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The interconnections between food and medicine have long been a subject of interdisciplinary scholarship. Medical anthropologists, sociologists, and historians hold that an analysis of traditional and non-Western societies' foodways can offer important insights into the social construction of illness and healing strategies. Yet, scholars also note that these linkages between food and medicine are dynamic, made and remade in the context of national liberation struggles, urbanization, and globalization. This article explores the contemporary promulgation of millets as ayurvedic medicine in the south Indian state of Karnataka. Drawing upon data gathered from key informant interviews and focal follows during six months of fieldwork between 2017–2020, it argues that millets are being prescribed as a pathway to an alternative modernity. Millets have become a site in which conceptualizations of authentic foodways and nutritionism are brought together to help reimagine both the definitions, and messy intersections, of food, medicine, illness and wellbeing. [ABSTRACT FROM AUTHOR]

In both radical and mainstream environmental discourses, anthropocentrism (human centredness) is inextricably linked to modern industrial society's drive to control and dominate nature and the generation of our current environmental crisis. Such environmental discourses frequently argue for a retreat from anthropocentrism and the establishment of a harmonious relationship with nature, often invoking the supposed ecological harmony of indigenous peoples and/or other small-scale societies. In particular, the beliefs and values of these societies vis-à-vis their natural environment are taken to be instrumental in their low environmental impact. Here it is argued that, aside from the empirically problematic nature of such claims, the beliefs of small-scale societies have been seen through an ethnocentric discursive framework which bifurcates belief systems into anthropocentric and ecocentric. Taking a meta-theoretical approach informed by Strong Structuration Theory, it is argued that the beliefs of small-scale societies about their relationship with nature should be recognised as lying on a continuum of anthropocentrism and understood in the context of their attempts to establish 'environmental ontological security' in the face of natural uncertainty. [ABSTRACT FROM AUTHOR]

This study examined the influence of socio-economic factors on the adoption of improved cookstoves (ICSs) and identified barriers to their dissemination in Wereta district, Amhara, Ethiopia. A structured cross-sectional approach was employed, surveying 308 households through questionnaires and interviews. Key socio-economic factors such as income level, family size, education, and age were found to significantly affect ICS adoption (p < 0.05), whereas cooking location, household decision-making, and involvement of societal stakeholders did not show a statistically significant impact (p > 0.05). The primary barriers to ICS adoption included limited awareness, high costs, and age-related factors. Addressing these challenges by targeting the significant socio-economic determinants is crucial for facilitating the transition from traditional to improved cookstoves. The findings offer valuable insights for policymakers, NGOs, research organizations, and manufacturers, highlighting potential areas for targeted intervention to enhance ICS adoption in the community. [ABSTRACT FROM AUTHOR]

With climate change intensifying, building resilience against climate-related shocks is now a global imperative. Historically, many societies have faced natural hazards, with some adapting through specific social and cultural practices. Understanding these responses is key to developing modern sustainability strategies. Here, we address this issue by developing a mathematical model explicitly accounting for various environmental shock dimensions, cooperative activities common in nonindustrial societies, and decision-making based on material factors as well as personal values and social norms. Our results suggest that cultural looseness can be vital for effectively responding to mild, slow-onset shocks, leading to moderate cooperation and minimal cultural change. Conversely, coping with severe shocks requires an intermediate level of cultural tightness, fostering significant cultural transformation and high cooperation. While tight societies struggle with new shocks, they may handle regular, severe, fastonset shocks better than do loose societies. Our research enhances understanding of environmental impacts on cooperation, cultural tightness, and social resilience, and highlights cultural adaptations useful in addressing current environmental challenges like global warming, floods, tornadoes, and soil degradation. [ABSTRACT FROM AUTHOR]

While celebrity studies scholarship on authenticity have concentrated on the study of Western celebrities, this article studies an Eastern celebrity through a sociological lens. I conducted a discourse analysis of gossip websites about Tóc Tiên, a Vietnamese singer and celebrity, that showcases the authentic self narrative as a discursive feature of a broader Asian Culture of Authenticity (CoA). I conclude that, given the global and culturally hybrid nature of the world that we live in today, the CoA can be found in hybrid formats in the Asian context as well. The paper shows how these discursive forms of the CoA play out within the celebrity biography of an Asian celebrity like Tóc Tiên and for the context of an Asian society like Vietnam through its cultural specificities and global dimensions. The authentic self narrative is a concept aimed at reflecting on some of the life dilemmas generated in the transition from traditional to modern societies, particularly of a Vietnamese diasporic young and female audience that potentially reflect the characteristics of Tóc Tiên's international audience. [ABSTRACT FROM AUTHOR]

The portrayal of women in traditional societies as victims of conflicts and gender inequalities often overlooks their roles as agents of change. This article examined the roles of Borana women in addressing structural inequality during peace, conflict, and post-conflict settings using endogenous institutions. The study utilized an ethnographic research design and a qualitative research approach. Both primary and secondary data were collected for the study. Key informant interviews and focus group discussions were used to collect primary data, while secondary data were obtained from relevant materials through desk review. The primary data were transcribed, translated, and analyzed using thematic analysis. The findings of the study reveal that Borana women play crucial roles in fighting structural inequality through endogenous institutions in preserving peace, protecting the vulnerables, challenging male dominance, maintaining community life and upholding women's customary laws. The study also revealed the challenges women face in addressing structural inequality. These findings contribute to feminist theories by emphasizing women's active and diverse roles in combating structural inequality. Consequently, assertive policy options that safeguard women's customary rights and endogenous peacemaking practices are needed. Furthermore, the study calls for policy interventions and support systems that empower women and enhance their participation in decision-making processes. [ABSTRACT FROM AUTHOR]

The development of theatre in Yorùbáland evolving from travelling actors to the contemporaneous practice of the culture in the film medium is an intriguing phase of maturity of the Yorùbá people’s theatrical tradition. Nollywood has made the whole world a stage for Yorùbá theatre. By extending the performance space beyond the physical confines of the auditorium, Nollywood represents both the current state and future direction of Yorùbá theatre. The demand for relevance and the focus on contemporary audience interests all play a significant part in the shift of Yorùbá theatre from stage to film medium. Nollywood has helped Yorùbá theatre practice by preserving Yorùbá stories, enhancing widespread acceptance and attracting global attention. Yorùbá theatre serves as an exposition of Yorùbá tradition and culture; thus, understanding the worldviews of its creators is essential for appreciating its current practice and the factors influencing its representation in Nollywood. This paper aims to highlight the importance of understanding the theatre developed in Yorùbáland and how its culture is depicted in the film adaptation of Akínwùmí Ìṣọ̀lá's Ṣaworoidẹ (Brass Bells).

Introduction: Maternal filicide, the murder of a child by a mother, is a complex phenomenon. Relatively little is known of filicide on the African continent, especially in eSwatini. This study highlights the complex dynamics at play when these crimes are committed. Methods: This retrospective study explored offense characteristics of maternal filicide cases in eSwatini from 2005 to January 2024. Thirty-one cases were identified through court documents and news reports. Content analysis was conducted on these cases. Results: The study revealed that socio-cultural factors such as the role of a woman in society and traditional beliefs contributed to these crimes. Poverty and contextual challenges also contributed to the systemic reasons for these murders. Relationship challenges featured prominently. A unique finding in this study was the use of poison by biological mothers in all the filicide-suicide attempts. Discussion: We argue for the inclusion of an additional socio-cultural category to Resnick's classification model. Ultimately, there is a need for further exploration of filicide in eSwatini and other contexts. This would aid in identifying risk factors in pregnant mothers, in young mothers, among couples, and within socio-cultural practices. [ABSTRACT FROM AUTHOR]

In this article, I locate Okot p'Bitek's evaluation of African traditional religion and his critique of the traditional African theistic stance in the broader African limited God tradition. I argue that while p'Bitek's claim is plausible that traditional African societies do not believe in a supreme being that possesses the omni-properties in the context of commitment to the limitation thesis, the other claim, that these societies are atheistic because they merely acknowledge the reality of mystical forces and powers rather than God or gods, constitutes a hasty, unsustainable generalisation. Adopting the method of philosophical exposition and argumentation, I point out that in purporting to make a cultural statement in favour of atheism, p'Bitek fails to reckon with the existence of two culturally rooted but conflicting views of God in African traditional religion and traditional African thought. One view endorses traditional theism while the other, for the most part, proposes that God is limited in power, knowledge and goodness. I argue that both views are damaging to p'Bitek's second claim. [ABSTRACT FROM AUTHOR]

Some Old Testament texts suggest that a man’s principal heirs are the sons from ‘legitimate’ wife/wives (Gen. 15:4, Deut. 25:5-10, Jud. 11:2, 1 Kings 21:3, Ruth). Yet in Numbers 27:1-11 and Ruth one encounters the voices and actions of daughters and women who challenged the status quo on inheritance matters. Just like the Jewish religion in the Old Testament, in patriarchal societies like Kenya religious beliefs and negative cultural ideologies inform legal and inheritance matters in ways that are disadvantaging to women and girls. In African traditional society, polygamy and mistresses – here referred to as ‘slay-queens’ in the Kenyan contemporary street language – netted together the family institution. The wives and ‘slay-queens’ indirectly benefit from property inheritance through the children. The Kenyan Law of Succession (Amendment) Bill 2019, which is the primary law on inheritance, was reviewed for three years to lock out ‘illegitimate’ children and slay-queens from inheriting the property of a deceased person. In a Kenyan context, where women have no say over matters related to property inheritance and are seen as a man’s property, the bill fails to deliver an equitable approach. From a post-colonial and an afro-feminist approach, it is proposed that there is a need to critique the Kenyan Law of Succession (Amendment) Bill 2019, to challenge legal experts to steer conversations toward a complete overhaul of all the discriminatory sections, and interrogate the religious and cultural foundations on which patriarchy finds ways of legalising discrimination against women and girls. [ABSTRACT FROM AUTHOR]

Drama is the representation of life. A lot of dramatic elements are embedded in the African traditional marriage. Marriage is universal as almost all races marry and are given in marriage. Marriage ceremony is part and parcel of the traditional African society. It is a consummation of love where two young adults (male and female) are officially joined together as husband and wife and they live together as one to procreate. It is celebrated with pomp and pageantry. This study therefore seeks to expose and highlight the drama in African traditional marriage as well as the lessons derivable from the ceremony. The work is hinged on the postulation of Peter Brook's Theory of Empty Space which propagates for the conversion of any empty space to stage. According to him, instead of waiting for a comfortable theatre building adorned with curtains, lights and seats, we should convert any space available to be used as a performance space since there is no boundary between life and theatre. This is because, theatre is life and life is theatre. The work is qualitative and it used ethnographic research approach of participant observation as well as the library to explore the dramatic elements in African traditional marriage. The data was analyzed through the descriptive analysis. The result of the study acknowledged that though traditional marriage ceremony in Arondizuogu is a cultural ceremony for perpetuating life, embodies didactic lessons of communual coexistence and love as well as dramatic elements of dance, costume and make up, setting, properties, languages; it also attracts large audience from far and near to make it a total theatre. The study concludes that African traditional marriage is a total theatre with full compliments of dramatic elements of performance space, dance, costume and make up, properties, dialogue and a large audience from far and near. It is also a tool for teaching community values, norms and ethics. [ABSTRACT FROM AUTHOR]

A ‘good death’, one that is natural and involves lesser suffering and distress, is elusive in the present time. Indiscriminate uses of life-sustaining medical technologies in present times only lead older people and their families to frantically search for ‘good death’. On the other hand, there is little information on ageing and dying in folk and indigenous societies. In response to the huge information deficit, this article attempts to explore perceptions about death in old-age among Lodhas, a Mundari-speaking tribal community of eastern India. Interacting with only living 15 elderly members in a hamlet let us know their beliefs like, 1. Death being inevitable, they do not seek medical interventions to postpone it; 2. Close connection with nature till death brings peace; 3. No compromise with personal autonomy; and 4. Filial piety in moments of dying. The study theorises their indigenous beliefs are keys to ageing and dying well in the Lodha community. Hopefully, the insights from the ethnic group will be a lesson for modern societies to overcome death anxiety in old-age. [ABSTRACT FROM AUTHOR]

The two related notions of honour and reputation are closely associated with the social status of individuals (male or female), particularly in a society governed by traditional, patriarchal moral values. However, writing about honour and reputation in Iraq (and in the Middle East in general) means talking about women's chastity and their sexual morality specifically. Eclipsing honour and societal reputation to women's bodies are deep-rooted patriarchal norms that stigmatize women's involvement in sexual relations (mainly outside marriage codes) and exclude men from this adultery framework. The current paper investigates the concepts of honour, chastity and reputation in relation to gender norms in Iraq through two contemporary Iraqi plays. First, the article introduces the two concepts through the social, traditional and religious context in the Middle East, focusing on Iraq. The discussion in the second section moves to tackle Ali Al Zaidi's play Rubbish (1995), while the third section deals with Amir Al-Azraki's The Widow (2014). In these two sections the study looks critically at how the two plays dramatize the concepts of honour and chastity through their characters. Being written respectively during and after wars, the two plays are seen as reactions to such issues. Hence they represent the new complex visions of two male perspectives challenging dramatically and shaking the settlement of such notions of morals and their impact on women as well as on society. [ABSTRACT FROM AUTHOR]

Traditional marriage ceremonies in the Bataknese community, especially Batak Angkola and Batak Toba have very unique rules and traditions. Exogamus marriage in Batak Toba forbid marriages between the same and as well as Batak Angkola which applies a patrilineal system with the “jujur” custom involving the payment of sinamot from the man to the woman,the main reason of marriage for the society of Batak Angkola and Batak Toba are to reach prosperty (hamoraon) owning many descendants (hagabeon) and obtaining honor (hasangapon). Acculturation is the process where elements from two or more diff cultural grups interact and live together then integrate into their own culture without losing their original cultural identity. In the village Padang Parsadaan, cultural acculturation happens between the culture Batak Angkola and Batak Toba in the traditional marriage ceremonies, initially society has resistance to this acculturation, but after a long disscussion, cultural integration started to be accepted and applied. This acculturation process arms to create social harmony but still maintaining their own cultural identity. This observation uses descriptive qualitive method with analytical approach for understanding the process and impact of acculturation. The result of this observation shows that acculturation enrich the social life and societies culture and increasing the intercultural tolerance in the village Padang Parsadaan. Acculturation also helps younger generation undestand and adapt to changes, however acculturation needs effort and support together from society and traditional leaders to over obstacles and ensuring the continuation of cultural acculturation especially traditional marriage ceremonies. [ABSTRACT FROM AUTHOR]

The present paper investigates the role of children as mediators between the world of humans and the divine, as reflected in Zoroastrian Middle Persian texts. Taking the curious portrayal of the main protagonist of the Pahlavi "Story of Jōišt ī Friyān " as a starting point, it examines how the author of the tale accentuates his own educational message by attributing it to an underage boy. In this context the article attempts to contribute to the discussion on the place of visions in traditional Zoroastrian society and literature. [ABSTRACT FROM AUTHOR]

In Islamic jurisprudence, domestic labor performed by women is not considered obligatory; therefore, the law grants them the right to demand compensation for their services. However, traditional culture disregards the rights of women; thus, the present study seeks to elucidate the impact and correlation between policy formulation to enforce the decree regarding the remuneration of female housewives, the enhancement of family strength, and the resolution of practical challenges pertaining to women's rights. The research employs a descriptive approach and utilizes documentary study methodology. Its findings suggest that the inadequate remuneration and status of women housewives in traditional society contribute significantly to various challenges, including discouragement from participating in economic endeavors beyond the household and a decline in the fertility rate. However, these issues can be mitigated through the judicious implementation of the policy derived from the right to demand wages that the Islamic legislator has incorporated. The housewife is a preventative measure that grants women financial security and independence, while also encouraging them to devote more time to their families and childrearing. Consequently, in light of population growth and the family-oriented development model, it is critical to contemplate the suitable framework and cultural basis for the complete adoption of the adage "housewife wage." [ABSTRACT FROM AUTHOR]

Using data from China Labour-force Dynamics Survey (CLDS), we analyse the effects of beauty on migrant workers' sense of fairness. We find that beauty can significantly increase the sense of fairness for both male and female migrant workers. In addition, we propose three potential mechanisms for this beauty premium: employment quality, social interactions, and personality characteristics. Our results show gender differences in the mechanisms, which may be related to social preferences and family division of labour in traditional Chinese society. [ABSTRACT FROM AUTHOR]

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This study explores the ethical dilemmas in contemporary Igbo Christian marriages as couples navigate the interaction between modernity and cultural identities. Marriage in traditional Igbo society is entrenched in strong cultural and religious values. However, Christianity and modernity have brought new dynamics to this institution in contemporary times. This paper, therefore, examines the influence of Christianity and modernity on Igbo traditional marriage, discussing ethical dilemmas arising from these influences. It specifically addresses areas where the traditional Igbo practices often clash with Christian doctrine and modern ideals, such as Igbo communalism, gender roles, family obligations, and marital expectations. The study also highlights strategies for resolving these dilemmas, including effective communication, cultural adaptability, and external support systems. Utilising a qualitative case study and descriptive–analytical methods, the research provides invaluable insights into the emerging dilemmas in Igbo marriage, offering a nuanced understanding of how individuals and communities can navigate these ethical complexities in a fast-shifting world. This work contributes to the broader discussions on cultural identities, religious practices, and ethical challenges in modern times. [ABSTRACT FROM AUTHOR]

Rituals are symbolic and physical elements of beliefs and experiences. Individuals' and societies' relationships with nature and struggle for survival within nature have led to the creation of various practices. All these practices, when manifested symbolically within the context of belief systems, are called rituals. Therefore, every change in the relationship between the individual, society, and nature results in a change in rituals. Migration, urbanization, technological advancement, and globalization cause many elements concerning individuals and society to change. Changes that affect societies' social, cultural, economic, and religious lives have led to functional and structural changes in rituals performed within the traditional context. Thus, rituals passed down in traditional societies with their traditional and symbolic structures have undergone semantic and formal changes in rapidly changing modern societies. At the core of these changes lies the necessity for individuals to adapt to contemporary socio-economic conditions. Rituals has a power that shapes community in many ways with their mythic and theological backgrounds. Rituals determine the doctrinal and social structure of Alevi belief system. For the Alevi community, rituals hold the power to transmit cultural and social values, as well as to define the belief system with its mythic and theological background. Traditional Alevi rituals shape the entire lives of their followers. Members of the faith learn and transmit all components of their socio-cultural and economic environment through ritual-centered practices. Despite all political and social events, Alevi communities managed to sustain their ritual-centered traditional belief systems and lifestyles until the 1960s. However, migration after this period rapidly led to the transformation and alteration of ritual-centered life. Alevi communities experienced a culture shock due to their rituals not being accepted by the "other's. This situation compelled them to conceal their beliefs and remain invisible. The process experienced after migration and urbanization has resulted in the weakening of traditional belief systems among Alevi individuals. During this period where non-governmental organizations are increasingly dominant and influential, the social and cultural demands of Alevi communities who come together under the leadership of non-governmental organizations in the city have led to the transformation and reconstruction of traditional Alevi rituals. Therefore, the traditional structure and rituals of the Alevi belief system have undergone a transition from their traditional context to a new world influenced by factors such as migration, urbanization, modern life, and the rejection of dominant authority. This article discusses the change and re-creation of rituals away from the traditional context in urban life following social and economic demands in the context of fieldwork conducted in Türkiye, Germany, and Austria. [ABSTRACT FROM AUTHOR]

Copyright of Bylye Gody is the property of Cherkas Global University Press 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 Society: Chinese Journal of Sociology / Shehui is the property of Society: Chinese Journal of Sociology 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 scientific paper is a literary study that addresses gender issues in the form of a comparison of American women's notions narrated by Alexandra in Cather’s novel O'Pioneer! with Indonesian women narrated by Hayati in Hamka's novel Tenggelamnya Kapal Van Der Wijk. Literary comparative studies are carried out in the form of an analysis of the similarities and differences of American and Indonesian women's notions in the early 20th century as narrated in the two literary works. This research is a structural analysis of literature that emphasizes the study of the intrinsic elements of literature, especially the characterizations originating from Cather’s novel O'Pioneer! in 1913 and Hamka's novel Tenggelamnya Kapal Van Der Wijk in 1938. The data from the two novels were analyzed based on the scientific method of comparative literature which is reconstructed from the concept of de Zepetnek and Endraswara. The results of this study indicate that the similarities between American and Indonesian women in the early 20th century were based on a traditional society that adhered to religion, accepted marriage and homemaking as natural in the process of women's lives, loyalty to true love as a symbol of belief in life, accepting differences, and forgiving. Their differences are moderate traditional versus traditional conservative, new women versus traditional women, heterogeneous versus homogeneous, repositioning tradition versus strengthening tradition, partial domestication of women versus full domestication of women, living with renewal ideas versus dying with conservative ideas, and so on. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für das Gesamte Genossenschaftswesen is the property of De Gruyter 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.)

Social, cultural, and political ideologies have a significant impact on gender policies. In traditional societies, gender identities beyond those determined by an individual’s biological sex at birth are disregarded and stigmatized. In this respect, sport is of great significance for transgender individuals as a field of visibility and struggle. However, political decisions taken by international and national federations on sporting grounds lead to the exclusion of transgender athletes from sports activities. The present study examines the reactions of X users to the decision of World Athletics to ban transgender women from competing in the women’s category. In this direction, comments posted on the X accounts of traditional mass media organizations (n = 7) and digital news producers (n = 14) operating in Turkey who reported on World Athletics’ decision on X were analyzed through qualitative and quantitative content analysis. As a result of the study, it was determined that traditional mass media avoided reporting the event. Moreover, while most of the comments posted by users (93.35%) consisted of content in support of the decision, it was found that cultural (18.50%) and religious (17.44%) themes also stood out. It was also found that transgender athletes were stigmatized with discourses including keywords such as “mutant.” [ABSTRACT FROM AUTHOR]

How does social complexity depend on population size and cultural transmission? Kinship structures in traditional societies provide a fundamental illustration, where cultural rules between clans determine people's marriage possibilities. Here, we propose a simple model of kinship interactions that considers kin and in-law cooperation and sexual rivalry. In this model, multiple societies compete. Societies consist of multiple families with different cultural traits and mating preferences. These values determine interactions and hence the growth rate of families and are transmitted to offspring with mutations. Through a multilevel evolutionary simulation, family traits and preferences are grouped into multiple clans with interclan mating preferences. It illustrates the emergence of kinship structures as the spontaneous formation of interdependent cultural associations. Emergent kinship structures are characterized by the cycle length of marriage exchange and the number of cycles in society. We numerically and analytically clarify their parameter dependence. The relative importance of cooperation versus rivalry determines whether attraction or repulsion exists between families. Different structures evolve as locally stable attractors. The probabilities of formation and collapse of complex structures depend on the number of families and the mutation rate, showing characteristic scaling relationships. It is now possible to explore macroscopic kinship structures based on microscopic interactions, together with their environmental dependence and the historical causality of their evolution. We propose the basic causal mechanism of the formation of typical human social structures by referring to ethnographic observations and concepts from statistical physics and multilevel evolution. Such interdisciplinary collaboration will unveil universal features in human societies. [ABSTRACT FROM AUTHOR]

Literature has been a full-view mirror of social and economic developments. According to this macro perspective, the culture of work and life and the jobs that people have dealt with in some ways have been reflected in poetry. In fact, one of the written sources that can represent traditional occupations and popular beliefs about them is literature. These jobs were very common in traditional society but now are being forgotten due to the growth of societies and the dominance of industry, and they cannot be found except in museums. In this article, we will examine common occupations in the poems of Yaghma Jandaghi. Yaghma is one of the poets who, due to the diversity of his poems and the content of his works, has paid special attention to public culture and occupations of street and market people, and through their recollections, he has nurtured novel meanings and themes. Various occupations such as blacksmithing, gardening, grocery, sewing, nursing, etc. have been reflected in his poems. The current research was carried out using a descriptive-analytical method. The results of the examination of occupations in Yaghma's poems show that his poetry, while having literary, aesthetic and meaning-making uses, also gives a clear picture of the economic and livelihood foundation of that time. In turn, it can open a new chapter of discussion under the title of work culture in the subcategory of public culture. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sociological Context / Sosyolojik Bağlam Dergisi is the property of Journal of Sociological Context 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 people of recent contact Waorani and the family groups in isolation Tagaeiri Taromenane coexist in a particular territory, Yasuní, where the presence of external actors, and the extractive activities, generate conditions of pressure, activating conflicts. The most vulnerable peoples are those who they become victims, as happened in 2003, 2006 and 2013, with massacres that put the peoples in isolation the verge of disappearance. The article is an ethnographic research, for understanding the Waorani culture and of the family groups in isolation, identifying intergroup and intragroup relations, and the elements linked to conflict, which lead to establish the persistence of an ethos warrior and the persistence of a social order in relationships within the traditional territory of these societies. [ABSTRACT FROM AUTHOR]

Many traditional societies forecast weather using observations of phenological changes. In Lacanja Chansayab, Chiapas, Mexico, Indigenous farmers use animal behavior, plant flowering, and solar and lunar halos, to predict rainfall. These indicators were observed and weather patterns were measured in Lacanja Chansayab. Interviews with Lacandon Maya revealed a diverse system of indicators that overlapped with systems used by other cultures. Due to indicator diversity, it is possible that this traditional system will remain useful as climate change alters local weather; cultural knowledge is nonetheless threatened by societal and economic changes. [ABSTRACT FROM AUTHOR]

Gender is a biological concept and refers to the process that begins with the birth of individuals. That is, individuals are born biologically as women or men. Gender, however, describes the field in which biological roles are defined. In other words, it is the behaviors that the culture or society expects from the individual depending on the gender. It is important how the gender roles determined by society or culture are perceived. This can lead to discrimination, inequality or equality among individuals. The fact that women are second in a patriarchal structure in traditional societies has made the concept of gender controversial. The woman is still positioned as belonging to the private sphere, while the male is included in the public sphere. When such a distinction begins to take place in other areas of society, a number of problems arise. In this study, sociological explanation of gender and gender concepts, gender equality or inequality in the society are presented. There are solutions and suggestions for the development of gender equality. Sex and gender are concepts used to explain the differences between men and women both. In this study, sociological explanation of gender and gender concepts, gender equality or in equality in society are presented. There are solutions and suggestions for the development of policies on the development of gender equality. [ABSTRACT FROM AUTHOR]

Copyright of Maetagused is the property of Estonian Literary Museum, Department of Folkloristics 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.)

In some Middle Eastern ethnicities, in order to end conflicts triggered by murder, a girl from the killer's family marries a man from the victim's family as part of the compensation. Given that the right to choose a spouse and freely consent to marriage is one of the bestknown women's human rights, this type of marriage is an example of violence against women and gender-based discrimination. Identifying the types of traditional dispute resolution rituals that lead to compensation marriage and delineating the extent of this custom reveals the importance of a solution; and by investigating the origins, acceptance, and durability of the phenomenon, we can discover why traditional societies tend to preserve it. Interpretation of the data makes it clear that these societies are transitioning from tradition to modernity, but patriarchal thinking and commodification of women still dominate the collective tribal spirit. [ABSTRACT FROM AUTHOR]

This paper explores the depiction of brainwashing and psychological manipulation in Chinua Achebe's seminal novel Things Fall Apart, focusing on how these methods are employed by colonial forces to disrupt and transform the traditional Igbo society. The analysis examines the various techniques used by missionaries and colonial administrators to undermine indigenous beliefs and impose new cultural and religious norms. By closely reading the experiences of key characters--such as Nwoye, Okonkwo, and other villagers--the paper illustrates how these methods create internal conflict and cultural dissonance within the community. The study draws on theories of psychological coercion and social influence to argue that Achebe's narrative reveals the insidious nature of colonial brainwashing, which operates not only through overt force but also through subtle psychological strategies that exploit existing cultural tensions. The paper concludes by discussing the broader implications of these findings for understanding the psychological impact of colonialism on traditional societies. This research contributes to post-colonial studies by highlighting the psychological dimensions of cultural change and resistance, providing a nuanced understanding of the complexities involved in the colonial encounter. [ABSTRACT FROM AUTHOR]

Purpose: This article analyzes the relationships between different conceptions of time, socioeconomic development and cultural values. Design/methodology/approach: We focus on three major aspects of time, namely, 1) duration, 2) orientation and 3) tempo. Furthermore, we draw on modernization theory to distinguish between agrarian/traditional and industrial/modern societies and their respective cultural values. Findings: Analyses indicate that agrarian/traditional societies with cultural values such as collectivism, survival, religiosity and hierarchical structures are marked by subjective/cyclical/inaccurate, past-oriented and slow-paced conceptions of time. In contrast, industrial/modern societies with cultural values such as individualism, self-expression, secularism and egalitarianism are marked by objective/linear/accurate, future-oriented and accelerated conceptions of time. Originality/value: This paper introduces an original conceptualization of the three dimensions of time – duration, orientation and tempo – previously overlooked in the literature. Additionally, it provides an in-depth and comprehensive analysis of the relationships between time, culture and socioeconomic development. [ABSTRACT FROM AUTHOR]

AbstractIn this article, I argue that pioneer African writing (in the frame of the empire writing back) hinges its anti-colonial aesthetics and politics on what I see as the African natural world—a space of nonhuman–human entanglement ruled by the natural order of things. In confronting colonial discourse, the writers, in most cases, resort to deploying the natures (I prefer the plural form) and the nonhuman elements of their traditional societies, which constitute what many scholars see as the cultural context of their writing in postcolonial reading practice. By way of shifting the paradigm, I propose an ecocentric reading practice that unbundles the notion of cultural context to reveal its heavy reliance on the African natural world. The recourse to natures, I argue, is a decolonial strategy, in that the writers deploy the natural world to counter the Western civilisation imposed on their epistemological order. In the end, the natural world remains the forte of the African writer in presenting a civilisation that claims to be more all-embracing (of humans and their nonhuman others) than the Western one with emphasis on human exceptionalism. I then read Chinua Achebe’s Things Fall Apart and Okot p’Bitek’s Song of Lawino as illustrations of how African writers of the colonial moment anchor their counter-discourse on the African natural world. It is hoped that this reading practice will inspire a revisionist reading of African literature that places indigenous ecology at the centre of decolonial philosophy and practice. [ABSTRACT FROM AUTHOR]

Motivation: Being able to anticipate (foresight) and thus identify development pathways and make long‐term plans is crucial for the transformation of Africa. However, long‐term planning was abandoned as many African countries went into crisis, being mostly forced to adopt structural adjustment programmes in the 1980s. Although long‐term planning began to make a comeback in the 1990s, the resulting visions have tended to remain that— visions—not fully reflected in policy implementation. Purpose: The article explores the many cycles of foresight in Africa to gain insight into how foresight can become an opportunity to generate new development options and strategies for Africa. Various examples of foresight in Africa are examined to tease out the imperatives for African policy‐makers to embed foresight into development management. Approach and Methods: We review foresight in Africa, starting by mapping foresight exercises in the continent since independence. We identify three categories of foresight exercises: development partner‐led, government‐led, and civil society‐led. Given the involvement of the authors in some of the exercises, assessments are largely derived from personal communications, recollections, and reflections. Findings: Four insights emerge. First, foresight exercises have had little impact on leaders and decision‐makers, in large part because they have not been intimately engaged in the exercises. Two, foresight narratives tend to be challenging, raising difficult issues that may require substantial and difficult reforms. Faced with everyday challenges of government, leaders have usually chosen to ignore and disbelieve foresight exercises. Three, foresight analysts have not been sufficiently empathetic to the highly constrained systems of public governance and the ministers and civil servants that operate them. Four, futures initiatives can present the factors that may shape the future as overwhelming; and thereby discounting and undervaluing individual and collective agency. Policy implications: Exploring the future is not new in Africa. In traditional African societies, the need to explore the future has been recognized, as captured in proverbs and mythologies. The challenge facing African countries today is how to domesticate and democratize "modern" foresight so it becomes a way of life for decision‐makers and institutions. [ABSTRACT FROM AUTHOR]

The study seeks to explore the interrelatedness around the naming of children in the traditional societies of Southern Africa. Traditionally, among the Vhavenda, Vatsonga, Bapedi, Xhosa, Zulu, Swati and other various African cultures in Southern Africa, it was the duty of the grandparents to name their grandchildren. The naming was largely influenced by the events which occurred in the family. The study was conducted first to establish the interrelatedness in the naming of children among the multicultural context of traditional societies of Southern Africa, secondly to determine whether the naming has implications to the behaviour and character of the child while they grow. Senior citizens who are knowledgeable were interviewed on what were considered in the naming process and what are the cultural values that are attached to this process. Data was collected using semi structured interviews and analysed thematically. Afrocentric theory was utilised as the basis for the research findings. The research findings were of paramount importance around some of the individual names among different cultures and the implications of the behaviour of a child when he grows. The paper recommends the reimagining of the spirituality around some individuals names and the naming process, the revival of the traditional naming process is meant for cultural heritage preservation. [ABSTRACT FROM AUTHOR]

Urban communities are characterized by significant population size, high density, and strong mobility. While we might enjoy the dividends of rapid modernization, there are nonetheless variable and frequent public crises that occur. Modernization's problems are gradually emerging, and the traditional risk prevention logic that relies on administrative "rigidity" has begun to be widely challenged. Traditional urban communities depend on institutional, structural, and spatial aspects to improve community resilience. Because big data has become popular, attention has begun to be paid to digital empowerment and community resilience. However, the emergence of problems such as "digital paradox" and "digital ethics" in the digital realm itself has prompted calls for cultural resilience to continue to rise. Therefore, urgently needed resolutions are required to questions regarding the resilience of traditional communities, the construction of digital and cultural resilience, the relationship between digital and cultural resilience, and the manner in which cultural resilience is coordinated to solve the problem of digital resilience. A quantitative analysis of 350 questionnaires from five urban communities found that these communities' institutional, spatial, and structural dimensions are the driving factors for improving resilience. In contrast, the cultural and digital dimensions are constraints. Therefore, the question of how to coordinate the cultural and digital factors represented by traditional and modern societies in order to compensate for the shortcomings in resilience construction is that which future urban communities must consider. The authors of this study believe that digital empowerment is needed to open up the "first mile" of resilient communities, that cultural empowerment is required to break down the "blocks in the middle" of resilient communities, and that digital and cultural coupling is needed to link the "last mile" of resilient communities. One must use culture to compensate for the shortcomings of digital resilience and digital to pay for the failures of cultural resilience before one can move towards more resilient urban community governance. [ABSTRACT FROM AUTHOR]

Josef Sorett's book "Black is a Church: Christianity and the Contours of African American Life" delves into the intellectual history of Afro-Protestantism in Black social life, challenging assumptions about the role of religion in Black Studies. Sorett argues that Afro-Protestantism has shaped modern Black subjectivity and social life, drawing on sources like slave narratives to explore the complexities of Afro-Protestant modernity. The book prompts readers to reconsider the significance of the Black church and Afro-Protestantism in shaping Black identity and citizenship, engaging with critiques of ontological yearning in Black religious studies. [Extracted from the article]

This article explores justice among the Igbo of Nigeria through a philosophical lens. Its discussion focuses on how the Igbo idea of justice intermingles with the idea of akadiocha (clean hands), proverbs, names and equal treatment for all, including the ancestors. Personal interviews form the primary sources of data collection while library materials are the secondary sources. The economy of the Igbo people of Nigeria is dynamic and multifaceted, with traditions of commerce, agriculture, manufacturing, and diaspora contributions playing crucial roles in its development and growth. The Igbo concept of "offor" embodies enduring traditions, values, and social structures that resist rapid social change. Its symbolism and significance continue to shape various aspects of Igbo culture, reinforcing a sense of identity and continuity amidst evolving social, economic, and political dynamics. Western justice is a multifaceted philosophical idea that reflects a commitment to fairness, equality, and the rule of law within legal systems influenced by Western philosophical traditions. By examining these differences, we gain insight into the multifaceted understanding of justice within Igbo culture, which encompasses spiritual, ancestral, and communal dimensions beyond Western paradigms. [ABSTRACT FROM AUTHOR]

The Baduy people of the Banten Province in Western Java are one of many peoples that make up the larger Sundanese ethnic group in Indonesia. The life of the Baduy Dalam (the Inner Baduy people) is interestingly bound to their customary rules and norms including those regulating their naming system. This research discusses the Baduy naming system which has a unique concept of naming a child using part of his/her parents' byname. In the research, 493 people and their bynames were selected from a total population of 1,202. The names were collected from the Family ID Cards of those living in three Baduy Dalam villages -- Cibeo, Cikeusik, and Cikartawana. The study also utilized interviews with informants who have considerable knowledge about the bynames of the Baduy people. These interviews were conducted to see when and how the names of Ayah, Ambu, Ki, and Ni were formed. In Baduy tradition, parents are called Ayah (male) and Ambu (female) followed by the name of their child. Similarly, grandparents are called Ki (male) or Ni (female) followed by their grandchild's name. It is not always the first child or a male child whose name is taken for his/her parents' or grandparents' byname. The choice is taken based on agreement among family members. The research was informed by the study of personal names known as anthroponomastics, and more specifically, by Eva Brylla's anthroponomastic theory of the byname (Brylla, 2018). [ABSTRACT FROM AUTHOR]

Orality is one of the key means of expressing ideas in most African traditional societies. For this reason, the development and promotion of oral theology are crucial for the promotion of the Christian faith in Africa. The use of oral theology is one of the key factors that make Christianity thrive in an oral community because it facilitates the contextualization of the Christian message and makes it relevant and meaningful to the receptor community. As a contribution to the development and promotion of this emerging field of theology, this study explores key divine attributes embedded in the song Yehowa which was composed by a Ghanaian duo, Suzzy and Matt. The article used a literature-based research approach to gather data on the subject. The methodology for the study comprises of a critical socio-cultural study of the lyrics based on the African worldview. In the process, a biblical-theological analysis was conducted to critique the insights gained from the socio-cultural analysis. In the end, the study offers theological-missiological reflections for Africa based on the exposition of the lyrics of the song. The article argues that though symbolic and oral theologies are legitimate theologies, they must always be scrutinized in the light of Scripture to avoid syncretism. The article contributes to African Christian theology by providing a framework within which oral theology may be espoused and promoted in Africa. [ABSTRACT FROM AUTHOR]

This article explores the moral economies of distribution and redistribution in Africa, focusing on the fairness of capitalist systems and the unequal distribution of wealth. It argues that understanding the moral views and contestations surrounding distribution and redistribution is crucial for understanding African societies and economies. The text discusses the concept of moral economy and its application in various African settings, highlighting the complexities of redistribution and the use of moral arguments to accept or reject requests for redistribution. It also examines redistributive practices among elites in Equatorial Guinea, the moral beliefs of female traders, the moral contestations surrounding diamond mining in Zimbabwe, and the culture of wealth redistribution in Southern Ethiopia. The article emphasizes that individuals in these settings have strong moral views on distribution and redistribution, but that moral critiques often do not lead to structural changes in distributive outcomes. [Extracted from the article]

Many of the studies on the moral economy of pre-capitalist African societies have singularly asserted that wealth redistribution in these societies was made only for the moral satisfaction of the redistributors. However, since the late 1960s this notion has been increasingly criticised with the claim that pre-capitalist societies were also economically rational. This paper presents the political economy of the pre-capitalist society of Gamo in Southern Ethiopia, where wealth redistribution can be interpreted as having been made not only for moral satisfaction but also for economic and political gains. The Gamo have a redistribution culture embedded in an institution known as haleqa in which economically better-off individuals redistribute wealth to the ordinary community members to get elected as clan leaders, a position that will give them opportunities to accrue economic benefits. The paper argues that cultures of wealth redistribution which are often daubed entirely 'moral' in fact significantly mix rational political and economic behaviours. [ABSTRACT FROM AUTHOR]

This paper explored how women are silenced in Amma Darko's Beyond the Horizon and Chinua Achebe's Things Fall Apart. It drew on Parpart's (Rethinking silence, gender and power in insecure sites: Implications for feminist security studies in a postcolonial world. Review of International Studies, 46(3), 315–324. https://doi.org/10.1017/S026021051900041X) insight that a person who is silenced, who cannot say what is on their mind or speak out against injustice, can quite rightly be seen as lacking agency. Our critical reception of the works of Darko and Achebe revealed that women, or the female characters have been built, programmed and oriented with weakness, zero authority and playing second fiddle to their male counterparts. We argued that the nature of the silencing of the women: (1) depicted the various instances of women's subjugation, subordination, submission, and compliance, amongst other things, in male dominated traditional societies, (2) encapsulated the hegemonic issues in the patriarchal society feminist scholars vehemently write against, and (3) demonstrated that silence is a marker for empty speech, the unsaid, or keeping something to the self. The paper is a contribution to further studies on gender roles and the discourse on gendered power imbalances. [ABSTRACT FROM AUTHOR]

Folklore and its literature are the representatives of a nation's culture and civilization. This research article is an effort to understand Sufism and its development in Balochistan with special reference to the great Sufi poet Mast Tawkali, focusing on the folk tales of Mast Tawkali and Sammo. The land of Balochistan is full of unknown Sufis who have never gotten the attention of academia and researchers. Mast Tawakali had special attributes and character that transformed him into a Sufi, and the poems of Mast are still part of the Balochi literature, which was learned by the people of his time and transformed from generation to generation. Now these poems are also available in written form, from which the folk tale of Mast Tawakali and Sammo is shaped and presented. This article provides a new insight into the Sufi poet Mast Tawakali by presenting the folk tale in its original form with reference to the poems of Mast Tawakli. The methodological approach in this research study involves qualitative research techniques and the formal analysis of historical approaches. This article concludes that the folk tale of Mast Tawakali is a presentation of the Baloch society, which was based on traditional society, but love was also one of the factors in the society that cannot be ignored. [ABSTRACT FROM AUTHOR]