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Journal articles on the topic 'Mayan Culture and Cultural Diversity'
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Juárez-Ramírez, Clara, Florence L. Théodore, Aremis Villalobos, et al. "The importance of the cultural dimension of food in understanding the lack of adherence to diet regimens among Mayan people with diabetes." Public Health Nutrition 22, no. 17 (2019): 3238–49. http://dx.doi.org/10.1017/s1368980019001940.
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AbstractObjective:To understand non-adherence to medically recommended diets among Mayans with diabetes.Design:Using partially sequential mixed methods, questionnaires, semi-structured brief and in-depth interviews were applied. Questionnaire data were analysed with Pearson’s χ2 and Student’s t tests and qualitative interviews with grounded theory microanalysis.Setting:Rural, predominantly Mayan communities in Chiapas, Quintana Roo and Yucatan, Mexico, 2008–2012.Participants:Purposive sample of Mayans with type 2 diabetes; using public health care; 168 women and twenty-seven men; age 21–50+ years.Results:Participants understood diabetes as caused by negative emotions, divine punishment, revenge via spells, chemicals in food and high sugar/fat consumption. Eliminating corn, pork, sugary beverages and inexpensive industrialized foods was perceived as difficult or impossible. More Mayans reporting not understanding physician instructions (30 v. 18 %) reported difficulty reducing red meat consumption (P = 0·051). Non-adherence was influenced by lack of patient–provider shared knowledge and medical recommendations misaligned with local culture. Men whose wives prepared their meals, women who liked vegetables and young adults whose mothers prepared their meals reported greater adherence to dietary recommendations. Partial adherents said it made life tolerable and those making no physician-recommended dietary changes considered them too restrictive (they meant ‘starving to death’). Over half (57 %) of participants reported non-adherence; the two principal reasons were dislike of recommended foods (52·5 %) and high cost (26·2 %).Conclusions:Adherence to dietary regimens in diabetes treatment is largely related to social and cultural issues. Taking cultural diversity, food preferences, local food availability and poverty into consideration is essential when developing health-promotion activities related to diabetes.
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Marín Bolaños, Brenda Adriana, María Teresa García Mora, and Ángel Fabián Calvario Morales. "Evaluación de los recursos culturales de la ruta Misticismo Maya, norte de Quintana Roo, México." Pasos. Revista de Turismo y Patrimonio Cultural 19, no. 1 (2021): 145–58. http://dx.doi.org/10.25145/j.pasos.2021.19.009.
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The purpose of this work is to present the results of the evaluation of the cultural heritage re‑ sources of the Mayan Mysticism Route, which includes the communities of Uxuxubi, Hidalgo y Cortés, Nuevo Xcan, Kantunilkin and Solferino, all of them located in the northern area of the state of Quintana Roo. Thie evaluation was the result of a rigorous analysis of the assets most susceptible to being valued for use as tourist attractions in an attempt to diversify the tourism on offer and generate a competitive advantage in this part of the state. For this purpose, the literature on culture, cultural heritage, cultural tourism, cultural tourism products and previous evaluations of heritage resources were reviewed. Next, the cultural heritage resources of the mentioned communities was inventoried and evaluated finally identifying which of the cul‑ tural patrimonial resources were susceptible to being integrated as cultural products.
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Sri Retno, Elza. "MAKAN-MAKAN DALAM KELAMBU, DIVERSITY OF MALAY-BUGIS TRADITION IN PONTIANAK, WEST KALIMANTAN." Khatulistiwa 8, no. 2 (2019): 60. http://dx.doi.org/10.24260/khatulistiwa.v8i2.1250.
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This article forms the results of a study conducted by the author in an effort to be able to inform the culture of Bugis tribe tradition, which is trusted and carried out with an expectation for the benefit of a better life. The culture possessed by Bugis people in the equatorial city is very diverse, in each sub-district even has its own differences. Makan-makan in Kelambu which was carried out in West Pontianak District which was a very densely populated location of Malay-Bugis. More clearly the location is in Kelurahan Sungai Jawi Dalam, Jalan Srikaya. It was here that at that time had carried out a cultural activity called Makan-makan dalam Kelambu. This tradition is carried out by people who do celebrations and are carried out by Bugis people in general. But at that time the people who carried out the celebration were not only the original Bugis tribe, but also a mixture of Bugis Malay tribes. This is what Malay-Bugis people do in Makan-makan dalam Kelambu tradition. The tradition of Makan-makan Dalam Kelambu is a series of activities that are believed by Malay-Bugis community to be carried out for safety and a form of gratitude to the Almighty God and avoid supranatural spirit disorder.
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Tuszyńska, Boguchwała, and Kajetan Jagodziński. "JĘZYKOWO-KULTUROWE KONSEKWENCJE KONTAKTU MAJÓW Z HISZPANAMI." Scripta Neophilologica Posnaniensia 19 (December 15, 2019): 281–97. http://dx.doi.org/10.14746/snp.2019.19.19.
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In the paper, an attempt has been made to describe the cultural and linguistic contacts between the local Maya civilization and the Spanish conquistadores. The consequences of that contact for the local culture and Mayan-Spanish interrelationships have been discussed. The authors emphasize that as a result of this intensive and long-time contact, the Spanish culture has not been completely imposed on the Maya culture, nor has Spanish language completely subjugated the Mayan language.
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Toledo, Brenda Mondragón, and Theresa O’Keefe. "Cultural appropriation in fashion: Critiquing the dispossession of Mayan culture in Guatemala." International Journal of Fashion Studies 8, no. 1 (2021): 131–38. http://dx.doi.org/10.1386/infs_00040_7.
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Simanjuntak, Polin Marsahala, Yusuf Affendi, and Sangayu Ketut Laksemi. "AKULTURASI DAN ASIMILASI ORNAMEN GORGA BATAK TOBA DALAM ARSITEKTUR GEREJA KATOLIK ST MIKAEL, PANGURURAN." Jurnal Seni dan Reka Rancang: Jurnal Ilmiah Magister Desain 1, no. 2 (2019): 223. http://dx.doi.org/10.25105/jsrr.v1i2.6736.
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<p><strong>Abstract</strong></p><p>Humans as dynamic creatures who have the creativity, taste and intention in their lives. Therefore, humans always try to interact by using the natural environment as a source to meet certain needs. From this interaction the emergence of culture in society can be seen from the production of cultural artifacts such as cutlery, homes and decoration or ornaments. North Sumatra is an area in Indonesia which has many ethnic groups in the region, one of them is Batak. The Toba Batak ethnic is known for his diversity of skills as a medium for expressing people's ideas in a visual form. This visual form plays a role in the development of culture and communicates the values of the beliefs and customs of the people. Ornaments or ornaments on the Toba Batak traditional house are often referred to as Gorga. Gorga is a message of desire and advice that comes from knowledge, hope, thoughts, behavioral attitudes, and beauty to be communicated. The entry of Christianity became one of the new cultural elements of the Toba Batak customs. The Toba Batak experienced a social process characterized by efforts to reduce these differences. This process of assimilation and acculturation allows cultures and ethnic groups to adapt to other cultures. This change can refer to attitudes, values, and identity, even the Gorga ornament itself in the Toba Batak architecture. Gorga ornaments undergo a process of acculturation and assimilation so that it starts to be widely applied to modern public buildings. The church as a symbol of the relationship with the creator needs ornaments to carry implied meanings. The meaning of ornament that was understood before, from the understanding of Toba Batak cultural traditions experienced a constructive shift in meaning towards the understanding of church tradition. This gives enthusiasm, as well as an opportunity to preserve and develop local wisdom and values of the Toba Batak community in the life of modern society. </p><p><br /> <br /><strong>Abstrak</strong></p><p>Manusia sebagai mahluk yang dinamis yang memiliki cipta, rasa dan karsa dalam kehidupannya. Oleh karena itu, manusia senantiasa berupaya berinteraksi dengan menggunakan alam lingkungan sebagai salah satu sumber untuk memenuhi kebutuhan tertentu. Dari interaksi inilah munculnya kebudayaan dalam masyarakat yang dapat dilihat dari dihasilkannya artefak artefak budaya seperti peralatan makan, rumah tinggal dan ragam hias atau ornamen. Sumatera Utara merupakan daerah di Indonesia yang memiliki banyak etnis suku di wilayahnya salah satunya suku Batak. Etnis Batak Toba dikenal dengan keaneka ragaman keterampilan sebagai suatu media ungkapan ide masyarakat dalam bentuk visual. Bentuk visual inilah yang berperan dalam pengembangan kebudayaan serta mengkomunikasikan nilai-nilai kepercayaan dan adat istiadat masyarakatnya. Ornamen atau ragam hias pada rumah adat Batak Toba sering disebut dengan istilah Gorga. Gorga merupakan suatu pesan hasrat dan nasehat yang bersumber dari pengetahuan, harapan, buah pikiran, sikap perilaku, dan keindahan yang hendak dikomunikasikan. Masuknya agama Kristen menjadi salah satu unsur kebudayaan baru pada adat istiadat Batak Toba. Batak Toba mengalami suatu proses sosial yang ditandai dengan adanya usaha-usaha mengurangi perbedaan-perbedaan tersebut. Proses asimilasi dan akulturasi ini memungkinkan budaya dan kelompok etnis menyesuaikan diri dengan budaya yang lain. Perubahan ini dapat merujuk kepada sikap,nilai, dan jati diri, bahkan ornamen Gorga itu sendiri pada arsitektur Batak Toba. Ornamen Gorga mengalami proses akulturasi dan asimilasi sehingga mulai banyak diterapkan pada bangunan publik modern. Gereja sebagai simbol hubungan dengan pencipta membutuhkan ornamen untuk membawa makna-makna yang tersirat. Makna ornamen yang dipahami sebelumnya, dari pemahaman tradisi budaya Batak Toba mengalami pergeseran makna yang konstruktif terhadap pemahaman tradisi gereja. Hal tersebut memberikan semangat, serta kesempatan untuk melestarikan serta mengembangkan kearifan lokal dan nilai-nilai masyarakat Batak Toba ke dalam kehidupan masyarakat modern.</p>
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Choi, Eunjung, and Laura J. Keith. "Cultural Diversity." Music Educators Journal 103, no. 2 (2016): 35–40. http://dx.doi.org/10.1177/0027432116670459.
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Contemporary African-American classical composers Cedric Adderley, John Lane, and Trevor Weston intertwine strands of culture and individual experience to produce musical works whose distinct designs offer cultural resources that music educators can use to integrate diversity into instructional settings. Of special interest is their ability to combine traditional European styles and other musical styles, including jazz, gospel, and blues, in their music. The authors include recommendations for incorporating elements of these contemporary African-American–composed works into the curriculum.
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Desmet, Klaus, Ignacio Ortuño-Ortín, and Romain Wacziarg. "Culture, Ethnicity, and Diversity." American Economic Review 107, no. 9 (2017): 2479–513. http://dx.doi.org/10.1257/aer.20150243.
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We investigate the empirical relationship between ethnicity and culture, defined as a vector of traits reflecting norms, values, and attitudes. Using survey data for 76 countries, we find that ethnic identity is a significant predictor of cultural values, yet that within-group variation in culture trumps between-group variation. Thus, in contrast to a commonly held view, ethnic and cultural diversity are unrelated. Although only a small portion of a country's overall cultural heterogeneity occurs between groups, we find that various political economy outcomes (such as civil conflict and public goods provision) worsen when there is greater overlap between ethnicity and culture. (JEL D74, H41, J15, O15, O17, Z13)
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Roșca, Simion. "Cultural Diversity: Conceptual Approaches." Історико-політичні проблеми сучасного світу, no. 37-38 (December 18, 2018): 234–41. http://dx.doi.org/10.31861/mhpi2018.37-38.234-241.
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Cultural diversity is, as biodiversity, an element of the common heritage of humanity, whose defense is an ethical imperative inseparable from respect for the dignity of the human person. The concept of cultural diversity permits the existence of a variety of different cultures that are not, by far, isolated, but interact and intersect at all times. The UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expression of 2005 stated that cultural diversity is a defining feature of humanity and is aware of the fact that cultural diversity is a common heritage of humanity, being necessary for humanity just as biodiversity is necessary for nature . Everyone has the right to participate in cultural life, to have access to culture, has the right to respect for cultural identity and to identify with a cultural community, has the right to cultural, religious and linguistic diversity, the right to freely run cultural activities, etc. In this study the author will attempt to analyze and define the concept of "cultural diversity" as well as its basic culture component.
 Keywords: cultural diversity, culture, cultural heritage, cultural identity, European Union, humanity, cultural factor
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Korobeynikova, Larisa A., and Elena V. Vodopiyanova. "CULTURAL DIVERSITY AND GLOBALTITY." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 40 (2020): 80–91. http://dx.doi.org/10.17223/22220836/40/7.
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The paper is aimed to present a concept of globalization in the of contemporary discourse of cultural diversity. It is argued here that the conditions of contemporary multiethnic and multicultural world do not require any unification in the form of universalistic globalization, but instead the development of modern globalization process in form of cultural diversity. In most recent theoretical debates, depending on the character of the process of globalization (homogeneous or fragmentary), two trends of investigation of this process arise: (i) globalization on the basis of the idea of progress which leads to a homogeneous world (universalism); (ii) globalization on the basis of representation of the world’s real diversity (multiculturalism). Theorists of globalization stress the fact that an economic-homogenization paradigm is becoming powerful in both academic and popular usage. They then focus their attention on the increased integration of the global economy and its homogenizing effects on state policy and culture. As for homogeneous (i.e. universalistic) discussions, the tendency for many issues to assume apposite values –on the segment comprising comparative version of globalization or elite version globalization – arise. Multicultural concepts of globalization, based on the recognition of the world real diversity, are popular because of their non-repressive and tolerant form. Appraisals of multiculturalism as an intellectual trend, which could be evaluated as a core of recent multi-globalization process, are controversial (as for example in the works by J.Searle, R.Rorty, Ch. Taylor) The main problem about the interpretation of contemporary globalization process as multicultural globalization is investigated in this paper by means of the analysis of the change of modern values of European culture and philosophy. Relevant discussions here are centred on the reinterpretation of the classical philosophical paradigm, concerned with reevaluation of the relation of the main philosophical categories; subject and object. Interpretation of the subject has been changed in contemporary philosophical discourse of the following directions: (i) weakness of the opposition of subject and object; (ii) interpretation of the subject in terms of the death of author (term by R.Bart); (iii) interpretation of subject in the context of cultural diversity (in terms of female philosophy, whiteness, blackness, etc). Paper then put into focus change of the main values of European culture and philosophy: rationality, liberalism, individualism. Rationality, liberalism, individualism loose their classical form and replaced by diverse, pluralistic, flexible values. Change of the main values of European culture influence greately on the character of contemporary globalization process, which develops in the direction of the appreciation of the world real diversity. Interpretations of multicultural are based on the multiculturalism as trend of contemporary philosophical and political discourse. Multiculturalism is closely associated with identity politics, the politics of difference and the politics of recognition, all of which share a commitment to revaluing disrespected identities and changing dominant patterns of representation and communication that marginalize certain groups. Multicultural claims include a wide range of claims involving religion, language, ethnicity, nationality and race. Culture is overbroad concept, and all of these categories have been subsumed by the concept of culture. The paper presents the interpretation of multicultural globalization on the base some theoretical ideas of multiculturalism. The main trend of multicultural globalization embrace the concept of cultural diversity. Diverse cultural identities and languages are irreducibly social and cultural goods, which should be presumed to be of the equal worth. The recognition of the equal worth of diverse cultures requires replacing the traditional liberal regime of identical liberties and opportunities for all citizens with a scheme of special rights for minority cultural groups. Culture is to be instrumentally valuable to individuals, for two reasons. First, it enables individual authonomy. Second, culture is instrumentally valuable for individual self-respect. As final remark, we think that within the boundaries of multicultural type of globalization, a new democratic politics permitting a dialogue for distinct cultural and religious groups and the ground for their consensus could be achieved.
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Welsh, Benjamin H. "Framing Culture and Diversity Today: Cultural Hegemony." Journal of Underrepresented & Minority Progress 1, no. 1 (2017): 3–7. http://dx.doi.org/10.32674/jump.v1i1.32.
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The theoretical essay uses Antonio Gramsci’ s theory of cultural hegemony to examine the rise of Trump. The first in a series, it initiates the argument that cultural hegemony must be taken into account when discussing issues related to culture and diversity, beginning with class or socio- economic status differences.
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Zaharna, R. S. "Culture, Cultural Diversity and Humanity-centred Diplomacies." Hague Journal of Diplomacy 14, no. 1-2 (2019): 117–33. http://dx.doi.org/10.1163/1871191x-14101018.
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Summary In contemporary public diplomacy, the idea of culture and nation-state are so intertwined that notions such as ‘national culture’ that fuel populism or culture as a soft-power resource often go unquestioned. This article critically revisits assumptions of state-centric diplomacy that tie culture to the state. Culture as a domain of the state, which helped carve up the world in the nineteenth and twentieth centuries, has become limiting in a twenty-first-century milieu that is both culturally diverse and interconnected. The article probes the communication dynamics that are untethering culture from the state and giving prominence to forces of increased separation as well as global collaboration, including the phenomenon of humanity-centred diplomacies. Humanity-centred diplomacies’ distinguishing features — global consciousness, holistic perspective, cultural diversity and process-orientation — suggest advantages over state-centric diplomacy for leveraging cultural diversity and tackling complex global problems.
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Vez López, Enrique. "Globalization, Cultural Diversity, Education." Enletawa Journal 10, no. 1 (2018): 13–24. http://dx.doi.org/10.19053/2011835x.8665.
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With the advent of globalization and an ever-growing widespread access to information and communication technologies (ICTs), the cultural minorities become increasingly involved in a process of cultural standardization at the expense of their own cultural identity and language. Different social, economic, and technological elements, together with mainstream education play a very important role in the negation of regional and local cultural identities. These factors lead minoritarian cultural groups to see the dominant culture as more attractive and modern, which often pushes them to abandon their own culture in the hope of better employment perspectives and a better lifestyle for them and their children. In the face of this cultural crisis, intercultural education for all can help stop the erosion of cultural diversity around the world.
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Abysova, Maria, and Tetiana Shorina. "LINGUO-COMMUNICATIVE DIMENSION OF CULTURAL DIVERSITY." Psycholinguistics in a Modern World 15 (December 25, 2020): 12–15. http://dx.doi.org/10.31470/10.31470/2706-7904-2020-15-12-15.
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The article deal with the linguo-communicative analysis of the transformation of the national-civil society under the influence of multiculturalism as a comprehensive legitimation of the cultural plurality practice. The study is based on a hypothesis of the complex and ambiguous nature of the language and culture interactions. «Language-culture» relations encompasses all the layers of the language system, all functions of the language, which leads to the heterogeneity of linguistic units marked by a cultural component. In the modern society, in the «language-culture» relations, the the national-civil culture dominated, unambiguously affecting the language system. However, in the conditions of multiculturalism and the rupture of the national-civil system, traditions and norms of civil culture are weakened, the linguo-cultural balance is being violated, which becomes an open problem of the post-modern society.
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Bril, Blandine. "Action, Movement, and Culture: Does Culture Shape Movement?" Kinesiology Review 7, no. 1 (2018): 79–87. http://dx.doi.org/10.1123/kr.2017-0060.
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What any traveler can definitely notice is the incredible diversity of everyday skills due to the cultural diversity of tools, raw materials, physical environments, or local postural habits that set up the conditions for performing tasks. Do cultural environments influence motor skills? Are there “motor styles” common to members of a given cultural group? Focusing on instrumental everyday actions from a functional perspective, we propose four cases to illustrate in detail cultural variations in motor behavior. The first example explores the movement repertoire of expert potters from two cultural backgrounds when asked to produce pots of the same shape. A second example analyzes how a dance figure based on the same mechanical principles gives rise to different cultural aesthetics. The third example questions the adaptation of metabolic processes while performing the same load-carrying task in various physical environments. The last example brings up the issue of cultural choices of working and resting postures. Each case refers to a critical dimension of what generates the cultural diversity of motor skills: operational equivalence of movements, variation in the “weighing” of the parameters of the action, adaptation of metabolic processes, and adaptive benefit of specific posture. We conclude that if the countless diversity of cultural contexts and tasks give rise to an enormous diversity of movements and postures, this diversity is anchored in the many degrees of freedom of the organism. It is this profusion of degrees of freedom that sustains the endless variations of cultural motor skills giving ways to infinite manners of using one’s own body.
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Salsabila, Khansa. "NETFLIX: CULTURAL DIVERSITY OR CULTURAL IMPERIALISM?" Rubikon : Journal of Transnational American Studies 8, no. 1 (2021): 15. http://dx.doi.org/10.22146/rubikon.v8i1.65480.
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The global rise of Netflix as subscription video-on-demand (SVOD) has emerged along with its capitalization of film, television, and technology industry for the audience's convenience. It replaces the interest of local television with its claim of 'a global TV network' with cultural diversity in its contents. However, the term cultural diversity itself should be questioned whether it means to leave the American cultural power or it is only to claim themselves as a global company where global identity is represented in their identity to attract a wider audience. By using transnational approach, this study finds the use of cultural diversity merely to fulfill the demand of the American audience, with several globalization consequences in Netflix Original series, especially in non-American series. Those consequences are the homogenization in European-made Netflix series, where they appear to be fully Americanized with American lifestyle or American perspective, and heterogenization in Asian-made Netflix series with its collaboration of Asian culture and American popular culture. The claim of a 'global TV network' itself does not leave the American cultural power. Instead, they are taking advantage of the cultural power to retain the existing audiences and to fascinate more audiences. Therefore, the dependency of non-American producers in relying on Netflix platform as a way to reach global audience, even the use of Americanization to their works for global audience's satisfaction, confirms the cultural power of America in its ability to bring economic advancement to other countries.
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Cordero, Jorge Sánchez. "Cultural Heritage Law Committee of the International Law Association: Special Session, Kohunlich, Mexico, 26–29 October 2011." International Journal of Cultural Property 18, no. 4 (2011): 461. http://dx.doi.org/10.1017/s0940739111000415.
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In October 2011 the Cultural Heritage Law Committee of the International Law Association, under the chairmanship of Professor James Nafziger, met in Kohunlich, Quintana Roo, Mexico. The purpose of the meeting was to fuse culture with working sessions over a period of four days. The meeting took place amid fascinating Mayan ruins and the Kalakmul biosphere reserve near the Belizean border. It proved to be a great and successful venture.
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Dobrowolska, Barbara. "School culture vs. cultural diversity of its students." Pogranicze. Studia Społeczne 17, no. 2 (2011): 128–38. http://dx.doi.org/10.15290/pss.2011.17.02.09.
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Betsch, Cornelia, and Robert Böhm. "Cultural Diversity Calls for Culture-Sensitive Health Communication." Medical Decision Making 36, no. 7 (2016): 795–97. http://dx.doi.org/10.1177/0272989x16663482.
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Mazurkiewicz, Piotr. "Cultural diversity versus multiculturalism." Chrześcijaństwo-Świat-Polityka, no. 24 (June 10, 2020): 229–50. http://dx.doi.org/10.21697/csp.2020.24.1.29.
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The text analyzes the differences between cultural diversity (a state meaning coexistence in one area of different cultures) and multiculturalism (ideology). The latter often tries to impose various forms of mixing cultures from above, proclaiming the positive fruits of such activities. For this reason, it omits the nature of man (objective, universal and common to all people), often turns against the national identity in which he sees an obstacle to the emergence of one global universal culture imposed from above. The creators of this ideology have their own system of values, which they often try to implement without the natural law.
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Plotkin, Henry. "Human nature, cultural diversity and evolutionary theory." Philosophical Transactions of the Royal Society B: Biological Sciences 366, no. 1563 (2011): 454–63. http://dx.doi.org/10.1098/rstb.2010.0160.
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Incorporating culture into an expanded theory of evolution will provide the foundation for a universal account of human diversity. Two requirements must be met. The first is to see learning as an extension of the processes of evolution. The second is to understand that there are specific components of human culture, viz. higher order knowledge structures and social constructions, which give rise to culture as invented knowledge. These components, which are products of psychological processes and mechanisms, make human culture different from the forms of shared knowledge observed in other species. One serious difficulty for such an expanded theory is that social constructions may not add to the fitness of all humans exposed to them. This may be because human culture has existed for only a relatively short time in evolutionary terms. Or it may be that, as some maintain, adaptation is a limited, even a flawed, aspect of evolutionary theory.
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Romero-Vargas, Samuel, José Luis Ruiz-Sandoval, Arturo Sotomayor-González, et al. "A look at Mayan artificial cranial deformation practices: morphological and cultural aspects [RETRACTED]." Neurosurgical Focus 29, no. 6 (2010): E2. http://dx.doi.org/10.3171/2010.9.focus10200.
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Induced deformation of the cranial vault is one form of permanent alteration of the body that has been performed by human beings from the beginning of history as a way of differentiating from others. These procedures have been observed in different cultures, but were particularly widespread in Mesoamerica. The authors examined and reviewed the historical and anthropological literature of intentional deformation practices in Mayan culture. The Mayans performed different types of cranial deformations and used different techniques and instruments to deform children's heads. The most remarkable morphological alteration is seen in the flattening of the frontal bone. Some archeological investigations link deformation types with specific periods. This article provides a glance at the cultural environment of the Mayans and demonstrates the heterogeneity of this interesting cultural phenomenon, which has changed over time.
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Reus-Smit, Christian. "Cultural Diversity and International Order." International Organization 71, no. 4 (2017): 851–85. http://dx.doi.org/10.1017/s0020818317000261.
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AbstractThe modern international order faces profound challenges. Power is shifting to non-Western states and diffusing to non-state actors, including transnational insurgents. This is more than a power transition: it also about culture. Western states now share the stage with powers such as China who bring their own cultural values, practices, and histories, and new forms of transnational violence are justified in the name of religious identity and belief. Some see this as a fundamental threat to modern international order, an order created by and for the West. Others see the “liberal” order as uniquely able to accommodate states and peoples of diverse cultures. How well equipped is IR to contribute to these debates? I review four recent works on the future of the modern international order, asking what conceptual, theoretical, and empirical resources they offer for understanding the relationship between cultural diversity and international order. This literature suffers from four limitations: culture is essentialized or bracketed; institutions are seen as either simple expressions of cultural values or structures that neutralize culture, with their recognition function ignored; the structural power of international orders—how they produce political and cultural subjectivities—is underappreciated; and international orders are conceived too narrowly as orders of sovereign states. To overcome these limitations, I advance a new perspective on cultural diversity and international order. International orders evolve in heterogeneous cultural contexts, and the governance of diversity is a key imperative of order building. In response, international orders developdiversity regimes: institutional norms and practices that define legitimate units of political authority, authorize certain forms of cultural difference, and relate the two. These regimes are essential to the legitimacy of international orders, but face two interrelated pressures for change: shifts in underlying material capabilities, and new claims for cultural recognition, often rooted in grievances against past or prevailing forms of recognition.
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Ivory, Kimberley D., Paul Dwyer, and Georgina Luscombe. "Reactions to Diversity: Using Theater to Teach Medical Students about Cultural Diversity." Journal of Medical Education and Curricular Development 3 (January 2016): JMECD.S37986. http://dx.doi.org/10.4137/jmecd.s37986.
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Training medical students to understand the effects of culture and marginalization on health outcomes is important to the future health of increasingly diverse populations. We devised and evaluated a short training module on working with diversity to challenge students’ thinking about the role of both patient and practitioner culture in health outcomes. The workshop combined didactic teaching about culture as a social determinant of health using the cultural humility model, interactive exercises, and applied theater techniques. We evaluated changes in the students’ perceptions and attitudes over time using the Reaction to Diversity Inventory. There was initial significant improvement. Women and students with no past diversity training responded best. However, scores largely reverted to baseline over 12 months.
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Legare, Cristine H. "Cumulative cultural learning: Development and diversity." Proceedings of the National Academy of Sciences 114, no. 30 (2017): 7877–83. http://dx.doi.org/10.1073/pnas.1620743114.
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The complexity and variability of human culture is unmatched by any other species. Humans live in culturally constructed niches filled with artifacts, skills, beliefs, and practices that have been inherited, accumulated, and modified over generations. A causal account of the complexity of human culture must explain its distinguishing characteristics: It is cumulative and highly variable within and across populations. I propose that the psychological adaptations supporting cumulative cultural transmission are universal but are sufficiently flexible to support the acquisition of highly variable behavioral repertoires. This paper describes variation in the transmission practices (teaching) and acquisition strategies (imitation) that support cumulative cultural learning in childhood. Examining flexibility and variation in caregiver socialization and children’s learning extends our understanding of evolution in living systems by providing insight into the psychological foundations of cumulative cultural transmission—the cornerstone of human cultural diversity.
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., Amandeep, and Suparna Mehti. "Cross Culture & Cultural Diversity: Impact on International Business." RESEARCH REVIEW International Journal of Multidisciplinary 5, no. 7 (2020): 116–20. http://dx.doi.org/10.31305/rrijm.2020.v05.i07.024.
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Enquist, Magnus, Stefano Ghirlanda, and Kimmo Eriksson. "Modelling the evolution and diversity of cumulative culture." Philosophical Transactions of the Royal Society B: Biological Sciences 366, no. 1563 (2011): 412–23. http://dx.doi.org/10.1098/rstb.2010.0132.
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Previous work on mathematical models of cultural evolution has mainly focused on the diffusion of simple cultural elements. However, a characteristic feature of human cultural evolution is the seemingly limitless appearance of new and increasingly complex cultural elements. Here, we develop a general modelling framework to study such cumulative processes, in which we assume that the appearance and disappearance of cultural elements are stochastic events that depend on the current state of culture. Five scenarios are explored: evolution of independent cultural elements, stepwise modification of elements, differentiation or combination of elements and systems of cultural elements. As one application of our framework, we study the evolution of cultural diversity (in time as well as between groups).
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Ogbu, John U. "Introduction: Understanding Cultural Diversity and Learning." Journal for the Education of the Gifted 17, no. 4 (1994): 354–83. http://dx.doi.org/10.1177/016235329401700404.
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Core curriculum and multicultural education are two major approaches advocated in the current school reform movement. This article argues that neither of these approaches adequately addresses the problem of those minority groups who have not traditionally done well in the public school. Core curriculum advocates falsely assume that as a result of instituting a core curriculum, demanding higher standards, and patching up supposed individual deficiencies, all students will perform as expected. Multicultural education advocates inadequately design their program to focus on cultural differences in content and form. This article contends that the crucial issue in cultural diversity and learning is the relationship between the minority cultures and the American mainstream culture. Minorities whose cultural frames of reference are oppositional to the cultural frame of reference of American mainstream culture have greater difficulty crossing cultural boundaries at school to learn. Core curriculum and multicultural advocates have yet to understand and take this into account.
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Aguilar, Teresita E. "Bridging Cultural Gaps Between Higher Education and Diversity." Practicing Anthropology 39, no. 2 (2017): 9–13. http://dx.doi.org/10.17730/0888-4552.39.2.9.
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This paper addresses challenges and contradictions between the culture of higher education and the cultures of diverse students. Significant gaps in student success are cause for serious concern in higher education. Responses to this concern include various diversity initiatives. A general overview of the culture of higher education and the new student demographic is presented, followed by a summary of common diversity initiatives. A culture-centric model is presented as a framework for comprehensive institutional transformation to reduce the cultural gap.
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Kassam, Karim-Aly. "Diversity as if Nature and Culture Matter: Bio-Cultural Diversity and Indigenous Peoples." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 8, no. 2 (2008): 87–96. http://dx.doi.org/10.18848/1447-9532/cgp/v08i02/39560.
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Montiel, Cristina Jayme, and Ma Elizabeth J. Macapagal. "Commentary: Nuancing the Meaning of Cultural Diversity." Journal of Pacific Rim Psychology 5, no. 2 (2011): 81–84. http://dx.doi.org/10.1017/s1834490900000052.
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The featured articles in the section on cultural diversity across the Pacific address important cultural issues in psychology as applied to psychopathology (Marsella & Yamada, 2011), intercultural relations and acculturation (Berry, 2011) and the phenomenon of culture shock (Furnham, 2011). We appreciate how the three articles offer a wide multidisciplinary lens and view mental problems from this broader vantage point. Beyond narratives of biology and individual personality dispositions, the authors include an anthropologists' eye to viewing mental illness (Marsella & Yamada, 2011), use sociological explanations of intergroup relations in a multicultural model of acculturation (Berry, 2011) and refer to demographic migration patterns to elucidate culture shock among foreign students (Furnham, 2011). The contribution of this set of writings lies in its insightful emphasis on how culture interfaces with one's subjective life. Our essay unpacks the cultural lens used in the psychological accounts, points out conceptual spaces that are largely unexplored in cross-cultural psychology (something that is observed and lamented by these authors in their articles here and elsewhere) and suggests avenues for future research about cultural diversity.
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Montiel, Cristina Jayme, and Ma Elizabeth J. Macapagal. "Commentary: Nuancing the Meaning of Cultural Diversity." Journal of Pacific Rim Psychology 5, no. 2 (2011): 81–84. http://dx.doi.org/10.1017/s1834490900000611.
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The featured articles in the section on cultural diversity across the Pacific address important cultural issues in psychology as applied to psychopathology (Marsella & Yamada, 2011), intercultural relations and acculturation (Berry, 2011) and the phenomenon of culture shock (Furnham, 2011). We appreciate how the three articles offer a wide multidisciplinary lens and view mental problems from this broader vantage point. Beyond narratives of biology and individual personality dispositions, the authors include an anthropologists' eye to viewing mental illness (Marsella & Yamada, 2011), use sociological explanations of intergroup relations in a multicultural model of acculturation (Berry, 2011) and refer to demographic migration patterns to elucidate culture shock among foreign students (Furnham, 2011). The contribution of this set of writings lies in its insightful emphasis on how culture interfaces with one's subjective life. Our essay unpacks the cultural lens used in the psychological accounts, points out conceptual spaces that are largely unexplored in cross-cultural psychology (something that is observed and lamented by these authors in their articles here and elsewhere) and suggests avenues for future research about cultural diversity.
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Doherty, Alison J., and Packianathan Chelladurai. "Managing Cultural Diversity in Sport Organizations: A Theoretical Perspective." Journal of Sport Management 13, no. 4 (1999): 280–97. http://dx.doi.org/10.1123/jsm.13.4.280.
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The article focuses on the management and impact of cultural diversity in sport organizations. It is proposed that the potentially constructive or destructive impact of cultural diversity is a function of the management of that diversity, which is ultimately a reflection of organizational culture, or “how things are done around here.” Organizational culture is described along a continuum of valuing similarity and diversity in the organization. It is argued that the benefits of cultural diversity (e.g., creativity, challenge, constructive conflict) will be realized when an organizational culture of diversity underlies the management of that diversity. These benefits are heightened when the situation dictates a high degree of task interdependence and complexity. Implications for increasing cultural diversity and developing an organizational culture that values that diversity, as a social responsibility and a contributing force to organizational performance, are discussed.
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Fine, Marlene G., Fern L. Johnson, and M. Sallyanne Ryan. "Cultural Diversity in the Workplace." Public Personnel Management 19, no. 3 (1990): 305–20. http://dx.doi.org/10.1177/009102609001900307.
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This article reports on a study of gender and race issues in the regional office of a federal agency. After setting their own research agenda of salient issues, employees completed a long, closed-ended questionnaire; a smaller sample also responded to ten open-ended questions. The results suggest that men, women, and people of color in the agency do not share a common culture of organizational life; instead, each group organizes its experience in the agency in different ways. The authors suggest that a theoretical perspective in which gender and race are viewed as cultures provides a useful framework for understanding cultural diversity in the workplace and a necessary starting point for managing a diverse workforce.
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Hayward, E. S. "THE NATURE-CULTURE DIVIDE; OR, TRANSDISCIPLINING DIVERSITY." GLQ: A Journal of Lesbian and Gay Studies 11, no. 2 (2005): 322–24. http://dx.doi.org/10.1215/10642684-11-2-322.
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Albritton, Robert B., and Sidthinat Prabudhanitisarn. "Culture, region, and Thai political diversity." Asian Studies Review 21, no. 1 (1997): 61–82. http://dx.doi.org/10.1080/03147539708713141.
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Racher, Frances E., and Robert C. Annis. "Respecting Culture and Honoring Diversity in Community Practice." Research and Theory for Nursing Practice 21, no. 4 (2007): 255–70. http://dx.doi.org/10.1891/088971807782427985.
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Nurses work with individuals, families, groups, and communities where lives are enriched and challenged by cultural diversity. The purpose of this article is to discuss challenges and strategies for respecting culture and honoring diversity. This article diverges from the traditional nursing practice of working with individuals to working with collectives, to community practice beyond individuals and families, beyond community as context, to community as client. Culture and ethnicity are defined to set the stage for discussion of theory and its application to practice. Acculturation theory is explored through comparisons of the Canadian mosaic and American melting pot. Cultural competence, cultural attunement, and cultural humility are examined, and recommendations for effective community practice in working with groups and organizations are shared.
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Vlot, Adrian. "CULTURAL DIVERSITY AND TECHNOLOGICAL DEVELOPMENT." Philosophia Reformata 66, no. 1 (2001): 43–62. http://dx.doi.org/10.1163/22116117-90000212.
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Every day half a million passengers, 1.5 million e-mails and 1.5 trillion dollars cross international borders. In his Jihad versus McWorld — How the planet is both falling apart and coming together Benjamin Barber2 argues vividly that our modern world is torn apart by two opposite tendencies: On one hand is the globalization into enormous economic structures with one global marketplace for gigantic ‘global players’ like McDonald’s and Microsoft, accompanied by a shallow, universal, mass culture and the consumerist and materialistic life-style of pop idols, video clips, soap series and popular brand names. And on the other hand is a flourishing fanatic nationalism claiming splintering independence of small ethnic communities and resulting in numerous bloody local wars: Rwanda, Bosnia, Kosovo, Timor. The refugees, that as a consequence of these conflicts flood the West, create there a multi-cultural, pluralistic society and consequently societal tension.
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Tovey, Janice. "Addressing Issues of Cultural Diversity in Business Communication." Business Communication Quarterly 60, no. 1 (1997): 19–30. http://dx.doi.org/10.1177/108056999706000102.
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The global business community makes understanding cultural differences importantfor business communication students, ourfuture managers and negotiators. But discussions of cultural diversity or multiculturalism should not be limited to cultures of a foreign country only. They should also include an understanding of the diversity within one culture. This article discusses several terms used to denote cultural diversity and their implications and then provides assignments that give students experience in researching various aspects of "culture," in exploring issues of cultural diversity, and in producing appropriate documents.
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Rzeszutek, Tom, Patrick E. Savage, and Steven Brown. "The structure of cross-cultural musical diversity." Proceedings of the Royal Society B: Biological Sciences 279, no. 1733 (2011): 1606–12. http://dx.doi.org/10.1098/rspb.2011.1750.
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Human cultural traits, such as languages, musics, rituals and material objects, vary widely across cultures. However, the majority of comparative analyses of human cultural diversity focus on between-culture variation without consideration for within-culture variation. In contrast, biological approaches to genetic diversity, such as the analysis of molecular variance (AMOVA) framework, partition genetic diversity into both within- and between-population components. We attempt here for the first time to quantify both components of cultural diversity by applying the AMOVA model to music. By employing this approach with 421 traditional songs from 16 Austronesian-speaking populations, we show that the vast majority of musical variability is due to differences within populations rather than differences between. This demonstrates a striking parallel to the structure of genetic diversity in humans. A neighbour-net analysis of pairwise population musical divergence shows a large amount of reticulation, indicating the pervasive occurrence of borrowing and/or convergent evolution of musical features across populations.
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Fried, Jane. "Color, Culture, and Perspective: Visions of Diversity on Campus." Multicultural Perspectives 3, no. 2 (2001): 23–30. http://dx.doi.org/10.1207/s15327892mcp0302_6.
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Siakas, Kerstin, and Dimitrios Siakas. "Cultural and Organisational Diversity Evaluation (CODE)." Strategic Outsourcing: An International Journal 8, no. 2/3 (2015): 206–28. http://dx.doi.org/10.1108/so-04-2015-0012.
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Purpose – This paper aims to present the Cultural and Organisational Diversity Evaluation (CODE) model and its subsequent electronic tool, aiming to assess the cultural fit of global partners. Design/methodology/approach – The study is a longitudinal study for gaining profound insights into cultural differences and for increasing understanding of human dynamics influencing the success of global relationships. A multi-method including overlapping qualitative and quantitative research methodology was used comprising interviews, observations and questionnaires. Findings – Incorporating cultural knowledge and understanding of the specific context of the partners in global transactions was found to bring added value to global partners. The results of the pilot studies suggest that increased appreciation and awareness of cultural diversity in global transactions are important factors for achieving harmonised distributed collaboration. Such awareness, also called cultural intelligence, can be reached by using a customised assessment tool that evaluates the particularities of the partners. Research limitations/implications – The conceptual CODE model has so far only been piloted in a few cases in a longitudinal study and is not a commercial tool. Practical implications – Raising awareness of cultural concerns is important for organisations that are involved in global transactions to improve communication, mutual understanding and effectivity. The CODE assesses the cultural fit of partners in a global context. Social implications – Organisations involved in global transactions would benefit from understanding the culture of partners for improved effectiveness. Originality/value – The CODE model, an instrument for assessing the fit between organisational and national culture, is a novel model developed by the authors.
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Pyykkönen, Miikka. "UNESCO and cultural diversity: democratisation, commodification or governmentalisation of culture?" International Journal of Cultural Policy 18, no. 5 (2012): 545–62. http://dx.doi.org/10.1080/10286632.2012.718914.
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Kimanen, Anuleena. "Approaching culture, negotiating practice: Finnish educators’ discourses on cultural diversity." Journal of Multicultural Discourses 13, no. 4 (2018): 334–47. http://dx.doi.org/10.1080/17447143.2018.1546309.
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Mihelj, Sabina, Adrian Leguina, and John Downey. "Culture is digital: Cultural participation, diversity and the digital divide." New Media & Society 21, no. 7 (2019): 1465–85. http://dx.doi.org/10.1177/1461444818822816.
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Digital media are seen as important instruments of increasing participation and diversity in arts and culture. To examine whether this view is justified, this article draws on two bodies of research that have hitherto remained disconnected: research on cultural participation and research on the digital divide. Building on these insights, the article examines the Taking Part Survey data on digital media and cultural participation in the United Kingdom between 2005/2006 and 2015/2016, focusing on museums and galleries. While the results confirm that digital media provide an important means of engaging new audiences, they also show that the engagement with museums and galleries both online and offline remains deeply unequal. Most worryingly, the gaps between the haves and the have-nots are even wider online than in the case of physical visits. Rather than helping increase the diversity of audiences, online access seems to reproduce, if not enlarge, existing inequalities.
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Vickery, Jonathan. "Globalization, culture, and development: the UNESCO convention on cultural diversity." Cultural Trends 25, no. 2 (2016): 145–47. http://dx.doi.org/10.1080/09548963.2016.1170916.
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TYNDAL, JASON. "Culture and Diversity in John Stuart Mill's Civic Nation." Utilitas 25, no. 1 (2013): 96–120. http://dx.doi.org/10.1017/s0953820812000337.
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In this article, I develop a conception of multiculturalism that is compatible with Mill's liberal framework. I argue, drawing from Mill's conception of the nation-state, that he would expect cultural minorities to assimilate fully into the political sphere of the dominant culture, but to assimilate only minimally, if at all, into the cultural sphere. I also argue that while Mill cannot permit cultural accommodations in the form of self-government rights, he would allow for certain accommodation rights (construed as individual rights) which assist cultural minorities in preserving their cultural particularity. While this is indeed a modest multiculturalism, it helps to demonstrate that Mill was not as hostile towards custom or minority groups as certain passages may appear to suggest.
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Asghar Abbas and Dr. Asad Abbas Rizvi. "Analysis of Cultural Diversity in Preschool Education." sjesr 3, no. 3 (2020): 332–37. http://dx.doi.org/10.36902/sjesr-vol3-iss3-2020(332-337).
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Early childhood learning holds a great impact on children satisfaction, intensification, growth and core of education in this interval of life. In child development at early stage lot of activities related to family culture influencing growth and development. Learning throughout life is directly connected with these sorts of activities. In these activities culture base routine is most important for early years. In this age children have strong observational skills with their photo memory. The study was aimed to analyze cultural diversity among young learners, to recognize cultural differences in early childhood instructions and practices, to discover out social likenesses in early learning. It was quantitative research and descriptive research technique was used in this study. Institutions regarding preschool education were taken as population of research. Data was collected through multistage sampling technique. Data were analyzed through statistical techniques t test and one-way ANOVA. Equal cultural diversity was concluded in both male and female early childhood learners. The analysis illustrated that instructive framework; academic capabilities of instructors, preschool learner’s cultural background, teacher’s emolument, cultural region, economical background contribute to cultural similarities and differences. The researcher recommends considering cultural diversity as basic perceptive of the teaching learning process.
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Ben-Iheanacho, Elizabeth O. "Nigeria’s cultural policy implementation: sustaining cultural diversity through cultural resource management." EJOTMAS: Ekpoma Journal of Theatre and Media Arts 7, no. 1-2 (2020): 205–15. http://dx.doi.org/10.4314/ejotmas.v7i1-2.13.
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Nigeria is one of the few African countries with a written cultural policy as well as government established and funded institutions charged with the implementations of this policy. This article interrogates the implementation of the tenets of the policy, given Nigeria’s cultural diversity and the growing demand for tangible, verifiable economic indices of the contributions of the culture sector to both internally generated revenue (IGR) and the gross domestic product (GDP) of the nation. It suggests the need to expand the traditional understanding of cultural resource as land, labour and capital to embrace diverse forms of ‘soft’ cultural capital as assets whose management is critical to individual, community and national economic empowerment. The paper concludes with suggestions on strategies and best practices to enhance Nigeria’s creative economy as integral evidence of continuing implementation of the cultural policy.
 Keywords: Cultural policy, Cultural resource management, Cultural diversity, Creative economy
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Maxwell, Rahsaan. "Cultural Diversity and Its Limits in Western Europe." Current History 115, no. 779 (2016): 95–101. http://dx.doi.org/10.1525/curh.2016.115.779.95.
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