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The article was submitted on 20.09.2022. Статья посвящена описанию культурного сценария русского застолья. Материалом исследования послужили тексты-разговоры, записанные методом включенного наблюдения и отражающие коммуникативно-речевое взаимодействие носителей уральского городского просторечия. Пример сценарного анализа позволяет рассмотреть застолье как коммуникативное событие, структурировать его, представив в виде последовательности эпизодов, и открывает возможность его целостного описания. Гостеприимство считается отличительной чертой русского национального характера, базовой ценностью русской культуры. Застолье как встреча людей по какомулибо праздничному поводу, сопровождаемая приемом пищи и алкоголя, отражает не только типовые действия, но и типовые ценностные представления, нормы и установки носителей национально-культурного сообщества, выявляемые в процессе застольного общения. В статье последовательно рассматриваются опорные звенья культурного сценария: предварительная подготовка к застолью, прием и чествование гостей, угощение, застольный разговор. Описаны ролевые права и обязанности хозяев и гостей, выделен ряд ситуативных и поведенческих установок, подтверждающих ценности радушия, хлебосольства, коммуникативного гедонизма, социоцентричности. Особый интерес представляет лингвокультурологический анализ застольных разговоров и тостов носителей уральского просторечия. Он выявляет значимость таких культурных констант, как семья, дом, труд, «свои». Культурная специфика просторечной коммуникации проявляется в детабуизации тем, связанных с физиологическими потребностями человека, в открытости своего и чужого личностного пространства, неотъемлемом праве на эмоционально-оценочную интерпретацию речеповеденческих реакций членов «своего круга». Органичность культурного сценария обеспечивается шутками, общими смеховыми реакциями, балагурством, карнавализацией речевого поведения. Интегративная функция выявленных установок обеспечивает гармонизацию речевого поведения участников застолья. This article describes the cultural script of the Russian feast. The author refers to texts of conversations recorded using the participant observation method and reflecting the communicative-speech interaction of the speakers of the Ural urban vernacular. The method of script analysis makes it possible to consider a feast as a communicative event, structure it, present it as a sequence of episodes, and open up the possibility for its holistic description. Hospitality is considered a distinctive feature of the Russian national character, the basic value of Russian culture. A feast as a meeting of people on a festive occasion, accompanied by a meal and alcohol, reflects not only typical actions but also typical value ideas, norms, and attitudes of the carriers of the national-cultural community revealed in the process of feast communication. The article consistently examines the supporting links of the cultural script: preliminary preparation for a feast, receiving and honouring guests, refreshments, and conversations at the table. The author describes the role rights and obligations of the hosts and guests, identifying some situational and behavioral attitudes confirming the values of cordiality, hospitality, communicative hedonism, and socio-centricity. Of particular interest is the linguoculturological analysis of table conversations and toasts of the speakers of the Ural vernacular. It reveals the significance of such cultural constants as family, home, work, and “one’s own”. The cultural peculiarities of colloquial communication are manifested in the detabooing of topics related to the physiological needs of a person, in the openness of one’s own and others’ personal space, the inalienable right to an emotional and evaluative interpretation of speech-behavioural reactions of members of “one’s circle”. The organic nature of the cultural script rests on jokes, general laughter reactions, and carnivalisation of speech behavior. The integrative function of the identified attitudes ensures the harmonisation of the participants’ speech behaviour in the feast.

List of figures. List of tables. Preface Introduction: Britain in the Modern World Peter Childs and Mike Storry 1. Places and Peoples: Nation and Region Peter Childs 2. Education, Work and Leisure Mike Storry 3. Gender, Sex, and the Family Roberta Garrett 4. Youth Culture and Style Jo Croft 5. Class and Politics Frank McDonough 6. Ethnicity and Language Gerry Smyth 7. Religion and Heritage Edmund Cusick. Conclusion: Britain Towards the Future Peter Childs and Mike Storry

During the Northern Ireland conflict (1968–1998), paramilitary groups were supported and sustained by a sociocultural apparatus that helped legitimise their position within the community and disseminate their political message. From the use of flags and murals, to loyalist and republican parades, working-class vernacular culture revealed who was in control of various districts within the Province. For many working-class Protestants, loyalist songs were a key component of this culture, connecting the past and the present. Unlike the better-known marching band scene, which is a huge public spectacle, the loyalist song scene is much more private. Performed in a closed setting, within local bars and clubs, loyalist songs are reproduced for internal consumption rather than outward expression. Yet, in addition to celebrating a particular loyalist culture, such songs also serve an important function in authenticating and legitimising paramilitary groups, connecting them to older organisations, whose legacy they draw upon. This paper focuses on one such song, exploring how ‘The Ballad of Billy McFadzean’ is used to connect the Ulster Volunteer Force of the 1960s onwards, with the 1913 organisation of the same name. In so doing, the paper attempts to illustrate the political utility of song and how songs can be used to launder and legitimise conflict, as well as those engaged in political violence.

Videomeemit yhtenä internetmeemien muotona ovat keino osallistua ajankohtaiseen yhteiskunnalliseen ja poliittiseen keskusteluun. Artikkelissani tarkastelen kahden tunnetun videomeemin, Hitler kuulee ja El Risitas, suomenkielisiä toisintoja. Aineistonani on 13 videota, joiden julkaisut ajoittuvat vuosille 2012–2020. Käytän internetmeemin käsitettä Limor Shifmanin määritelmän mukaisesti digitaalisen kulttuurin tarkasteluun sopivana analyyttisenä työkaluna. Monien käyttäjien jakamat ja omaehtoisesti muokkaamat meemit ovat vernakulaaria kulttuuria, ja meemeihin liitetään usein myös spontaanisuus ja reagointi ajankohtaisiin ja arkisiin tilanteisiin. Toisaalta meemien vernakulaarisuus on hybridistä, sillä sen lisäksi, että niiden pohjana käytetään usein tuotetun populaarikulttuurin materiaalia, myös monet viralliset toimijat ovat ottaneet meemit osaksi viestintäänsä. Meemien taitavalla käytöllä on vernakulaaria auktoriteettia, ja niiden vastaanottoon esimerkiksi osana internetissä käytäviä keskusteluja vaikuttaa muun muassa sisältöjen ja käyttökontekstien toimivat valinnat. Meemit mahdollistavat myös julkiseen keskusteluun verrattuna sopimattoman kielenkäytön esimerkiksi seksuaalissävytteisinä tai avoimen rasistisina ja seksistisinä sananvalintoina. Video memes and vernacular authority: Hitler finds out and El Risitas memes as societal commentary Video memes as a type of memes are a way to participate in contemporary societal and political discussion. In this article I study the Finnish versions of two well-known memes, Hitler Finds Out and El Risitas: my material consists of 13 videos that have been published between 2012 and 2020. I refer to the concept of meme as defined by Limor Shifman to be a useful tool to analyze digital culture. Shared by many different users, and freely modified, memes are an example of vernacular culture. Memes are also often associated with being spontaneous and a reaction to current and everyday affairs. The vernacularity of memes is also hybrid: memes often use officially produced material from popular culture as their basis but have also become an addition to official communication by different organizations. Skillful use of memes has vernacular authority, and the way memes are responded to as a part of discussion online relies on e.g. proper use of content and context. Videos also offer a chance to choose words that would be deemed improper in public discussion, including openly racist and sexist ones.

This article draws on ethnographic fieldwork conducted over the course of one year in London and Bristol to examine the performance of rap in English youth centres. Youth centres play a significant role in supporting and shaping rap culture. However, historically dominant narratives within hip-hop studies and hip-hop culture depict rap as a vernacular cultural form that emerges from ‘the street’, and which derives its authenticity through its relation to ‘the street’. We seek to move beyond such discourses and towards a recognition of the institutional processes, structures and networks that shape and sustain rap culture. Our focus on the institutional life of rap leads to an analysis of the various possibilities, limitations and tensions that arise in the coming together of public funding, and social policy priorities, local organisations and black vernacular culture.

This introductory chapter offers a review of the existing literature in the field and identifies the contribution of this volume. This chapter introduces the bases for the relationship between games and comedy, sketches out a brief interdisciplinary history, and engages with the debates springing up around this foundational relationship. It explores the carnivalesque lineage as it is manifested in games, and moves towards a consideration of the comedic possibilities that video games open up as a specific medium.

A growing number of heritage studies scholars critique top-down approaches to cultural sites of global significance. International and state organizations, they explain, eschew locals’ concerns. We consider the Parc National Historique, a UNESCO World Heritage Site in Haiti, Milot. Writers have produced a history that is hierarchical and nationalistic in ideological tone, which policy makers circulate when promoting the Parc. In so doing, they elide the past roles and present-day concerns of Milot’s residents, who have lived in these structures’ shadows for generations. To access them, our ethnographic work documents a vernacular culture-history, which shares common ground with official interests and departs in important ways. Incongruities in practice and discourse stem from locals’ understanding of heritage ( eritaj) and experiences of instability ( enstabilite). The validation of vernacular concerns makes for a comprehensive understanding of the past. It may also create collaborative opportunities between the community and national (or international) organizations, which can safeguard Haitian patrimony and alleviate socio-economic instabilities.

This work offers an analysis of Italian restaurants in New York City. Historical literature and anthropological has repeatedly highlighted the role that Italian emigration to the east coast plays of the United States and the spread of gastronomic clothes marked as Italian in foreign territory they had in the construction of a tricolor gastronomic effigy (in part. Montanari 2010; Cinotto 2001; Cecla 1998). This interdependence strengthens the relationship from a semiotic perspective with otherness as an indispensable condition for building an indigenous food identity and food stereotypies recognized as "typical". Tricolor food symbols such as pasta and pizza owe their nationalization, for the most part, to their diffusion and their use as means of cross-border identity negotiation, of enormous economic and self-descriptive value. To the at the same time, the insistence of a migratory precedent of such dimensions as to represent a real e own diaspora (Gabaccia 2000; Fiore 2017) has led to an attention to the food sector American Italian with a markedly historicist imprint. Less attention was paid, from the academic field, towards those symbolic forms that characterize the culinary presence Italian in the contemporary New York scenario. To this end, our work proposes a comparative semiotic analysis of a group of restaurants in the city which, in different ways, they use food and spaces as forms of expression useful for offering different models of Italian style. Far from being isolated units, the restaurants return models of typical Italian similar or in controversy between them and yet, in all cases, in strong reciprocity. The analysis and systematization that here we propose aims to highlight how the commercial catering sector can be considered a sector of cultural offer in all respects, capable of inserting itself in its own ways in the debate on the authenticity of food and national customs. Metropolitan space constitutes, precisely in its being a consumer sphere, a territory of cultural exchange and contrast that it favors the clarification of complex Italian food identities and in constant effort of mutual distinction.

Sepharadim participated in the Hispanic vernacular culture of the Iberian Peninsula. Even in the time of al-Andalus many spoke Hispano-Romance, and their Hebrew literature belies a deep familiarity...

The purpose of the present review was to identify culturally responsive education (CRE) tools and strategies within K-12 computing education. A systematic literature review of studies on CRE across 20 years was conducted. A narrative synthesis was applied to code the final studies into six themes: sociopolitical consciousness raising, heritage culture through artifacts, vernacular culture, lived experiences, community connections, and personalization. These common themes in CRE can help empower and attend to the needs of marginalized students in technology education. Furthermore, the review serves as an important overview for researchers and educators attempting to achieve equity in computing education.

What is the status of climate change as a cultural trope in vernacular culture, and how does it function? In line with the general argument of this book, I propose that climate change as a concept is capable of organising multiple temporalities, while at the same time being organised by certain other concepts of a similar nature, such as catastrophe or crisis. These temporalities form chronotopes which have been absorbed into the vernacular texts I study, and I examine how these temporalities are played out, coordinated, and presented in them by conducting careful textual analyses.

Gercus, situated in south-eastern part of Turkey, is a small district, which has distinctive character with traditional stone houses and that of position in dramatic topography. The city also shares similarities in terms of vernacular culture and architecture style with the neighbour cities such as Midyat, Savur and Mardin, so it can be defined as a part of vernacular culture of south-eastern Anatolia. The research aimed to investigate the role of constructive culture that shows cities identity analysing the traditional houses which dated first half of twentieth century and survival of the original texture of historic centre as known “old bazaar area” in Gercus. As a result of investigations in the study area, it is tried to analyse city’s identity through architecture with plan typologies of traditional houses and social structure of inhabitants in comparing with neighbour cities. In addition, conservation issues of houses and urban fabric; truism potential of town with its architecture and location and the necessity of registration as conservation site are mentioned.

This article considers the main results of identity research on Siberian urban history. The author identifies the seven most extensively developed topics in studying the history of urban identities. The first topic focuses on the formation of a city’s general identity in the initial stages of its formation. Historians aim to reveal the mechanisms of general city identification, as well as the sources, criteria, and values underlying the identity of a particular city. The second topic includes studies of the drift of urban production and industrial identities in the context of industrialization: quite often, it was industrial markers that determined the direction of a city’s identification. The third topic covers the study of ethnicity in urban spaces. Historians reveal the reaction of ethnicity to processes of adaptation and acculturation. The fourth issue concerns the study of gender identity in the context of the masculine orientation of urbanisation processes. Historians focus on the study of mechanisms underlying the dominance of masculine culture in the urban environment and the development of the socio-cultural significance and functions of women, their limitations and emancipation. The fifth topic concerns the identification of social stratification in urban systems. Urban history gains new knowledge through studies which examine urbanisation as a factor of differentiation in urban society and classical structures of society (estates and classes), as well as in works on the identification of the middle class, social mobility, the formation of marginal groups, and vernacular culture. The sixth topic is expanded by works dealing with the historical imagology of the city. Images are forms of identity representations in cultural and public discourses. Therefore, in studying them, urban history today makes a practical contribution to the development of modern urbanism. The seventh topic focuses on the historiographical analysis of the identification research strategies of urban historians themselves. In the process of revealing urban identities, the research model should be based on a wide range of sources of a predominantly narrative nature and the anthropological approach. It seems appropriate to use the potential of memoirs, oral history, periodicals, fiction, and journalistic literature. Studies on the identity palette of Russian urban history go beyond purely historical issues and are based on deep interdisciplinary interaction.

Despite their positive effects in promoting participatory politics, digital publics have also manifested an offensive vernacular culture. This study takes a social network analytic approach to explain the contagion of offensive speech in online discussion contexts. The study examines four social interactional mechanisms underlying a user's adoption of political swearing: generalized reciprocity, direct reciprocity, leader-mimicry, and peer-mimicry. The empirical context of this study is a highly popular online discussion forum in Hong Kong. The study examines the effects of social interactional mechanisms on the occurrences of political swearing by analyzing five years of user comments. Findings show that peer-mimicry contributes to the contagion process the most, followed by generalized reciprocity and direct mimicry. The study demonstrates how individual-level speech behaviors spiral into a collective norm that potentially hinders a healthy discussion culture in mediated social spaces.

Focusing on the ritual of the Commending of the Souls in Penha Garcia (Portugal), this article analyzes how its recasting as heritage is re-inventing a declining rurality and aiding an uncertain future. A renewed vernacular engagement with the ritual, along with the local use of heritage policy to render it intangible heritage is 1) generating a vernacularization of Portuguese Catholicism (analogous to “religious pluralization”), and 2) construing heritage-making as an efficacious technique of religious belief. This article argues that the collective engagement of local actors in the processes of vernacularization and transforming of this ritual into heritage is (re-)enchanting the virtuosity of their local religiosity, which embodies and suspends a structural uncertainty.

UIDB/04038/2020 UIDP/04038/2020 Focusing on the ritual of the Commending of the Souls in Penha Garcia (Portugal), this article analyzes how its recasting as heritage is re-inventing a declining rurality and aiding an uncertain future. A renewed vernacular engagement with the ritual, along with the local use of heritage policy to render it intangible heritage is 1) generating a vernacularization of Portuguese Catholicism (analogous to “religious pluralization”), and 2) construing heritage-making as an efficacious technique of religious belief. This article argues that the collective engagement of local actors in the processes of vernacularization and transforming of this ritual into heritage is (re-)enchanting the virtuosity of their local religiosity, which embodies and suspends a structural uncertainty. publishersversion published

Vernacular in the net: Digital dimensions of expressing compeer alignment This article updates the concept of vernacular in order to analyse vernacular culture in digital environments. Linking vernacular with the common folk or subordinate groups in contrast to the elite, institutional or hegemonic culture belongs to the past. In the social media, people create their own culture from various positions, depending on the situation. Therefore, we approach the vernacular as a register that expresses compeer alignment. We build our approach on the folklorist and media scholar Robert Glenn Howard’s work on the vernacular authority and the hybridity of the vernacular. In contemporary society, the vernacular is practically always intertwined with the institutional albeit simultaneously expresses alterity towards it. Therefore, it is always more or less hybrid. Hybridity – such as the use of commercially maintained technologies – can increase the vernacular authority as long as at the same time alterity is expressed credibly. The vernacular register is not only a style of ordinary people or subcultures in their in-group communication. Institutional agents, as well, use it as a rhetorical tool when appealing to common audiences. The article includes three cases that illustrate the vernacular hybridity and the construction of the vernacular authority. The first case shows a dialogical process, in which the vernacular trend of baking terribly failed cakes circulates from social media to commercial production and back. The second case concerns the hybridity of the vernacular authority in populist political discourse. The third case handles social media influencers and their hybrid position between professionalization and peer alignment. In social media, mastering the vernacular register gives credibility to the vernacular authority despite institutional connections.

Since the talks in a narrow circle between the communist dignitaries and the representatives of the democratic opposition in Magdalenka near Warsaw in 1988, Poland has undergone profound changes. The talks launched a series of events leading to the systemic transformation in Poland and became its important symbol, which took root in the social imagination, inspiring conspiratorial theories from the very beginning. At the same time, social reality was deeply transformed by the development of the Internet, which not only modified numerous behaviors in everyday life, but also led to changes in research practices and techniques for reconstructing social reality. Given the overlapping types of social change, this article is organized around two intertwining plans. In the foreground, an attempt was made to reconstruct the earliest conspiracy narratives about the collusion in Magdalenka and their later role. In the background, there is a reflection on the impact of the spread of social media on the research of vernacular culture.

Tents, generally used as temporary shelters, have been neglected in architectural design for long. No designer cares about the living environment inside the tent because nobody is willing to choose it as a permanent residence. However, in Sichuan Province, China, many Tibetan herdsmen, whose business is still pasturing cattle, have to live a hard life for decades in traditional cow-hair-felt tents. They always suffer from kind of diseases because of the terrible environment inside the tent. To raise the living standard of Tibetan herdsmen, some new nomadic tents have been developed based on the concept of Integrated Design Process of green building design. This paper introduces the research achievement of new nomadic tents for Tibetan herdsmen. Factors involved in the design of the new tents for nomadic life such as thermal properties, supporting system, ventilation, and vernacular culture have been investigated systematically. Combination of different varies related to ventilation also have been tested to discover the most important one. An index named Ratio of Clerestory to Envelopment (RCE) has been suggested to evaluate the effect of natural ventilation inside the tent. Now the new nomadic tents have been accepted by Tibetan herdsmen as an ideal residence to their daily life.

In Steven Universe, the Crystal Gems, as sole survivors of a devastating war thousands of years in the past, face a unique challenge in articulating and sustaining a coherent cultural narrative. Thomas argues that the contrast between their individual recollections of events and their carefully constructed cultural memory is brought into sharp relief whenever the Gems are tasked with explaining their history to Steven. This tension is echoed in the interactions between the vernacular culture/memory introduced by Steven and the official culture/memory imposed by the Diamond Authority. In exploring how cultures are created, learned, and altered by points of resistance, Rebecca Sugar and her team offer a possible path toward cultural and mnemonic reconciliation, using the healing of the corrupted Gems as a model for addressing the crimes that post-conflict cultures attempt to repress.

Men's references to women's writing in vernacular Korean script never term this practice “calligraphy,” and yet articles of women's intricate brushwork reveal that in late Chosŏn Korea (1392–1910) this was a highly aestheticized practice with recognized social importance and a meticulous training process. This article captures the moment when vernacular Korean scriptural practices ascended the elite canon, which resulted in the emergence of high vernacular culture. It historicizes the gendered logic of representation in a male-authored historical archive to uncover the contours of a women-centered vernacular aesthetic canon that assumed a status of prestige alongside male culture in literary Chinese. The article unravels the meaning of the term “calligraphy” when it is applied to women's vernacular handwriting and ponders the connection between women's bodily discipline, productive work, and exquisite vernacular brushwork. This opens an alternative perspective not only on the gender politics of the Chosŏn society but also on the culture of the time, which is hitherto seen as dominated by a male-centered literary Chinese canon.

En los actuales momentos de crisis ambiental y social se requiere una respuesta integrada, a escala supranacional, planetaria incluso, cuyo reto principal es pasar de una mentalidad antropocéntrica a otra ecocéntrica, que respete y preserve la Naturaleza. Este impulso debe venir guiado por diversas corrientes sociales y de pensamiento. La lectura, en esta orientación, es un arma estratégica: su cometido es (re)signigicar la realidad, dando un significado renovado a todo lo que venimos categorizando como lecturas naturistas. Se revisa, pues, la incidencia del giro antológico en el abordaje de las lecturas de la naturaleza y el papel de las nuevas narrativas del agua. En el ámbito de intervención didáctica, se proponen criterios y buenas prácticas de intervención, basadas en tres pilares: promover la cultura vernácula del agua, fomentar programas de sensibilización y utilizar las propuestas ecofeministas.

The present essay grows out of an engagement with a single line from Amiri Baraka’s 1964 book, The Dead Lecturer. In the poem “Rhythm and Blues,” Baraka writes, “The people of my life / caressed with a silence that only they understand.” The line appears amid a long improvisation on the iconography of black vernacular life. In the middle of this cacophony of frantic chant and scream, Baraka posits silence, and not speech, as the condition of black cultural distinctiveness. In doing so, he presents a vision of black vernacular culture that does not privilege orality and expression but instead deems silence to be essential in the construction of a black commonplace. Baraka posits three interrelated forms of black silence: the silence of oppression, the silence of resistance, and the silence of social optimism. In the perceived absence of expression, the poems from The Dead Lecturer communicate a history of systematic violence, of fugitive withholding, and of communal goodwill. To borrow a phrase from poet and critic Fred Moten, they articulate “an intimacy given most emphatically, and erotically, in a moment of something that, for lack of a better word, we call ‘silence.’”

Vernacular culture is the root of Chinese culture, in essence, so the inheritance of vernacular culture is crucial. Rural teachers are the "rural talents" in rural areas and have been playing various roles as cultural inheritors, protectors and leaders. The cultural responsibilities of rural teachers in the new era face many difficulties: the lack of vernacular cultural literacy of rural teachers, the "urban orientation" of rural education, the backward ideology of rural parents, and the lack of funds. Under the call of rural cultural revitalization, rural teachers should re-erect the banner of cultural inheritance and contribute to rural cultural revitalization by focusing on cultivating rural teachers' local cultural literacy, developing school-based cultural curriculum and compiling local teaching materials, collaborating with village schools and making use of the Internet to promote the inheritance and development of vernacular culture.