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Journal articles on the topic 'Revitalization movements'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Snow, David, Anna Tan, and Peter Owens. "Social Movements, Framing Processes, and Cultural Revitalization and Fabrication." Mobilization: An International Quarterly 18, no. 3 (September 1, 2013): 225–42. http://dx.doi.org/10.17813/maiq.18.3.2886363801703n02.

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We advance an understanding of the dynamic relationship between social movements, culture, and change by identifying and illustrating cultural revitalization and fabrication as two important cultural change processes. We also suggest that they are linked to and facilitated by the interpretive processes of frame articulation and elaboration. Analytically, cultural revitalizations and fabrications are the processes to be explained, whereas frame articulation and elaboration are the explanatory mechanisms. Both sets of processes and their intersection are empirically illustrated with a variety of case materials drawn from social and religious movements throughout history, ranging from early Christianity to the contemporary white racialist movement.

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2

Banks, James A. "Ethnic Revitalization Movements and Education." Educational Review 37, no. 2 (June 1985): 131–39. http://dx.doi.org/10.1080/0013191850370204.

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3

White, Phillip M. "Researching American Indian Revitalization Movements." Journal of Religious & Theological Information 8, no. 3-4 (November 30, 2009): 155–63. http://dx.doi.org/10.1080/10477841003781382.

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4

Amin, Safrudin, Irfan Ahmad, Farida Maricar, and Safrudin Abdulrahman. "Local Wisdom as a Social Security Instrument for the Poor in North Maluku, Indonesia." KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE 11, no. 1 (April 23, 2019): 32–46. http://dx.doi.org/10.15294/komunitas.v11i1.18241.

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The studies of cultural revitalization, local wisdom, and social security are often separated and seems unconneted. This article aims at connecting these domains through ethnographic research and document analysis of the phenomena in revitalization of local wisdom called bari to strengthen the social security of the poor in North Maluku. Revitalization activies like raising funds from public not from government budget to build hundreds of decent housing for the poor is interesting issue to study. The three main concerns of this article are socio-cultural factors that encourage the birth of this movement, the activities and achievements of these revitalization movements, and the typical characteristics of local wisdom as a result of revitalization that distinguishes it from its original form. The findings presented in this article can contribute to academic discourse in the domains of local wisdom, cultural revitalization, and social security. The more important of this finding is to construct arguments about the existence of a bridge between local wisdom, revitalization, and social security.

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5

Phelan, Michael W. "Cultural revitalization movements in organization change management." Journal of Change Management 5, no. 1 (March 2005): 47–56. http://dx.doi.org/10.1080/14697010500036106.

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6

Kehoe, Alice B. "REVITALIZATION MOVEMENTS AND THE HOPE OF PEACE." Zygon� 21, no. 4 (December 1986): 491–500. http://dx.doi.org/10.1111/j.1467-9744.1986.tb00762.x.

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7

Köhler, Holm-Detlev, and José Pablo Calleja Jiménez. "Soziale Bewegungen und gewerkschaftliche Erneuerung in Spanien." Industrielle Beziehungen. Zeitschrift für Arbeit, Organisation und Management 25, no. 2-2018 (August 22, 2018): 147–65. http://dx.doi.org/10.3224/indbez.v25i2.02.

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Die spanischen Gewerkschaften erleiden einen kontinuierlichen Verlust an Mitgliedern und gesellschaftlichem Einfluss. Gleichzeitig haben neue soziale Bewegungen die Rolle des sozialen Protests und der politischen Opposition übernommen. Der vorliegende Beitrag untersucht die Wirkungen und Möglichkeiten von Allianzen zwischen Gewerkschaften und sozialen Bewegungen im Kontext der Debatten um gewerkschaftliche Erneuerung und Bewegungsgewerkschaften. Unter Rückgriff auf den Machtressourcenansatz werden die Chancen und Dilemmata einer verstärkten Zusammenarbeit von sozialen Bewegungen und Gewerkschaften im Kontext der lang anhaltenden Wirtschaftskrise in Spanien ausgelotet. Aus gewerkschaftlicher Sicht repräsentieren die neuen Protestbewegungen gleichzeitig eine Konkurrenz und Bedrohung sowie eine Chance zur Erneuerung durch die Mobilisierung neuer komplementärer Machtressourcen.

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8

Lewis, James R., and Clifford E. Trafzer. "American Indian Prophets: Religious Leaders and Revitalization Movements." American Indian Quarterly 13, no. 3 (1989): 283. http://dx.doi.org/10.2307/1184447.

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9

Köhler, Holm-Detlev, and José Pablo Calleja Jiménez. "“They don´t represent us!” Opportunities for a Social Movement Unionism Strategy in Spain." Articles 70, no. 2 (June 30, 2015): 240–61. http://dx.doi.org/10.7202/1031485ar.

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Our goal is to analyze strategies of union revitalization that have been successful elsewhere and have the potential to become so in Spain. Within these practices, Social Movement Unionism focuses on alliances with other groups to improve unions’ social efficiency. In this article, we address the applicability of the principles of Social Movement Unionism in the specific case of Spain. Given the transformations in the Spanish economy and labour laws tending towards further deregulation, Spanish unions have had to react. The emergence of new social movements such as the Indignados or Mareas Ciudadanas (civic tides) and the declining confidence in unions among the Spanish population, make this approach timely and appropriate. For this article, we will take certain aspects from the trade union revitalization debate and combine them with the main theories on New Social Movements. We will apply these approaches to a specific case study: The viability of cooperation between the largest Spanish trade unions and the recent social movements arising from the Indignados movement. For this purpose, we will primarily use data from secondary sources and transcripts of interviews conducted with unionists and social movement activists. With all these elements taken into consideration, we will conclude by showing the inhibiting and facilitating conditions for the development of a Social Movement Unionism strategy for the referred actors.

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10

Shah, Sheena, and Matthias Brenzinger. "The Role of Teaching in Language Revival and Revitalization Movements." Annual Review of Applied Linguistics 38 (September 2018): 201–8. http://dx.doi.org/10.1017/s0267190518000089.

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ABSTRACTTeaching is the main or even only way to pass on ancestral languages when intergenerational language transmission no longer takes place. The main reason for the interruption of natural language transmission is an increasing weakening of community bonds due to intermarriage, migration, and mobility. The formal or informal teaching of ancestral languages is therefore at the core of language revival and language revitalization movements. The article reviews favorable conditions and supportive factors for the teaching of ancestral languages from different parts of the world, and highlights the important role of dedicated community members in these endeavors.

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11

OHNO, Takeshi. "Inquiries on a new comersʼposition and roles in local revitalization movements." Contemporary Sociological Studies 23 (2010): 19–37. http://dx.doi.org/10.7129/hokkaidoshakai.23.19.

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12

McDOWELL, NANCY ANN. "Reassessing Revitalization Movements: Perspectives from North America and the Pacific Islands." American Anthropologist 107, no. 2 (June 2005): 289–90. http://dx.doi.org/10.1525/aa.2005.107.2.289.

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13

Barker, John, and Michael E. Harkin. "Reassessing Revitalization Movements: Perspectives from North America and the Pacific Islands." Anthropologica 47, no. 1 (2005): 136. http://dx.doi.org/10.2307/25606227.

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14

Bennett, Jeff. "The Primitive Side of Prophesy: A Kleinian Look at Revitalization Movements." Politics, Religion & Ideology 21, no. 2 (April 2, 2020): 177–93. http://dx.doi.org/10.1080/21567689.2020.1754205.

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15

Thornton, Russell. "Boundary Dissolution and Revitalization Movements: The Case of the Nineteenth-Century Cherokees." Ethnohistory 40, no. 3 (1993): 359. http://dx.doi.org/10.2307/481860.

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16

Andelson, Jonathan G. "Reassessing Revitalization Movements: Perspectives from North America and the Pacific Islands (review)." Anthropological Quarterly 78, no. 3 (2005): 773–77. http://dx.doi.org/10.1353/anq.2005.0033.

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17

Asavei, Maria-Alina. "Art and Religious Revitalization Movements in (Post)Communist Romania: The Zidarus’ ‘Case’." Politics, Religion & Ideology 18, no. 2 (April 3, 2017): 157–74. http://dx.doi.org/10.1080/21567689.2017.1327853.

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18

Burow, Paul Berne, Sandra Brock, and Michael R. Dove. "Unsettling the Land." Environment and Society 9, no. 1 (September 1, 2018): 57–74. http://dx.doi.org/10.3167/ares.2018.090105.

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This article examines different ontologies of land in settler colonialism and Indigenous movements for decolonization and environmental justice. Settler ontologies of land operate by occluding other modes of perceiving, representing, and experiencing land. Indigenous ontologies of land are commonly oriented around relationality and reciprocal obligations among humans and the other-than-human. Drawing together scholarship from literatures in political economy, political ecology, Indigenous studies, and post-humanism, we synthesize an approach to thinking with land to understand structures of dispossession and the possibilities for Indigenous revitalization through ontological hybridity. Using two different case studies—plantation development in Indonesia and land revitalization in the Confederated Salish & Kootenai Nation—we further develop how settler and Indigenous ontologies operate on the ground, illuminating the coexistence of multiple ontologies of land. Given the centrality of land in settler colonialism, hybrid ontologies are important to Indigenous movements seeking to simultaneously strengthen sovereignty over territory and revitalize land-based practices.

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19

Magnani, Matthew, and Natalia Magnani. "Archaeological ethnography of an indigenous movement: Revitalization and production in a Skolt Sámi community." Journal of Social Archaeology 18, no. 1 (February 2018): 3–29. http://dx.doi.org/10.1177/1469605317743809.

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Indigenous social movements contest histories of relocation, assimilation, and inequality. Archaeologists too have identified such processes in recent and deeper time. But what can ongoing sites of indigenous resistance tell us about those of the archaeological record, and what is the value in the present of linking such phenomena through time? The production of material culture embodies the motivations and constraints of these movements. Objects made and used promise to bridge temporalities, yet have been largely overlooked by anthropologists. To strengthen the ability to theorize such movements, we carry out an archaeological ethnography with the Skolt Sámi community of Arctic Finland. We focus our analysis on revitalization movements—a phenomena recognized at archaeological sites from the Pueblo homelands to western Europe—whereby communities intentionally direct cultural change in response to social stress. We bring anthropological conceptions of revitalization into dialogue with definitions of the term enacted by indigenous communities. The study analyzes the revival of technologies associated with Skolt lifeways: a boat made of planks sewn together with pine roots, and tools used to process inner pine bark. We establish the essential role that production of material culture plays in contemporary indigenous movements, and consider these new insights to critically evaluate and build on archaeological conceptions of revitalization. Nuõrttsää'mkˇiõll ( Skolt Sámi) Alggmeerlaž liikkõõzz kˇiõtt´tâʹlle kolonialiism da assimilaatio historia. Arkeoloog še lie kaunnâm nåkam proseezzid mõõnnâmääiʹjest. Leâša mâiʹd vuäitt ânn’jõž alggmeerlaž vuâsttlâʹsttmõš čuäʹjted miʹjjid seämmanallšem šõddmõõžži pirr mõõnnâmääiʹjest, da mõõn diõtt lij vääžnai raajjâd õhttvuõđ tuâl’jõž- da ânn’jõžääiʹj kõʹskˇkˇe? Ko kˇiõččâp kääuʹnid, kook lie rajjum da õnnum nåkam liikkõõzzi ääiʹj, vueiʹttep õhtteed tuâl’jõž da ânn’ jõž sosiaalaž proseezzid. Nåkam liikkõõzzi fiʹttjõõzz nâânummuž diõtt muäna tueʹjjeep ânn’jõž arkeoloog projeekt aarktlaž Lääʹddjânnam nuõrttsääʹm-meerin. Muäna kõskkeep analyysân jeäll’tummša - kååʹtt lij vuåinnum arkeolooglaž pääiʹkˇin Pueblo vuuʹdest viõstâr Euroʹppe – koin õhttsažkååʹdd åʹcce muttâz vasttõsân kulttuurlaž da sosiaal stressa. Tuʹtkˇkˇõs analysâstt sääʹmjieʹllemvuâkka õhttneei teknologia jäll’jummuž: pieʹʒʒ vueʹddivuiʹm njõʹđđum võnnâz da tuâjjneävv, koin låʹhteet pieʹʒʒ. Muäna čiõʹlǧǧeep aunnsallaš kulttuur puuttõõzz vääžnai rool alggmeerlaž liikkõõzzin tääʹl, da väʹlddep lokku täid ođđ fiʹttjõõzzid ko ärvvtõõllâp da raajjâp arkeolooglaž jurddi jeäll’tummšest. Muäna eʹtkˇkˇeep, što jeeʹres ääiʹjin da pääiʹkˇin šõddâm vuâsttlâʹsttmõõžži õhttummuš nâânad õhttvuõdid alggmeeri kõõskâst tääʹl pirr maaiʹlm.

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20

Figueroa-Helland, Leonardo, Cassidy Thomas, and Abigail Pérez Aguilera. "Decolonizing Food Systems: Food Sovereignty, Indigenous Revitalization, and Agroecology as Counter-Hegemonic Movements." Perspectives on Global Development and Technology 17, no. 1-2 (February 13, 2018): 173–201. http://dx.doi.org/10.1163/15691497-12341473.

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Abstract We employ an intersection of critical approaches to examine the global food system crisis and its alternatives. We examine counterhegemonic movements and organizations advancing programs of constructive resistance and decolonization based on food sovereignty, indigenous revitalization and agroecology. Food system alternatives rooted in intersectional critiques of the world-system open spaces for materially-grounded, commons-based socioecological relations that make just, sustainable, and equitable worlds possible beyond a civilization in crisis.

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21

Martin, J. W. "Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America." Journal of American History 94, no. 1 (June 1, 2007): 268–69. http://dx.doi.org/10.2307/25094837.

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22

VOKES, RICHARD. "Rethinking the Anthropology of Religious Change: New Perspectives on Revitalization and Conversion Movements." Reviews in Anthropology 36, no. 4 (November 26, 2007): 311–33. http://dx.doi.org/10.1080/00938150701684201.

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23

LIEBMANN, MATTHEW. "The Innovative Materiality of Revitalization Movements: Lessons from the Pueblo Revolt of 1680." American Anthropologist 110, no. 3 (September 2008): 360–72. http://dx.doi.org/10.1111/j.1548-1433.2008.00045.x.

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24

Dowd, G. E. "Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America." Ethnohistory 55, no. 1 (January 1, 2008): 170–72. http://dx.doi.org/10.1215/00141801-2007-053.

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25

Johnston, Hank, and Shoon Lio. "Collective Behavor and Social Movements in the Postmodern Age: Looking Backward to Look Forward." Sociological Perspectives 41, no. 3 (September 1998): 453–72. http://dx.doi.org/10.2307/1389559.

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This article specifies several ways in which the collective behavior portion of Collective Behavior/Social Movement (CBSM) studies may be revitalized in the near future. The revitalization will occur because repertoires of extra-institutional challenge emerging in the postmodern age seem to fall outside the way social movements have been theorized in the last twenty-five years. Today's postmodern trends—increasing consumerism and affluence, individualism, demographic complexity, ideological diversity, global migration, and constant innovation in communications technology—have proliferated new social identities and deconstructed social identities imposed by the Other. As a result, postmodernity's complexities are multiplying the number of small, diverse, and diffuse groupings defining themselves in challenging ways outside the corridors of politics. Indeed these groupings may in the years to come recast what some see as a social movement society into a CBSM Society of diverse challenges to the institutional order.

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Hečlo, Hugh. "The Sixties' False Dawn: Awakenings, Movements, and Postmodern Policy-making." Journal of Policy History 8, no. 1 (January 1996): 34–63. http://dx.doi.org/10.1017/s0898030600005029.

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Writing in 1978 about the 1960s, William McLoughlin saw America in the midst of the fourth Great Awakening in our history. Awakenings are “periods of cultural revitalization that begin in a general crisis of beliefs and values and extend over a generation or so, during which time a profound reorientation in beliefs and values takes place. Revivals alter the lives of individuals; awakenings alter the world view of a whole people or culture.” To put it another way, awakenings are revelatory times when large numbers of people anguish over and eventually search out new self-understandings as individuals and as a society. They are like a convulsive quickening in the cultural womb.

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27

Cornell, Stephen, and Russell Thornton. "We Shall Live Again: The 1870 and 1890 Ghost Dance Movements as Demographic Revitalization." Contemporary Sociology 17, no. 2 (March 1988): 196. http://dx.doi.org/10.2307/2070576.

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28

Westerman, William, and Russell Thornton. "We Shall Live Again: The 1870 and 1890 Ghost Dance Movements as Demographic Revitalization." Journal of American Folklore 102, no. 403 (January 1989): 122. http://dx.doi.org/10.2307/540101.

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29

Johnson, Loretta Turner, and Russell Thornton. "We Shall Live Again: The 1870 and 1890 Ghost Dance Movements as Demographic Revitalization." Journal of Interdisciplinary History 19, no. 1 (1988): 160. http://dx.doi.org/10.2307/204258.

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30

Nicholas, Mark A. "Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America (review)." Journal of Military History 71, no. 3 (2007): 919–20. http://dx.doi.org/10.1353/jmh.2007.0224.

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31

Permata, Maghfirah Murni Bintang, Rika Wirandi, and Berliana Denada. "Bentuk Penyajian Tari Sining Pada Masyarakat Gayo Aceh Tengah." Journal of Education, Humaniora and Social Sciences (JEHSS) 3, no. 2 (December 2, 2020): 493–505. http://dx.doi.org/10.34007/jehss.v3i2.351.

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This paper aims to describe the form of presentation of the sining dance in the Gayo community of Central Aceh Regency. Sining dance is a dance whose form of movement is inspired by nature. The movements are pure and use a lot of mimitive movements. This dance is also one of the traditional dances that was extinct and was then made a revitalization effort by the Central Aceh Kuta Dance Studio. This study focuses the problem on the form of presentation of the Sining Dance. To analyze the problem, Soedarsono used the theory of presentation forms, which said that, the form of presentation in dance has an understanding of how to present a dance as a whole, including the main elements or elements that support dance. These elements consist of dance movements, floor design, make-up, costumes, performance venues, props, and accompaniment music. This research uses qualitative research methods. This study concludes that the movements contained in the sining dance are mimitive and spontaneous movements, and tend to describe balance. Using a gayo openwork costume, accompanied by traditional music and traditional Gayo musical instruments. With two adult male dancers. Using upuh ulen-ulen cloth. Using a props made of pile board measuring 1.6 meters high. The shape of the board which is used as the main property is adopted from the Bere Numah shape. Meanwhile, the sining dance performance venue is currently adjusting to the location of the show provided, both on stage and in the open field area.

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32

Lindstrom, Lamont. "Reassessing revitalization movements: perspectives from North America and the Pacific Islands ? Edited by Michael E. Harkin." Journal of the Royal Anthropological Institute 12, no. 4 (December 2006): 984–85. http://dx.doi.org/10.1111/j.1467-9655.2006.00372_26.x.

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Kehoe, Alice B. ": We Shall Live Again: The 1870 and 1890 Ghost Dance Movements as Demographic Revitalization . Russell Thornton." American Anthropologist 90, no. 1 (March 1988): 190. http://dx.doi.org/10.1525/aa.1988.90.1.02a00480.

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Fleming, Daniel, and Henrik Søborg. "The Debate on Globalization and International Revitalization of Labor. A Critical Review." Nordic Journal of Working Life Studies 4, no. 1 (March 1, 2014): 53. http://dx.doi.org/10.19154/njwls.v4i1.3550.

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This article discusses some alternative or critical theoretical contributions regarding globalization and labor. The main question in this discussion is if there are changes in direction of a possible revitalization of labor movements and if international solidarity can increase due to globalization. This question also relates to discussions of changes in division of work, the concept of work, working class, commodification, decommodification, and new centers of global production—all related to different paradigms or new concepts. The reason or need for reconceptualizing comes from the great transformation of capitalism in forms of neoliberal globalization, in a different direction than predicted by Polanyi. That is, instead of increased public sector decommodification (not profit- or market-oriented production) and national regulation, embedding capitalist markets, as seen after 1945, the last three decades have witnessed a countertransformation and large-scale recommodification by privatizing, disembedding, and deregulating global markets. As a consequence, inequality in income and working life conditions has increased in most countries and been used to press trade unions. Western industrial unions have been declining as many industries and labor-intensive, low-paid jobs moved to developing countries. Most blue-collar jobs are now in Asia, especially China, with about one-third of its employment blue collars. Is the center of global capital-labor contradictions and dynamics moving to the South, with a possibility of a new revitalization of labor and international solidarity? We discuss different optimistic and pessimistic views on a possible international revitalization of labor.

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Gražulevičiutė-Vileniškė, Indrė, and Vilius Urbonas. "SOCIAL AND ARCHITECTURAL ASPECTS OF REVITALIZATION OF HISTORIC URBAN CENTERS: FOREIGN EXPERIENCE." Mokslas - Lietuvos ateitis 2, no. 3 (June 30, 2010): 38–45. http://dx.doi.org/10.3846/mla.2010.051.

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The structure and architecture of many European cities has started their development during the Middle Ages or even earlier. The historic cores gradually had become centers of contemporary cities and are constantly evolving. They are affected by the tendencies of destruction, initiatives and movements of preservation are also taking place there. The comprehensive works of rehabilitation of Lithuanian historic urban centers were carried out during the period of soviet occupation. The insularity of the Soviet empire, ideological reasons and the absence of the private property has determined certain architectural expressions and solutions for the social problems. After the restoration of the country‘s independence the problems and tendencies typical to Western city centers, such as commercialization and gentrification, started to appear in Lithuanian historic urban cores. This justifies the aim of the article which is to analyze the tendencies of revitalization of historic city centers in Western countries with the main attention to the social and architectural aspects.

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36

Korovkin, Michael A. "An account of social usages of Americanized argot in modern Russia." Language in Society 16, no. 4 (December 1987): 509–25. http://dx.doi.org/10.1017/s004740450000035x.

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ABSTRACTThis article reports the emergence of a new “Americanized” argot in post-Stalinist Russia. It attempts to qualify the type of communicative code characteristic of the argot and to illuminate the link between the code and the communicative competence of argot-speaking groups. The article examines the pattern of recruitment into argot-speaking groups. It speculates on the set of relationships between this pattern and the process of socialization in the wider social milieu at school and in the families of different socioeconomic classes. (Sociolinguistics, symbolic anthropology, social change, Slavonic and Soviet studies, social boundaries and “primary groups,” revitalization movements)

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37

Webster, Jane. "At the End of the World: Druidic and Other Revitalization Movements in Post-Conquest Gaul and Britain." Britannia 30 (1999): 1. http://dx.doi.org/10.2307/526671.

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38

Taylor, Claire. "Elite Reform and Popular Heresy inc.1000: ‘Revitalization Movements’ as a Model for Understanding Religious Dissidence Historically." Studies in Church History 42 (2006): 41–53. http://dx.doi.org/10.1017/s042420840000382x.

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Amongst various features still being evaluated as characteristic of West Frankish society inc.1000 AD, one of the most striking, is that into the middle of the century a range of essentially unrelated and geographically widespread sources speak of ‘heresy’ newly affecting the populace. But how should we interpret these apparently diverse phenomena? Of the models which heresiologists explore, too often overlooked is that proposed by Janet Nelson in this very forum in 1971. Her thesis, that a ‘crisis in theodicy’ produced a cognitive need for new explanations which ‘heresy’ answered, whilst not explicitly anthropological, focused on understanding phenomena within societal wholes. This explanation was challenged by the anthropologist Talal Asad, who argued that heretical activity simply indicated urban movements over which clerics were unable to extend their authority.

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Carson, James Taylor. "Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America by Alfred A. Cave." Michigan Historical Review 33, no. 1 (2007): 139–40. http://dx.doi.org/10.1353/mhr.2007.0011.

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40

Graber, Jennifer. "PROPHETS OF THE GREAT SPIRIT: NATIVE AMERICAN REVITALIZATION MOVEMENTS IN EASTERN NORTH AMERICA – By Alfred A. Cave." Religious Studies Review 34, no. 2 (June 2008): 120. http://dx.doi.org/10.1111/j.1748-0922.2008.00280_1.x.

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41

Hyun, Jaehwan. "Blood purity and scientific independence: blood science and postcolonial struggles in Korea, 1926–1975." Science in Context 32, no. 3 (September 2019): 239–60. http://dx.doi.org/10.1017/s0269889719000231.

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ArgumentAfter World War II, blood groups became a symbol of anti-racial science. This paper aims to shed new light on the post-WWII history of blood groups and race, illuminating the postcolonial revitalization of racial serology in South Korea. In the prewar period, Japanese serologists developed a serological anthropology of Koreans in tandem with Japanese colonialism. The pioneering Korean hematologist Yi Samyŏl (1926–2015), inspired by decolonization movements during the 1960s, excavated and appropriated colonial serological anthropology to prove Koreans as biologically independent from the Japanese. However, his racial serology of Koreans shared colonial racism with Japanese anthropology, despite his anti-colonial nationalism.

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Gruvaeus, Axel, and Johanna Dahlin. "Revitalization of Food in Sweden—A Closer Look at the REKO Network." Sustainability 13, no. 18 (September 21, 2021): 10471. http://dx.doi.org/10.3390/su131810471.

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Can parts of the future food system include bi-weekly opportunities to purchase uneven stocks of produce at semi-remote locations? Current development in the Swedish food system suggests so. In the last few years, the Swedish Alternative Food Network ‘REKO’ has grown at an explosive pace. This anthropological article describes and discusses the organizational structure and motivations of the network, as well as discusses it from a revitalization perspective. From a netnographical and policy analysis perspective it is shown how the network uses social media and policy to convey a low bureaucracy, end to end, commercial space for local food—understood as a more “simple” way to achieve direct relationships in the food supply chain and thus create opportunities for local food networks. By adopting a view of the conventions and values of this Alternative Food Network as representing a parallel system aiming at facilitating direct relationships between ends in the food supply chain, the REKO initiative can be understood as a feasible model for a more satisfactory culture without needing to replace the mainstream food supply. The findings of the research deepen the understanding of REKO in Sweden by pointing towards how it can be understood as a sign of change of consumer preference and of prioritization of official policy concerns. The article also points towards how grass root movements can replicate success rapidly using policy documents capturing experiences and best practices spread online through social media.

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Fradana, Ahmad Nurefendi. "MUHAMMADIYAH URBAN: AKSELERASI GERAKAN MUHAMMADIYAH GRESIK KOTA BARU." Jurnal Studi Agama dan Masyarakat 16, no. 1 (June 29, 2020): 52–60. http://dx.doi.org/10.23971/jsam.v16i1.1875.

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This paper reveals the phenomenon that occurred in Muhammadiyah Gresik Kota Baru which, where there is a close relationship between Muhammadiyah and the middle class as the backbone of its movement. It is suspected that an accelerating move occurred in a relatively short time, Muhammadiyah Gresik Kota Baru increased rapid progress. One of the dynamics of Indonesian society that is considered important to be observed is the existence of a slow but sure shift to the sociological conditions and the religiosity of the community. Then created a group of people who came to be called the middle class. This middle class is knowledgeable, highly educated, well-established and open-minded. The next stage, they are determined as: Urban society. Since its inception, Muhammadiyah as a religiously based community organization has ties for the whole community. Muhammadiyah always undertakes multi-step revitalization of its dakwah. These efforts have so far been carried out regularly and regularly and touches almost all layers of society as objects (and subjects) of their missionary movements. This group of people is no exception: Urban society.

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Caldararo, Niccolo. "Fear of China: Economic and Political Challenge in the 21st Century: A Pacific Society, Weapons, Roots and Trends." Asian Journal of Social Science Studies 2, no. 4 (November 28, 2017): 8. http://dx.doi.org/10.20849/ajsss.v2i4.227.

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While the world has been distracted since the American war in Vietnam and the Soviet and western adventures in Afghanistan, as well as a rising tide of rebellion directed against symbols of the west by Islamic fundamentalists, a curious contest has appeared on two fronts: Russia and China. At the same time the west is distracted by populist movements whose theme is focused on immigrants from former colonial nations or non-whites in a context, as in America, where aboriginal peoples have been slaughtered and marginalized. The specific nature of this conflict is economic in general form, yet political in rhetoric, especially from western sources. From the Ukraine to the Pacific a kind of “Phoney War” has crept along in starts and stops with overtures of friendship interrupted with threats of violence and minor acts of aggression. Investigation of some of the underlying factors in the East illuminate potential trends for the future. At the same time a new revitalization movement is reshaping the Anglo-American west, one that challenges the role of China in trade and policy.

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Ismanto, Manggala. "Penguatan identitas lokal dan penolakan vigilantisme atas nama agama." Masyarakat, Kebudayaan dan Politik 30, no. 3 (August 10, 2017): 237. http://dx.doi.org/10.20473/mkp.v30i32017.237-247.

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After the reformation, the strengthening of local identity has sprung up in several regions in Indonesia. The movement produced the revitalization of adat. These movements underlining the effort from communities which affiliated with a particular ethnic identity to gain claims of management of the natural and political-economic resources in their region. Contestation between the indigenous Dayak community and ‘Front Pembela Islam” (FPI) that occurred in Palangkaraya was a phenomenon that shows how indigenous people were able to assert its right to manage security and morality in their own society. The discourse of FPI’s establishment which often associated with vigilantism brought resistance and the refusal from Dayak community in Central Kalimantan. Through demonstrations, DAD and the indigenous Dayak community was able to exclude FPI from Palangkaraya. Thus, this research aims to analyze (1) the history of ethnic and religious identity movements in Indonesia after the reformation and (2) how the contestation between indigenous Dayak community and FPI occurred in the local context according to identity recognition and legitimation. This research used qualitative approach; data gathered through field observation and unstrucutred interviews. The research concludes that there is an awareness in the community to negotiate their position as an opposition to the occurence of a group with particular ideology, which has become the research highlight. This was proven by the case in Palangkaraya that vigilantism on the name of religion is not supposed to be maintain because it violates the right of other group.

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Handayani, Indah Tri, and Srie Rosmilawati. "Peran Perempuan Muhammadiyah Dalam Kepemimpinan Dan Politik Di Kalimantan Tengah." Pencerah Publik 6, no. 2 (October 28, 2019): 32–42. http://dx.doi.org/10.33084/pencerah.v6i2.1111.

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In the present condition, the movement of ' Aisyiyah and Nayiatul Aiyiyah women is still needed and developed in particular in central Kalimantan, by looking at the current challenges and socio-political conditions. In the context of Muhammadiyah, the strengthening of women's movements in the requirement is inherent with the mission and dynamics of the Muhammadiyah movement in realizing the true Islamic community. The revitalization of Muslim women's movements is also in line with Islamic missions as a religion that upholds the glory of women and humanity to become the world's majesty and as a treatise on the pamphlets of the secret of Lil'alamin. Thus, researchers are interested in reviewing the role of Muhammadiyah women in leadership and political affairs. Research objects that serve as the subject of research have complex and dynamic characteristics. Based on the results of the study of about 70% of Muhammadiyah women both Aisyiyah and Nasyiatul Aisyiyah have been actively involved in leadership and political roles in Central Kalimantan. The activities are directly involved in the government agency and the political, KPU, etc. and can also be done orally through studies, meetings held or personally. The quota of 30 percent of women in Parliament and political parties was not wasted by the district leader ' Aisyiyah to issue a policy on women's political Empowerment program, giving women a political education. The Program is listed in activities including seminars, workshops, studies, studies, training and so on, in providing support to women to participate in the political field in central Kalimantan. The department owned by the Women of Muhammadiyah both Aisyiyah and Nasyiatul Aisyiyah in addition to the obligation in the domestic domain is a classic problem that serves as a test of commitment in the air-conditioned ma'ruf nahi munkar.

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Belli, Simone, and Cristian López Raventós. "Collective subjects and political mobilization in the public space: Towards a multitude capable of generating transformative practices." Human Affairs 31, no. 1 (December 31, 2020): 59–72. http://dx.doi.org/10.1515/humaff-2021-0006.

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Abstract During the last twenty years in Latin America, there has been a rise in governments drawn from self-defining progressive political currents. Consequently a revitalization is underway of the debate on the viability, pertinence, and characteristics of the welfare state in the twenty-first century. In this context, the present article explores emerging social practices that redefine the various senses of the public space; practices that go beyond nation states, situated in a global territoriality, articulating languages and eliciting emotions capable of producing new socialities. The multitude is discussed as a social subject capable of generating transformative practices. Specifically, the article analyzes the way in which the singularities of occupations raise further questions for nation states. The analysis focuses on global movements such as #Occupy camping out on squares.

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YASHLAVSKII, A. E. "Europe’s Anti-immigrant Parties: False Start or Second Wind?" Outlines of global transformations: politics, economics, law 11, no. 3 (August 17, 2018): 230–44. http://dx.doi.org/10.23932/2542-0240-2018-11-3-230-244.

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The article makes focus on the rise of Western Europe’s far-right parties which act with anti-immigrant agenda amid 2010s European migrant crisis. Massive influxes of refugees and migrants have accumulated huge political significance and triggered off a wide range of conflicts (both on international and national levels). The migrant crisis has indicated many social-political challenges for European countries. The crisis has been synchronous with a rise of popularity of right populist political movements (old ones as well as new ones), which promote restrictions of immigration etc. At the same time it cannot be ignored that West European right-wing populist political movements achieved some success in previous decades, well ahead of the current migrant crisis. Immigration issue has been a centerpiece of political discourses of West European right-wing parties (National Front in France, for instance) since late 1970s – early 1980s. But it is quite obvious that the 2010s migrant crisis became a trigger for revitalization of the far-right movements which are outspoken critics of the European Union as “a supra- national body” dictating its conditions to the member countries. Besides, the crisis gave a boost to a rise of new populist movements (for example, “Alternative for Germany”). In 2017 the populist right-wing parties in Europe won the largest support over the three past decades. Recently the right populist forces appeared in elections in a number of European countries (Germany, Austria, France etc.) as tough competitor of traditional mainstream political parties and won parliamentary representation and/or representation in the government coalitions. Furthermore, these movements demonstrate attempts to change their image to shift to political mainstream. However, in the foreseeable future, any cardinal breakthrough and far-right anti- immigrant parties’ coming to the power in Western Europe’s coutrnies is hardly possible.

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Pfister, Raymond. "Miroslav Atanasov, Gypsy Pentecostals: The Growth of the Pentecostal Movement among the Roma in Bulgaria and Its Revitalization of their Communities, The Asbury Theological Seminary Series in World Christian Revitalization Movements (Lexington, KY: Emeth Press, 2010). 246 pp. $43.00 paper." Pneuma 34, no. 2 (2012): 292–93. http://dx.doi.org/10.1163/157007412x642579.

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Abel, Kerry. "Prophets, Priests and Preachers: Dene Shamans and Christian Missions in the Nineteenth Century." Historical Papers 21, no. 1 (April 26, 2006): 211–24. http://dx.doi.org/10.7202/030954ar.

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Abstract Throughout the nineteenth century, European and Canadian observers recorded instances of “prophets” arising among the Dene in the northwest. These men and women reported having travelled to the land of the spirits or to heaven, where they learned new rules for human behaviour which would bring about a change of circumstances for the better. Missionaries of the Church Missionary Society and particularly the Oblates of Mary Immaculate were concerned about these events and interpreted them in a variety of ways. Anthropologists and historians have considered similar postcontact events in North American Indian societies as “revitalization movements” and “crisis cults.” These concepts are examined and found somewhat misleading when applied to the Dene prophets. Instead, the activities of these prophets are interpreted as manifestations of traditional cultural responses to the various pressures of life in a harsh northern environment.

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