Discourse of First Romantic Love: Gender Scenarios

The sexual, gender and family revolutions of the 20th century led to a massive transformation of the institutions of marriage, family and romantic relationships, and with them to the changes in the concept of romantic love, which continue to this day. In modern society, various and even contradictory cultural models and discourses appear, between which individuals are forced to maneuver, using scenarios that are recommendations, schemes of socially expected actions. An important role in the assimilation, application and further formation of attitudes and practices of romantic love is played by the first encounter with it, which is the starting point in feeling for the boundaries of acceptable behavior and the feelings accompanying it. But what experience do individuals themselves refer to first romantic love, how is it evaluated, and what meaning does it have for them? Does this built experience of first romantic love differ between men and women? This study explores these issues by referring to the informants' discursive experience and reconstructing, based on it, the fulfilled gender scenarios of first romantic love, based on a larger cultural model. Based on 30 narrative interviews, 12 scenarios of first romantic love were found, 7 of which are gender specific. There are no fundamental differences in the understanding of first romantic love between men and women, however, its assessment is more emotionally expressed in women, their scenarios are more positively worked out, while men have more negative and ambivalent experiences in the scenarios. The study also confirms that the cultural pattern of romantic love is indeed blurred and contradictory.

Techniques of Linguistic Cognitive Manipulation in the Information and Psychological Confrontation Environment

The article is devoted to the scientific understanding of the linguistic and cultural factors of shaping external ideology of governance in Ukraine during the preparation and conduct of a series of low-intensity conflicts (“color revolutions”) in 2004-2014. Using linguistic methods of semantic, structural, contextual, discourse and communicative analysis, the author studies verbal forms of linguistic cognitive manipulation with the public opinion of the Ukrainian society focusing on the techniques of polyphonic attack, conceptual modeling and reframing. Communicative strategies and methods of indoctrination of the population are viewed in the environment of the information and psychological war launched by the US-led collective West in the digital space of mass media and the worldwide web with the aim of alienating Ukraine from the geopolitical space of Russia and turning it into an antipode state of the Russian Federation. The author focuses on verbal forms and means of indoctrination identified in communicative strategies of disinformation, data blocking, falsifying truth, fake messages, tabooing of signs, distortion of the true semantic meaning and substitution of concepts that are used by subjects of information and psychological influence in the synergetic coupling of media resources of the media of Ukraine and the collective West. The author concludes that some processes are underway in the interdiscursive environment of the “post-Maidan” Ukraine that structure a new dominant information need of the society around the image of Russia as an enemy and aggressor. Russian linguistic and cultural pattern holders demonstrate speech behavior in Ukraine that has been formed under the external ideology of governance and illustrates the destructive changes in the values of Russian self-identity, which is a consequence of linguistic cognitive manipulation of the public opinion under the imposed information model of total Russophobia.

Finnic language islands in eastern Latvia: Archaeological background and perspective

This article discusses the archaeological background of the Leivu and Lutsi Finnic language islands. In contrast to the earlier research tradition, a hidden Finnic presence is suggested by the distribution area of Roman Iron Age tarand graves up to and including the Medieval Period when the presence of a Finnic population in northeastern Latvia (“the Chud in Ochela”) is noted in 1179/80. The Leivu language island west of Alūksne may be the last descendants of this population, formed by the merging of a Finnic substrate and Latgalian superstrate and standing between the Estonians and Livonians. The borders of this Finnic area in northern and northeastern Latvia – a diverse network of communities, existing in parallel with Latgalian ones and based on various ethnic components – are difficult to determine, as archaeological traces of its cultural pattern in the 12th–14th centuries have much in common with the Latgalians despite definite peculiarities. The Finnic traces in the Lutsi area are more difficult to identify archaeologically, although physical anthropology suggests a former Finnic presence there too. Kokkuvõte. Heiki Valk: Lõunaeesti keelesaared Ida-Lätis: arheoloogiline taust ja perspektiiv. Artikkel käsitleb leivu ja lutsi keelesaarte arheolooglist kujunemist. Erinevalt varasemast, baltikesksest vaatenurgast eeldatakse läänemeresoome rahvastiku varjatud püsimist rooma rauaaja tarandkalmete alal kuni keskajani ja ka keskaja vältel – kirjalikud allikad mainivad aastatel 1179– 1180 “Otšela tšuude” (tinglikult “adsele maarahvast”). Leivu keelesaar võiks endast kujutada selle läänemere substraadi ja latgali superstraadi ühtesulamise tulemusena kujunenud ning eestlaste ja liivlaste vahel paiknenud rahvastiku viimaseid järeltulijaid. Läänemeresoome asuala piire Läti põhja- ja kirdeosas on raske määratleda, kuna ilmselt oli tegemist eriilmeliste, läti asustuse kõrval eksisteerinud kogukondade võrgustikuga ja 12.–14. sajandi rahvastiku kultuuri arheoloogilised jäljed on vaatamata teatud iseärasustele paljuski latgalipärase ilmega. Lutsi asualal on läänemeresoome jälgi arheoloogias raskem leida, kuigi füüsilise antropoloogia andmed sellele viitavad.

What’s in a dance? Dalkhai: from a religious community ritual, to a pro-scenium performance

An educational international project, initiated by a Romanian organisation, comprising folk dances from around the world, has challenged me to go deeper into understanding one of the most popular dance forms of Western Odisha, Dalkhai. Traditionally a religion-based folk dance connected to the agrarian culture of local Adivasi communities, it has been gradually developed into a cultural pattern of Odisha, Eastern India. Considering folklore as intangible cultural heritage of humanity, according to UNESCO definition, I explore the expression of this ritual-dance, in connection to the Adivasi culture, as Dalkhai is considered the goddess of fertility, initially worshipped by the tribal people/Adivasi like Mirdha, Kondha, Kuda, Gond, Binjhal, etc., but also in its recent metamorphosis into a proscenium representation. The Dalkhai dance is becoming visible and recognised at state, national and even international form of dance, while in the Adivasis communities it is noted that the ritual becomes less and less performed. Consulting the UNESCO definitions and documents on Intangible Cultural Heritage is useful for understanding how to approach a choric ritual, involving a tradition, music and dance, enhancing the importance of safeguarding cultural diversity while confronting cultural globalization. Its approach, in accordance with ‘universal cultural rights’, emancipatory politics concerning world culture and multiculturalism, opposes the disappearances and destruction of local traditions, indigenous practices. Heritage concerns the whole community, conferring an identity feeling, and supporting the transmission to the next generations, sustainable development, often involving economic stakes, becoming essential for developing the territories (Chevalier, 2000).

Revisiting Architectural Structuralism: Archi-Cultural Pattern as a Method to Read the Meaning of Tamkesi Vernacular Architecture

The widespread tendency to combine vernacular with modern architecture has led to the need for an in-depth understanding of the concepts that underlie the form of vernacular architecture. Unfortunately, there has been no systematic and rigorous research method aimed explicitly at reading the architecture of vernacular settlements that do not have written data on local traditions and culture. This study puts forward the theoretical-methodological steps to read the meaning of architectural patterns in the context of vernacular settlements by elaborating Levi-Strauss' structural analysis of myths with Salura and Alexander architectural theory. This study resulted in structuralist-inductivist steps to describe, analyse, and interpret vernacular architecture. The methodological framework consists as three significant parts: Firstly, to describe the activity and form of vernacular architecture in-depth based on the anatomical scope and architectural composition-properties. Secondly, to explore the surface structure of local myths, activities, and architectural form. Thirdly, to disclose the deep structure that underlies the relationship between local myths - activities - architectural form. These steps can be applied to read the meaning of vernacular settlements with no written sources on cultural traditions. Thus, this research contributes to the development of the theory and methodology of architectural scholarship. This research also acts as a source of knowledge for architectural practitioners and a significant input for the survival strategies of vernacular architecture.

Nie-ludzcy mieszkańcy Tatr. Dwa modele opowieści niezwykłych

Non-human residents of the mountains as well as exciting encounters with them are the subjects of two types of accounts: naive and sophisticated. The former is associated with the perspective of a carrier of folk tradition; it reveals a collective point of view, it is a “local” story rooted in specific cultural tradition supported by the experience and testimony of the local authorities. A sophisticated narrative is characteristic of original texts thematically linked to the mountains and mountaineering. While folkloristic texts are dominated by a tendency to identify the extraordinary event narrated with a traditional cultural pattern and its peculiar precedents (a whole series of similar events attested by reliable witnesses), in literary works (by, for example, Rafał Malczewski, Wawrzyniec Żuławski or Jan Długosz) the narrator focuses on his own experiences, sensations and emotions, on presenting his own vision of the event, often with a characteristic question mark concerning the status of the reported events. Yet both types of accounts — taking into consideration obvious cultural differences and in the case of literary works also those relating to the sphere of writers’ intentions — seem to share the universal human need to experience a particular kind of fear defined by Rudolf Otto as misterium tremendum. It denotes the eternal human fascination with the sphere of the uncanny, related in the case of the Tatra tales under analysis to a peculiar intuition — demonstrated in them – of the presence in the mountains of supranatural beings, demons and ghosts.

Online Learning During the Covid-19 Pandemic from the Perspective of Parsons’ Structural Functional Theory

The Covid-19 pandemic results social changes significantly in the world of education, from offline learning to online learning. In order not to experience cultural lag, this article offers a functional structural theory initiated by Talcott Parsons to examine the implementation of online learning, through the AGIL (Adaptation, Goal Attainment, Integration, Latency) scheme. This article recommends to all involved and interested parties to immediately adapt to online learning, so that the online learning can meet the educational and learning objectives that have been proclaimed. Therefore, integration between three educational centres is needed, such as school, families and communities; so that education as a cultural pattern inherent in Indonesian society is maintained even during the Covid-19 pandemic. More than that, the implementation of online learning must maintain a new cultural pattern during the Covid-19 pandemic, namely complying with health protocol standards.

Mi’kmaq / Non-Mi’kmaq Conversational Turn-Taking

Turn-taking during verbal interactions is a linguistic and cultural pattern that regulates who is to speak during a conversation and when. Conversational turn-taking includes the length of time that occurs after the speaker says something and before the person spoken to responds (Ryan & Forrest, 2019). Within the academy at this current time of 2020, diverse knowledge holders, both Indigenous and Non-Indigenous, are actively trying to share and merge knowledge epistemologies across culture and across language. Though sharing is now actively taking place much more frequently between these two groups of scholars within Canadian universities, full comprehension of what is being communicated is not always realized by both parties. This is not due to any fault on the researchers’ part, but because many times two turn-taking paradigms are being used in a conversation instead of one.

Local Wisdoms on Luang Island, Southwest Moluccas, Indonesia and Its Implementation in Learning

Local wisdom included cultural patterns of interpretation of certain localities, pure values, and unwritten norms, which serve the social life of a community and environment to regulate. The head of the ethnic groups in the community makeup but worries that the local wisdom are in danger lost to go. This article describes the current state of local wisdom as a cultural pattern of interpretation on the Luang Island - Indonesia. In addition, the manners, customs, and traditions of the community on the island are observed and an interview with four teenagers and ahead of the community is performed. The results of the observation and the interview are then presented and analyzed. The analysis has shown the following: (a) there are several local wisdom, which the harmony of the life of the community on the Luang island and the environment build may, for example, "urgeni, te'wa, hrukwu mnyota, hlili mnyota, lyola" (b) the local wisdom has one long tradition in the community. However, this seems lost to go because of the way of life of the local population. As a result, the valuable wisdom is in a “culture shift” situation. The local wisdom should to be used in the classroom, so that students as young generation be sensitized and note taking this wisdom.