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This research is intended to obtain a description of (a) the meaning of verbal and nonverbal symbols of the values contained in the Momayango Bele process, (b) the meaning of nonverbal symbols in the Momayango Bele process, and (c) the implications for learning local wisdom in schools. The study employed a descriptive method with a type of qualitative research that is used to reveal and describe how the payango tradition determines people's houses in Gorontalo and the extent to which the payango tradition is applied as well as the stages of traditional procedures in building a house. The data were obtained from informants/speakers through the interview, the recording and observation of data obtained then analyzed. Based on the research results, the Momayango Bele procession is a process of measuring and making foundation patterns and laying the first stone for house building in the Gorontalo community. The symbols in the Momayango Bele procession contain complex and deep meanings. The impact of the Momayango Bele procession on the local community is to preserve their cultural identity. [ABSTRACT FROM AUTHOR]

The association of colonial power with turban has not been made since the beginning of British rule in India. This link has been developed through various setbacks. The Britishers' perceptions about the dress of the native employees was not as same in the 1880s–90s as it was in the 1800s. As the time progressed, the body-politics related to colonizer's sartorial manners in India matured. By attaching the tag of "civilized" to own sartorial etiquette, the Britishers made their social etiquette inaccessible to the natives for power's sake. It was from this mentality that the Britishers created an English-educated class in Indian Native society, who used to consider following many indigenous customs and manners tantamount to their backwardness. Wearing a turban was among one of them. Based on the turban, the sphere of symbolic power that was constituted in colonial India until the end of the nineteenth century will be discussed in this article. [ABSTRACT FROM AUTHOR]

Much contemporary scholarship on ziran and wuwei views these concepts, which are often coupled, as being 1) anti-intention, effort, purpose, and self-consciousness; 2) indicative of a distinct type of ethics and/or morality; and 3) a rejection of following custom and convention. This paper will draw largely on the philosophy of Guo Xiang to demonstrate that these widely agreed upon avenues of interpretation are limited and run contrary to other more nuanced readings of ziran and wuwei. I argue that ziran and wuwei are better appreciated as speaking to attitudes, that they should be understood in terms of degrees rather than categories, and that the Laozi and Zhuangzi offer them as advice for ways of reflecting—they are not standardizable ethical rules. In this way, we can see how ziran and wuwei include intention and effort, are anti (most forms of) ethics and morality, and are inherently intertwined with customs and convention. [ABSTRACT FROM AUTHOR]

Small human complex systems, here called co-present groups, are found across all fields of human social life. Complexity thinking suggests why this is so: that these groups, irrespective of formal content, have a meta-function of providing maximum complexity to manage the indeterminacy or uncertainty that characterises the most complex of human social issues. This claim depends on an understanding of the functioning of these groups as being characterised by irreducibly complex intersubjective (person to person) relations, which are involved in the processing of raw human experience ('affective processing'), to produce shared meaningfulness. An example of the use of co-present groups in medical continuing professional development (CPD) is given. [ABSTRACT FROM AUTHOR]

The article focuses on various aspects of ancient Greek and Roman cultures, including their literature, history, art, philosophy, social life, and material culture. It highlights how the journal has embraced reception studies and broadened its scope beyond just Greece and Rome. It also emphasizes the historical significance of the term "classical philology" and how it has influenced the journal's identity and future mission.

Discourse is the typical modus operandi for persuasive practices, but silence also has an important role to play in many religious contexts. In this essay, I examine how silence works as a mechanism of persuasion in Thailand, where Buddhist logics of meditation permeate social life. Through a close analysis of a meditative retreat at Wat Pradhatu Sri Chom Thong Voravihan in Northern Thailand, I suggest three ways that silence comes to create its persuasive effects: it works in contrastive relation to speech; it is symbolic of moral personhood; and it points to interpersonal corporeal attunement. Attention to the corporeal aspect of silence is especially significant, I argue, because it is through the body that the practice in Thailand acts to alter intersubjective space. Such an approach to silence as disciplinary practice, rather than attention just to its supposed effects, allows us to see how religious forms of silent persuasion can be seen as a particularly powerful force for personal and political change. [ABSTRACT FROM AUTHOR]

In this paper, I examine self-categorization practices as resources for the interactional organization of relative experiential entitlements. Locating the study in talk about child death, an explicitly moral domain of social life, this study utilizes 18 radio-based interactions from a South African talk-radio broadcaster. Using an ethnomethodological, conversation-analytic approach, I examine affective responses to reports of child deaths, demonstrating how these practices reproduce child death as a contemporary social and moral concern. My findings demonstrate how practices of, and variations in, self-reference and self-categorization are resources for managing relative rights and obligations, thereby reproducing common-sense knowledge about parents and children in contemporary South African society. This research contributes to advancing knowledge in the fields of membership categorization analysis and the social organization of experience. [ABSTRACT FROM AUTHOR]

Motivation: The political progress has been slow. The patriarchal clan traditions perpetuate gender discrimination, bestowing absolute priority upon all men for public affairs, while clan women remain voiceless, voteless, and restricted to private (household) affairs. Purpose: To better understand why, despite the minimal formal constraints on women's participation in political life, informal institutions and customs determine the social, economic, and cultural constraints on women such that they are often poorly equipped and/or reluctant to participate in public political activity. Methods and approach: Based on secondary literature, the article seeks to explain how the influences of the clan patriarchal system exert a negative impact on the political participation of Somali women. It identifies four structural categories, cultural, social, economic, and political, by which patriarchy has persistently impeded the participation of Somali women in the nation's politics. Findings: Although women have contested the patriarchal system in Somalia through their participation in public decision‐making processes in different sectors and their participation in politics, including an increasingly higher level of education and more participation in the labour force, their numbers are still insufficient compared to men. Policy implications: Given that patriarchy has been identified throughout the world as one of the main obstacles to women's participation in political and socioeconomic processes, there is a need for official quotas for women's representation in politics to balance severe gender inequalities, achieve full realization of human rights and influence the issues raised and how political policies are shaped. There is also a need for political representation to imprint their competence as decision makers. The article sets out recommendations for tackling the four main structural barriers to achieving this, so that women can fully contribute to the development of Somalia, on a par with men. [ABSTRACT FROM AUTHOR]

This article provides an ethnographic account of understandings of 'ethnic' difference in Khovd province, Mongolia. It attempts to use said material to challenge the terms of debate within the current concern with 'essentialism' in social theory. It is in agreement with constructivist‐inspired observations by anthropologists that so‐called ethnic groups in Mongolia exist partly as ideological ascriptions arising from historical and contemporary political interests. Yet there is an intellectual tension, which sees the anthropologist engaged in the politically important task of the de‐essentialization of identities, on behalf of people who claim said identities as their essence. This article neither accepts ethnic groups as somehow unproblematically real, nor positions such ideas purely as a target for deconstruction. Rather, it provides an account of times when moralized understandings of ethnic difference in the medium of mythic‐historical exemplars are mobilized and examines their impact on social life. It shows that certain forms of essentialism may contain affordances that amplify social and political possibilities, rather than violently close them down. The final provocation is that anthropologists and social theorists would do better to examine the precise nature and effects of particular instances of essentialism rather than instinctively demolish them in general. [ABSTRACT FROM AUTHOR]

On the weekend of the 50th anniversary of Bloody Sunday, the Irish Consulate in Chicago memorialised a different occasion: the 86th anniversary of the death of Francis O'Neill (1848–1936), a Cork-born collector of Irish music in the United States. This paper posits that the sociopolitical construction "Irish traditional culture" constitutes an exercise of power over land and bodies, shaping and sustaining the structures of the island's political economy as part of a racial/colonial/imperial project. My argument centres James Byrne (1868–1931), an itinerant piper "discovered" in Kilkenny in 1903. O'Neill's account of Byrne's life demonstrates the development of an ideological narrative of tradition as the foundation of Irish modernity. To deterritorialise land-based practices and construct a White Irish citizen subject to global capital, colonial technologies of governance mobilise resources from "authentic" points of origin, inventing their administrators as the heroic saviours of vanishing culture. James Byrne, in contrast, is situated as a possession containing value to be extracted and as a contaminated body refusing to become a compliant capitalist subject harnessed to empire. By interrogating this narrative, I hope to foster nuanced discussion around the enduring structural interdependence of "Irishness" with transnational political economy. [ABSTRACT FROM AUTHOR]

The article discusses Chinese funeral rituals and the challenge they pose for Christians in Singapore, emphasizing the importance of understanding filial piety in navigating cultural tensions. Topics include the cultural significance of ancestor worship, the dilemma faced by Chinese Christians, and the aim to reconcile traditional practices with Christian beliefs. Overall, it explores ways for Christians to express respect for their heritage while remaining true to their faith.

This article provides an in-depth exploration of the relationship between Hinduism and Hindu nationalism. It discusses the historical development of Hindu nationalism and its connection to the categorization of Hinduism as a religion. The article also examines the role of key figures in shaping Hindu nationalism and the concept of a Hindu-led nation. It further delves into the complexities of Hindu nationalism, including its relationship with other religions and its impact on the Hindu diaspora. Additionally, the text discusses various movements within Hinduism and their representation in organizations, as well as the influence of Hinduism in America. It also touches on the historical context of Hindu-Muslim conflicts and the conflation of Hindu nationalism and Indian nationalism. The work of scholars and filmmakers in relation to Hinduism is also explored. Overall, the article provides a nuanced perspective on the complexities of Hinduism and its intersections with culture, politics, and society. [Extracted from the article]

Background: Young adult caregivers (YACs, aged 18–25) who take care of a loved one may juggle between caregiving responsibilities and other life areas such as education and social life, leading to an imbalance in their lives. The web-based tool 'MantelzorgBalans' aims to support informal caregivers (ICGs) in balancing caregiving tasks and activities in other life areas. However, this tool was designed to support ICGs of loved ones receiving palliative care and is not yet tailored to the needs of YACs. In order to do so, in this study we aim to explore (i) challenges and support needs of YACs in caregiving, (ii) their needs towards the content of the 'MantelzorgBalans' tool, and (iii) issues they encountered in using the tool and their preferences for adaptation of the tool. Method: We conducted semi-structured interviews and usability testing with 13 student YACs in the Netherlands. Within usability testing, we used three approaches: (i) a thinking-aloud approach (verbalizing thoughts while using the tool), (ii) a task-based performance approach (scoring task completion rate), and (iii) questionnaires. We used thematic analysis to synthesize the qualitative data. For the quantitative data, we calculated frequencies and mean scores. Results: Our findings suggest that the majority of YACs faced challenges in balancing caregiving with life areas such as education and social life. They needed support from healthcare professionals who could listen to them without judging them. With respect to the MantelzorgBalans tool, YACs needed more information on how to provide emotional support to their loved one and the emotional support that is available for them. In regards to the aesthetics, they preferred bright colours and more visuals in the tool. Overall, they were satisfied with the information presented in the tool, but they were neutral in their willingness to use it in the future. Conclusion: From this study, we learn that YACs may experience specific challenges and needs in general, and towards a web-based tool in specific. In the near future, it will be important to develop digital tools to support YACs that match their specific needs. This may enable healthcare professionals to offer targeted and personalized digital support to YACs in future. [ABSTRACT FROM AUTHOR]

This essay in memory of Anthony Vidler explores the ways in which his obsessive mode of thinking and writing was primarily historiographic and ultimately autobiographical as it reversed itself towards the future. Vidler was not a historian who wrote but a writer who over time produced the effect of being a historian. He was a scholar in reverse, a trained architect and insightful architectural critic fixated on the ongoing legacy, from Plato to the latest digital zealots, of utopian dreams of an idealized architecture that would incubate an equitable society and the dystopian effects of the always unsuccessful attempts to realize those dreams. Vidler portrayed architecture and the social life it supposedly serves as permanently suspended between utopia and dystopia. Colin Rowe, his first tutor at Cambridge University in 1960, triggered this life-long obsession by pointing to Emil Kaufmann's writing about the precocious modernity of enlightenment architects, especially the ideal city imagined in the late 18th century by Claude-Nicolaus Ledoux, symptomatically the only architect referred to by the utopian socialist Charles Fourier. Vidler never let go of Ledoux, continuously reshaping him and an endless chain of architects from the 20th and 21st centuries, starting with Tony Garnier and Le Corbusier. Kaufmann and Rowe haunt all the work, as does Walter Benjamin, whose inversion of history likewise turned on the relationship between Fourier's philosophy and a specific architectural typology. [ABSTRACT FROM AUTHOR]

Violence is a problem that extends into different areas of social life. The school is not exempt from this phenomenon, since different practices are manifested inside and outside it that disrupt the students' daily lives. In this regard, this research revolves around the experiences that high school students in the state of Oaxaca experience around certain violent situations. Through a series of interviews carried out between 2022 and 2023, young people's perspectives on violence and school are shown, a relationship with important nuances. The conception of the school institution as a space that, despite the violence it houses, provides security and protection against the dangerous and untamed violence that stalks young people once they leave the school walls is highlighted. For the students who participated in this work, the school remains a place of certainty and meaning. [ABSTRACT FROM AUTHOR]

From a feminist studies framework, in this article I analyze Alberto el Jugador. Novela de Costumbres, by Rosario Orrego, as a text in which national regeneration is intertwined with a complex feminist agenda of socio-familiar reform. The reformist proposals are based on a sexual politics that privileges feminine worldviews. From the study of the negotiations, adjustments, tensions and disobediences that the three protagonists articulate regarding the patriarchy to which they belong, it is possible to uncover their interpretative power. It is with the ensemble of these feminine visions that Orrego managed to design a daring feminist agenda of socio-familial reform with this novel. [ABSTRACT FROM AUTHOR]

This article explores the concept of tradition as the broader ethical dimension in governance networks. We comprehensively address the notions of traditions from the work of the philosopher Alasdair MacIntyre and the economist Friedrich Hayek. Unlike the standard view, MacIntyre and Hayek offer some common understanding regarding the role of tradition in society. Both authors find support in the natural law tradition through different paths. Based on a review of their works, we point to preliminary directions for considering the dynamic of traditions in governance networks. Traditions involve spontaneous and organized means, the sharing of accumulated wisdom, and the ground to define the common good. Network governance represents a context where different traditions meet. [ABSTRACT FROM AUTHOR]

The aim of the article is to analyze certain elements of the critique of feminist political economy that can contribute to an understanding of femicide. This critique includes the theory of value-dissociation in conjunction with other ideas of contemporary Marxist feminism and coincides with a number of findings of traditional research of femicide, in addition to making new contributions to explain this form of violence, by clarifying the dialectic relationship between patriarchy and capitalism, in theoretical-methodological coordination with Critical Theory. The purpose is to analyze the social historical constellation that explains the relationship between patriarchy and capitalism —its immanent logic and dialectical relationship— from a perspective of negative totality that makes visible, at least at a first approximation level, some of the articulations between the different dimensions of social life that can contribute to the explanation of femicidal violence. [ABSTRACT FROM AUTHOR]

"Remarriage and Stepfamilies in East Central Europe, 1600-1900" by Gabriella Erdélyi and András Péter Szabó is a comprehensive study that explores the history of remarriage and stepfamilies in East Central Europe over three centuries. The book examines the cultural, social, and legal factors that influenced the formation and dynamics of stepfamilies during this period. Through ten studies, the authors analyze demographic changes, remarriage customs, relationships within stepfamilies, and the impact of religion and society on these families. The book provides a nuanced perspective that challenges stereotypes and offers valuable insights into family dynamics, gender roles, and social norms in East Central Europe. [Extracted from the article]

The dialectics of subjectivity and objectivity, I argue in my article, can be conceived of as the main motif of Siegfried Kracauer's first novel Ginster. These dialectics can be detected both in Ginster's early experiences of a dreadful reality and in his precarious existence. They are pertinent to the novel's understanding of social alienation and oppression as well as to its problematization of language. Ultimately, the reciprocity of subjectivity and objectivity substantiates Kracauer's historical outlook on modernity culminating in the final, highly controversial chapter of the book. In Ginster , I argue, Kracauer's realism accomplishes its engagement with social life by a constant interpenetration of subjectivity and objectivity demonstrating relationships of substitution, opposition, conversion, and immersion. (SA) [ABSTRACT FROM AUTHOR]

While many celebrated the rise of electronic communication, some saw it encroaching on honored social customs or beloved listening practices. Robert Frost was one of the latter, and in his 1916 Mountain Interval , he regards the telephone as an evocative antagonist. In this article, I trace his thought and writings from the poetics of telephonic eavesdropping to the spatial sociality of the telephone network. More broadly, I recognize Frost as an exemplar of a counterculture that sought to reconstitute the aesthetics of listening in and through the silences of modernism's emerging electronic technologies. [ABSTRACT FROM AUTHOR]

The COVID-19 outbreak had a significant impact on social life and the education system, leading to the suspension of face-to-face classes and the adoption of online learning as a strategy to continue the teaching and learning process in many countries around the world, including Mozambique. Thus, we conducted the present study to analyze the teaching and learning process using digital platforms during a state of emergency due to COVID-19. We inquired 417 academics who responded to an online survey open between the 4th and 12th of May 2020 and released via WhatsApp and email. For data analysis, we used descriptive statistics to present the results in simple tables. 263 (61.3%) were male, and the average age was 39.7 years. Seventy-one percent (71%) of the academics received guidance to proceed with the teaching and learning process during the emergency, and several platforms were used for this purpose, where WhatsApp and email (49.2%) were the most used. About 67% of the academics faced some difficulty with the digital learning platforms, and half managed to teach all classes. This process challenged the academic staff, who had to rely on several learning platforms and adopt different teaching strategies in conditions never experienced before. [ABSTRACT FROM AUTHOR]

"The Evolution of Pragmatism in India: Ambedkar, Dewey, and the Rhetoric of Reconstruction" by Scott R. Stroud explores the influence of John Dewey on Bhimrao Ambedkar, a transformative figure in the founding of the Republic of India. The book highlights Ambedkar's advocacy for the rights of Dalits and his role in drafting the Indian Constitution. Stroud meticulously examines the relationship between Dewey and Ambedkar, demonstrating how Ambedkar integrated, modified, and resisted Dewey's pragmatism. The book presents Ambedkar's philosophy, known as Navayana Pragmatism, which offers insights and strategies for social justice movements in India and globally. [Extracted from the article]

The article analyzes debates and dialectical conflicts on culinary norms. Two conditions of social practices that govern actions and attitudes are attribution of aesthetic value properties to the objects they are concerned with and aiming for aesthetic values. Some culinary practices are claimed to qualify as aesthetic practices. However, there are practice-internal norms which are expected to be followed according to tradition. It is argued that appealing to practice-internal norms justifies individual attitudes toward occurrences in food practices. Conflict about practice-internal norms are evident in the domain of signature cuisine, where the creations of a chef intersect with traditional dishes. Traditionalists, modernists and liberalists have different views on culinary norms.

This paper sets out to establish a contextual understanding of the body of work created by the little-researched amateur photographer Andrew Begbie Ovenstone (1851–1935) and to problematize the status of the Victorian amateur photographer in the Scottish Photographic tradition. Whilst acknowledging the generally accepted 'social documentary' characteristics of the Scottish photographic tradition, this paper argues that because they were less motivated by a moral or social agenda, amateur photographers like Ovenstone offer us a more nuanced perspective on late-Victorian society. One of the primary questions to be addressed is the extent to which Ovenstone's photographs conform to convention and how far they show signs of an original perspective. Glasgow's burgeoning sense of cultural identity, the prevailing attitude of Empire including notions of 'self-fashioning' and 'othering', as well as the didactic propensities of the photographic magazines of the day all had an important influence on the Victorian amateur photographer. Ovenstone's photographs indicate the effect of these powerful forces. However, alongside the forces of convention, Ovenstone reveals himself to have been a genuine experimentalist. He kept two sets of albums, one of which reveals the 'public' amateur photographer who adhered to the conventions, tastes and aspirations of the day, whilst another set of more 'private' albums reveal a photographer of distinctive and original characteristics. The paper questions the narrow ascendent canon within the Scottish Victorian photographic tradition and shows that the role of the amateur photographer outside of that tradition is still undervalued and under researched. [ABSTRACT FROM AUTHOR]

The article discusses the ongoing influence and endurance of neoliberalism in economic and political systems, highlighting how financial markets, investment priorities, and the neoliberal mindset persist despite recent challenges and crises. Topics include the continued dominance of financial markets, the role of asset managers in shaping economic dynamics, and the enduring neoliberal disposition toward personal and social life.

The article focuses on Emily Lillian Lander, who became Regina's first telephone switchboard operator in 1887, highlighting her significant role in the city's early telephone system. Topics include her arrival in Regina, her employment at Peter Lamont's bookstore, and her experiences operating the Gilliland switchboard, which served twenty customers and played a crucial role in connecting the community. It mentions Emily's contributions and social life in Regina are detailed.

The article focuses on the clash between Winnipeg, Manitoba Mayor Stephen Juba and tattoo artist Painless Pancho in 1964, revealing the confrontation's socio-political implications. Topics include the abrupt ban on tattooing in Winnipeg following their altercation, Juba's modernization aspirations for the city, and the moral and bureaucratic dimensions intertwined in their clash, symbolizing broader societal shifts and neglect in Winnipeg's neighborhoods during that era.

The article focuses on the concept of institution and its relationship to social philosophy. It discusses the idea of a social philosophy and the need to understand the distinctive features of human social life. It also draws parallels between social philosophy and other branches of practical philosophy, such as ethics and politics, emphasizing the importance of clarifying concepts related to social forms of life before engaging in debates in political philosophy.

Building on 12 months of ethnographic fieldwork among people with Alzheimer's disease living in Denmark, I argue that the loss of a sense of time caused by Alzheimer's is not a subjective loss, but rather an intersubjective one. Alzheimer's disease entails living with desynchronized rhythms, time that can be made painfully explicit, and numbers becoming increasingly tricky to manage. Drawing on Thomas Fuchs' theory of how individuals live in "basic contemporality," I explore moments of temporal rupture, and how people with Alzheimer's challenge their social relations due to their different sense of time. The article contributes to ongoing discussions about belonging. Taking inspiration from Tine Gammeltoft's description of how belonging entails fragile attempts at being part of something larger, and is thus a joint social practice, I show how one dimension of belonging's fragility is the inability to be in synch with social time. By proposing the notion of temporal belonging, I suggest that sustaining a sense of belonging is also about being able to participate in the rhythms and tempo of social life. [ABSTRACT FROM AUTHOR]

Charles Dickens's literary preoccupation with bureaucracy reflects its ascendant, but often contradictory, position in Victorian society. Exclusive, disordered, and in parts archaic – but at the same time increasingly pervasive, and visibly cohering into a recognisably modern form – bureaucratic organisation became a major (albeit neither infallible, nor uncontested) phenomenon in fiction during this period as much as in real life. In this article I explore such portrayals by focusing on Dickens's aesthetic of the ostensible centre of bureaucratic power, the office itself, as a space. By rooting his ironical and often paradoxical uses of this setting within the broader crises of social knowledge and materiality that underlay nineteenth-century bureaucratisation, I argue that the Dickensian office, between The Pickwick Papers, Dombey and Son, and Bleak House, performs a range of functions directly linked to its multifaceted condition of interstiality. These interstices are literal, in the office's capacity as a physical intermediary, but also social, conceptual, and in terms of literary form. [ABSTRACT FROM AUTHOR]

The aim of this research is to clarify the rulings of qasama in Islamic jurisprudence and the Marib tribal mores. To achieve the objectives of this research, the descriptive approach was relied on, both its inductive and analytical parts, and on the comparative approach by tracking the sayings of the jurists and their evidence and the mores in Marib governorate. The research was divided into an introductory section addressing the definition of research terminology clarifying beginners in Qasama in jurisprudence and Maribian mores; who is required to take an oath, and the aspects of agreement and differences between Islamic jurisprudence and mores. The second section included: what is required by swearing, and an indication of the extent of compatibility and disagreement between Islamic jurisprudence and the Marib mores. The research reached a number of findings including: the tribal mores agreed with the law in directing the swearing oath to the plaintiff accused with killing and the mores differed in the number of oaths with the law, which is fifty oaths, and that the mores stating that the accused of killing are not obliged to pay the blood money after proceeding with the oath, has a basis in the law whereas obligating the accused to pay the blood money after proceeding with the oath is a more having a basis in the law, and obliging the relatives to pay even if they swear the oath unless the guardians of the dead are satisfied with the oath, which is contrary to the Sharia. [ABSTRACT FROM AUTHOR]

Learning circles has a long tradition in the Nordic countries as a model for adult non-formal education, but has gained little scholarly attention and is thus sparsely theorised. The purpose of this article is to discuss the revitalisation of learning circles as highly relevant in times of what we term 'social innovation imperatives'. To illustrate this, we report from two Nordic learning circles in which we were involved as evaluators. We provide an overview of the Nordic tradition of learning in 'circles' and draw on social innovation literatures to sketch a framework for theorising learning circles, comprising three aspects of the 'social' in social innovation: social ends, social means and capacity building. Despite the increasing popularity, there is still limited knowledge about social innovation in practice. The Nordic tradition of learning circles provides a practice-based reply to how social innovation can be facilitated, and vice versa; social innovation theory provides input for theorising learning circles. As such, this paper's originality lies in allowing learning circles (as a practice) and social innovation (as the theory) to cross-pollinate. [ABSTRACT FROM AUTHOR]

Securing, and negotiating, privacy with intimate bodily needs is an ordinary but often hidden feature of our personal lives. Drawing upon a UK-based qualitative study that utilised diaries and follow-up interviews to explore everyday life with the health condition irritable bowel syndrome (IBS), this article explores the navigations of privacy when anticipating or experiencing symptoms. Building upon sociological understandings of privacy and personal life, this article maps the intimate and mobile ways in which privacy is sought out – disrupted or achieved – in domestic, material and public realms. It does so by following the paths to privacy and the personal belongings carried as they move through personal life. The article demonstrates how privacy is embodied and spatially, temporally, relationally and materially shaped. In doing so, the article argues that privacy comes to shift through everyday contexts and social relations with intimate materialities in mind. [ABSTRACT FROM AUTHOR]

Multidisciplinary research on human remains can provide important information about population dynamics, culture diffusion, as well as social organization and customs in history. In this study, multidisciplinary analyses were undertaken on a joint burial (M56) in the Shuangzhao cemetery of the Tang Dynasty (618–907 AD), one of the most prosperous dynasties in Chinese history, to shed light on the genetic profile and sociocultural aspects of this dynasty. The archaeological investigation suggested that this burial belonged to the Mid-Tang period and was used by common civilians. The osteological analysis identified the sex, age, and health status of the three individuals excavated from M56, who shared a similar diet inferred from the stable isotopic data. Genomic evidence revealed that these co-buried individuals had no genetic kinship but all belonged to the gene pool of the ancient populations in the Central Plains, represented by Yangshao and Longshan individuals, etc. Multiple lines of evidence, including archaeology, historic records, as well as chemical and genetic analyses, have indicated a very probable familial joint burial of husband and wives. Our study provides insights into the burial customs and social organization of the Tang Dynasty and reconstructs a scenario of civilian life in historic China. [ABSTRACT FROM AUTHOR]

Religious texts, which have an important place in social life, have affected people more than other sociological elements throughout history. In this context, attention has been paid to this issue in the history of Islam and it has been tried to influence the addressee by being inspired by the Qur'ān and Sunnah, especially in literary works dealing with moral values. Rhetorical sciences such as maʿānī, bayān and badīʿ, which are among the disciplines of the Arabic language and literature emerged within the framework of the Qur'ānic sciences and evolved in the historical process. For this reason, like other Islamic sciences, the rhetorical sciences, continued to be in contact with the Qur’ān. For this reason, the Qur’ān has always been a source of inspiration for these sciences. Thus, many works written in the field of Islamic sciences referred to the Qur’ān and expressed the main topics they touched upon by referring to the verses of the Qur’ān. One of these works is the work called Nahj al-anām, which includes the subjects of morality, belief and etiquette and was written by Mullah Khalīl al-Siʿirdī, one of the late Ottoman scholars. This study, which is handled within this framework, starts with a brief introduction to the life and works of Mullah Khalīl al-Siʿirdī. Then, it delves into the lexical and conceptual meaning of the word iqtibās, discussing its varieties and its importance in Arabic literature. In addition, literary techniques such as al-taḍmīn, al-ʿaqd and al-talmīh related to the art of iqtibās are mentioned. Later, in the work called Nahj al-anām written by al- Siʿirdī, the issue of how much he benefited from the Qur'ān in terms of citation is examined. In addition, the opinions of the commentators regarding the verses in question were conveyed by referring to tafsīr sources. In this context, the applications of al-Siʿirdī on the art of iqtibās from the Qur'ān are investigated as well. In this framework, the study tries to determine the explanations about the art of iqtibās, which is one of the al-muḥassenāt al-lafẓīyya (arts that beautify the words) of the science of badīʿ. The meanings of the verses in al-Siʿirdī work that contain quotations from the Qur'ān are explored together with their translations. Additionally, the study aims to identify applications related to literary techniques such as al-taḍmīn, al-ʿaqd and al-talmīh that are associated to quotation shedding light on which verses are referred to using these literary techniques and offering insights on the subject. [ABSTRACT FROM AUTHOR]

Baghdad, portrayed by Yaqoubi (d. AH 292/AD 905) in Kitâb al-Buldân as "having no peer in the East and the West", continued to be described throughout centuries as "heaven on Earth." Important for many reasons, this city and its surroundings became the topic of travelogues (seyahatname) of three female Iranian hadjis as they travelled to the region. The first travelogue written by these three female authors who lived during the Qajar Dynasty is Safarnama-ye Makkah by Mihrimah Khanom; Rūznāma-ye Safar-e ʿAtabāt va-Makkah travelogue by Sakineh Sultan; Rūznāma-ye Safar-e Hajj: Atabāt va Darbār-e Nāsırī by Aliye Khanom Shirazi. Based on these three travelogues, this study analyzed these authors' observations regarding the social life in Baghdad and their perception of various sects. In the work, we first addressed why the city and its surroundings were important for Iranians. Finally, we introduced the writers of the travelogues analysed in this work and discussed in detail the chapters of their works regarding Baghdad and its surroundings. [ABSTRACT FROM AUTHOR]

The article "THESAURUS MUSICÆ SACRÆ" deals with the treasure of church music and its tradition. The liturgical constitution of the Second Vatican Council emphasizes the importance of church music. It discusses what belongs to the tradition and whether everything that is handed down automatically belongs to the treasure of church music. The article also addresses the changes in liturgy in the 20th century and the role of ecclesiastical authority in selecting appropriate music. It delves into the controversy surrounding the use of jazz music and twelve-tone music in the church. Finally, it emphasizes that the musical treasure of the church should be carefully preserved and nurtured. There were discussions and conflicts during the creation of the drafts for the liturgical constitution, especially between Higinio Anglés and Annibale Bugnini. [Extracted from the article]

Until the late 1970s, Israeli Haredim were known for their strict observance of halakha, their deference to their rabbis, the strictly Orthodox education of their children, and their reliable vote for Haredi political parties. Apart from these mores, most Haredim were comfortable leading a normal Israeli life: dressing as they pleased; living wherever their social, cultural, and economic needs were met; choosing an occupation or place of work that suited their capabilities and professional experience; and taking pride in the state which had accepted them as equal citizens after the Holocaust, supported their particular religious needs, and enabled them to follow their Haredi lifestyle to the full. In the wake of a process which began in the mid-1950s and culminated in the late 1970s, Israel's Haredi society adopted a way of life and attitudes which were different from those they had previously followed. The transformation was driven by three main factors: a growing frustration and the realization that the society, public space, and governing bodies of the country were becoming increasingly secularized. A second factor was the rise to power of Rabbi Menachem Mann Shach who became Haredi society's foremost leader during these years. And the third was the 1977 political turnaround when for the first time, right wing parties established the government. This provided Rabbi Shach with the political opportunity to lead the Haredi sector away from its former lifestyle which sought to integrate into Israeli society, and towards a disdain for Israel, Zionist ideology, and non-Haredi society. Rabbi Shach achieved this by imposing strict and unprecedented religious and social norms, glorified as the return to a "golden age" that never really existed. [ABSTRACT FROM AUTHOR]

The article focuses on the William A. Brown Collection of Arabic manuscripts from Mali, which sheds light on West African Islamic history, specifically history of the Islamic theocracy. Topics include Brown's meticulous collection of oral traditions and Arabic manuscripts during research trips to Mali; the correspondence, writings, and unique manuscripts found in this collection, offering insights into various aspects of religious, political, and social life in the region during that period.

The article focuses on the paradox of post-war Britain in 1945, where significant changes have occurred in the visible aspects of society, such as lifestyles and customs, while the underlying social structure has remained largely unchanged. It discusses how myths and misconceptions have often obscured the reality of social transformation, with a particular emphasis on the persistence of social stratification despite superficial changes in society's outward appearance.