Dilemmas of resistance: How concerns for cultural identity shape and constrain resistance among minority groups

A major theme in social psychological models of collective action is that a sense of shared social identity is a critical foundation for collective action. In this review, we suggest that for many minority groups, this foundational role of social identity can be double edged. This is because material disadvantage is also often coupled with the historical erosion of key aspects of ingroup culture and other group-defining attributes, constituting a threat to the very sense of who “we” are. This combination presents a set of dilemmas of resistance for minority groups seeking to improve their ingroup’s position. Focusing on the role of ingroup language and history, we present an integrative review of our research on five different dilemmas. We conclude that the central role of social identity in collective action and resistance can itself present challenges for groups whose core sense of who they are has been eroded.

KUNDUSUK ROCK ART SITE: THE RESULTS OF 2020 STUDY

Писаница Кундусук - уникальный объект наскального искусства в горах Западного Саяна. Наскальные рисунки обследованы авторами в 2020 г. Скала с рисунками находится на правом берегу реки Амыл. Выявлено 16 камней с изображениями антропоморфных лиц без контура «джойского» типа. Датируются рисунки эпохой ранней бронзы и отражают художественные традиции окуневской культуры. Объект маркирует один из центров как сухопутных, так и речных древних коммуникаций. Памятник, видимо, являлся древним культовым местом. Здесь совершались ритуальные действия и минеральной краской изображались антропоморфные объекты поклонения для успешного преодоления речных и других препятствий. Лица могли отражать облик духов места, реки, маркировать этнокультурную принадлежность древних художников. Kundusuk rock art site (“Pisanitsa Kundusuk”) is a unique object of rock art in the Western Sayan Mountains. The rock drawings were examined by the authors in 2020. The rock with the drawings is located on the right bank of the Amyl River. Sixteen stones with images of anthropomorphic faces without the contour of the “Dzhoi” type were revealed. The drawings date back to the early Bronze Age and refl ect the artistic traditions of the Okunev culture. The object marks one of the centers of both land and river ancient communications. Apparently, the site was an ancient cult place. Here ritual actions were performed and anthropomorphic objects of worship were depicted with mineral paint to successfully overcome river and other obstacles. Faces could refl ect spirits of a place, a river, mark the ethno cultural identity of ancient artists.

PERISTIWA MAKAN DALAM KULTUR MASA KINI DAN EKARISTI

Peristiwa makan adalah moment berharga bagi manusia. Makan bukan hanya peristiwa memasukkan makanan ke dalam mulut namun lebih dari itu peristiwa makan memiliki makna yang mendalam antara lain sebagai interaksi sosial dan identitas kultural. Makan adalah kegiatan sehari-hari yang selalu dilakukan manusia. Untuk bertahan hidup manusia harus makan. Seiring berjalannya waktu peristiwa makan bukan sekadar untuk mengenyangkan perut tapi juga suatu simbol untuk merayakan peristiwa penting. Bahkan dalam Kitab Suci banyak peristiwa iman yang ditandai dengan peristiwa makan. Peristiwa makan ini dimaknai sebagai moment perjumpaan kehidupan. Dalam tradisi Kristiani kita juga menemukan tradisi perjamuan ilahi yakni Ekaristi. Inti dari perayaan Ekaristi adalah ‘makan’ Tubuh dan Darah Kristus yakni yang disebut dengan Hosti dan Anggur. Segala bentuk aktivitas makan dalam kehidupan manusia dapat berdaya guna dan dapat membantu manusia memakani hidupnya dengan lebih mendalam. Untuk itu buah pemikiran dari teologi makan sangat dibutuhkan agar proses pencarian makna terdalam dari peristiwa makan pada kultur masa kini dan Ekaristi dapat ditemukan. The occasion of eating is considered a precious moment for all people. Eating is not just a regime of putting food into the mouth, but rather than that, it is of deeper significance. Eating has means of social interaction and also of cultural identity. It is a day to day regular everyone committed to. In order to survive, humans are obliged to eat. As history went by, eating is not just an act of satiating the gut, but also marking significant events. In the Bible, numerous events of faith are celebrated through eating. To eat is to attend a life encounter. In Christian traditions, we understand that the Eucharist is a divine form of eating. The core of the Eucharist is to 'eat' the Corpus and Blood of Christ which is present in the Host and Wine. Any kinds of eating there is, shall give empowerment to help humans understand their lives more deeply. Thus, the fruit of the idea of the theology of eating is required to seek deepest eloquence from the occasion of eating in present culture and the Eucharist, shall be found.

Indigenous Trans-Systemic Research Approach

Indigenous trans-systemic approach is a lifelong unlearning and relearning process, with no endpoint. Indigenous peoples have long called for decolonizing minds so as to support self-determination, challenge colonial practices, and value Indigenous cultural identity and pride in being Indigenous peoples. Indigenous trans-systemic approach is also a political standpoint toward valuing and revitalizing Indigenous knowledge and methodologies while weeding out colonizer biases or assumptions that have impacted Indigenous ways of knowing, doing, and being. Drawing from Indigenous Participatory Action Research (IPAR), I explained how I learned the meanings of trans-systematic knowledge from Indigenous Elders and Knowledge-keepers.

Layers of Meaning and Evolution of Cultural Identity: The Case of Wind Towers in Dubai

Place identity is an important constituent of general cultural identity, in that it provides its share of continuity, sustainability, and character to the built environment. The image of cultural heritage is stored knowledge that reflects the identity of a specific culture. In the formation of a place, some features gain identity with the environment. This study aims to explore the evolving image formation of wind towers in Dubai, and how this image is related to the concept of meaning and cultural identity of the place. This study focuses on the process of place identity formation and its relation to the evolving cultural values of society, as well as how it is applied to the changing meaning of cultural heritage objects. Based on the value assessment approach, different examples of wind towers, taken from either traditional houses or contemporary buildings influenced by the local architecture in Dubai, the author attempted to study how the interpretation and meaning of wind towers has evolved through time, thus influencing the cultural identity of Dubai city. This study is based on qualitative research. It concludes that a wind tower, as a cooling device, represents a unique example of an evolving creative process of architectural expression, resulting from the social and cultural complexity of the Persian Gulf in the early twentieth century. They were introduced through commercial exchange, adapted by the mercantile community, and integrated into local cultural systems—thus creating new architectural features and urban character—and reintroduced as a modern symbol of cultural identity for Dubai and the UAE.

The conflictological profile of the organisation as an element of cultural identity

In contemporary research on organisational effectiveness, the concept of culture is gaining ground. Not only organisational and/or national culture is considered, but also the whole range of local subcultures: professional, personal, age, etc., which also need to be analysed and taken into account. This circumstance affects the micro- and macro-level functioning of the organisation in the cultural code. The article studies the phenomenology of conflict from the perspective of an organisation’s conflictological profile, which is a reflection of its cultural identity. A typological cross-section of the conflict, its operational, strategic and symbolic types has been revealed. They have individual characteristics and have an impact on the functioning of the organisation, shaping its unique conflictological profile.

Interview with Jack Santino

Isabel Machado interviews Jack Santino on Public Performances: Studies in the Carnivalesque and Ritualesque (2017). Interview Date: Sep 17, 2020 Dr. Jack Santino is professor of folklore and popular culture and has served as director of the Bowling Green Center for Popular Culture Studies. He was the Alexis de Tocqueville Distinguished Professor at the University of Paris, Sorbonne, 2010–2011. He was a Fulbright Scholar to Northern Ireland and has conducted research in Spain and France. His documentary film on Pullman Porters, Miles of Smiles, Years of Struggle, received four Emmy awards. His research centers on rituals and celebrations, with a particular focus on carnival and political and public ritual as reflective of political, social, and cultural identity. He is the author of numerous books and articles. (Maybe also mention that he is in the JFS board?)

Associations between Cultural Identity, Household Membership and Diet Quality among Native Hawaiian, Pacific Islander, and Filipino Infants in Hawaiʻi

Public health efforts to reduce diet-related health disparities experienced by indigenous peoples could be enhanced by efforts to improve complementary infant feeding practices. The latter is possible through interventions informed by cultural determinants. This cross-sectional secondary analysis explored possible determinants of the complementary feeding practices of Native Hawaiian, Pacific Islander, and/or Filipino infants (NHPIF) in Hawaiʻi, ages 3–12 months. The objective was to determine the association between caregiver cultural identity and infant household membership with indicators of infant diet healthfulness. The cultural identities, infant household memberships, early infant feeding practices and additional demographic information (infant age and sex, household income) were assessed via an online questionnaire. Surrogate reporting of the infants’ diets over four days was evaluated using an image-based mobile food record (mFR). Data collected by the mFR were evaluated to derive the World Health Organization’s minimum dietary diversity (MDD) indicator and food group consumption. Data were summarized by descriptive statistics and analyzed using multivariate linear and logistic regressions. Seventy infant participants, ages 3–12 months, and their primary caregivers completed the study. Of these, there were 56 infant participants between the age of 6–12 months. Approximately 10% of infants, ages 6–12 months, met MDD for all four days. Meeting MDD and the number of food groups consumed were significantly associated with age. Caregiver cultural identity, infant household membership and infant sex had non-significant associations with indicators of infant diet quality. Findings inform the influences shaping dietary patterns of Native Hawaiian, Pacific Islander and Filipino infants in Hawaiʻi.

An Analysis of Sasak Language Maintenance and Shift in Sumbawa: A Case Study at Surya Bhakti Neighbourhood in Sumbawa Regency

This research aimed to investigate the Sasak language maintenance and shift of Sasak people in Surya Bhakti neighborhood. This research was Qualitative descriptive method was employed in analyzing the data. There were 40 participants divided into young generation participants and old generation participants. There are 20 participants of the young generations that consist of 16 males and 4 females, while 20 participants of the old generation participants consist of 18 males and 2 females. Three techniques were employed to collect the data: observation, interview, and documentation. Observation and interviews serve as primary data sources. Meanwhile, documentation serves as the secondary one. The process of the interview was recorded. Meanwhile, a field note was used during the observation. Documents or documentation were used to complete the data findings from the observation and interview and take some pictures in the research area. Thus, all data from observation, interview, and documentation were analyzed. The research results show that Sasak people, both young and old generation participants, are proud of their language and cultural identity. The young generation participants maintain the Sasak language in Surya Bhakti neighborhood. In addition, the young generation participants have the proficiency in speaking Sasak language fluently and accurately than Sumbawanese. Furthermore, the data indicate that the old generations of Sasak people in Surya Bhakti neighborhood are more likely to use Sasak language than Sumbawanese when communicating daily with Sasak people in their community, even in their community outside of the neighborhood.