THE ITALIAN BRANCH OF THE FOLLOWERS OF ANDREA PALLADIO. 17TH-18TH CENTURIES

The article is devoted to the study of the specific features of the development of the Palladian architectural system in the architect’s homeland in Italy. On examples of specific monuments, drawings and projects created during two and a half centuries, the peculiarities of the author’s transformation of style in the work of Andrea Palladio’s followers, the continuity of tradition, deviations from canonical rules and the results of this process are consistently studied. The buildings of the Italian branch of the architectural movements, little-known in Russia, are highlighted. The topic of cultural continuity and, at the same time, the rivalry between the Palladian style and the Baroque is touched upon. Particular attention is paid to the Italian tradition of research, additions and commentaries to the works and buildings of Andrea Palladio. The tradition developed among the professional architectural community of the Veneto region in the 18th century, significantly enriching the modern understanding of the master’s heritage.

Amxsame’ su sa ‘Nawalakw (the supernatural spirit wraps around us): impacts of Kwakwaka’wakw regalia making on identity, wellness and belonging in ‘Yalis, British Columbia

In this article, we share findings from a community-based Participatory Action Research project, titled Sanala, which means to be whole in Kwak’wala—the language of the Kwakwaka’wakw (Kwak̓wala-speaking people; a First Nation from what is now called Canada). In response to community priorities, the Sanala team initiated regalia as a weekly programme where people from the ‘Namgis tribe and other surrounding Kwakwaka’wakw Nations on the northwest coast of British Columbia, Canada, come together to create regalia. Participants learn about family crests, design and sew button blankets and dance aprons, and learn oral histories belonging to individuals and families, all within the context of Kwak’wala language revitalization and regalia making. We outline the impacts of this programme on identity, belonging, wholistic health and collective wellbeing, as well as implications for Participatory Action Research and community-led research aimed at strengthening individual and collective health and wellness through Indigenous languages and cultural continuity.

Cultural Continuity in a Reservation Nursing Home

Throughout our lifespan we experience the culture of our families and communities. Our cultural selves guide our understanding of health and illness. However the health care system often ignores our culture in the delivery of care. This can have devastating effects on individuals and particularly the elderly. This presentation reviews a case study of a tribally owned and operated nursing home. The emphasis on maintaining cultural activities, feasting on traditional foods, offering sacred practices led to high satisfaction of the health care experience by residents and staff. Creating this environment was difficult and barriers in culturally responsive care delivery will also be discussed.

Managing Heritage Sites and the Politics of Cultural Continuity in Mesoamerica

The dynamic between indigenous descendant communities, archaeologists, and other heritage professionals in Mexico and Central America embodies a distinct regional history of relations between native peoples and the state. In contrast to the United States and other regions, where indigenous polities have a history of legal sovereignty, the legacy of Spanish colonialism has created few parallel avenues for native Mesoamericans. Linguistic, cosmological, and social continuities between living and ancient indigenous populations have long been an emphasis of Mesoamericanist anthropology. Nevertheless, laws for the management of heritage in those countries often marginalize descendant communities from the use and stewardship of the material traces left behind by their ancestors. The ethical dimensions of this dynamic are further complicated by the fact that many activities that are criminalized by existing heritage laws are, in fact, consistent with long-standing traditions of landscape use and material recycling in these societies. Lacking the sovereignty principle that shapes interactions between indigenous communities and archaeologists in the United States, a more inclusive practice of heritage in Mesoamerica involves new kinds of pragmatic dialogue and accommodation.

Journeys of Ethno-Cultural Continuity: Comparing the Long-Term Acculturation of Jews with Maori and Chinese

<p>This thesis sought to establish a new field of research in cross-cultural psychology: Long-term acculturation. In Chapter one, ethno-cultural continuity was introduced as a group-oriented acculturation goal for diaspora and indigenous peoples, and the impact of the ethno-cultural group and the larger society on ethno-cultural continuity was recognised. In Chapter two, cultural transmission was considered as the central mechanism for ethno-cultural continuity, with endogamy playing a key role in ensuring coherent enculturation. As such, individual behaviour in terms of marital choice can also shape the future of the ethno-cultural group. Thus far, research on factors such as perceived similarity, attraction and social network approval that predict ethnic endogamy and its prelude, selective dating, has been interpreted as a manifestation of ethnocentrism. In contrast, a predictive model was posited wherein a greater ideological impetus underlies both endogamy and selective dating - that of individual concerns for collective continuity. Furthermore, it was suggested that such concerns were shaped by individual awareness of social representations of ethnic history. In Chapter three, the continuity of diaspora Jewry was compared to indigenous Maori and diaspora Chinese in order to understand how shared and unique collective experiences in the past and present shape the current acculturation of individuals. Hypotheses on the intensity of endogamy intentions, incidence of selective dating behaviour, and the importance and function of individual concerns for ethno-cultural continuity and awareness of ethnic history were drawn from ethnographic material on the long-term acculturation of these three ethno-cultural groups. The constructs of Motivation for Ethno-cultural Continuity (MEC) and measures of individual awareness of social representations of ethnic history were conceptualised in Chapter four based on qualitative analysis of three focus group discussions with Jewish (n=8), Maori (n=5) and Chinese (n=5) New Zealanders. In Chapter five, quantitative measures of MEC, subjects of remembrance (WHO), ethno-historical consciousness (WHAT), and vicarious experience of ethnic history (HOW) were developed and validated against measures of Collective Self-Esteem, Perceived Collective Continuity, Perceived Group Entitativity and Assimilation in a pilot study with 152 Jews from Sydney, Australia. Two quantitative studies were subsequently conducted to test the predictive model of endogamy: A cross-cultural study in Chapter six compared New Zealand Jews (n=106), Maori (n=103), and Chinese (n=102); a cross-national study in Chapter seven compared Jewish continuity in New Zealand (n=106), Australia (n=108), Canada (n=160) and the United States (n=107). The conclusions drawn in Chapter eight highlight that vitality affects continuity across ethno-cultural groups such that MEC is more important and functionally predictive of endogamy intentions only for 'small peoples'; and within ethno-cultural groups endogamy intentions and selective dating is thwarted in small communities. For the Jewish and Maori samples, MEC fully mediated the relation between ethno-cultural identity and intentions for endogamy and was a consistent and stronger predictor than similarity, attraction, and social network approval. For the Chinese sample, attraction and approval were the only significant predictors. Furthermore, individual awareness of social representations of ethnic history mediated the relation between ethno-cultural identity and MEC such that identity predicted ethno-historical consciousness (WHAT), that predicted a vicarious experience of ethnic history (HOW), that in turn predicted MEC. Overall the results demonstrate that in the field of long-term acculturation it is important to examine psychological variables such as MEC and individual awareness of social representations of ethnic history that provide internal momentum for the continuity of ethno-cultural groups.</p>

Journeys of Ethno-Cultural Continuity: Comparing the Long-Term Acculturation of Jews with Maori and Chinese

<p>This thesis sought to establish a new field of research in cross-cultural psychology: Long-term acculturation. In Chapter one, ethno-cultural continuity was introduced as a group-oriented acculturation goal for diaspora and indigenous peoples, and the impact of the ethno-cultural group and the larger society on ethno-cultural continuity was recognised. In Chapter two, cultural transmission was considered as the central mechanism for ethno-cultural continuity, with endogamy playing a key role in ensuring coherent enculturation. As such, individual behaviour in terms of marital choice can also shape the future of the ethno-cultural group. Thus far, research on factors such as perceived similarity, attraction and social network approval that predict ethnic endogamy and its prelude, selective dating, has been interpreted as a manifestation of ethnocentrism. In contrast, a predictive model was posited wherein a greater ideological impetus underlies both endogamy and selective dating - that of individual concerns for collective continuity. Furthermore, it was suggested that such concerns were shaped by individual awareness of social representations of ethnic history. In Chapter three, the continuity of diaspora Jewry was compared to indigenous Maori and diaspora Chinese in order to understand how shared and unique collective experiences in the past and present shape the current acculturation of individuals. Hypotheses on the intensity of endogamy intentions, incidence of selective dating behaviour, and the importance and function of individual concerns for ethno-cultural continuity and awareness of ethnic history were drawn from ethnographic material on the long-term acculturation of these three ethno-cultural groups. The constructs of Motivation for Ethno-cultural Continuity (MEC) and measures of individual awareness of social representations of ethnic history were conceptualised in Chapter four based on qualitative analysis of three focus group discussions with Jewish (n=8), Maori (n=5) and Chinese (n=5) New Zealanders. In Chapter five, quantitative measures of MEC, subjects of remembrance (WHO), ethno-historical consciousness (WHAT), and vicarious experience of ethnic history (HOW) were developed and validated against measures of Collective Self-Esteem, Perceived Collective Continuity, Perceived Group Entitativity and Assimilation in a pilot study with 152 Jews from Sydney, Australia. Two quantitative studies were subsequently conducted to test the predictive model of endogamy: A cross-cultural study in Chapter six compared New Zealand Jews (n=106), Maori (n=103), and Chinese (n=102); a cross-national study in Chapter seven compared Jewish continuity in New Zealand (n=106), Australia (n=108), Canada (n=160) and the United States (n=107). The conclusions drawn in Chapter eight highlight that vitality affects continuity across ethno-cultural groups such that MEC is more important and functionally predictive of endogamy intentions only for 'small peoples'; and within ethno-cultural groups endogamy intentions and selective dating is thwarted in small communities. For the Jewish and Maori samples, MEC fully mediated the relation between ethno-cultural identity and intentions for endogamy and was a consistent and stronger predictor than similarity, attraction, and social network approval. For the Chinese sample, attraction and approval were the only significant predictors. Furthermore, individual awareness of social representations of ethnic history mediated the relation between ethno-cultural identity and MEC such that identity predicted ethno-historical consciousness (WHAT), that predicted a vicarious experience of ethnic history (HOW), that in turn predicted MEC. Overall the results demonstrate that in the field of long-term acculturation it is important to examine psychological variables such as MEC and individual awareness of social representations of ethnic history that provide internal momentum for the continuity of ethno-cultural groups.</p>

Rural - Rural Movements in East Africa: a Study of Rwandan and Southern Ugandans in Karagwe District, Tanzania

<p>This thesis redresses a major gap in the literature on population movement, especially population studies in Tanzania where there have been few attempts to study and understand the movement of people within and between rural areas. Largely owing to political concerns for rural - urban movements, more money has been made available for scholars to study this phenomenon. As a consequence, explanations of movement have focused on rural poverty, privileged economic based models of analysis, and ignored the dynamic nature of the bulk of the population who live in contiguous rural areas not only of Tanzania but also neighbouring Kenya and Uganda. This urban bias is reinforced by a methodological unwillingness to study population movements that do not fit this economic rationale. I argue that to understand population movement in and between rural areas, attention needs to be refocused on non-economic motives, give more emphasis to cultural continuity and to understanding the meanings of movement as the people engaged in it see it for themselves. In this study, I use an ethnographic approach to explore the movement of people in Karagwe rural district. This district receives movers from Ankole (Southern Uganda) and Rwanda inspired by cultural considerations that become understood by listening and seeing the movement in their own worldview. The Banyankole and Banyarwanda perceive movement as a "homeward journey" best described by the metaphor of 'omuka/oweitu' (home to home) as people move within their cultural territory to live with relatives of consanguinity, affinity and African blood pacts. The network of these relationships evolved out of historical movements, intermarriages, norms and customs created and shared over many years to give a sense of oneness or common identity in a shared cultural space. During the field study in 2000, these homeward movements revealed in the family life histories were part of a strategy to cement the bonds of kinship and a return to the roots/ ancestral homes. This understanding and interpretation of movement in a constructed cultural space is revealed through listening to the life histories of family movement and experiences as well as the language used to express the event of movement. In this cultural space where they negotiate a living, long-term movement is perceived, as 'okutaha' (to go home) and 'okutura' (to settle or stay) while short-term movements are captured by the metaphors that revolve around the theme of 'visits'. The origin and destination points for these movements are "home" meaning a place where one resides or where one is born. In both meanings the mover has relatives of kin and is in a familiar environment/cultural territory. Movement is one that leads a person outside the created cultural space often disassociated with and considered as disappearing into the unknown. This suggests that intra-rural and inter-rural movements are culturally inspired and are strategies to maintain and activate relationship networks between people as described in a language and the worldview of the movers - the world they live in.</p>

Rural - Rural Movements in East Africa: a Study of Rwandan and Southern Ugandans in Karagwe District, Tanzania

<p>This thesis redresses a major gap in the literature on population movement, especially population studies in Tanzania where there have been few attempts to study and understand the movement of people within and between rural areas. Largely owing to political concerns for rural - urban movements, more money has been made available for scholars to study this phenomenon. As a consequence, explanations of movement have focused on rural poverty, privileged economic based models of analysis, and ignored the dynamic nature of the bulk of the population who live in contiguous rural areas not only of Tanzania but also neighbouring Kenya and Uganda. This urban bias is reinforced by a methodological unwillingness to study population movements that do not fit this economic rationale. I argue that to understand population movement in and between rural areas, attention needs to be refocused on non-economic motives, give more emphasis to cultural continuity and to understanding the meanings of movement as the people engaged in it see it for themselves. In this study, I use an ethnographic approach to explore the movement of people in Karagwe rural district. This district receives movers from Ankole (Southern Uganda) and Rwanda inspired by cultural considerations that become understood by listening and seeing the movement in their own worldview. The Banyankole and Banyarwanda perceive movement as a "homeward journey" best described by the metaphor of 'omuka/oweitu' (home to home) as people move within their cultural territory to live with relatives of consanguinity, affinity and African blood pacts. The network of these relationships evolved out of historical movements, intermarriages, norms and customs created and shared over many years to give a sense of oneness or common identity in a shared cultural space. During the field study in 2000, these homeward movements revealed in the family life histories were part of a strategy to cement the bonds of kinship and a return to the roots/ ancestral homes. This understanding and interpretation of movement in a constructed cultural space is revealed through listening to the life histories of family movement and experiences as well as the language used to express the event of movement. In this cultural space where they negotiate a living, long-term movement is perceived, as 'okutaha' (to go home) and 'okutura' (to settle or stay) while short-term movements are captured by the metaphors that revolve around the theme of 'visits'. The origin and destination points for these movements are "home" meaning a place where one resides or where one is born. In both meanings the mover has relatives of kin and is in a familiar environment/cultural territory. Movement is one that leads a person outside the created cultural space often disassociated with and considered as disappearing into the unknown. This suggests that intra-rural and inter-rural movements are culturally inspired and are strategies to maintain and activate relationship networks between people as described in a language and the worldview of the movers - the world they live in.</p>

By the waters of the Tiber: Viacheslav Ivanov, Aleksandr Grechaninov and Russian culture in interwar Europe

In Russia, the impact of the end of World War I was subsumed under the far greater impact of the October Revolution, which led to a bifurcation of Russian culture into Soviet and émigré branches. This article examines a hybrid literary and musical work from the interwar period: Viacheslav Ivanov’s nine Roman Sonnets ( Rimskie sonety, 1924) and the musical settings that the composer Aleksandr Grechaninov made of five of these as his Sonetti Romani in 1939. Here, both poet and composer seek to convey the experience of finding oneself in one of Europe’s most evocative historical and cultural locations. At the same time, their evocation of Rome forges a powerful historical narrative of the city’s prior inhabitants. Accordingly, Rome emerges as an intertextual palimpsest of literary and artistic references, which together create a powerful sense of cultural continuity to offset the loss of the artist’s original homeland.

“A Curse or a Blessing?”: Montreal Jews and the Politics of 1960s Quebec

In this article, the author argues that the politics of the Quiet Revolution in Quebec in the 1960s invigorated Montreal Jews as a religious and cultural minority rather than marginalizing or alienating them. While Jewish activists remained critical of the expanding ambitions of the Quebec state and the rise of nationalism in the province, they took the opportunity to advance Jewish claims and adopted a largely positive outlook on their communal future in Quebec. In fact, Montreal Jews, like their francophone neighbours, but perhaps unlike the anglophone majority, had motives to share in Quebec’s collective thrill during the 1960s: it created opportunities to discuss and advance cultural continuity. This perspective is crucial to nuance the popular assumption that animosity and reluctance alone characterized Quebec Jews’ reaction to the Quiet Revolution, leading many to find solace in Toronto after the election of the Parti québécois and in reaction to long-smouldering tensions. By exploring the themes of education, French language, and nationalism in Jewish English-language newspapers and institutional sources from the 1960s, the author reveals more nuanced dynamics between Jews and French Canadians at the time of the Quiet Revolution.