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Copyright of Nankai Business Review is the property of Nankai Business Review Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The role of political parties in multi-ethnic states is quite complex, as they should be focused not only on political governance at the level of the state as a whole, but also on promoting national unity in interethnic relations, forming tolerant cooperation and interaction between different ethnic groups. Aim. This article aims to take the operation and development of political parties in multi-ethnic countries such as Kazakhstan and China as examples to study the role of political parties and to study cases from the practice of their activities in maintaining national stability, promoting social harmony, and protecting the interests of small ethnic groups.Tasks. One of the tasks of political parties in multi-ethnic states is to integrate different social interests and ensure that all ethnic groups have a voice and are represented in the decision-making process at the national level.Methods. Comparative analysis is used to compare models of multi-ethnic governance in different countries or regions, and to analyze the role and effectiveness of different political parties in these models. This will help to understand the strengths and weaknesses of different governance models and identify best practices. It also analyzes the reasons for the successes and failures of different countries and political parties by analyzing their historical practices of multi-ethnic governance. This will help to understand how political parties have responded to ethnic conflicts and governance challenges throughout history.Results. The research paper pointed out that the policies developed and implemented by political parties in multicultural countries in support of the cultures of different ethnic groups, the protection and promotion of the languages, religions, traditions and cultural identities of different ethnic groups, comply with the UN standards and principles on these issues. However, as shown by the political and SWOT analysis of the statutory and program documents of the political parties in the countries studied, there are problems.Conclusion. Certainly, political parties are making efforts to ensure equal opportunities and access for all ethnic groups to the economy, education, employment and so on, in order to promote the creation of a fair and inclusive society, while ensuring the civil rights of minority ethnic groups, or as it is called in international legal literature “national minorities”.

Copyright of New Perspectives in Translation Studies is the property of New Perspectives in Translation Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of New Architecture is the property of New Architecture Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This mixed-methods investigation aims to help conserve the traditional knowledge of Lao people in Thailand by studying the management process of cultural inheritance and working with the community to develop guidelines for community participation to ensure the sustainability of traditional knowledge management. Data was gathered from documentary review and in-depth interviews with a diverse group of individuals from the target community in Han Sai Sub-District, Aranyaprathet District, Sa Kaeo Province. These included cultural scholars, community leaders, village headmen, local government officials, civil servants, former teachers, seniors, actors, and youth in the community. The results reveal that the Lao ethnic community has maintained traditional knowledge and culture despite (and partly thanks to) the challenges of modernization and assimilation. This preservation was attributed to community participation in the management and transmission of organic, living traditional knowledge, which serves as a means of cultural identity and contributes to the sustainable development of the community. [ABSTRACT FROM AUTHOR]

Abstract Background A complex interaction and mutual influence exists among landscapes, cultures, and landraces, with rice culture being a typical embodiment of this relationship. The conservation of landraces operates alongside preserving traditional practices. The Xishuangbanna region stands out as a hub for the genetic diversity of landraces, boasting rich genetic resources. Despite the diverse rice resources in this region, a comprehensive and systematic study has not been undertaken. Methods From October to November 2023, we collected rice landraces under the on-farm conservation in 18 townships including Menghai, Mengla and Jinghong in Xishuangbanna. Employing semi-structured interviews and various methods, we investigated factors influencing the preservation and loss of rice landraces in the region. Statistical analysis was applied to the agronomic traits of collected local rice, encompassing indica or japonica, glutinous or non-glutinous, grain shape, and hull color as second category traits. The second category included quantitative traits like thousand grain weight and grain length. Rice diversity among different regions, traits, and ethnic groups was assessed using the Shannon–Wiener index. Additionally, clustering analysis via the UPGMA method depicted the distribution characteristics of the resources. Results A total of 70 rice landraces were collected in the Xishuangbanna region, each exhibiting distinct characteristics. Differences were observed across regions, trait, naming, and ethnic groups. Diversity analysis revealed that Mengla had the highest diversity, followed by Menghai, while Jinghong exhibited the lowest diversity. The second category of traits displayed broader diversity than the first, with the Dai people’s glutinous rice showcasing greater diversity than other ethnic groups. Cluster analysis categorized the 70 samples into seven groups at a genetic distance of 1.15. Ethnobotanical interviews emphasized the rapid loss of rice landraces resources in Xishuangbanna, with indigenous ethnic cultures playing a vital role in the conservation of rice landraces. Dai traditions, in particular, played a crucial role in protecting glutinous rice resources, showcasing a mutual dependence between Dai culture and glutinous rice. Conclusions The rich natural environment and diverse ethnic cultures in Xishuangbanna have given rise to various rice landraces. The Dai, primary cultivators of glutinous rice with higher diversity, intertwine their traditional ethnic culture with the conservation of glutinous rice resources. At the same time, the preserving glutinous rice resources promotes the inheritance of Dai ethnic culture. However, rice landraces are facing the risk of loss. Hence, collecting and documenting rice landraces is crucial. Encourage local communities to sustain and expand their cultivation, promoting on-farm conservation. These measures contribute valuable germplasm and genes for rice breeding and serve as a means of cultural preservation.

Copyright of Journal of Hubei Open Vocational College is the property of Journal of Hubei Open Vocational College Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: A complex interaction and mutual influence exists among landscapes, cultures, and landraces, with rice culture being a typical embodiment of this relationship. The conservation of landraces operates alongside preserving traditional practices. The Xishuangbanna region stands out as a hub for the genetic diversity of landraces, boasting rich genetic resources. Despite the diverse rice resources in this region, a comprehensive and systematic study has not been undertaken. Methods: From October to November 2023, we collected rice landraces under the on-farm conservation in 18 townships including Menghai, Mengla and Jinghong in Xishuangbanna. Employing semi-structured interviews and various methods, we investigated factors influencing the preservation and loss of rice landraces in the region. Statistical analysis was applied to the agronomic traits of collected local rice, encompassing indica or japonica, glutinous or non-glutinous, grain shape, and hull color as second category traits. The second category included quantitative traits like thousand grain weight and grain length. Rice diversity among different regions, traits, and ethnic groups was assessed using the Shannon–Wiener index. Additionally, clustering analysis via the UPGMA method depicted the distribution characteristics of the resources. Results: A total of 70 rice landraces were collected in the Xishuangbanna region, each exhibiting distinct characteristics. Differences were observed across regions, trait, naming, and ethnic groups. Diversity analysis revealed that Mengla had the highest diversity, followed by Menghai, while Jinghong exhibited the lowest diversity. The second category of traits displayed broader diversity than the first, with the Dai people's glutinous rice showcasing greater diversity than other ethnic groups. Cluster analysis categorized the 70 samples into seven groups at a genetic distance of 1.15. Ethnobotanical interviews emphasized the rapid loss of rice landraces resources in Xishuangbanna, with indigenous ethnic cultures playing a vital role in the conservation of rice landraces. Dai traditions, in particular, played a crucial role in protecting glutinous rice resources, showcasing a mutual dependence between Dai culture and glutinous rice. Conclusions: The rich natural environment and diverse ethnic cultures in Xishuangbanna have given rise to various rice landraces. The Dai, primary cultivators of glutinous rice with higher diversity, intertwine their traditional ethnic culture with the conservation of glutinous rice resources. At the same time, the preserving glutinous rice resources promotes the inheritance of Dai ethnic culture. However, rice landraces are facing the risk of loss. Hence, collecting and documenting rice landraces is crucial. Encourage local communities to sustain and expand their cultivation, promoting on-farm conservation. These measures contribute valuable germplasm and genes for rice breeding and serve as a means of cultural preservation. [ABSTRACT FROM AUTHOR]

The purpose of this investigation was to fulfill three objectives: (1) to study the characteristics, connotations and reflected history and social development of Qiang costumes; (2) to study and analyze the cultural identity of Qiang Costumes for development into local products and (3) to design products inspired by Qiang Costumes in Maoxian County, Sichuan. The focus community was the Qiang people in Maoxian County, Sichuan Province, with the research population including local government workers, product sellers, design experts, and target consumers. Using a mixed-methods approach that combined qualitative and quantitative methodologies, the researchers gathered data through surveys, interviews, observations, and questionnaires. Results show that Qiang fabrics in Maoxian County are characterized by a number of local patterns, including fire, clouds, and flowers. These are incorporated into a rich and distinctive ethnic clothing identity. The researchers designed five everyday items based on the symbolism of Qiang clothing: a keychain, tableware, a bookmark, a fridge magnet, and a phone case. A questionnaire distributed to the target group found that the general level of consumer satisfaction with the products was at a very good level (x = 4.83). This investigation provides invaluable insights into the interplay between cultural preservation and economic development, highlighting the crucial role of integrating traditional Qiang culture into modern product design strategies. [ABSTRACT FROM AUTHOR]

The paper studies the role and functions of songs in an ethnic language in the life of representatives of the internal diaspora. The article is based on the results of sociolinguistic surveys conducted in Chuvash and Mari diasporas of the Moscow region in 2014–2017 and 2019–2021, respectively. The researcher employed the following sociolinguistic methods: direct observation, participant observation, structured interviews of respondents, documentary recording of responses, statistical data analysis. One of the blocks in the sociolinguistic questionnaire included such aspects as the language – in – culture and ethnic culture maintenance in the context of the vitality of ethnic language. Ethnic culture, along with the ethnic language, is one of the key markers of ethnic identity in both samples. As the results of the survey demonstrate, songs in Mari or Chuvash occupy a significant place in the respondents’ life. Several functions of the ethnic song were identified: adaptation to new living conditions; co-optation of new members (i. e., through cultural ethnic events); creative self-realization; language learning (i. e., ethnic songs used for educational purposes in language courses); initiation into language and culture for new speakers of Chuvash and Mari. The role of ethnic song in the revitalization of the language has been equally determined.

The study's relevance lies in exploring the significance, uniqueness, preservation, and popularization of the unique art of interpretation on stringed instruments in Central Asia, including modified ones, in the modern world. The study aims to examine the features of using the "prima-kobyz" and advanced string instruments in contemporary musical art in Kazakhstan and among Turkic peoples (Kyrgyzstan, Uzbekistan). The methods employed include analysis, comparison, and synthesis. The study identified several aspects: understanding the fundamental properties of instruments (timbre, sound formation, tuning, production resources, form), examining their reconstruction process (establishing uniform temperament, introducing metal strings), and illuminating the principles of preserving traditions of oral professional and folk music by modern composers. It also revealed the features of performance practice on stringed instruments in Central Asia, noting the technical potential and versatility of the "prima-kobyz" in translating large-scale compositions, including Concerto No. 1 by A. Zhaiym. The study noted the outcomes of modernizing ancient stringed instruments. Positive outcomes include broad coverage of classical and modern global repertoire, concert, ensemble, and orchestral functions. Negative outcomes include the disappearance of the authenticity of sound and unique timbral color. The study highlighted the significance and demand for parallel development of performing skills on authentic and reconstructed folk instrument models. The practical importance of this study lies in its relevance to fields such as musicology, cultural studies, history and theory of professional music in oral tradition, music education, and solo, ensemble, and orchestral performance on folk instruments. [ABSTRACT FROM AUTHOR]

With the upsurge of individual interest in short‐form video, this has become an important communication medium that has the potential to influence viewers' behavior. Based on the importance of understanding the relationship between short‐form video and the travel decision‐making process, this study attempted to examine this linkage in the context of Korean food by integrating the AIDA and MGB models. An online survey was conducted with the short‐form video audience in China. A total of 505 responses were analyzed by using PLS‐SEM. Based on the findings, this study verified the travel decision‐making process in visiting Korea under the influence of Korean food short‐form videos. This research contributes to the theoretical development of existing studies regarding short‐form videos as well as the integration of the AIDA and MGB models. Moreover, practical insights are provided for destination marketers in development and utilization of Korean food short‐form video as a marketing medium. [ABSTRACT FROM AUTHOR]

Most studies of ethnic heritage in Vietnam have paid much attention to those who live in remote and mountainous areas. A little attention has been given to how indigenous people in the cities have been conserving their cultural heritage. Based on a long ethnography at Ako Dhong village, an Ede community located in Buon Ma Thuot city, Central Highlands of Vietnam, from 2010 to 2020 and utilising two conceptual frameworks of political ecology and authorities versus minorities, this article seeks to analyse complicated challenges facing the community. Unlike previous investigations focusing on external influences such as state policies, migration, or religions like Protestantism and Catholicism, this research provides a multifaceted picture of internal and external factors affecting the community’s cultural heritage. We argue that the local crony capitalism represented by collusion between the state and businesses, the state’s top-down cultural approach and community rifts threaten the community’s efforts to protect cultural heritage.

The article deals with a little-studied topic with the aim of studying localization of Buryat ritual hitching posts serge in the space from Ust-Orda district to Cape Khoboy on Olkhon Island in the 21st century. The article is based on the field observations and materials, literary and electronic sources. The hypothesis of the study was proved – in conditions of globalization and active increase in international tourist flows, the Buryats are expanding the boundaries of their own sacred world to create a specific system of protective mechanisms against intensive foreign cultural influence. Sacred objects contribute to the preservation of the fragile ecology of the region. One of the key methods used in the article is ideographic method, which is supplemented with analysis and generalization. There are three entrance signs/complexes, in which the central place is given to ritual hitching posts on the section of the R-418 highway from Irkutsk to the border of the Olkhonsky district. On this section of the road there is a barisa, a ritual complex, with three serge. In the Olkhon region, nine serge are located at the mouth of the river Angi near Mount Yordo where the Yordyn Games are held. On the island of Olkhon near the cape Burkhan, 13 ritual hitching posts have been erected in honor of the “13 northern noyons”, occupying a special place in the shamanic pantheon of Buryats. There is a ritual hitching post serge on Cape Khoboy. The researched cult objects were established in the 21st century by the decision of the population and are all-Olkhon, and possibly all Buryat. The innovative character of the ritual hitching posts lies in their considerable size and in their installation in places where they were not previously installed, thus expanding the sacred territory. These considered Olkhon serge, despite of their increased size, retain their authenticity, in contrast to the stylized serge standing on the entrance steles. A new organization of the socio-cultural space with the help of ritual hitching posts indicates that the ethnic culture has been transforming into a national one.

Introduction. The article summarizes the results of a study of the ethnic and confessional culture of Mordovian students. The objectives of the study were to identify the degree of preservation of individual components of ethnic culture among Mordovian students; to analyze of the level of their religiosity and affiliation to the local church; to study the degree of influence other cultural systems on their worldview. Materials and Methods. The methodological basis of the study was the Internet survey. The total of 100 Mordovian students took part in the survey: 63 people from the Republic of Mordovia (Mordovian State Pedagogical University) and 37 people from the Ulyanovsk region (Ulyanovsk State Pedagogical University). Results and Discussion. The article describes the ideas of Mordovian students about sacred places and national heroes, the proficiency in the national language, the perception of the national language as a native language, the existence of a festive and ritual culture, religiosity and confessional affiliation, religious behavior and religious beliefs, etc. It reveals and interprets the influence of living in the multicultural region on a significant proportion of people who recognize non-Mordovian as their native language, and on the syncretization in the mass consciousness of respondents of holidays of different genesis: international, Russian national, Christian, national public, and Mordovian national holidays. Conclusion. An analysis of the materials of the Internet survey allows to conclude that, in general, Mordovian students are characterized by a positive attitude towards Mordovian culture. The interest of the respondents is especially noticeable when answering questions that refer to ethnic self-consciousness issues that have more symbolic than practical/everyday meaning. Although Mordovian students consider themselves Orthodox Christians, their religious culture is no less diverse, a significant part of which is integrated to varying degrees in the culture of Orthodoxy. At the same time, some Mordovian students are not without occult influence.

The article deals with the problematic and thematic projections of the work of Alexander Arapov (1959-2011), one of the most prominent representatives of modern Mordovian literature. The author focuses on the complex reality of Erzya-Russian poetic bilingualism, the study of which allows us to conclude that each of the languages has certain motive-figurative complexes, aesthetic ideas, ethno-psychological attitudes, linguo-poetic features, “voices” of traditions. So, the central place in the Russian-language poems of A.V. Arapova is occupied by existential-psychological motives, the “I”-subject analyzes the events of his life, gives them an assessment, while a negative emotional background prevails, a discrepancy between the desired and the actual is indicated. It is indicative that the theme of ethnic identity, almost obligatory for the national literature, is practically not revealed in the poems created in Russian, there are no examples of “connection” of the ethno-cultural component. One of the identified linguistic and poetic details is the representativeness of the infinitive writing. The Erzya texts analyzed by the author are far from social contexts, urban life, they have little reflection on the acutely experienced modernity. In the Erzya texts, landscape lyrics are dominant, the figurative and symbolic elements of the Mordovian ethnoculture are updated, the influence of national folklore is felt. The author’s desire for linguistic purism is noticeable in the poems in the Erzya language. Thus, it has been established that the reality of the Erzya-Russian poetic bilingualism of Alexander Arapov is not just two genetically different languages, but also two different artistic worldviews, the intersections between which are not so many.

The article analyzes the phenomena of ethnicity and tradition in the context of the development of society from the traditional type to the globalised one. In the conducted analysis of various approaches to their interpretation, the vulnerable positions of such trends as primordialism, constructivism, and instrumentalism are considered. As an alternative, helping to eliminate controversial points, an attempt is made to use the theories of M.G. Мakljuen and M. Castells. Application of the paradigm of informationalism provides an opportunity to use the optics of communication to analyse the transformation of the semantic and functional content of the cultural/ethnic tradition in the life of society. The influence of the evolution of mass media on the existence of a cultural tradition can be traced within the framework of various social systems: a primitive tribal community and an agrarian society; industrial and post-industrial; globalized and digital society. A comparative analysis of the characteristic features of the social development of each of the types of societies is intended to reveal the factors influencing the transformation of the functional and semantic continuum of traditional/ethnic culture in different eras. Among essential aspects of these changes are the following: changing the role and function of traditional culture in the life of society; transformation of subject-object relations in the communication field that forms ideas about ethnicity and tradition. This, in turn, significantly affects the identification processes at the personal and group levels of the modern society.

From the perspective of spatial production, this paper discusses the spatial production factors, driving forces and systems of ethnic tourism communities, and analyzes typical development models with examples, in an attempt to provide reference for the sustainable development and cultural preservation of ethnic tourism communities. The article analyzes five major associated elements in the ethnic tourism space: spatial production resources, spatial producers, spatial consumers, spatial produtivity, spatial production relations, and analyzes the dynamic system and process in ethnic tourism communities. It is found that the spatial production of ethnic communities in the context of tourism is a process involving multiple factors, and the interaction of their living practices, tourism practices, cultural changes and spatial reconfiguration processes has led to changes in the subjects of spatial production, renewal of spatial social relations, and unconventional paths of spatial production changes. The article has also sorted out four typical spatial production modes of ethnic tourism communities, namely conservation and utilization of space in its original state, restoration of space life scenes, innovation of space culture activities, and the Frontstage - Curtain-Backstage of space, in order to provide differentiated path options for ethnic tourism community development. [ABSTRACT FROM AUTHOR]

Hu line is the dividing line of Chinese population density, geography, culture, and economy. The areas on both sides of the Hu line are in completely different stages of development, and have development modes. Based on the 3D research framework, and using the panel data of 335 cities in China from 2000 to 2013, our study examines the driving factors and the influence mechanism of productivity in the cities on both sides of the HU line. We find that economic growth in low-density areas depends more on increased density and division, while economic growth in high-density areas depends more on decreases in distance and segmentation. In addition, the mechanism test illustrates the heterogeneous growth mechanism on both sides of the HU line. The cultural diversity in low-density areas promotes economic growth by promoting diversified economy; while the cultural identity in high-density areas promotes specialized economy and thus promotes economic growth. Our study provides new empirical evidence for the informal institutional reasons behind the economic development, and also provides a useful reference for the economic development of the multi-ethnic areas in China. [ABSTRACT FROM AUTHOR]

The southernmost part of Vojvodina is the Syrmia region. The Hungarian presence here is only sporadic. The area is the most Serbian part of Vojvodina. The central settlement of the Hungarian diaspora in the region is Maradék. Maradék is the last stronghold of local Hungarian culture. The settlement is home to the Petőfi Sándor Cultural Association. The Association is the dominant community of the Hungarian culture in the Syrmia region. The local primary school has a Hungarian-language class, which is unique in the region. Maradék was also the economic centre of the region’s Hungarian population. However, historical and economic changes have had a very negative impact on the settlement. Living in Maradék is difficult, and many people, especially Hungarians, are moving away.

The article is devoted to one of the aspects of the linguistic substantiation of the connection between language and culture: the identification of lexical units with a potential conceptual meaning in thematic groups, which allows them to participate in the creation of aphoristic idioms (aphorisms, proverbs, sayings). From the standpoint of linguistic typology in the lexico-semantic sphere, the words denoting a dog and a horse in the Khanty and Khakass languages are considered. The empirical base of the study was the author’s notes of the spoken language of the Khanty, dictionaries of the Khanty and Khakass languages, a collection of Khanty riddles, a collection of Khakass proverbs and sayings. As a result of the study, a circle of idioms (indicated languages) with a distinct cognitive and mental, worldview basis is outlined. The methods used are the method of typological interpretation of lexical material and descriptive. When analyzing the semantics of these words, special attention was paid to the indication of regular stable phrases: it is the associative potencies that are the basis for the development of further connotations, the logical conclusion of which is the participation of certain words in idioms. It has been established that idiomatic constructions with the lexemes ‘dog’ and ‘horse’ characterize not so much these animals as the way of life of two different ethnic groups, as well as the human qualities of the representatives of these peoples, shed light on their ideas about life.

This article is devoted to the problem of maintaining and preserving the ethnic culture and language of the Chuvash living in Western Siberia. The purpose of the work is to initiate the beginning of linguistic and, in general, ethnographic studies of this diaspora group of the Chuvash people, the existence of which is an interesting scientific problem. The author mainly relies on the already published scientific developments of Siberian scientists. In fact, these studies are written in the genre of an essay. It provides information about the language, demographic situation, folklore and religion of the Chuvash of the specified region. Studies have shown that the Chuvash of the metropolis and Siberia retain many common features in traditions, customs, religious practice and culture. Their first generation tries to preserve the ethnic culture to the maximum extent possible. The new settlers, as a rule, speak the language and observe the traditional ritual and festive culture, while representatives of the Chuvash Republic often take a significant part in their life. Subsequent generations are more exposed to the processes of language shift and de-ethnization. Observations show that in order to maintain and preserve an ethnic culture, it is extremely important to recognize the need to maintain an ethnic language.

The development of rural ethnic culture resources is conducive to protecting the cultural characteristics of traditional ethnic villages and achieving the great goal of the industrialized utilization of rural cultural heritage resources as well. Oriented by the goal of rural revitalization, this article targets the characteristics and problems of the development of the Tujia village of Feng Xiang Xi in Guizhou Province. Employing the methods of field investigation and cultural gene identification, this paper analyzes the cultural genes of the Tujia ethnic identity and summarizes the characteristics of its spatial representation. It is essential for us to summarize the current difficulties of rural protection and development and clarify the relationship between cultural revitalization, rural revitalization, and sustainable development, which then puts forward a new path for rural revitalization, especially by virtue of the inheritance of the spatial cultural genes of the Tujia village. Specifically, the "protection of the cultural genes of the Tujia ethnic identity" is determined as the principal policy for rural development, the rural spatial structure is reconstructed based on the study tour of the Tujia village, and the public cultural space is reconstructed based on the inheritance and utilization of the cultural genes of Tujia. In the meantime, attention should be paid to orderly construction, and priority should be given to the construction of transportation and service facilities. Finally, it is expected that the research can provide an implementation path for rural revitalization with distinctive ethnic cultures. [ABSTRACT FROM AUTHOR]

Most studies of ethnic heritage in Vietnam have paid much attention to those who live in remote and mountainous areas. A little attention has been given to how indigenous people in the cities have been conserving their cultural heritage. Based on a long ethnography at Ako Dhong village, an Ede community located in Buon Ma Thuot city, Central Highlands of Vietnam, from 2010 to 2020 and utilising two conceptual frameworks of political ecology and authorities versus minorities, this article seeks to analyse complicated challenges facing the community. Unlike previous investigations focusing on external influences such as state policies, migration, or religions like Protestantism and Catholicism, this research provides a multifaceted picture of internal and external factors affecting the community's cultural heritage. We argue that the local crony capitalism represented by collusion between the state and businesses, the state's top-down cultural approach and community rifts threaten the community's efforts to protect cultural heritage. [ABSTRACT FROM AUTHOR]

Copyright of Ruthenian Studies / Rusinistični Studii is the property of Faculty of Philosophy, University of Novi Sad and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The authors investigate the development of the ethno-cultural component of the activities of specialists in humanitarian specialties in the process of educational practices. In modern conditions of multi-ethnic interaction in society, the acquisition of an ethno-cultural component in the process of educational practices is an important condition for training specialists in humanitarian specialties. In the conditions of war, when many teachers went abroad, and in the conditions of expansion of international cooperation, when foreign partners helped Ukraine to fight against the aggressor, ethno-cultural competence helped to establish new productive forms of partnership interaction and business relations. The ethno-cultural component of the activities of a humanitarian specialist with people of other nationalities contributes to a better understanding of their cultural needs and the development of the ability to interact and cooperate with them. It is important for a humanitarian teacher not only to master the language, culture, worldview, and psychological characteristics of other peoples, not only to adopt other people's experiences but also to spread his own based on his own Ukrainian identity. The formation of the ethno-cultural component of activity will allow specialists in humanitarian specialties to reveal the peculiarities of the worldview, behavior, and activities of representatives of other peoples determined by their traditional culture. The ethno-cultural component of the activities of a specialist in humanitarian specialties will enable him to effectively influence and prevent negative manifestations of the ethnic culture of young people. The ethno-cultural component of the activities of humanitarian specialists is a crucial component of professional activities with foreign partners and migrants. The article proves that the development of the ethno-cultural component of the activity of specialists in humanitarian specialties in the process of educational practices is a necessary element of their further professional activity. It is significant to develop practical skills related to the psychology of different ethnic groups, ethnic cultures, and religions of the world, intercultural communication, national consciousness, ethnic tolerance, identity, and national state-building during the educational practices of specialists in humanitarian specialties. To ensure the high-quality training of specialists in humanitarian specialties and their acquisition of the necessary ethno-cultural component in their future activities, the authors suggest the introduction of various educational practices, as well as the educational disciplines «Modern Regional Cultural Practice» and «Folk Artistic Culture» into the educational programs of training specialists in humanitarian specialties. The possibilities of technologies for the organization of ethno-cultural practice are considered (in particular: ethnographic expeditions to the places of compact residence of various ethnic groups and the collection of ethnographic material; independent work on the planning of ethno-cultural work in educational and cultural institutions; preparation of reports at mini-conferences; conducting research and ethnographic work; scientific circle) and practical technologies of ethno-cultural activity (in particular: participation of future specialists in humanitarian specialties in folklore groups; involvement in scientific activities, participation in contests and defenses of scientific works; familiarization with methods of recording folklore, regional household traditions, rituals; participation in ethno collectives and folklore ensembles; involvement to ethno-evenings and folklore events; independent research and ethnographic activities; researching the peculiarities of Ukrainian embroidery in one's region; recording legends and beliefs about work; gathering a collection of ancient household and household items; studying little-known labor customs and rites of a particular ethnic group; systematization of folk humorous creativity, etc.). [ABSTRACT FROM AUTHOR]

The article substantiates the problem of the preschool child's personality maturation in a multicultural environment, the need for the formation of ethno-cultural awareness as a factor of positive socialization. The results of empirical research on the identification of ethno-cultural awareness of children conducted on the basis ofpre-school educational institutions are presented. The article reveals the methods of studying the structural components of the phenomenon of ethno-cultural awareness: cognitive, affective, activity. The interpretation of the obtained results is carried out with the deduction of conceptual provisions on the peculiarities of the development of children of preschool age of their own ethnic and racial identification, ideas about the existence of racial and ethnic groups, the possibilities of the formation of ethno-oriented knowledge in preschool age.

Abstract Background The Baiku Yao is a branch of the Yao nationality in China. The unique dying process of traditional clothing employed by these people has distinct national characteristics, a profound impact on the production and life of local people, and important research value. For this reason, it is important to investigate and document the dyeing plants and the traditional knowledge involved in the dyeing of Baku Yao traditional clothing. Methodology Information on dyeing plants was obtained using the free-list method and interviews with 61 Baiku Yao informants in Guangxi and Guizhou from January 2020 to August 2021. Based on the free-list method, we evaluated and screened out important plants by calculating the cognitive salience value of each plant. Results The results showed that the people of Baiku Yao have accumulated rich traditional knowledge of dyeing plants and long-term dyeing and other processes. We collected 23 species and recorded the related traditional knowledge, such as the Baiku Yao name, life form, habitat, part(s) used, application type, usage, and area used. The utilization of dyeing plants has a strong relationship with ethnic culture. The Baiku Yao uses unique anti-dyeing material (Ailanthus vilmoriniana) in the cotton dyeing process, they call it “the mother tree”. As well as, the results also showed that 15 plants (65.2%) have medicinal value and can be used to treat 18 aliments, and wild plants play a very important role in the life of the Baiku Yao. Conclusion These plants not only meet the color needs of the Baiku Yao people but also have health care effects, aligning with the trends toward green dyeing and the health contentiousness of modern people. This study provides a reference for the inheritance and development of Baiku Yao traditional clothing dyeing culture, will aid the identification of new natural, safe and healthy textile dyes, and is of positive significance in promoting regional economic development, national cultural inheritance, and biodiversity protection.

The article deals with the problem of maintaining and preserving Mari ethnic culture in the conditions of an internal diaspora. The purpose of the article is to identify the conditions for maintaining and to determine the prospects for preserving Moscow Maris’ ethnic culture in Moscow’s multicultural urban space. Methods. In 2019–2021, the author of the article conducted a sociolinguistic survey in the Mari diaspora of the Moscow region; the selective sample includes 106 respondents (100 respondents belong to the first generation of the Mari diaspora, six to the second). One of the aspects of the survey was to study markers of ethnic identity in two generations of the diaspora. Results. The results, obtained in the interviews, reveal that Mari culture (knowledge and observance of Mari traditions and customs) is one of the key markers of ethnic identity in the first generation (coming only third after the small homeland and the Mari language markers). Respondents in the second generation demonstrate remnant knowledge of ethnic cultural practices due to a weak intergenerational transmission of the Mari language. The author concludes that in order to preserve ethnic traditions and customs in the diaspora, it is extremely important to maintain an ethnic language; at the same time, as the world practice of revitalizing minority languages shows, ethnic culture can be viewed as a source of initiation into an ethnic language, and later become a channel for its maintenance.

To add to the currently limited research on the degree of cultural uniqueness of Chinese EFL learners' anxiety and the multidimensional nature of second language writing anxiety (SLWA), the present qualitative study used think-aloud protocol and interview to examine Chinese EFL learners' three dimensions of SLWA and the related variables, so as to probe into this problem that could pose an obstacle to sustainable second language writing. Findings showed that Chinese EFL learners experienced much Cognitive Anxiety, but relatively little Avoidance Behavior. Learner-internal, teacher-related, and humanexternal variables interacted with SLWA in a dynamic way. To a certain degree, Chinese EFL learners showcased uniqueness in some aspects of SLWA, under cultural influences, regarding ethnic culture, local culture, academic culture, and disciplinary culture. [ABSTRACT FROM AUTHOR]

Introduction. The semantics of the fabric of the traditional costume is one of the underdeveloped topics in modern humanitarian studies. Meanwhile, the fabric can be interpreted as a chronicle of the history of culture. Being a man-made and material on which embroidery arose and developed, it was used in the customs and rituals of many peoples, including the Mordovians. The article deals with the semantics of the fabric of traditional Mordovian clothing, decorated with embroidery. Materials and Methods. The work investigates the museum collections of the Republic of Mordovia, the data from written sources of the Russian Geographical Society, archaeological research of Mordovian artefacts. The methodological basis is the comparative-historical, structural-semiotic and phenomenological approaches to the material. Results and Discussion. The analysis of the semantics of the fabric, decorated with the embroidery, and the conditions in which it was formed, makes it possible to reveal the intention of the master, the creator of the ethnoculture. It defined the various utilitarian, magical functions performed by canvas (hemp) and linen fabrics of traditional Mordovian clothing in the culture of the people, the economic, moral meanings of the fabric used in oral folk art. The Mordovians had woolen fabric as the most important material that replaced leather and fur in the manufacture of clothing and changed the appearance of the person wearing the costume. Its importance was recorded in many concepts of the Mordovian language, in folk ideas about wool as a source of magical properties. Conclusion. The semantics of the fabric of a traditional Mordovian costume reflects a person’s ideas about harsh natural conditions, the real world and the need to master it through creative activity in accordance with the laws of the traditional worldview. Fabric is also capable of transferring updated and relevant symbolic information about diligence, accuracy, moral qualities of a person, which could also be a means of regulating norms of behavior in society.

Introduction. The article deals with the study of theoretical and methodological foundations of ethno-aesthetics as a “cultural code” of an ethnos through a systematic approach to solving the problem of the ratio of ethno-culture and ethno-aesthetics. The aim of the study is a philosophical analysis of ethno-aesthetics to determine the semantic potential of the symbolic capital of ethnic culture. Materials and Methods. The logic of the research, ascending from the abstract (definition of ethno-aesthetics) to the exact (ethno-futurism), is based on a systemic approach. It distinguishes the following methods: dialectical (ethno-aesthetics at the level of the singular, particular and universal), comparative-historical (transformation of ethno-aesthetic values); structural and functional (ethno-aesthetics as an open system of aesthetic values that serve as “markers” of ethnic originality). Results and Discussion. The author denotes the theoretical and methodological aspects of ethno-aesthetics in the modern conditions of being of an ethnos: ethno-aesthetic values, aesthetic ontology of ethnos, expression in ethno-aesthetics of the “spirit of a people”. In the ethnic world-picture the expression of the concept “spirit of the people” allows to highlight the levels of ethno-aesthetics in ethnoculture: substantial (aesthetic consciousness, aesthetic values that reflect/express the “spirit of a people”); functional-historical (transforming system of aesthetic relations and aesthetic experience of an ethnos). The author notes the relationship of ethno-aesthetic values with mentality, the “spirit of a people”, the deep layers of ethnic consciousness (traditions, rites, beliefs, mythological representations, archetypes), art as a system of creating symbolic images. The dialectics of single, special and universal with regard to aesthetic values distinguishes ethno-aesthetics as the level of being of special, which at the same time combines (values and creative potential of an ethnos in world exploration) and determines the specifics of understanding and interpretation by an ethnos the basic values (the beautiful, the tragic, the comic, etc.) and its fixation in the language. The source of aesthetic ontology is the experiencing by an ethnos life, nature, labour, creativity, which have creative and harmonizing potential. Conclusion. The author interprets ethno-aesthetics as an integral part of aesthetics, which creates a philosophical theory of an ethnos aesthetic relationship to the world (nature, art, labour), reflects the process of formation and development of aesthetic sensuality and aesthetic consciousness, the value of the world.

The purpose of the work is to find out the variability of the reflection of the ethno-cultural codes of the traditional Ukrainian costume in the couture creations of the world of high fashion. The research methodology is based on the application of a systemic approach, as well as a set of such scientific methods as analytical, comparative, cultural, art history, and semiotic, which makes it possible to comprehensively consider the given issue and formulate well-founded conclusions. Scientific novelty is characterised by a systematic generalisation of the problem of the interaction of ethnic components of culture (at the level of ethno-cultural codes and semantic series) with modern cultural and artistic visions in the dimension of the world of high fashion. It has been found that the specificity of the interaction of fashion and ethnic culture is manifested in the borrowing of folk symbols by fashion, but their embodiment is subject to the sign-symbolic code of modernity, this process actually takes place along the local-global line. Conclusions. Summarising, we note that fashion as a socio-cultural phenomenon is a formed semiosphere, which is a moving structure mediated both by the general cultural trends of its time, and by the ideals and values of society, its preferences. The art of high fashion Haute couture embodies author's samples-concepts, which are endowed with a number of meanings and connotations, relaying them in general. Fashion acts as an open system of cultural interpretations, citations, variability, forming a new semiotic space. The use of ethnic components and ethnocultural codes in high fashion works not only adds to them "depth of sound” and polystylism, but is also included in the artistic postmodern game and exchange of meanings, signs in the symbolic/imaginary/real system, forming new cultural texts. Ukrainian ethno-cultural codes in the practice of high fashion were repeatedly included in the creation of collections of world fashion trends, giving the samples original variability and color. At the same time, the world of high fashion actualises the levels of cultural perception of ethnicity, tradition, updating and expanding the artistic language of modern culture. [ABSTRACT FROM AUTHOR]

Pu Peo ethnic group retains a rich and unique spiritual cultural life which is formed in its history and development process. Their cultural values, treasured and enriched in daily activities, and the practice of sacred customs and rituals, have been passed on to younger generations by reputable persons in the community. The article focuses on the Pu Peo's consciousness of cosmology and human to provide extra source to deepen narratives on this ethnic group in Vietnam. [ABSTRACT FROM AUTHOR]

Under the contemporary circumstances of symbolic consumption, multiculturalism, and accelerated globalization, ethnic cultures have become more available and more attractive to consumers. A consequence is that the instrumental consumption of ethnic culture becomes much more common. This study's first objective is to clarify it by analyzing the instrumental consumption of the cheongsam, a Chinese traditional dress. This study's second objective is to illustrate that the normative implications of instrumental consumption of ethnic culture are more complex and open-ended than currently understood. I substantiate this argument by contrasting two economically driven ways of consuming the cheongsam: non-wealthy women wearing cheongsams for their affordability and fashion businesses using the cheongsam style to generate profits. I show that the former case is relatively benign while the latter is not. They show that even when instrumental consumption is driven by purposes irrelevant to ethnicity, some instances of it can yield ethnicity-relevant outcomes. Among these ethnicity-relevant outcomes, some of them empower ethnic cultures. This study's data include formal and informal interviews, participant observation in several Chinese cities, and a variety of documentary sources. [ABSTRACT FROM AUTHOR]

The article is dedicated to considering ethnic tourism in its importance to comprehend modern cultures that are Others to the traveler's experience. In this regard, ethnic tourism is presented from the Other's cognition, i.e., the way of life of a nation, its religious and ethnic values and traditions, historical past and legends, and geographical specificity of residence. Thus, the meaning of ethnic tourism is related to the human desire to discover other cultural and social spaces. Simultaneously, the article shows how another culture's perception affects the awareness of a tourist's identity. The author notes that ethnic tourism aims at fixing the distinctive features and specifics of people's life. Therefore, this type of tourism is most conducive to forming images and perceptions of ethnic and cultural diversity. The author substantiates the role of ethnic tourism to establish a dialogue of cultures in the modern world. Distinctive features of globalization, particularly travelers' continuous mobility, the conversation of ethnic groups, and the value-based mutual enrichment of peoples, have been deduced. Some theoretical approaches of Russian philosophers to the study of ethnic tourism are defined. The researcher emphasizes the idea of a correlation between ethnic cultures and religions. In this regard, early Christianity's theological ideas are conditioned in terms of their impact on the subsequent formation of pilgrimages and the modern religious tourism organization. The contemporary unity of ethnic culture and religiosity is vividly manifested in the uniqueness of the Old Believers' tradition of the Kerzhak resettlers living in the Altai Mountains. The article concludes that ethnicity should be acknowledged in any tourism organization, especially religious and pilgrimage types.

Oral folklore is the most important effective aspect of ethnoculture. This culture preserves in memory of generations mainly ideal norms and rules of behavior, highly moral requirements and postulates. The strength of the emotional impact of various types and genres of folklore allows you to adjust the youth’s moral experience. That is why it is so important to use the educational potential of folklore in a general education school. Folk songs, dances, melodies can not only affect the formation of the aesthetic taste of pupils, but also their spiritual development, the process of socialization in an ethnocultural society.

The author compares and analyzes some definitions of the concept of cultural code offered by Russian and foreign linguists and semiologists. Aspects of this concept are singled out and described. Regulatory, semiotic and retransmitting functions of cultural codes are briefly characterized. The relationship between the concepts of cultural code and picture of the world is revealed. The author’s interpretation of the concept of cultural code is given, the ethnic specificity of cultural codes is revealed, its factors are described, participation of cultural codes in forming ethnic mentality is demonstrated. The author shows discrepancies in understanding reality due to the difference in the cultural codes used and points out that the role of cultural code can be performed by any perceptible area of reality: landscapes, natural phenomena, fauna, flora, artifacts (household utensils, tools, weapons, garments of clothes, dwelling places etc.) and actions with the listed items. All this is regarded in the article as semiotic means of thinking and communication. Methods. The analysis of cultural codes was carried out by using the methods of cross-cultural analysis and interlingual comparison on the material of English and Russian metaphoric set phrases. Conclusion. The conclusion is made concerning the influence of cultural codes on the choice of the path of historic development and, ultimately, on the fates of nations.

The author outlines that the study of food design and film art as part of the country's ethnic culture examines the preservation and development of traditions and interethnic ties. Given that folk traditions have a peculiarity to develop, being in constant search of new solutions, taking into account the emergence of new materials, technologies and information tools, an idea to combine the potential of film art and food design in research has started up. It is noted that the search for analogues of the issue studied has no positive effect. The purpose of the study is a theoretical justification for the possibility of using different art forms as tools to unlock the possibilities and diversity of the art of food and filmmaking. Based on the study of various sources, it has been found that the topic of preserving the ethnic cultures of Russia is relevant and new, due to the unusual combination of the art of food and filmmaking. Hypothesis. It is suggested that the preservation and development of the country's ethnic cultures and intercultural ties is possible if best practices and achievements of food design as an essential part of people's culture will be applied while modelling different forms and spaces in film art. Results. Based on the results of the study, it can be concluded that the hypothesis put forward has historical evidence in the works of such scientists as: Kostomarov N.I., Orlovskaya A.V. and Pokhlebkin V.V. Based on their experience and knowledge the following is possible: formation of new approaches, serch for new solutions and development of new forms and spaces, using advances in food design, film art and people's culture.

The article is devoted to the problem of national cinematograph in the conditions of the dominance of mass cinema products at the market, especially the American film industry. Paradigms and criteria in the definition of national (ethnic) cinema are presented. The aim of the article is to confirm its working hypothesis, which is that the development of national cinematograph becomes significant only when, reproducing by filming their own narratives, imbued with national mind-set, the authors create cinematographic artifacts with their own manner, style, language, which is able to develop and enrich the film language. The descriptive and analytical methodology used in conjunction with the historical and genetic method allows us to come to certain conclusions. These findings consist in the position that such national cinematograph becomes pervasive, which is permeated by the national mind-set and at the same time responds to both ethnic and world cultural challenges, creates national narratives that due to their relevance become meta-ethnic narratives. An analysis of the existing definitions and properties of what should be understood as national cinematograph allows one to discuss the topic of what the essence of national cinema is: in the local and regional desire to establish itself as having a right to exist, or in the meta-ethnic aspect, which allows national cinema to become a direction in cinema. Thus, the necessary property of national cinematograph for its equal existence among others, the author singles out such a feature as the situation of passionarity in which the nation lives. Its mind-set creates its own national narrative, and therefore its own cinema language. The article is the part of a fundamental study on the theory of cinema, in which the main points are categories such as "film narrative", "conventionality of cinematograph" and "film language".