Journal articles: 'Cultural tradition'

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Noyes. "Tradition: Three Traditions." Journal of Folklore Research 46, no. 3 (2009): 233. http://dx.doi.org/10.2979/jfr.2009.46.3.233.

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Voronina, Tatiana. "International symposium “Visual Traditions—Folk Tradition." Visual Anthropology 2, no. 1 (January 1989): 93–99. http://dx.doi.org/10.1080/08949468.1989.9966504.

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Woods, William F. "The cultural tradition of nineteenth‐century “traditional” grammar teaching." Rhetoric Society Quarterly 15, no. 1-2 (January 1985): 3–12. http://dx.doi.org/10.1080/02773948509390717.

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Quinn, Joanna R. "Tradition?! Traditional Cultural Institutions on Customary Practices in Uganda." Africa Spectrum 49, no. 3 (December 2014): 29–54. http://dx.doi.org/10.1177/000203971404900302.

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This contribution traces the importance of traditional institutions in rehabilitating societies in general terms and more particularly in post-independence Uganda. The current regime, partly by inventing “traditional” cultural institutions, partly by co-opting them for its own interests, contributed to a loss of legitimacy of those who claim responsibility for customary law. More recently, international prosecutions have complicated the use of customary mechanisms within such societies. This article shows that some traditional and cultural leaders continue to struggle to restore their original institutions, some having taken the initiative of inventing new forms of engaging with society. Uganda is presented as a test case for the International Criminal Court's ability to work with traditional judicial institutions in Africa.

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Widyasari, Widyasari, and Rachmaniah Mirza Hariastuti. "Sapi-Sapian, Contextualizing Mathematical Concepts Through Cultural Tradition." Journal of Medives : Journal of Mathematics Education IKIP Veteran Semarang 5, no. 1 (January 13, 2021): 36. http://dx.doi.org/10.31331/medivesveteran.v5i1.1431.

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Sapi-sapian is one of the traditions in Kenjo Village which is carried out every Muharram month as an expression of gratitude to God for abundance of agricultural crops. Sapi-sapian tradition contains four processions, namely the selametan pecel gerang, tumpeng serakat, ider bumi oncor-oncoran,and the celebration, which contain ethnomathematics. In order to get the most out of ethnomathematics in the Sapi-sapian tradition, a qualitative-descriptive study was conducted as a method. Due to the conditions of the Covid-19 pandemic which caused the Sapi-sapian tradition to be carried out optimally in 2020, data was collected using in-depth interviews, and cultural documentation. The research informants were the Chief of the Kenjo Village Custom, the Deputy Head of the Adat, and one resident who had been involved in the implementation of the Sapi-sapian tradition. The data obtained were analyzed qualitatively based on several analysis processes in ethnographic research. The results showed that there are mathematical concepts found in the Sapi-sapian tradition of Kenjo Village, including : two and three dimensional geometry, fractions, transformations, and traditional measurements with non-standard units. Keyword : Sapi-sapian, Cultural tradition, Ethnomathematics

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Shenzhi, Li. "China's Cultural Tradition and Modernization." Contemporary Chinese Thought 33, no. 2 (December 2001): 63–91. http://dx.doi.org/10.2753/csp1097-1467330263.

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Parameswaran, Uma, and Paul Sharrad. "Raja Rao and Cultural Tradition." World Literature Today 62, no. 4 (1988): 728. http://dx.doi.org/10.2307/40144777.

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Williams, Raymond. "Film and the Cultural Tradition." Cinema Journal 52, no. 3 (2013): 19–24. http://dx.doi.org/10.1353/cj.2013.0026.

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Hoppál, Mihály. "Cultural tradition as sign process." World Futures 34, no. 3-4 (October 1992): 201–8. http://dx.doi.org/10.1080/02604027.1992.9972305.

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Rabkin, Leslie Y. "Cultural Theory and Psychoanalytic Tradition." American Journal of Psychotherapy 47, no. 2 (April 1993): 308. http://dx.doi.org/10.1176/appi.psychotherapy.1993.47.2.308.

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Johnson, Richard. "Cultural Studies: tradition or process?" Curriculum Studies 2, no. 3 (January 1994): 351–59. http://dx.doi.org/10.1080/0965975940020306.

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Petrova, Svetlana. "An Ancient Yakut Tradition of Avoidance: Traditions and Ethno-Cultural Similarities." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 23, 2014): 66–70. http://dx.doi.org/10.15688/jvolsu4.2014.6.7.

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Wirdanengsih, Wirdanengsih. "MAKNA DAN TRADISI-TRADISI DALAM RANGKAIAN TRADISI KHATAM QURAN ANAK-ANAK DI NAGARI BALAI GURAH SUMATERA BARAT." Gender Equality: International Journal of Child and Gender Studies 5, no. 1 (October 14, 2019): 9. http://dx.doi.org/10.22373/equality.v5i1.5375.

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This article tries to reveal the analysis of cultural and educational value on the traditions of Khatam Quran children at village Balai Gurah Agam district of West Sumatra. In addition this paper also reveals the meaning of the tradition for the Balai Gurah community . The observation, in-depth interviews and the review of date secondary.. The results of this study found that the tradition of Khatam Quran in villages of Balai Gurah is one of the traditions that express the religious culture of Minangkabau society. For the people of Balai Gurah, tradition Khatam Quran is an initiation process in children and a form of gratitude for the intelligence of children in reading the Quran. Tradition Khatam Quran also has significance awareness in social relationships between people, especially in building unity and mutual assistance among relatives and the community. Tradition Khatam Quran also have the meaning of economic, religius and socio-cultural for the community, In A series of Khatam Quran ceremony is gathered some traditions such as the tradition of musyawarah mufakaik , traditin of makan bajamba , tradition of Mandabiah Jawi, tradition of Talempong music , the tradition of arak-arakan and tradition manyumbang. All that has the meanings.

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Pond. "A Negotiated Tradition: Learning “Traditional” Ewe Drumming." Black Music Research Journal 34, no. 2 (2014): 169. http://dx.doi.org/10.5406/blacmusiresej.34.2.0169.

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Streletsky, Vladimir. "Concept of Cultural Landscape in Russian Cultural-Geographical Tradition." Pskov region studies journal, no. 44 (2020): 83. http://dx.doi.org/10.37490/s221979310012428-3.

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Stavitsky, Vladimir Vyacheslavovish. "Cultural borders of elshanskaya ceramic tradition." Samara Journal of Science 6, no. 3 (September 1, 2017): 100–104. http://dx.doi.org/10.17816/snv201763205.

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Elshansky type of settlements was distinguished in the 1970s and 80s years after researches of a number of the settlements with weakly ornamented ceramics with sharp bottom that have profiled brims in the forest-steppe of Zavolzhe. Close analogues to elshansky type of ceramics in the materials of the next regions has not been found, but there were some parallels in the utensil of settlements of Strumel-Gastyatin type. It was already highlighted two types of elshanskaya ceramics: 1) with sharp bottom and profiled, 2) with straight walls and flat-bottomed. Later this lead to change the concept of elshansky type of ceramics. Because the choosing analogues to two types of elshanskaya ceramics began to find on a number of early Neolithic settlements from the Urals to the basin of the river Don. Meanwhile, such features as the shape of the vessels, weakly ornamented walls, belong to the category of the elementary and their convergent appearance is very likely. Only the transfer of the set of complex signs which are not recorded between materials of elshanka-Strumel-Gastyatin-Artibelle could serve the argument of the succession, but which take place between the ceramics Yelshanka and materials of the Baltic settlement Swidze.

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Alshehaby, Fatimah. "Cultural Heritage Protection in Islamic Tradition." International Journal of Cultural Property 27, no. 3 (August 2020): 291–322. http://dx.doi.org/10.1017/s0940739120000259.

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AbstractCultural heritage is a crucial component that plays a fundamental role in defining an individual’s identity and advancing the protection of his or her human rights. Reinforcing cultural distinctions and human differences are significant and therefore recognized in Islam. This article enhances the understanding of an Islamic approach to cultural heritage and human rights through the lens offered by three examples: the right to education, freedom of religion, and the right to development. The discussion of the protection of cultural heritage in Islam is essential because Islam is one of the legal sources in many Muslim states, and, therefore, the examination of its intersection with international law could enhance the protection of cultural heritage and promote human rights in the Islamic world. The article develops principles of cultural heritage protection that are in conformity with international law. These principles are the promising common ground for the possibility of universal cultural heritage policy. Despite the fact that there is no clear reference to the notion of cultural heritage in Islamic teaching, this article shows that principles of the protection of cultural heritage are established.

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Keller, Charles M., and Janet Dixon Keller. "Imagery in cultural tradition and innovation." Mind, Culture, and Activity 6, no. 1 (January 1999): 3–32. http://dx.doi.org/10.1080/10749039909524711.

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James, C. L. R. "Popular art and the cultural tradition∗." Third Text 4, no. 10 (March 1990): 3–10. http://dx.doi.org/10.1080/09528829008576248.

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Samsonova, Irina Vasilevna, and Mariya Yurevn Krasilnikova. "AKATHIST TO THE ORTHODOX CULTURAL TRADITION." Sovremennye issledovaniya sotsialnykh problem, no. 2 (May 24, 2015): 435. http://dx.doi.org/10.12731/2218-7405-2015-2-34.

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Baraniak, Maciej. "“Kumoterki”, tradition, sport and cultural heritage." Sport i Turystyka. Środkowoeuropejskie Czasopismo Naukowe 4, no. 1 (2021): 75–86. http://dx.doi.org/10.16926/sit.2021.04.04.

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In the dialect of Polish Tatra highlanders the word “kumoterki” indicates a small two-person sleigh traditionally harnessed to one horse. It is derived from the word “kumotrzy” which is godparents who used the horse team to get with a newborn baby to church to have the child baptised.Since the mid-19th-century horse-drawn sleighs used by Tatra highlanders have been the masterpieces of woodcarving art. A lot of attention has been paid to the precision of workmanship, the choice of material and ornamentation. Initially, they were used as the means of transport during snowy winters in the Polish Tatra region. During the Interwar period, due to the development of mass motorization, horse-drawn sleighs lost their utilitarian character and people started to use them in racing events. The first horse-drawn sleigh race took place in Zakopane in 1929. It was an annual event until 1939. After World War 2, horse-drawn sleigh races were reactivated in 1962 in Zakopane and after that, after a few-year break, in 1972 in Bukowina Tatrzańska.In the 1970s horse-drawn sleigh races were treated mostly as social events and folk festivities rather than sports competitions. Horses that took part in the races at that time were used to work mainly on the farmland and were not specially prepared for the races. This situation changed completely at the beginning of the 1990s after sport horses had been brought to Podhale. Since then horse-drawn sleigh races have become typical sports competitions; older highlanders started to resign from speed racing leaving the place for young contestants. Sports rivalry and willingness to achieve the best time of a ride displaced the fun and entertainment factor of this event.

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Winthrop, Robert. "Tradition, Authenticity, and Dislocation: Some Dilemmas of Traditional Cultural Property Studies." Practicing Anthropology 20, no. 3 (July 1, 1998): 25–27. http://dx.doi.org/10.17730/praa.20.3.b0313x1w73426537.

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In "The Making of Chumash Tradition" (Current Anthropology 38(5):761-94, December 1997) Brian Haley and Larry Wilcoxon offer a provocative argument regarding ethnic identity, environmental politics, and anthropological complicity in the construction of modern Chumash "traditionalism." Their argument centers on the ironic juxtaposition of Indians and anthropologists in the contemporary practice of cultural resource management in general, and traditional cultural property evaluation in particular. While their description of contemporary Chumash ethnic politics is complex, the centerpiece of their narrative concerns the cultural claims advanced in reaction to a 1978 proposal to construct a liquefied natural gas (LNG) terminal near Point Conception, in the vicinity of Santa Barbara, California.

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Delakorda Kawashima, Tinka. "The Authenticity of the Hidden Christians’ Villages in Nagasaki: Issues in Evaluation of Cultural Landscapes." Sustainability 13, no. 8 (April 14, 2021): 4387. http://dx.doi.org/10.3390/su13084387.

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Located in the north-western part of Kyushu, “Hidden Christians Sites in the Nagasaki Region” were designated as a UNESCO World Heritage Site in 2018. This serial property consists of twelve sites, including the Christian villages that bear unique testimony to a cultural tradition nurtured under a long period of religious prohibition. Based on fieldwork research at Kirishitan villages in Hirado City, this paper shows how the global conservation strategies affect the local people and the sustainability of their cultural tradition. Comparing UNESCO and Japanese cultural landscape protection policies, I argue that the evaluation and selection of sites that begin at the local authorities and stakeholders’ level, is eventually reduced to tangible properties ready-made for tourist consumption. Here, the evaluation subsides under the UNESCO authenticity criteria and narrow governmental interests towards the cultural tradition it is supposed to protect. Therefore, for the protection of cultural landscapes and the living traditions, the decisions by cultural heritage protection authorities should be carefully made, based on scientific research of a cultural tradition, and in the interest of the tradition’s living successors.

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Giovannini, E. C., M. Lo Turco, and A. Tomalini. "DIGITAL PRACTICES TO ENHANCE INTANGIBLE CULTURAL HERITAGE." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVI-M-1-2021 (August 28, 2021): 273–78. http://dx.doi.org/10.5194/isprs-archives-xlvi-m-1-2021-273-2021.

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Abstract. The term “cultural heritage” has been enriched with multiple contents in the last decades, partly thanks to the protection instruments developed by UNESCO. Despite the past, the cultural heritage is not limited to monuments and collections of objects. The term nowadays includes tangible and intangible cultural heritage (ICH). ICH includes traditions or living expressions inherited from our ancestors and passed on to our descendants, such as oral traditions, performing arts, social practices, rituals, festive events, knowledge and practices concerning nature and the universe or the knowledge and skills to produce traditional crafts. Within this context, the Museum of “Passione di Sordevolo” preserves and spreads the cultural and social value of the largest representation of popular Christian theatre in Italy, called “La Passione di Sordevolo”. The paper presents the results of the research of the reconstructive modelling and visual storytelling project called "Digital historical scenic design". The project explores the use of digital technologies to create new content compatible with the Museum’s mission: dissemination, communication and valorization of the documentary heritage (photographs, sketches, drawings) and the systematic collection of the oral tradition of this theatrical tradition.

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Hasanah, Luluk Ulfa, and Novi Andari. "THE SOCIAL AND CULTURAL VALUES TRANSMISSION OF AN ORAL TRADITION." Indonesian Journal of Social Research (IJSR) 2, no. 3 (December 24, 2020): 196–205. http://dx.doi.org/10.30997/ijsr.v2i3.70.

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The purpose of this research is to explore the oral traditions that exist in the Becirongengor village as well as the social and cultural values contained in these oral traditions so that these values can provide learning for the local community. Starting from the problem that the oral tradition that develops in society is starting to lose its existence. Currently the role of oral tradition has begun to be replaced by the existence of social media that has mushroomed in the community. The question is how the oral tradition is able to provide social and cultural values among the community, especially the Becirongengor Village community. The qualitative descriptive method is the chosen research method. The results found that there are still oral traditions that develop in the community, namely (1) the history of Beciro and Ngengor; (2) Haul Mbah Janten and Mbah Surogati; (3) the Kleman Tradition; (4) Paseban Karang Jiwo; (5) MBET traditions; and (6) Slametan. The social and cultural values implicit in the oral tradition are the values of mutual cooperation, andap ashor, tepo seliro, aji mareng sesepuh, friendship, tolerance, religious, and historical values. Of course, oral tradition also provides benefits in social science and cultural education among people, who have experienced the process of transmitting social values that function for entertainment, reminiscing about the past (meaning to history studying), solidarity and togetherness, religious or religious functions, social control, and education.

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Smith, Virginia, Karrie Florence, and Franklin Maria. "Semantics in cultural perspective overview." Linguistics and Culture Review 2, no. 1 (May 18, 2018): 24–31. http://dx.doi.org/10.21744/lingcure.v2n1.9.

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The article was to aim to investigate the semantics overview based on the cultural perspective. The aim of semantics is to discover why meaning is more complex than simply the words formed in a sentence. Culture is a word for the 'way of life' of groups of people, meaning the way they do things. The excellence of taste in the fine arts and humanities, also known as high culture. An integrated pattern of human knowledge, belief, and behavior. The outlook, attitudes, values, morals, goals, and customs shared by a society. Culture is the characteristics and knowledge of a particular group of people, encompassing language, religion, cuisine, social habits, music, and arts. The word "culture" derives from a French term, which in turn derives from the Latin "colere," which means to tend to the earth and grow, or cultivation and nurture. Well, cultural tradition can take on many forms. A tradition is usually some kind of action or event that is passed on through the generations of a certain group that practices said traditions. So WE would guess that cultural tradition is where a group of people practices certain traditions from a culture. Cultural values are the core principles and ideals upon which an entire community exists. This is made up of several parts: customs, which are traditions and rituals; values, which are beliefs; and culture, which is all of a group's guiding values.

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Ritonga, Mara Untung. "A Textual Interpretation of Mandailing Oral Tradition: A Cultural Maintenance Model." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 2, no. 4 (November 5, 2019): 145–52. http://dx.doi.org/10.33258/birle.v2i4.501.

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Language has the pivot on which the culture grow or turn to extinct. Language is as primary means of cultural events transmission. A digitalised adage as one of efforts to revitalise or maintain the culture will not be received without understanding the meanings of the oral tradition texts as their implicitness. This research tries to fill the space left by other researchers to make young generation of Mandailing understand the meanings of the oral tradition texts. The oral tradition tells a great deal of local genuine. By doing so, it is expected the young generation can pick out the beneficial messages from the oral tradition texts, then, to guide them in the action, behaviour, and thinking. Therefore, the oral traditonal needs to maintain or to reserve. With respect to the nature, the out put of this research is to design a maintenance model of Mandailing oral tradition. The subject of the research is the oral tradition of Mandailing analisyed through cognitive semantics, and CDA as theoretical tools for textual interpretation. The qualitative and quantitative data of the research show that the oral traditon of Mandailing; mangandung and marturi include in the category of extinct, while mangambat, mangalehenmangan, manjair, maralok-alok, mambue, marturas, maronang-onang, marsilogo, marungut-ungut, and marpege-pege are in the category of endangered traditon. The cultural activities of the oral traditon do not transmit towards the young generation of Mandailing (age. 17- 40) taken from 100 respondent. Theydid not understand the meaning of the oral traditon texts (87%). The other factor is very few young generation (10%) involve in the cultural traditon of the oral tradition.

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Chamberlin, Matthew A. "Symbolic Conflict and the Spatiality of Tradition in Small-scale Societies." Cambridge Archaeological Journal 16, no. 1 (January 26, 2006): 39–51. http://dx.doi.org/10.1017/s0959774306000035.

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Archaeologists have explained the spatiality and spread of traditions primarily in terms of conflict-free transfers of knowledge. This article critiques the sociospatial conceptualization of tradition implicit in many of these explanations and re-theorizes tradition as a relational process of symbolic conflict. Of particular concern are hierarchical approaches to traditional knowledge that set the more durable unconscious or ‘embodied’ elements of tradition apart from ‘symbolically invested practices’ and attribute to each a unique spatiality, with that of embodied tradition involving largely benign mechanisms of transmission. This article proposes instead that the spatiality of tradition is the outcome of continuous reflexive transformation of embodied traditional knowledge in contested social and symbolic relationships between groups. This transformation unfolds in conflict over the meaning, ownership, and value of symbolic inventories (knowledge, names, practices, symbols) within social fields. Ethnographic and archaeological data are used to argue that strategies of symbolic conflict propel traditions along the relational pathways of fields.

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Khairunnisak, Khairunnisak. "Jenis-jenis Tumbuhan dalam Tradisi Peusijuek Masyarakat Aceh dan Makna Filosofisnya." Jurnal Adabiya 21, no. 1 (July 17, 2020): 103. http://dx.doi.org/10.22373/adabiya.v21i1.6456.

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Peusijuek is one of traditional rituals in the Acehness culture. This tradition is usually done to invoke salvation, peace and happiness in life. As one of the cultural heritages, the peusijuek tradition is rich in values and special meaning. One of them is the use of plants in the ritual of peusijuek, which is used as symbols for hopes and prays. This paper would like to discuss about the types of plants used in the peusijuek tradition so that it can be recognized by the wider community, as to increase knowledge about the cultural traditions of the Acehnese people.

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Johnson, Jeff. "Literature, political correctness and cultural equity." English Today 8, no. 2 (April 1992): 44–47. http://dx.doi.org/10.1017/s0266078400006350.

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Anisa, Hafizatul, Aman Aman, and Dyah Kumalasari. "Bajapuik Tradition the Traditional Marriage in Minangkabau." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (April 21, 2021): 814–21. http://dx.doi.org/10.33258/birle.v4i2.1854.

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Bajapuikis a tradition of the Minangkabau people native to the Padang Pariaman area which is carried out in a traditional marriage process. Bajapuik is the custom of the Minang community in respecting the position of men from Padang Pariaman but not detrimental to women as the biological bundo in the rumah gadang. Bajapuik has become a mandatory tradition at wedding ceremonies in Padang Pariaman by picking up / buying the groom using money whose nominal value is determined by means of family congregation and traditional leaders. Writing this article aims to describe the cultural customs of marriage in Minangkabau with a focus on the study of the Bajapuik tradition in Padang Pariaman. The method used in writing this scientific article is a qualitative method with a descriptive approach.

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Kamuri, Johanis Putratama. "PANDANG DUNIA: PENENTU KEKUATAN DAN PERUBAHAN TRADISI MASYARAKAT TRADISIONAL." Paradigma: Jurnal Kajian Budaya 11, no. 1 (April 29, 2021): 42. http://dx.doi.org/10.17510/paradigma.v11i1.415.

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<p>Traditional society is a society that is strongly influenced by tradition. However, the fact is a society can also change such strong tradition. This research aims to understand the driving force that allows the influence of tradition and changes in traditions by traditional societies. Through a systematic review of relevant literature, this research complements Giddens' structuration theory with MacIntyre's thoughts about cultural components that make up the cognitive structure and shows that worldview - a virtual structure in cognition that corresponds to the structure of society - is the force that determines the influence and change of traditions. Therefore, different from studies that point to external forces such as education, globalization, and modernization as causes of changes in traditional societies, this study refers to worldview as an agent's internal capacity. The influence of tradition on agents and changes in tradition caused by various external forces is mediated by worldview; thus, the power of tradition presupposes the power of worldview, and changes in tradition presuppose a change in worldview.</p>

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Newton, Michael. "Prophecy and Cultural Conflict in Gaelic Tradition." Scottish Studies 35 (December 31, 2010): 144. http://dx.doi.org/10.2218/ss.v35.2693.

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Ryan, James. "Eroding Innu Cultural Tradition: Individualization and Communality." Journal of Canadian Studies 26, no. 4 (January 1992): 94–111. http://dx.doi.org/10.3138/jcs.26.4.94.

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NAUMKIN, Vitaly, and Victor PORKHOMOVSKY. "Soqotran Oral Tradition and Cross-Cultural Contacts." ARAM Periodical 8, no. 2 (December 1, 1996): 285–91. http://dx.doi.org/10.2143/aram.8.2.2002200.

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Chin, Daryl. "Asian Performance Tradition and Contemporary Cultural Reality." Performing Arts Journal 17, no. 1 (January 1995): 97. http://dx.doi.org/10.2307/3245702.

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Knudsen, Jon P. "The learning region tradition: a cultural reappraisal." Learning Organization 27, no. 3 (May 8, 2020): 223–34. http://dx.doi.org/10.1108/tlo-01-2020-0017.

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Purpose The learning region has over the years become popular as a concept to portray and analyse subnational geographic entities heading for future growth and well-being. Claiming analytic and political relevance, the concept nevertheless retains much unclarified ideological content. Design/methodology/approach This study traces its roots to varieties of heterodox economic thinking where it has gained a prominent place. Findings While being strong on the value of different kinds of knowledge to economic development, the concept has a much weaker grip on the cultural rationales for knowledge and learning. Originality/value Thus, the study concludes with a need for a cultural reorientation to take place if the concept is going to retain its significance in the future academically as politically.

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Waterson, Roxana, Jean-Paul Bourdier, and Nezar Alsayyad. "Dwellings, Settlements and Tradition: Cross-Cultural Perspectives." Man 26, no. 3 (September 1991): 559. http://dx.doi.org/10.2307/2803889.

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Sokolova, L. A. "Okunev cultural tradition in the stratigraphic aspect." Archaeology, Ethnology and Anthropology of Eurasia 30, no. 1 (July 2007): 41–51. http://dx.doi.org/10.1134/s156301100702003x.

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PONGRATZ, HANS. "CULTURAL TRADITION AND SOCIAL CHANGE IN AGRICULTURE." Sociologia Ruralis 30, no. 1 (April 1990): 5–17. http://dx.doi.org/10.1111/j.1467-9523.1990.tb00395.x.

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Cole, Michael. "Cross-Cultural Research in the Sociohistorical Tradition." Human Development 31, no. 3 (1988): 137–57. http://dx.doi.org/10.1159/000275803.

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George, Robert Blair St, Jean-Paul Bourdier, and Nevar Alsayyad. "Dwellings, Settlements and Tradition: Cross-Cultural Perspectives." Journal of American Folklore 107, no. 424 (1994): 326. http://dx.doi.org/10.2307/541217.

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Kitromilides, Paschalis M. "The Enlightenment and the Greek cultural tradition." History of European Ideas 36, no. 1 (March 2010): 39–46. http://dx.doi.org/10.1016/j.histeuroideas.2009.06.001.

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Gnezdilova, Elena. "MYTHOLOGY OF ORPHEUS IN CLASSICAL CULTURAL TRADITION." Проблемы исторической поэтики 19, no. 3 (September 2021): 35–52. http://dx.doi.org/10.15393/j9.art.2021.9542.

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The article examines the peculiarities in the formation of the Orpheus mythologeme in the ancient cultural tradition. An analysis of the works of ancient authors, including Pindar, Aeschylus, Euripides, Apollonius of Rhodes, Virgil and Ovid allows to single out the specifics of creating the image of Orpheus. The latter is seen by the above-mentioned authors not only as a poet and musician who had lost his beloved Eurydice, but also as the founder of cult rites known as Orphic mysteries. “Orphism” as a system of religious and philosophical views became most widespread in the era of Peisistratus in the 6th century BC in Attica. Dionysus, revered by the Orphic, was important for farmers as a deity of eternal rebirth and powerful natural forces. In the ancient cultural tradition, the image of Orpheus develops under a double sign: both Apollo and Dionysus. The ideas of Orphic philosophy can be found in the religious and philosophical teachings of the Pythagorean school and in the writings of Plato. The original transformation of the Orphic-Pythagorean ideas and the mythologeme of Orpheus occurs in Virgil’s Georgics and Ovid’s Metamorphoses, which are also the subject of this article. The comparative historical analysis of artworks and philosophical treatises of antiquity carried out in the course of this study indicates that the mythologeme of Orpheus in the ancient cultural tradition is an example of the embodiment of the syncretic unity of art and religion in the archaic consciousness.

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hÓgáin, Dáithí Ó., and David Buchan. "Scottish Tradition." Béaloideas 53 (1985): 317. http://dx.doi.org/10.2307/20522269.

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Åberg, Kai. "The traditional songs of the Finnish Romany: Silent tradition." Romani Studies 18, no. 1 (December 2008): 71–91. http://dx.doi.org/10.3828/rs.2008.3.

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Williams, Randy. "Visions and Traditions: Knowledge Production and Tradition Archives." Journal of American Folklore 133, no. 530 (October 1, 2020): 494–96. http://dx.doi.org/10.5406/jamerfolk.133.530.0494.

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Gladyshev, Vladimir, Ekaterina Miliaeva, Marina Meniaeva, and Vera Neveleva. "Yes-tradition and no-tradition in the reproduction of cultural forms and cultural identity in conditions of globalization." SHS Web of Conferences 72 (2019): 03035. http://dx.doi.org/10.1051/shsconf/20197203035.

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The article is devoted to the problem of preserving cultural forms that ensure the reproduction of cultural identity in the conditions of globalization tendencies towards unification and innovation. The purpose of the article is to substantiate the role of yes-tradition and no-tradition as mechanisms of reproduction, transmission and actualization of socially significant cultural content and cultural identity. It is stated that in the era of globalization, the boundaries of cultures become plastic, intercultural interaction contributes to the emergence of «globalized» cultural forms (for example, the brand is among them) which are characterized by signs of cultural standardization. These forms blur cultural identity, threatening cultural security, and therefore meet resistance as a response, where no-tradition is manifested. The authors believe that the reproduction of the most significant cultural forms ensures the preservation of cultural identity. Yes-tradition is directly related to the broadcast of reproduction and preservation experience.

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Palmer, Craig T., Lyle B. Steadman, Chris Cassidy, and Kathryn Coe. "TOTEMISM, METAPHOR AND TRADITION: INCORPORATING CULTURAL TRADITIONS INTO EVOLUTIONARY PSYCHOLOGY EXPLANATIONS OF RELIGION." Zygon(r) 43, no. 3 (September 2008): 719–35. http://dx.doi.org/10.1111/j.1467-9744.2008.00950.x.

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Lourie, Svetlana V. "What Is Cultural World Image and How Cultural Tradition Is Formed." Almanac “Essays on Conservatism” 64 (June 30, 2021): 13–62. http://dx.doi.org/10.24030/24092517-2021-0-2-13-62.

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The article is devoted to the analysis of such phenomena as the cultural world image, sociocultural organism, tradition, in the terms that do not contradict Orthodox anthropology. Sociocultural organism means socium (that can be bigger or smaller than ethnos), which is the culture bearer, transforming pure social connections into organically-cultural ones. The socium is subject to socio-biological and personalistic-spiritual rules, which manifest in the structure and functions of the cultural world image and in the patterns of social activity. Tradition is one of the most striking examples of how the natural, social, cultural, personal and spiritual factors overlap and combine, and lead to the formation of important social institutions.

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Journal articles on the topic 'Cultural tradition'

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