutuu aidoimmillaan elämäntapaan sisäistyneenä inhimillisen asumisen taitona, joka kehittyy ympäristösuhteen syventyessä kokonaisvaltaiseksi osallisuudeksi. Rakennetun kulttuuriympäristön holistinen suojelu merkitsee kokonaisuuden eli ihmisen ja ympäristön välisen suhteen hoitamista. Tasavertaisissa vuorovaikutustilanteissa etenevänä ihmistyönä se suhtautuu suopeasti yksilölliseen ainutlaatuisuuteen ja henkilökohtaisiin elämäntilanteisiin kulttuurin tekijöinä. Holistista suojelua edistää kulttuuriperintöalan osaamispohjan laajentaminen ihmisen hyvinvointia koskevissa kysymyksissä, eri hallintokuntien välinen yhteistyö sekä paikkaan sitoutuneen yhteisöllisyyden vahvistaminen.

The research is based on the historic wooden town as a cultural heritage site and as an everyday environment for its inhabitants. A cultural environment takes shape in interaction with people living it. In the preservation of a historic town finding a continuing balance between change and permanence has nevertheless become a challenging issue. This research examines the opportunities that a historic wooden town has of continued prosperity, taking as a starting point the safeguarding of its cultural environment as a good living environment. Empirical cases are Old Porvoo and Old Raahe. The significance of a historic wooden town as a living environment is examined in relation to the objectives of a heritage conservation as viewed by the authorities. Urban planning documents and personal interviews provide the research material. These depict the significance of a wooden town both as a place for living and as a cultural heritage site. Based on the holistic concept of man, the human-environment relationship is seen as one in which the individual has a chance for complete personal participation inseparable from the environment. Being content with the environment, the individual feels affinity to the options afforded and can make good use of them relatively independently. It is historically characteristic of wooden towns to be formed in a close interaction between the individual and the environment and to conform to real-life situations of its inhabitants. According to this research, this characteristic is also highly appreciated by the current inhabitants. It can also be seen as an important factor that guarantees the continuity of both a good living environment and the cultural-historical significance of these towns. Thus, the cultural-historical value can be seen as relating to the characteristic change of the environment as an expression of the human-environment relationship. Instead of material authenticity, of primary importance is the authenticity of a way of living coherent with the environment, which gains meaning when compatibility between people and their environment is found. Nevertheless, as the inhabitants’ sense of the qualities of the environment deepens, the need for material change decreases. Maintenance of the cultural environment is best sustained by humane way of life, made possible as the human-environment relationship deepens into holistic participation. The holistic preservation of the built environment means taking care of the whole — the mutual relationship between the individual and the environment. As humane work progresses in dialogue, it favours the unique quality of individuals and their personal life situations as the impulses of a culture. Holistic preservation can be further promoted by widening the expertise of cultural heritage in issues concerning human welfare, by co-operation between various administrative organs and also by strengthening the local communality. Tiivistelmä Tutkimusasetelma perustuu historialliseen puukaupunkiin kulttuurihistoriallisesti arvokkaana suojelukohteena ja asukkaidensa arkiympäristönä. Kulttuuriympäristö muotoutuu vuorovaikutuksessa sitä elävän ihmisen kanssa. Sen suojelussa jatkuvuutta toteuttavan tasapainon löytäminen muutoksen ja säilyttämisen välille on muodostunut kuitenkin vaikeasti ratkaistavaksi kysymykseksi. Tutkimuksessa tarkastellaan historiallisen puukaupungin jatkuvuuden mahdollisuuksia lähtökohtana kulttuuriympäristön suojelu hyvänä elinympäristönä. Empiiriset kohteet ovat Vanha Porvoo ja Vanha Raahe. Historiallisen puukaupungin merkitystä nykyihmisen elinympäristönä on tuotu esiin suhteessa rakennussuojeluviranomaisten asettamiin tavoitteisiin. Kaupunkisuunnittelun asiakirjoihin ja haastatteluihin perustuva aineisto kuvaa puukaupunkiin liitettyä merkityksenantoa elettynä ja suojeltuna. Holistiseen ihmiskäsitykseen perustuen inhimillisenä ympäristösuhteena on pidetty yksilön mahdollisuutta kokonaisvaltaiseen osallisuuteen ympäristöstään erottamattomana. Kokiessaan elinympäristönsä hyväksi ihminen oivaltaa sen tarjoamia mahdollisuuksia mieltymyksiään vastaaviksi ja voi niitä myös hyödyntää ympäristöön suhteellisen omaehtoisesti suuntautuen. Ihmisen ja ympäristön välittömässä suhteessa muotoutuminen ja elämäntilanteisiin vastaava joustavuus on puukaupungille historiallisesti ominainen rakentumisen tapa ja tutkimuksen perusteella myös nykyasukkaiden arvostama ominaisuus. Sitä voidaan pitää jatkuvuuden tekijänä sekä hyvän elinympäristön että kulttuurihistoriallisen merkityksen kannalta. Kulttuurihistoriallinen arvo voi siten liittyä ympäristölle luonteenomaiseen muuttumisen tapaan ihmisen ja ympäristön välisen suhteen ilmaisuna. Materiaalisen autenttisuuden sijasta primääriä on ympäristölle ominaisen elämäntavan autenttisuus, joka saa merkityksensä ihmisen ja ympäristön yhteensopivuuden löytymisestä. Asukkaan oivaltavuuden kasvaessa ympäristön tarjoamien mahdollisuuksien suhteen tarve aineelliseen muuttamiseen kuitenkin vähenee. Kulttuuriympäristön suojelussa jatkuva ylläpito toteutuu aidoimmillaan elämäntapaan sisäistyneenä inhimillisen asumisen taitona, joka kehittyy ympäristösuhteen syventyessä kokonaisvaltaiseksi osallisuudeksi. Rakennetun kulttuuriympäristön holistinen suojelu merkitsee kokonaisuuden eli ihmisen ja ympäristön välisen suhteen hoitamista. Tasavertaisissa vuorovaikutustilanteissa etenevänä ihmistyönä se suhtautuu suopeasti yksilölliseen ainutlaatuisuuteen ja henkilökohtaisiin elämäntilanteisiin kulttuurin tekijöinä. Holistista suojelua edistää kulttuuriperintöalan osaamispohjan laajentaminen ihmisen hyvinvointia koskevissa kysymyksissä, eri hallintokuntien välinen yhteistyö sekä paikkaan sitoutuneen yhteisöllisyyden vahvistaminen.

The problem of community detection is relevant in many disciplines of science and modularity optimization is the widely accepted method for this purpose. It has recently been shown that this approach presents a resolution limit by which it is not possible to detect communities with sizes smaller than a threshold which depends on the network size. Moreover, it might happen that the communities resulting from such an approach do not satisfy the usual qualitative definition of commune, i.e., nodes in a commune are more connected among themselves than to nodes outside the commune. In this article we introduce a new method for community detection in complex networks. We define new merit factors based on the weak and strong community definitions formulated by Radicchi et al (Proc. Nat. Acad. Sci. USA 101, 2658-2663 (2004)) and we show that this local definitions avoid the resolution limit problem found in the modularity optimization approach., Comment: 17 pages, 6 figures

International audience; Ultimately, tupperware recipients have become an integral part of indigenous village’s kitchens, some of which are located in huts where water is still drawn from the well and firewood is gathered in the bush. How did these containers arrive in the village? How did the special mode of commercialization of these containers have adapted to the traditional social networks? The analysis of the emplacement of Tupperware in the hamlet reveals that if metropolitanization now extends its networks towards the isolated rural environment it does so bymolding itself to local social structures. The investigation of these themes allows us to question global-local dualism and by showing the game of perspectives, it proposes an approach to the processes of modernization in the countryside through the concept of interconnections.; En la actualidad, los recipientes tupperware son parte integral de los enseres de cocina en los pueblos indígenas, incluso usados en chozas donde el agua se acarrea del pozo y la leña del monte. Pero, ¿cómo llegaron estos utensilios al pueblo? ¿Cómo fue que su método particular de comercialización se adaptó a las redes sociales tradicionales? Analizar el emplazamiento de los productos de Tupperware en el rancho revela que sibien la metropolización extiende sus redes hacia lugares hasta ahora aislados, lo hace moldeándose a estructuras sociales locales. Por lo tanto, se cuestiona el dualismo global-local y, al mostrar el juego de perspectivas, es posible proponer un acercamiento a los procesos de modernización en áreas rurales mediante el concepto de interconexiones

Tutkimuksessa analysoidaan digitaalisen television yhteisöllisyyttä kolmen tutkimuskysymyksen avulla: digi-tv:n uusi yhteisöllisyys, yhteisöllisyyden tuotteistaminen kaupallisen digi-tv:n kontekstissa ja yhteisötelevisio kolmantena vaihtoehtona Suomessa. Nämä kysymykset laajennetaan teoreettisiksi kokonaisuuksiksi, joita vasten erityisesti suomalaista televisiota ja tutkimuksen empiriaa koetellaan. Yhteisöllisyys nousee esille empiirisestä tapaustutkimuksesta, digitaalisesta maksu-tv-kanava Wellnetin Terveyskanavasta, josta aiottiin rakentaa yhteisötelevisiota. Terveyskanavan keskeisinä toimijoina ja sisällöntuottajina olivat kolmatta sektoria edustavat terveysalan kansalaisjärjestöt. Tutkimus käsittää maanpäällisen suomalaisen digi-tv:n viisi alkuvuotta vuoden 2001 elokuusta vuoden 2006 elokuuhun, keskittyen empiiriseltä aineistoltaan pääasiassa vuosiin 2001-2003. Terveyskanavan tapaustutkimus toteutettiin toimintatutkimuksen ja teema-analyysin menetelmin. Pelkistetysti kyseessä on sosiokulttuurinen yhteisöteoreettinen mediatutkimus yhteisöllisestä digitaalisesta televisiosta. Työssä keskustellaan useiden teoreettisten lähestymistapojen ja tutkimusperinteiden kanssa sitoutumatta yhteen. Tutkimuksen teoreettisiksi reunaehdoiksi määrittyvät yhteisömedian teoria ja tutkinnan teoreettinen orientaatio. Teoriat toimivat tutkimuksessa tulkinnan resurssina ja työhypoteesina. Näiden menetelmien käytön ja tutkimuksen teoreettisena orientaationa on käytetty konstruktionismia. Tutkimuksen keskeiset tulokset ja johtopäätökset Millaista on digi-tv:n uusi mediavälitteinen yhteisöllisyys? Yksi- ja kaksisuuntainen digi-tv ovat analogisen television jatkumoa ja vasta monisuuntainen hybridi-tv edustaa uusmedia. Yksi- ja kaksisuuntaisessa digi-tv:ssä yleisö on vuorovaikutuksessa median kanssa ja kautta, monisuuntaisessa lisäksi keskenään. Vuorovaikutus on ratkaiseva kriteeri yhteisöllisyydelle, jolle käsitesekavuuden vuoksi kehitetään yhteisöllisyyden jatkumo väljemmästä kiinteämpään: yhtäläisyyden ja samankaltaisuuden esiasteet, kuvitteellinen, symbolinen ja toiminnallinen yhteisö. Niiden yhteisöllisyyden asteet vaihtelevat vuorovaikutuksen mukaan. Television yhteisöllisyyden muutos voidaan tiivistää seuraavasti: analogisen television kuvitteellinen yhteisyys saa rinnalleen kehittyneen digi-tv:n myötä symbolisen yhteisöllisyyden muotoja. Television uusi yhteisöllisyys voi kehittyä interaktiivisten ohjelmien ja digi-tv:n lisäpalveluiden sekä internetin välityksellä. Kommunikaation, viihteen, osallistumisen ja muut internetin kaltaiset lisäpalvelut saattavat tuottaa uudenlaista yhteisöllisyyttä televisioon ja sen ympärille. Kehittynyt digi-tv muuttaa katsomista käytön ja kulutuksen suuntaan tuottaen ennemmin kulutus- kuin kansalaisyhteisöllisyyttä. Kansalaisvaikuttaminen ja verkkodemokratia asettavat haasteen digi-tv:lle. Miten yhteisöllisyyttä tuotteistetaan kaupallisessa digi-tv:ssä? Televisio ja moderni kulutus kasvoivat rinta rinnan 1950-luvun lopulta lähtien. Digi-tv ilmentää postmodernia kulutuskulttuuria, joka suuntaa digi-tv:n yhteisöllisyyttä. Perinteisesti media pyrkii tuottamaan yleisöjä. Uutena lisästrategiana tuotetaan yhteisöjä. Palveluiden, tuotteiden ja ohjelmien ympärille rakennetaan erilaisia yhteisöjä, joita voidaan kaupallisesti hyödyntää. Yhteisö on imagoltaan myönteinen innovaatiotuote, joka voidaan tuotteistaa. Maksu-tv-kanava Wellnet aikoi tuotteistaa myös yhteisötelevision. Uusi ansaintalogiikka tarkoittaa kehittyneen digi-tv:n lisäpalveluiden ja konvergenssin mahdollistamaa monikerroksista ansaintaa. Suomeen kannattaisi kaksisuuntaisen digi-tv:n käynnistyttyä luoda pelkästään terveyteen keskittyvä kanava joko yhteistyössä terveysjärjestöjen kanssa tai puhtaasti kaupallisena kohderyhmäkanavana. Julkisen tuen rajat huomioiden, kaupallinen yhteisötelevisio on meillä mahdollinen ja elinkelpoinen vaihtoehto. Onko yhteisötelevisiosta kolmanneksi vaihtoehdoksi Suomeen? Julkisen palvelun Yleisradio on asemoitunut lähelle valtiota ja kaupalliset televisiot lähelle markkinoita. Yhteisötelevisio asemoituu lähimmäksi kansalaisyhteiskuntaa toteuttaen sitä tv-muodoista parhaiten. Modernin projektissa julkisen palvelun televisio lähestyi yleisöä informoituina kansalaisina tuottaen kuvitteellista kansalaisyhteisöllisyyttä. Kaupallinen televisio lähestyy yleisöä pääasiassa kuluttajina ja asiakkaina tuottaen kuvitteellista kuluttajayhteisöllisyyttä. Yhteisötelevisio lähestyy yleisöä verkottuneen kansalaisen näkökulmasta tuottaen kuvitteellista ja symbolista kansalaisyhteisöllisyyttä. Julkisen palvelun Yleisradio tarjoaa laajaa julkisuutta, mutta ei pääsyä viestien tuottamiseen. Yhteisötelevision julkisuus on rajoitetumpaa, mutta osallistumiseen pääsy avoimempaa. Kaupalliset kanavat kohdistavat pääsyä ja maksullistavat sen tarvittaessa. Postmodernissa kulutuskulttuurissa pääsystä ollaan valmiita maksamaan. Yhteisötelevisio on mahdollinen Suomessa ja siitä on kolmanneksi vaihtoehdoksi julkisen palvelun ja kaupallisen television rinnalle. Maan noin 50 pientelevisiota muodostavat yhteisötelevision potentiaalin. Yhteisötelevisiot jaetaan paikallisiin ja intressitelevisioihin ja niiden kansainvälinen kirjo on laaja. Paikalliset, kansalais- ja vähemmistötelevisiot soveltuisivat Suomeen paremmin kuin vaihtoehto- ja vastatelevisiot. Ideaalimallina yhteisötelevisio on ei-kaupallinen, vapaaehtoisvoimin ja yhteisön tuella toimiva pienkanava. Suomessa yhteisötelevisio on realistista rahoittaa sekamuodoilla, julkisella ja yhteisöjen tuella sekä kaupallisella toiminnalla. Communal digital television. The new communality of digital television, the marketization of communality and the alternative of community TV The dissertation analyses communality in digital television along three dimensions: the new communality of digital television, the marketization of communality in the context of commercial digital televisions and community television as a third option in Finland. These aspects are pursued as a theoretical whole against which the empiria of Finnish television and research are tested. Communality emerges from the case study of the digital pay-TV channel Well-net, which was to have been made into community television. Th e main actors of the health care channel and content producers were citizens organisations in health care representing the third sector. The study is concerned with the first five years of terrestrial Finnish digital TV, from August 2001 to August 2006, with particular reference to empirical data, mostly from the period 2001 ­ 2003. The case study of the health care channel was conducted as action research and used the methods of thematic analysis. Putting it simply, this is a socio-cultural media study of communal digital television. The work addresses several theoretical approaches and research traditions with no commitment to any of these. The border conditions of the study are determined by the theory of communal media and the theoretical orientation of the research. In the study, theories serve as resources and working hypotheses for interpretation. The use of these methods and the theoretical orientation of the study are concerned with constructionism. Main findings and conclusions of the research: What is the nature of the new media-created and media-mediated communality of digital television? One-way and two-way digital television are corollaries to analog televisions and only multi-directional hybrid television represents new media. In one-way and two-way digital television the audience is in interaction with the media and through the media, in multi-directional television also with one another. Interactivity is the crucial criterion for communality with which, due to terminological confusion, the corollary of communality is made less loose and more firm: the pre-stages of resemblance and similarity, the imaginary, symbolic and functional community. Their degrees of communality vary with interactivity. The change in the communality of television can be condensed as follows: the imaginary communality of analog television is now with digital television joined by forms of symbolic communality. The new communality of television can develop further through interactive programmes and the extra services of digital television and the Internet. Communicative, entertainment, participatory and other Internet-type extra services may generate a new kind of communality in television and around it. Developed digital television changes viewing in the direction of use and consumption, producing more consumer than civic communality. Citizens exertion of influence and net democracy pose a challenge to digital television. How is communality commercialised in commercial digital television? Television and modern consumerism have grown up hand in hand since the end of the 1950s. Digital television is an expression of postmodern culture, which directs the communality of digital television. Traditionally the media endeavour to produce audiences. Producing communities is a new additional strategy. Around the services, products and programmes are built various communities which can be commercially exploited. Th e image of the community is a positive innovation product which can be marketized. The pay-TV channel Wellnet also intended to marketize community television. The new logic of unearned income means the multi-layered unearned income made possible by developed extra digital television services and convergence. With the startup of digital television it would pay to create a channel concentrating exclusively on health for Finland, either in co-operation with the health care organisations or as a purely commercial target group channel. Given the limits of public support, commercial community television is for us a possible and viable alternative. Is community television a feasible third option for Finland? The public service Yleisradio is positioned close to the State and the commercial television channels close to the markets. Community television is positioned closer to civil society, making it the best of the forms of television. On the project, television of the modern public service television approached the audience as an informed citizen producing imaginary civic communality. Commercial television approaches the audience mainly as consumers and clients producing imaginary consumer communality. Community television approaches the audience from the perspective of the networked citizen producing imaginary and symbolic communality. The public service Yleisradio offers extensive publicity but not access to the production of messages. The publicity of community television is more limited publicity, but access to participation is more open. Commercial channels mostly focus access and if necessary make people pay for it. In the postmodern consumer culture people are willing to pay for access. Community television is possible in Finland and it could be a third alternative alongside public service and commercial television. The approximately 50 small television channels in the country constitute a potential for community television. Community television channels are divided into local and interest televisions and their international spectrum is wide. Local, citizens and minority television channels would suit Finland better than alternative and counter television channels. As an ideal model, community television is a small non-commercial channel operating on voluntary resources and with the support of the community. In Finland it would be realistic to finance community television with mixed financing, public and community support and commercial activity