Academic literature on the topic 'Europe, eastern, social life and customs'
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Journal articles on the topic "Europe, eastern, social life and customs"
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Holzer, Jerzy. "Triumf i kryzys komunizmu – 1968." Rocznik Polsko-Niemiecki, no. 18 (March 30, 2010): 42–58. http://dx.doi.org/10.35757/rpn.2010.18.03.
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The events of 1968 were, in Europe, the last act of fascination with Communism while, simultaneously, its Soviet model was rejected and other varieties were popular. With the exception of Czechoslovakia, these events were also a generational movement, most of all a student one. The Communist social stipulations were combined with political demands aimed at implementing direct democracy. What was missing in the West, however, was the comprehension of the problems occurring in the Soviet block and a knowledge of the situation in the non-European Communist countries. In the East, on the other hand, what was lacking was a more active interest in Western frustrations. The movements of 1968 suffered a defeat everywhere, though the reasons for this were different.In Western Europe, they were wholly unsupported by organisational structures, while the awareness of the realities of all Communist regimes, which did gradually sink in, evoked disappointment. In the Eastern part of Europe, the crushing of revisionism, which attempted to combine Communism with democracy, pointed the way towards perspectives other than reformed Communism. Despite the defeat, the events of 1968 became an important watershed in the life of Europe, to a large degree transforming society’s awareness and customs in the West, and the political awareness of the generation entering adulthood in the East.
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Minakova, Albina I. "FEATURES OF THE ECONOMIC ACTIVITY CHARACTERISTIC FOR THE PEOPLES OF EXPATRIATE COMMUNITY ON THE EXAMPLE OF THE REPUBLIC OF MORDOVIA." Historical Search 2, no. 4 (December 20, 2021): 94–101. http://dx.doi.org/10.47026/2712-9454-2021-2-4-94-101.
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The polyethnicity of the Republic of Mordovia, an equal subject of the Russian Federation, is confirmed by the 2010 census data. According to the All-Russian census, the population of 119 nationalities lives here. The increase in the number of nationalities in the regions results in an increase in contacts between people and the impact on ethnic processes. The interaction of ethnic groups affects all aspects of the life of an ethnic group: from the way of life, including customs, rituals, type of clothing, dietary habits, relationships with nature, social relationships of ethnic groups, to the forms of economic activity of ethnic groups. Eastern European peoples, especially the Ukrainians, the Belarusians, as well as representatives of the peoples of Transcaucasia and the Central Asia living in Mordovia, are commonly found in a natural assimilation, which is expressed in some common features of their economic activities, culture and way of life. The purpose of the study is to analyze the features of economic activity carried out by the peoples living in a non-native environment outside their historical homeland. The main objective of the study is to demonstrate the factors that determine the specifics of the economic activity carried out by the peoples of expatriate community in Mordovia.
The scientific novelty lies in the fact that it is for the first time that the study makes an attempt to comprehensively study the features of the economic activities carried out by the peoples of expatriate community living in a non-native environment.
The general scientific method of research in the work consists in a general analysis of the economic components of ethnic groups in a non-native environment.
The results of the study intend to identify specific features of the economic structure of migrants from Europe, Central Asia and Transcaucasia in the polyethnic region of the Volga Federal District.
The peoples of the foreign countries living in Mordovia successfully adapted to the Republic, this was facilitated by the similarity of the living and economic conditions of the migrants in question in new territories and unfamiliar places with the areas of exodus.
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Feldman, Walter Zev. "Klezmer Music in the Context of East European Musical Culture." Judaic-Slavic Journal, no. 1 (3) (2020): 231–70. http://dx.doi.org/10.31168/2658-3364.2020.1.11.
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The repertoire and social role of the klezmer musician in Eastern Europe can be best appreciated within the context of the broader “traditional” musical life of East European Jews. From the early seventeenth century onward the emphasis on the “Jewishness” and halakhic validity of all aspects of life now became fixed and part of local custom (minhag). This merging of the sacred and the secular came to affect music and dance just as it did costume, through the internal action of the Jewish community, not pressure from external sources. The instrumental klezmer music and the accompanying profession of badkhones (wedding orator) displayed both the fusion of the religious and secular in Jewish life, and a continuing tension between secular and religious allusions, moods, and techniques. The “Jewishness” in musical style – especially in instrumental klezmer music but also in Hasidic niggunim and to some extent in Yiddish song – grew by a process of cultural differentiation.This process involved both the preservation and development of ancient features, and the reinterpretation of borrowed musical material to suit principles alien to the original source.This chapter briefly characterizes the system of repertoires and genres of the East European Jews, beginning with the music of prayer, through the various paraliturgical songs, to the music of Hasidism, and the many sub-genres of religious, secular and professional song in the Yiddish language. The chapter concludes with a presentation of the two established musical professionals in traditional East European Jewish life – the khazn (cantor) and the klezmer.
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Luca, Ioana, and Leena Kurvet-Käosaar. "Life Writing Trajectories in Post-1989 Eastern Europe." European Journal of Life Writing 2 (March 26, 2013): T1—T9. http://dx.doi.org/10.5463/ejlw.2.51.
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In May 2011, the second IABA Europe conference, entitled "Trajectories of(Be)longing: Europe in Life Writing", took place at Tallinn University, Estonia. The conference discussed questions regarding the possibility and productivity of specifically European modes and practices of life writing. Conference sessions focused on spatial mappings and sites of story-telling about Europe in life writing and their temporal dynamics with respectto major historical ruptures and transformations. The lines of inquiry focused, on the one hand, on how the modes and practices of auto/biographical representation were structured around a sense of belonging toor longing for Europe and, and on the other, on contestation, rejection and transgression of such modes of identification. Addressing the conceptual frame of Europe as a geographical, political, social and cultural entity, the conference papers explored the ways in which “life-mapping” constructs, confirms, contradicts, and erases borders within and in relation to Europe, also raising the question of Europe (and its possible Europeanness) within a larger and more fluid global framework.
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van den Broek, Thijs, Marco Tosi, and Emily Grundy. "Offspring and later-life loneliness in Eastern and Western Europe." Families, health, and well-being 31, no. 2-2019 (September 30, 2019): 199–215. http://dx.doi.org/10.3224/zff.v31i2.05.
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Later-life loneliness is increasingly recognized as an important public health issue. In this study, we examine whether having more children and grandchildren is protective against later life loneliness in a group of Eastern and Western European countries. Drawing on data from the Generation and Gender Surveys, we estimated logistic regression models of the likelihood of being lonely among men and women aged 65 and older. The results showed a negative association between number of children and loneliness among men and women in both Eastern-European and Western-European countries. A mediation analysis performed using the KHB decomposition method showed that grandparenthood status partly explained differences in the loneliness risks of childless women, mothers with one child and those with two or more children. Among men, the mediating role of grandparenthood was significant in Eastern Europe and marginally significant in Western countries. Given the relatively strong reliance of older people on the family in Eastern Europe, we expected that the protective effects of offspring on loneliness would be stronger in Eastern-European countries than in Western-European countries. This hypothesis was supported only in part by our results. The protective effect of having four or more children was larger in the East than in the West. Overall, our findings indicate that having close family members, including more children and at least one grandchild, has a protective effect against later-life loneliness in both country clusters considered.
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Krakowiak, Piotr. "Gaps in end-of-life care and lack of support for family carers in Poland and Central Eastern Europe." Palliative Care and Social Practice 14 (January 2020): 263235242095800. http://dx.doi.org/10.1177/2632352420958001.
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The growth of life expectancy in Central Eastern Europe and increase in the number of older people in that region are the consequences of changes in the 1990s period, connected to transition from the communism into a market economy. Central Eastern Europe is already facing consequences of fast ageing and insufficient development of state health care and social services. Those result in gaps in the provision of end-of-life care and overburden of family caregivers. This essay addresses gaps in end-of-life care, showing the development of hospice-palliative care on one side, and highlighting main problems with long-term care on the other. There is scarce support for informal caregivers and lack of cooperation between health and social care. End-of-life care is over medicalized in hospice-palliative care and hardly existing in long-term care. Dying is more a social than medical event, and as such, it should be cared for by compassionate communities, encouraging cooperation of professionals with family caregivers and society. Unfortunately, to date, there is no adequate cooperation in social dimension of end-of-life care in most of Central Eastern Europe. The social dimension of end-of-life care has to be recognized and empowered with the health promoting palliative care and introduction of compassionate communities in Central Eastern Europe.
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Buchanan, Ann, and Alice Sluckin. "Gypsy Children in Post-Communist Eastern Europe." Children & Society 8, no. 4 (December 1994): 333–43. http://dx.doi.org/10.1111/j.1099-0860.1994.tb00435.x.
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Amini, Chiara, and Elodie Douarin. "Corruption and Life Satisfaction in Transition: Is Corruption a Social Norm in Eastern Europe?" Social Indicators Research 151, no. 2 (June 2, 2020): 723–66. http://dx.doi.org/10.1007/s11205-020-02389-6.
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AbstractTo explain a so-called “happiness gap” between citizens of Eastern Europe and comparable individuals from other regions, researchers have pointed at low governance quality, and corruption in particular, as a possible cause. However, this explanation seems incompatible with the “broken windows” paradigm, which posit that in high-corruption environment, victims of corruption tend to report a lower psychological cost of victimisation. Our paper contributes to the literature by explicitly tackling this potential contradiction. Our results nuance our understanding of the role of corruption on people’s life satisfaction in Eastern Europe by investigating the extent to which the subjective cost of corruption depends on its pervasiveness. We demonstrate: (1) large individual cost associated with different measures of corruption, (2) a small reduction in these costs for some measures of corruption as it becomes more pervasive and (3) large inequalities in the cost of corruption depending on education and income. Overall, we conclude that, for the population as a whole, there is limited evidence of corruption being a social norm in Eastern Europe, in the sense that pervasiveness does not reduce individual cost.
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Horvat, P., M. Richards, S. Malyutina, A. Pajak, R. Kubinova, A. Tamosiunas, H. Pikhart, A. Peasey, M. G. Marmot, and M. Bobak. "Life Course Socioeconomic Position and Mid-Late Life Cognitive Function in Eastern Europe." Journals of Gerontology Series B: Psychological Sciences and Social Sciences 69, no. 3 (March 5, 2014): 470–81. http://dx.doi.org/10.1093/geronb/gbu014.
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OKOLNYCHA, T. "FEATURES OF SOCIALIZATION AND FORMATION OF MORALITY OF CHILDREN IN RELATIVES OF EASTERN SLAVS." ТHE SOURCES OF PEDAGOGICAL SKILLS, no. 20 (November 22, 2017): 193–97. http://dx.doi.org/10.33989/2075-146x.2017.20.209809.
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In the article, on the basis of the analysis of ethnographic research of the 19th –beginning of the 20th centuries, peculiarities of folk pedagogy of the Eastern Slavs, in particular the influence of the family customs on socialization and the formation of children`s morality have been considered. The author focuses on the main functions of the ethnopedagogy of our ancestors: the formation of positive character features of the child, the provision of a happy life to a newborn, the provision of connection and harmony between the child and its family accompanied by special rituals.In the Eastern Slavic society, the process of socialization of a child took place naturally. Education was a part of multilateral social relations. Children were not much prepared for the future adult life, they rather gradually joined it due to the complication of their social role, involvement in various spheres of social activity on weekdays and holidays. The upbringing of children was not separated from the life of adults. The content, forms, methods of education depended on lifestyle, gender and age division of labor, family relations, beliefs of our ancestors, etc.Characteristics of ethnographic materials has allowed the author to conclude that the Eastern Slavs developed an effective system of forms, means, methods of folk education, which ensured the preservation of the custom-ritual culture and contributed to the formation of the ethnic group; one of the central places in Eastern Slavic family customs belongs to those aimed at ensuring the happiness and well-being of the child, the acceptation of a newborn into the family and promoting the creation by a child its own future family. Methods of influence on the morality and socialization of the child were basically based on the principles of contact magic.
Dissertations / Theses on the topic "Europe, eastern, social life and customs"
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Dynner, Glenn. "Yikhus and the early Hasidic movement : principles and practice in 18th and 19th century Eastern Europe." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27940.
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Yikhus--the salient feature of the Jewish aristocracy--may be defined as a type of prestige deriving from the achievements of one's forbears and living family members in the scholarly, mystical, or, to a lesser degree, economic realms. Unlike land acquisition, by which the non-Jewish aristocracy preserved itself, yikhus was intimately linked with achievement in the above realms, requiring a continual infusion of new talent from each generation of a particular family.A question which has yet to be resolved is the extent to which the founders of Hasidism, a mystical revivalist movement that swept Eastern European Jewish communities from the second half of the eighteenth century until the Holocaust, challenged prevailing notions of yikhus. The question relates to the identities of Hasidism's leaders--the Zaddikim--themselves. If, as the older historiography claims, the Zaddikim emerged from outside the elite stratum, and therefore lacked yikhus, they might be expected to challenge a notion which would threaten their perceived right to lead. If, on the other hand, the Zaddikim were really the same scions of noble Jewish families who had always led the communities, they would probably uphold the value of yikhus. (Abstract shortened by UMI.)
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Pikhardt, Hynek. "Social and psychosocial determinants of self-rated health in seven countries of Central and Eastern Europe." Thesis, University College London (University of London), 2000. http://discovery.ucl.ac.uk/1349438/.
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Life expectancy in countries of Central and Eastern Europe (CCEE) is substantially shorter than in Western Europe, and similar divide exists in self-rated health. The project described in this thesis was set up to study the effects of socio-economic factors (such as material deprivation, education and inequalities) and psychosocial factors (perceived control, psychosocial work environment) on self-rated health (a predictor of mortality in prospective studies). Cross-sectional surveys were conducted in seven CCEE: Russia, Lithuania, Latvia, Estonia, Poland, Czech Republic and Hungary. Data were collected by interviews in randomly selected national samples in all seven countries (total 7,599 subjects), and by questionnaires in random community samples in 4 countries (total 6,642 subjects). The data included socio-economic and psychosocial factors, self-rated health (SRH) and behavioural risk factors. Overall, 17% of men and 23% of women rated their health as worse than average. In the national samples, perceived control, material deprivation and education were strongly related to poor SRH. In the pooled data, adjusted odds ratio (OR) of poor health for 1 standard deviation (SD) increase in perceived control was 0.59 (95% Cl 0.54-0.63). The OR for 1 SD increase in the material deprivation score was 1.35 (95% Cl 1.26-1.46). The ORs for vocational, secondary and university education, compared with primary education, were 0.75,0.58 and 0.53, respectively. We also examined the ecological effects of income inequality; the OR for the most versus the least unequal populations (using the Gini coefficient of income inequality) was 1.88 (95% Cl 1.55-2.28). In multivariate analyses, however, the effect of inequality was eliminated by adjustment for material deprivation and perceived control. In the community samples, the results were similar. Among psychosocial factors at work, the effort-reward imbalance appeared to be the strongest predictor of self-rated health; work variety was also a predictor of self-rated health. Job strain was not associated with SRH. Our results suggest that (a) the prevalence of poor SRH in CCEE is high, and (b) socioeconomic and psychosocial factors are strongly related to self-rated health in these populations. The gradients were present in all populations, and were of the same direction and similar magnitude as in the West. Prospective studies are needed to address the problems of temporality and reporting bias, which are the major problems of these results.
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Zipp, Gisela Lesley. "A history of the German settlers in the Eastern Cape, 1857-1919." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1004215.
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This thesis came into being as the result of a question innocently posed to me three years ago: Why do some towns in the Eastern Cape have German names? This thesis is not so much an answer to that question (which is answered in the following paragraphs) as an attempt to answer the questions that followed: Were the Germans really as benevolent and hard-working as much of the most readily available literature implies? Why did the military settlers leave and the peasant farmer settlers remain? What was the nature of relationships between the German settlers and other groups in the area? How did the German settlers see themselves? The existing literature provides the historic details, more or less, but not the context and explanations I sought. As such, I set out to find them and document them myself, addressing three main questions: 1. What was the (changing) nature of the German settlers' day-to-day lives between 1857 and 1919? 2. How was a German identity maintained/constructed within the German communities of the Eastern Cape between 1857 and 1919? 3. How did the Germans interact with other groups in the area? In answering these questions, I have also provided the necessary background as to why these settlers chose to come to South Africa, and why some of them left. I have limited this study to the period between 1857 and 1919 so as to include the First World War and its immediate aftermath, a time when enmity between Great Britain and Germany would have made life difficult for German descendants in the Union of South Africa. Introduction, p. 7.
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Mkhize, Nomalanga. "Bones of contention : contestations over human remains in the Eastern Cape." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1007665.
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This thesis examines three contestations involving human remains which have arisen in the Eastern Cape over the past fifteen years. It shows that the value or meaning attached to human remains is constructed through the socio-historical dynamics out of which these contestations arise. The meaning and value of human remains is neither inherent nor neutral. In Ndancama's case, the need for housing in Fingo Village led hundreds of poor residents to settle on the township's Old Cemetery in 1972. Basic material needs trumped concerns for those buried in the cemetery. When the post-apartheid municipality sought to provide sewerage and housing infrastructure for Ndancama in 2003, its development plans were constrained by new heritage legislation which protects historic cemeteries. Residents insisted that their infrastructural needs were of primary importance. In 1993, the unearthing of human remains at the Old Military Cemetery in King William's Town created a thirteen year long saga which was only resolved with the reburial of the remains in 2006. The presence of the remains proved problematic for a number of reasons. Local authorities failed to rebury the remains speedily. The burden to store them fell on the Kaffrarian Museum which came under fire because this was considered unethical in the postapartheid era. The identity of the remains became a bone of contention in 2006 when the new Amathole District Municipality concluded that the remains were those of victims who died in the 1856-57 Great Cattle Killing. The remains and their reburial became symbols of past injustice and present restoration of African heritage. The 1996 quest by 'Nicholas Gcaleka', a 'self-styled' chief and traditional healer, to search for King Hintsa's skull in the United Kingdom provoked unprecedented public engagement with the incomplete narrative on the fate of Hintsa's body. The power to represent history, and the methods through which historical truth is discovered were at the heart of the contestation. Elites such as the Xhosa Royal and the white scientific establishment were considered neither credible nor authoritative on this historical matter. Public support for Gcaleka revealed that many South Africans sought just recompense for colonial injustices.
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Beaini, Nancy Scarlette. "Something old, something new : marriage customs among the Druze in the Shouf Mountains of Lebanon." PDXScholar, 1989. https://pdxscholar.library.pdx.edu/open_access_etds/3873.
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The focus of this research was to obtain, specifically, data on the marriage customs of the Druze in the Shouf Mountains of southeastern Lebanon. Ten Druze informants were selected and classified according to sex, age, marital status and religious status (sheik/sheika). A detailed questionnaire was designed to use during the interviews with these informants. However, after two interviews, it became apparent that a variable questionnaire was necessary to take advantage of the new, richly-detailed, cultural information that emerged with each informant. New questions were developed, in the field, to reflect and gather this new ethnographic data on Druze marriage customs.
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Doe, Connor Bartlett. "Puppet Theater in the German-Speaking World." PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/88.
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This work begins with a brief history of puppet theater in Germany. A look at important social aspects, pertinent philosophical discussions and the significance of puppet theater in the German literary tradition follow. The final chapter looks at Peter Schumann, a German puppeteer and artist who lives in America. In Germanistik, German puppet theater deserves a devoted place in the field of legitimate study in terms of its history, content and influence. Puppet theater's historical development in Germany represents the larger evolution of Germany. From ancient times up to the present day, this artistic form of representation has enjoyed an audience in the German-speaking regions. The evolution of puppet theater parallels Germany's quest for legitimacy as a nation and desire for cultural unification. A study of puppet theater thematizes the issue of popular cultural history. For most of its existence in Germany, puppet theater served as popular entertainment. The conception of folk art and folklore - which includes puppet theater - by the German Romantics led them to believe that folk artists possessed a mysterious authenticity inaccessible to Classicists and their narrowly-defined world of high art. Much German literature and thought from the 19th century onward shows a fondness for the Volk aspect of puppet theater. Puppet theater and its reception in German Romanticism helped to shape literary and philosophical themes that would lead to further recognition of puppetry as an art form and an integral aspect of German culture. In the 20th century, puppet theater took on bold new forms. Adapting to film, television, academia and the avant-garde, respected proponents of puppet theater brought the art form into the light of day. No longer did it merely consist of vulgar or mildly artistic street performances or as a vehicle for Romantic-era nostalgia. German puppet theater in the 20th century moved into the realm of mass culture with film and, more effectively, with television. It also gained footing in academia, eventually becoming a fully-recognized field of study as well as a performance medium with infinite possibilities. One can only hazard a guess as to where puppet theater will go in the future. The ability of the art form to uncannily reflect the human condition is well known. How the human condition will change and how the performers of puppet theater will respond remains to be seen.
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Harrison, Carol Elizabeth. "The esprit d'association and the French bourgeoisie : voluntary societies in eastern France, 1830-1870." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670277.
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Belinsky, Devorah Leah. "Nutritional and sociocultural significance of Branta canadensis (Canada goose) for the eastern James Bay Cree of Wemindji, Quebec." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ44082.pdf.
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McAlister, Gareth. "You don't love your mother just because she feeds you : amaXhosa and woodlands in the Peddie district, Eastern Cape." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1006044.
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This thesis will discuss how the application of place theory might provide insight into how a selection of Xhosa-speaking people in a rural village (Ntloko), in the former Ciskei of the Eastern Cape, interact with and establish relationships with the local indigenous thicket forest (ihlathi). I am concerned with how these influence residents' perceptions and attitudes (relational epistemologies) towards this resource, and how these may (or may not) translate into conservation practices. I am also interested in how socio-political and economic changes have altered these people/place relations (including gender) and their corresponding cultural perceptions. It is argued that the local thicket forest's significance and importance moves beyond the economic and utilitarian value of its natural resources. The thicket plays an important part in local identity construction, due to both its socio-cultural significance and its role in local livelihoods. People form meaningful attachments and relationships (relational epistemologies ) with the thicket as a place, through their interactions with it. While this may or may not result in actions and attitudes in-line with the conservation agenda, it is shown that this relationship is necessary for a local concern and stake in the natural environment. Those who have no or minimal interaction, such as many of the young women of Ntloko, have no opportunity to forge a relationship with it. Ihlathi may be known through narrative, but not personal experience, and as such no significant attachments can be formed, and thus concern for its conservation status is irrelevant. It is clear that if you remove people from an environment, you remove the stake they hold in the environment in question, thereby disrupting the relationship, and alienating people from nature. While a relational epistemology may not equate to conservation practices, it does imply a stake or concern in the environment, and as such, may provide an opportunity for conservationists to work with local communities. Resistance to conservation and development projects that aim to exclude local interaction, and therefore relationships, with the environment, will always be strong when local identities are intricately tied to the places and experiences that form them. Threatening that relationship threatens local identities and the attachments that orient them.
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Grønseth, Kristian Bøe. "A little piece of Denmark in India : the space and places of a South Indian town, and the narratives of its peoples /." Oslo : Department of Social Anthropology, Universitetet i Oslo, 2007. http://www.duo.uio.no/publ/sai/2007/61608/Completexxversionx6.1xxmedxinnholdsfortegnelse.pdf.
Full textBooks on the topic "Europe, eastern, social life and customs"
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Hupchick, Dennis P. Culture and history in Eastern Europe. New York: St. Martin's Press, 1994.
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Steinberg, Mark D. Interpreting emotions in Russia and Eastern Europe. DeKalb: Northern Illinois University Press, 2011.
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Lost in transition: Ethnographies of everyday life after communism. Durham [NC]: Duke University Press, 2011.
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Kratochvil, Antonin. Broken dream: 20 years of war in Eastern Europe. New York, N.Y: Monacelli Press, 1997.
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Jews and their neighbours in Eastern Europe since 1750. Oxford: Littman Library of Jewish Civilization, 2012.
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Jurgita, Šiaučiunaitė-Verbickiene, and Lempertienė Larisa, eds. Jewish space in Central and Eastern Europe: Day-to-day history. Newcastle, UK: Cambridge Scholars Publishing, 2007.
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E, Rollyson Carl, ed. Teenage refugees from Eastern Europe speak out. New York: Rosen Pub. Group, 1997.
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Barańczak, Stanisław. Breathing under water: And other East European essays. Cambridge, MA: Harvard University Press, 1992.
Find full textBook chapters on the topic "Europe, eastern, social life and customs"
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Zoutewelle-Terovan, Mioara, and Joanne S. Muller. "Adding Well-Being to Ageing: Family Transitions as Determinants of Later-Life Socio-Emotional and Economic Well-Being." In Social Background and the Demographic Life Course: Cross-National Comparisons, 79–100. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-67345-1_5.
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AbstractThis chapter focuses on adult family-related experiences and the manner in which they affect later-life socio-emotional and economic well-being (loneliness, employment, earnings). Particularly innovative is the investigation of these relationships in a cross-national perspective. Results from two studies conducted by the authors of this chapter within the CONOPP project show that deviations from family-related social customs differently impact socio-emotional and economic well-being outcomes as there is: (a) a non-normative family penalty for loneliness (individuals who never experience cohabitation/marriage or parenthood or postpone such events are the loneliest); and (b) a non-normative family bonus for women’s economic outcomes (single and/or childless women have the highest earnings). Moreover, analyses revealed that European countries differ considerably in the manner in which similar family-related experiences affect later-life well-being. For example, childlessness had a stronger negative impact on loneliness in Eastern Europe than in Western Europe and the observed heterogeneity could be explained by culturally-embedded family-related values and norms (childless individuals in countries placing stronger accent on ‘traditional’ family values are lonelier compared to childless individuals in less ‘traditionalistic’ nations). In terms of economic outcomes, results show that the lower the female labor force participation during child-rearing years, the more substantial the differences in later-life employment and income between women with different family life trajectories.
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Głowacka-Grajper, Małgorzata. "Memory of Lost Local Homelands: Social Transmission of Memory of the Former Polish Eastern Borderlands in Contemporary Poland." In Life Writing and Politics of Memory in Eastern Europe, 164–82. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137485526_9.
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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War." In History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.
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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Torres, Sandra. "Introduction: Framing Civic Exclusion." In International Perspectives on Aging, 239–43. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-51406-8_18.
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AbstractThe topic of old-age social exclusion has received increased attention as studies that measure the prevalence of this multidimensional phenomenon have shown its spread across countries; see Ogg (2005) who focuses on Europe, Hrast et al. (2013) who considers Central and Eastern Europe, and Macleod et al. (2019) who measure exclusion in the UK. The three chapters that belong to this section pay specific attention to two of the domains which Walsh et al. (2017) refer to as civic participation and socio-cultural aspects in their framework on exclusion in later life. In this book, we refer to them as civic exclusion [see Walsh et al. this volume]. It is worth noting that this domain has received the least scholarly attention so far within the literature (van Regenmortel et al. 2016; Walsh et al. 2017), even though there is clear evidence that civic engagement and socio-cultural aspects of exclusion can have an impact on self-rated health (Poortinga 2006). Thus, the purpose of the chapter is to offer an abridged introduction to the topic of civic exclusion in later life in order to offer context to the three chapters in this section.
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"Russia: Life Expectancy and Social Change." In Health and Social Change in Russia and Eastern Europe, 93–110. Routledge, 2002. http://dx.doi.org/10.4324/9780203905234-8.
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"Chapter Fourteen. Social And Economic Life In Timur’s Empire." In Western Europe, Eastern Europe and World Development 13th-18th Centuries, 287–324. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004179172.i-438.30.
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Roth, Klaus. "Practices and strategies of managing everyday life in a village in socialist Bulgaria." In The Social Impact of Informal Economies in Eastern Europe, 77–94. Routledge, 2018. http://dx.doi.org/10.4324/9781315195414-6.
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"THE EAST ROMAN EMPIRE AND THE ECONOMIC AND SOCIAL RECONSTRUCTION OF, EASTERN EUROPE FROM THE FIFTH TO THE TENTH CENTURY.—COLONIZATION AND AGRICULTURAL PRODUCTION.—THE DIVISION OF PROPERTY AND RURAL CLASSES IN EASTERN EUROPE." In Life & Work In Medieval Europe, 54–67. Routledge, 2013. http://dx.doi.org/10.4324/9780203040096-8.
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Tocheva, Detelina. "A resilient harmony, or how the politics of social inequality in post-Soviet Russian society have informed Orthodox parish life." In Orthodox Religion and Politics in Contemporary Eastern Europe, 71–86. Routledge, 2018. http://dx.doi.org/10.4324/9781351018944-5.
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Waxman, Chaim I. "Conclusion." In Social Change and Halakhic Evolution in American Orthodoxy, 167–78. Liverpool University Press, 2017. http://dx.doi.org/10.3828/liverpool/9781906764845.003.0009.
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This chapter describes American Orthodoxy as a product of the east European immigration to America in the late nineteenth and early twentieth centuries. It explains how American Orthodoxy was followed by the Holocaust-era immigration, deep ties with Israel, and adaptation to American society and culture. It also analyses religious behaviour that is widely viewed as halakhah within the realm of minhagim, such as Haym Soloveitchik. The chapter mentions how Religious Jewish women adopted increased and heightened kashrut practice that eventually became the norm. It talks about Menachem Elon, who indicated that international travel has introduced fresh customs and ideas to America's Jewish community, particularly from eastern Europe after the Second World War and Israel in the recent years.
Conference papers on the topic "Europe, eastern, social life and customs"
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Vakulenko, Svitlana, and Tetyana Yakovenko. "PRIVATE LIFE ORGANIZATION FORMS CHANGE IN THE SOCIAL INSTITUTE OF FAMILY TRANSFORMATION CONTEXT." In Relevant Trends of Scientific Research in the Countries of Central and Eastern Europe. Publishing House “Baltija Publishing”, 2020. http://dx.doi.org/10.30525/978-9934-26-002-5-36.
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Miljković, Jovana, Tamara Božović, and Ivan Čapeta. "COUCHSURFING AS A MODERN WAY OF DESTINATION EXPLORING." In Tourism in Southern and Eastern Europe 2021: ToSEE – Smart, Experience, Excellence & ToFEEL – Feelings, Excitement, Education, Leisure. University of Rijeka, Faculty of Tourism and Hospitality Management, 2021. http://dx.doi.org/10.20867/tosee.06.30.
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Purpose – The accelerated lifestyle has led to changes in the way of traveling. The development of technology and the internet has created the opportunity for online contact with people from all over the world, so we can say that traveling has not been this easy and affordable so far. People choose shorter trips, meet the locals, learn about their culture and customs. The paper looks for the benefits of using the Couchsurfing network and its aim is to present the motivation of respondents from former Yugoslav countries to use the network during travel, as well as to host travelers at home. Methodology – The questions for the questionnaire were acquired from the research done by Liu (2012), while the authors entered the offered answers based on a review of the Couchsurfing.com site. Couchsurfing users received online questionnaires via private message and through groups. The questionnaire was also sent through Facebook private messages and posted in private groups. Findings – Based on the results, it is concluded that the dominant motive for using Couchsurfing during the trip is to get to know the local population, culture and customs, as well as hosting and keeping company to travelers visiting this region. Contribution – The social contribution of this paper emphasizes the motives of the Couchsurfing users from the former Yugoslav countries for traveling and hosting travelers. New research can be expanded to the level of Europe or separated for the mentioned countries.
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Quispe-Haro, Consuelo, Hynek Pikhart, Martin Bóbak, Andrzej Pajak, Abdonas Tamosiunas, and Nadezda Capkova. "OP27 Socioeconomic position over the life-course and impaired lung function of older adults in Central and Eastern Europe: the HAPIEE study." In Society for Social Medicine Annual Scientific Meeting Abstracts. BMJ Publishing Group Ltd, 2022. http://dx.doi.org/10.1136/jech-2022-ssmabstracts.27.
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MARCYSIAK, Tomasz, and Piotr PRUS. "AUTO-ETHNOGRAPHIC TECHNIQUES AS AN EFFICIENT TOOL FOR RECONSTRUCTION OF RURAL SOCIAL CAPITAL AND LOCAL IDENTITY." In RURAL DEVELOPMENT. Aleksandras Stulginskis University, 2018. http://dx.doi.org/10.15544/rd.2017.164.
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Many regions in Poland are said to be a unique example of preservation of cultural heritage. These include many examples of Pomorskie, Kujawsko-Pomorskie, Wielkopolskie and Dolnoslaskie voivodships. These regions are known to preserve the traditional way of life and customs as well as the architecture, especially the sacral architecture. It is also much easier to build mutual trust and social capital in them, because people from those regions can always refer to the universal values of their ancestors. However, there are also regions which, under the influence of migration and post-displacement processes after World War II, have lost their cultural and social character. Economic emigrants and displaced people from the Eastern Borderlands and Central Poland shared poverty and desire to settle. Will they succeed, and is there a chance to recreate and build a new identity? Those are the questions we are trying to answer, and the following article presents some of the results. By moving the border of autobiographical and ethnographic methods, authors adopt an autoethnographic method (narrative interviews, participant observation, biographical methods), which means turning to narratives as a way of research and as an expression of the search for a different relationship between the researcher and the subject and between the author and the reader. The researchers use their own experiences as a source of description of the culture in which they participate and examine. As a result, the text is a story created by the local community and researchers, aimed at reproducing and creating identity in the post-immigrant rural communities based on experienced and historical memory. The research was conducted in the years 2016-2017 in the above mentioned voivodships.
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Nandy, Paromita. "Ratiocinate the Sociocultural Habits of Bengali Diaspora Residing in Kerala: A Linguistic Anthropology Study." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.6-2.
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The paper alludes to the study of how humans relocate themselves with cultural practice and its particular axiom, which embrace the meaning and value of how material and intellectual resource are embedded in culture. The study stimulates the cultural anthropology of the Bengali (Indo-Aryan, Eastern India) diaspora in Kerala (South India) that is dynamic and which keeps changing with the environment, keeping in mind a constant examination of group rituals, traditions, eating habits and communication. Languages are always in a state of flux, as are societies, and society contains customs and practices, beliefs, attitudes, way of life and the way people organize themselves as a group. The study scrutinizes the relationship between language and culture of Bengali people while fraternizing with Malayalee which encapsulates cultural knowledge and locates this in the interactions among members of varied cultural groups across time and space. This is influenced by that Bengali diasporic people change across generations owing to cultural gaps and remodeling of language and culture. The study investigates how a social group, having different cultural habits, manages time and space of a new and diverse sociopolitical situation. Moreover, it also investigates the language behaviour of the Bengali diaspora in Kerala by analyzing the linguistic features of Malayalam (Dravidian) spoken, such as how they express their cultural codes in different spatiotemporal conditions and their lexical choice in those situations.
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Egorova, Maia, and Tamara Ruiz. "STUDENTS’ MOTIVATION AT DIFFERENT PHASES OF GETTING HIGHER EDUCATION (THE CASE OF RUSSIA)." In NORDSCI Conference Proceedings. Saima Consult Ltd, 2021. http://dx.doi.org/10.32008/nordsci2021/b1/v4/13.
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"The problem of motivation is one of the most important in determining the driving mechanisms that force a person to learn, work, master something new. Motivation to work is one of the key elements of challenging yourself on the way to self-development. Motivation has deep psychological and moral roots and is a complex multifaceted phenomenon that often defies logical comprehension. In addition, it is an ephemeral, elusive thing; it is not a permanent feature of a person in one or another area of his activity. Accordingly, it is the problem of origin, retention, and in a good scenario of strengthening the motivation that is in one of the first place among the tasks that modern teachers face. Rapid scientific and technological development and progress in various fields of knowledge, new scientific and technical discoveries and the need for new high-tech developments require specialists with a high level of education and high-quality professional training. This applies not only to scientific and technical spheres, but also to natural-applied and humanitarian areas. All this makes higher education today a prestigious and extremely attractive goal for most young people, making young people use their studies at a university as a social lift for further personal development and career development. At the same time, a situation is observed when entering universities, many young people are faced with a serious problem of lack of motivation to learn, or they are demotivated in the learning process, which often leads to a very low level of quality of their studies, and sometimes makes them interrupt study for academic leave or give it up completely. Pedagogical science has accumulated a wealth of experience in studying this problem, however, the modern challenges of a changing world require pedagogy to constantly monitor changes and search for new approaches to solving the problems that students have in the course of obtaining higher education. The authors study this problem, taking as an example Russia, which is a country at the crossroads of Europe and Asia, where features of European and Eastern culture are combined in people. The authors approached the issue from several important angles. The article analyzes the socio-economic and political characteristics that affect the motivation for learning among young people. Particular attention is paid to the state of the current Russian society, spiritual and moral guidelines of young people, their goals and views on life and their own future. The authors emphasize the importance of family, religion and spiritual and moral development in the issue of motivation to work and study. The authors come to the conclusion that the problem of lack of motivation is based on a combination of reasons, but its root is primarily in the family upbringing of the student, as well as in his moral component and emotional and psychological maturity of the individual. The article provides an overview and some of the changes in student motivation associated with the COVID-19 pandemic and online learning. It is important to note that in the course of their research, the authors relied on their many years of experience in teaching at higher educational institutions in Russia."