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Journal articles on the topic 'Social life an customs'
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1
Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change." Iran and the Caucasus 13, no. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.
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AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.
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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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Biryukov, Sergey, and Alexander Evstratov. "Types and Influence of Customs in Modern Russian Legal System." Herald of Omsk University. Series: Law 17, no. 3 (October 19, 2020): 17–25. http://dx.doi.org/10.24147/1990-5173.2020.17(3).17-25.
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Introduction. The significance of this work is due to the widespread existence of customs as regulators
of public life, which play an important role in determining the rules of conduct in people's relationships with
each other, as well as the presence of conflicts between the provisions of legal acts and the established order
reflected in customs. Purpose. The purpose is to present and describe some customs that exist in modern
Russian realities, to illustrate them with examples, and analyze their correlation with current legislation.
Methodology. The authors used formal-legal method, formal-logical method, system approach, analysis,
synthesis, comparative method. Results. This article presents some classifications of customs recognized in
legal science. The most relevant types of customs for the Russian legal system are considered, and examples
are given that demonstrate their regulatory nature. It is studied that along with national customs, which are
traditionally given significant importance, there are also other, not less important customs, such as professional
ones. Various opinions of scientists whose works are directly related to the topic of this article are presented,
studied and compared. Conclusion. On the basis of analyzed in this article jurisprudence, legal acts and
opinions of expert the following conclusions were made: firstly, we cannot deny the significant role of customs
as regulators of human behavior, which is especially important for those regions where customs, not the laws
was the key (the only) regulator of social life, and secondly, it is noted that the habit, which is practiced may
even be contrary to the legislation, but, nevertheless, to continue to operate and apply. Finally, we described
the custom as one of the elements that "allow us to find a fair solution", which in the future may allow to
continue studying the custom and the possibilities of its application in today's constantly changing world.
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Grekov, Ivan, Petr Afonin, and Valentina Dianova. "Digital transformation of customs services and customs control for goods ordered by individuals through global trading platforms and sent in international mail." Russian Journal of Management 8, no. 1 (May 22, 2020): 101–5. http://dx.doi.org/10.29039/2409-6024-2020-8-1-101-105.
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The article focuses on the process of introducing new-generation digital technologies in the field of economy and social life.
On the basis of new digital technologies already used in the world, the author created a model for improving customs services and customs control.
Using this model in practice will have an impact on preventing cases of violation of customs legislation, as well as increasing the revenue of customs payments to the state budget.
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Linke, Uli. "Folklore, Anthropology, and the Government of Social Life." Comparative Studies in Society and History 32, no. 1 (January 1990): 117–48. http://dx.doi.org/10.1017/s0010417500016352.
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Despite the enormous diversity of research within the anthropological tradition, a common unifying theme has been the “reach into otherness” (Burridge 1973:6), the venture of discovering humanity through the exploration of other cultures. From the inception of anthropology as a distinct domain of knowledge, this ethnographic curiosity has been staged within a comparative frame of reference (Hymes 1974). Early inquiries into different customs and social forms were based on the writings of European travelers, whose observations about people in distant lands provided the narrative material for constructing a plausible vision of their own world. Initially, insights into the workings of society remained implicit, hidden beneath the projected images of “otherness.” By the second half of the eighteenth century, these encounters with the unfamiliar through travel and commerce had begun to generate a conscious desire for societal self-knowledge among Europeans. The haphazard collection of ethnographic information was gradually transformed into a reflective methodology.
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Wang, Ruijing. "Good Baby, Good Life." European Journal of East Asian Studies 20, no. 1 (May 7, 2021): 107–37. http://dx.doi.org/10.1163/15700615-20211017.
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Abstract This article explores the question of ‘a good life’ through a daily-life perspective. It focuses on a case regarding the abolition of infanticide, through which the relations and interactions between the socialist state and ethnic minorities of southwest China are examined. By elaborating how an Akha custom (infanticide) that guarantees communal goodness/purity was abolished, the research reveals three competing or collaborating notions of ‘good life’, where the Akha’s cosmological ‘good life’ is partly reformed to obey state law and to meet its members’ personal desires. This is an unusual case in that the ethnic cultural authorities from a small, politically marginalised, frontier-dwelling and egalitarian group in southwest China do not ‘resist’ or ‘collaborate with’ the state in the expected way. Instead, they draw on state power to oppose their own customs. With such a unique case, the research helps to diversify our understandings of state–society relations in southwest China.
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Schorer, C. E. "Two Centuries of Miami Indian Death Customs." OMEGA - Journal of Death and Dying 20, no. 1 (February 1990): 75–79. http://dx.doi.org/10.2190/5f74-0tf1-fabx-rv2n.
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A comparison is made of Miami Indian death customs of the eighteenth and nineteenth centuries as described by French explorers ca. 1702 and by C. C. Trowbridge to Michigan Territorial Governer Lewis Cass in 1825. Changes in customs reflect the influence of time, invasion, and tribal identity on a universal observance. Distinguishing features of nineteenth century customs are the ceremonial provision of a surrogate to replace the deceased and protection of the corpse from an inimical medicine man. Similarities and differences between the death customs of the Miamis and other Great Lakes tribes are also noted.
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Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
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Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.
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Paz, Carmen Laura. "Cambios y permanencias en la identidad de los Wayuu (Venezuela 1830-1850)." Estudios Latinoamericanos 22 (December 31, 2002): 171–87. http://dx.doi.org/10.36447/estudios2002.v22.art11.
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Short fragment (description):
Since the early times Wayuu Indians incorporated into their way of life new cultural elements that allowed them to recreate the influences of other social groups. Meanwhile they preserved values and customs that reinforced their identity such as language, laws, Cosmo vision, customs, and territory.This study allows us to identify various factors that contributed to the survival and vitality of this social group such as social organization, economic diversity, legal legitimization and connection to land.
Short fragment adapted and translated by Michal Gilewski
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Siregar, Dapot, and Yurulina Gulo. "Eksistensi Parmalim Mempertahankan Adat dan Budaya Batak Toba di Era Modern." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 1 (April 29, 2020): 41. http://dx.doi.org/10.24114/antro.v6i1.16632.
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This paper aims to describe and critically analyze the existence of Parmalim in an effort to maintain Toba Batak customs and culture in the modern era. The problem is focused on the rites of worship and social life of Parmalim in Laguboti and Hutatinggi. The extent to which the Malim religion uses the customs and culture of the Toba Batak in every rite and social life every day as an effort to maintain the customs and culture of the Toba Batak in the modern era. To approach this problem, researchers depart from the reference to the theory of modernity, where in modernity emphasizes rational, which is irrational will be abandoned. In addition, researchers will also approach through the theory of the function of religion, in which in the theory of the function of religion that religion still functions if it is able to provide explanation, spiritual comfort and to bind existing social cohesion. The research method was conducted by the writer through in-depth interviews with several community leaders covering the regions of Laguboti and Hutatinggi and also literature studies.
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Cattelan, Valentino. "Between Theory(-ies) and Practice(-s): Legal Devices (Ḥiyal) in Classical Islamic Law." Arab Law Quarterly 31, no. 3 (October 27, 2017): 245–75. http://dx.doi.org/10.1163/15730255-31030053.
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Abstract By assuming a disconnection between jurists’ doctrines and the reality of social life, Joseph Schacht interpreted ḥiyal (legal devices) in classical Islamic law as ‘the maximum that custom could concede, and the minimum (that is to say, formal acknowledgment) that the theory had to demand’. Challenging this interpretation, this article argues that ḥiyal were not exclusively the product of commercial customs that were unrelated to the jurists’ ideal law. In actual fact, the diverging contractual theories of the Sunni maḏāhib contributed to the development of diverse ḥiyal practices, whose social acceptance in medieval trade was correspondingly fostered (or rejected) by underlying fiqh doctrines.
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Suadnyana, Ida Bagus Putu Eka. "KAJIAN NILAI PENDIDIKAN AGAMA HINDU DALAM KONSEP MANYAMA BRAYA." Jurnal PASUPATI 5, no. 1 (December 30, 2018): 48. http://dx.doi.org/10.37428/pspt.v5i1.128.
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The concept of Manyama Braya (Hindu Social Mutual Assistance) was used as a guideline by the people in the custom village of Sukawati because it is one of the existing local wisdom and even developed. The value of local wisdom, Manyama Braya implies an equality and fraternity or social recognition that we are brothers as a social fraternity; therefore the attitude and behavior of ours have to look at others as brothers who should be invited together in joy and sorrow. The concept of Manyama Braya was emphasized in daily life by the people in the custom village of Sukawati. This study was as a background of research of value Religious Hindu Education in the concept of Manyama Braya. The concept of Manyama Braya was important to be applied because the society in the village wanted to get prosperity and harmony in the society life. (2) The concept of Manyama Braya were implemented in a custom activity which were included Dewa Yadnya (Offering to Gods), Manusa Yadnya (Offering to people), Pitra Yadnya (Offering to ancestors) and Bhuta Yadnya (Offering to supernatural) and the concept of Manyama Braya was also implemented in everyday life. (3) The education values contained in the application of the concept of Manyama Braya namely: the value of ethics education was shown when the people always kept ethics in conducting customs activities. The value of harmony education was shown when the people always together kept maintaining harmonious indigenous activities and daily life. And the value of social education, was shown when the people work together in performing traditional custom activities and mutual assistance in everyday life.
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Arif, Muhammad Khairan. "ISLAM RAHMATAN LIL ALAMIN FROM SOCIAL AND CULTURAL PERSPECTIVE." Al-Risalah 12, no. 2 (June 11, 2021): 169–86. http://dx.doi.org/10.34005/alrisalah.v12i2.1376.
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Rahmatan Lil Alamin's Islamic is a general purpose of Islam (Maqashid Am Li Syariah). All the teachings of Islam boil down to Maslahat, compassion and peace of the world, beings and all human beings. The purpose of this study is to uncover the characteristics and main objectives of Islamic teachings that rahmatan lil alamin in the social and cultural life of modern humans. The method used in this study is the Method of Literature Study and analysis of scientific references related to Islam rahmatan lil alamin in social and cultural perspectives. the result of this kajia is that the implementation of Rahmatan Lil alamin values in social life can be seen in the educational life of schools, communities, places of worship and workplaces and mass media. The implementation of Rahmatan Lilalamin values in budya life, can be seen from the Development of Science, Language, Ideology and Customs.
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Paramita, Fransisca Benedicta Avira Citra. "Changes in culture and matchmaking behavior: online dating on Tinder." Indonesian Journal of Social Sciences 13, no. 1 (June 15, 2021): 33. http://dx.doi.org/10.20473/ijss.v13i1.26353.
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Whether humans drive technology or technology capable of moving human life systems is still a debate and a contradiction in the thinking of some humans. Technological progress in Indonesia itself cannot be denied. What is feared is that the diversity of cultures and languages in Indonesia is threatened with extinction. One of the cultures that used to be felt in Indonesia was the culture of finding a mate. In ancient times, searching for a mate used traditional methods or more thick and trusting through elements of the surrounding culture and customs. However, with the development of technology began to erode the custom of finding a mate, which was replaced by technology's role. In this study, researchers focused on how technology replaces the role of culture, customs, and religion in finding someone's mate using social media applications. The theory used is to use determinism technology theory, which tries to prove that technology is starting to replace humans' role. This study took interviews with eight female informants from different ethnicities, religions, and ages. This study indicates that human trust in technology is now greater than the culture or customs that are still held firmly by the Indonesian people.
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Amirkhanova, Aida K., and Aminat A. Bayramkulova. "WEDDING GIFT EXCHANGE AMONG THE PEOPLES OF DAGESTAN: TRADITIONS AND INNOVATIONS." History, Archeology and Ethnography of the Caucasus 15, no. 4 (January 6, 2020): 783–99. http://dx.doi.org/10.32653/ch154783-799.
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The purpose of this article is to show the state of modern exchange relations in the wedding ceremonies of the peoples of Dagestan and to trace the variants of their transformation at different stages of the wedding. Ceremonies of wedding gift exchange of Dagestanis today have similar features with traditional customs and ceremonies. However, over time, under the influence of ethno-cultural and other processes, modern exchange relations within wedding customs have undergone certain transformations, adapting to the modern way of life of the people. It is known that exchange relations are the most archaic tradition of social life of any nation, originating in ancient times. It is believed that the traditions of gift exchange were created to preserve existing or create new kinship and social relations within or between communities. However, in recent years, its main functions are increasingly becoming a thirst for profit, i.e., gift exchange acquires utilitarian functions. Many of the symbolic wedding gifts of the past have now been replaced by money, and their value is increasing every year. Since the post-Soviet period, the expressed interest and return of the peoples of Dagestan to their traditional customs and rituals (including wedding) can be traced. However, the moral and ethical side of these customs remained in the past. To solve these problems and facilitate the wedding (reduce costs) and all its stages, it is necessary to introduce into modern rites of wedding gift exchange reasonable ethical standards to regulate these rituals. It is necessary to rethink the current traditional customs of gift exchange, bringing material and moral damage to the family, to choose and preserve the most important of them, corresponding to the modern way of life of Dagestanis, discarding unnecessary and irrelevant rituals.
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Gong, Nan, and I. I. Fedorov. "Historical evolution of the judicial system of Ancient Russia in the aspect of customary law." Legal Science in China and Russia, no. 4 (September 16, 2021): 126–31. http://dx.doi.org/10.17803/2587-9723.2021.4.126-131.
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The formation of the Russian procedural legal system is closely connected with its unique historical evolution. Russian Russian culture According to the Norman theory of the origin of the Russian nation, the Scandinavian culture is the most important source of early Russian culture. During the chaotic period of the tribe at the stage of primitive society, the Norman Varian was invited to Russia to reconcile the tribes of Russia and manage them, and this brought the Germanic custom to regulate the socio-economic and legal relations of various tribes. Since the formation of the ancient state of Russia, the ruling class has constantly strengthened the drafting of new laws and regulations, but customary law still dominates the legal system of the state. At the same time, ordinary norms in the system of customary law as a quasi-legal norm between morality and law have become an integral organic component of social customs and norms at all stages of Russian social development.During the period of Ancient Russia, the common custom of the Slavic people and the Norman Customary Law had a profound impact on the social life of ancient Russia. From the beginning of the 9th to the 17th century, customary law existed as the main legal source for regulating social relations in the late period of the development of Russian primitive society and in the earlier time of feudal society. His coercive force was based on the conviction that was widespread in the social community during this period, that is, "existing customs denote a reasonable basis". With the formation of the East Slavic state, the rulers began to work on drafting new legal norms, but inheritance is still mainly based on customs based on the clan system. As a result, as a rule of conduct recognized and guaranteed by the state, traditional customs gradually acquired a legal nature, and after that, positive law was formed. "Russkaya Pravda" is the most representative legal collection in the early years of the Russian feudal society, "The Truth of Ross", which was compiled according to the customs of the Eastern Slavs, and is the very fi rst positive law of ancient Russia.Before the appearance of formal law, customary law always played a role and coercive force as legislation, but the self-defense and insane methods of revenge obtained from it also caused social unrest. In order to stop personal self-defense and self-arbitrariness, as well as to strengthen ties between different regions, it is necessary to use the power of common law to unite the Principality into a whole. Although the new law does not exclude the original good customary norms, if there are no necessary penalties for violations, it will be destructive for the law. Therefore, it is necessary to give customary law a legal meaning and a compelling force, without changing the existing content of customary law.I must say that the German customs and the traditional customs of the Slavic people are intertwined in the historical codifi cation of Russian procedural law, forming a unique historical path of development of the procedural legal system of ancient Russia. Although national customs were recognized by the state in the form of positive law with the help of " Russian Truth”, and became the norm of justice and social norm on the basis of the guarantee of national coercive force, but this did not change the essence of customary law, but the form of positive law was given to it. As the modernization of the Russian judicial system moves into modern times, generations of legislators and lawyers are focusing on the study of national legal traditions and history, trying to discover the natural laws governing the development of the Russian legal system, and are constantly trying to make progress in the modern and modern process of judicial reform. The harmony of legislation, the borrowing of laws and national customs to a certain extent ensured a reasonable adjustment of national laws and norms of customary law.
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Coweii, Daniel David. "Funerals, Family, and Forefathers: A View of Italian-American Funeral Practices." OMEGA - Journal of Death and Dying 16, no. 1 (February 1986): 69–85. http://dx.doi.org/10.2190/ryld-33xc-t9gp-9ju7.
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Italian-American funeral practices have received little attention in the literature. This study deals with this gap by tracing the evolution of funeral practices from the Old World, preimmigrant culture of the southern Italian to the contemporary New World funeral practices of Italian-Americans reflective of the so-called American way of death. The article is structured around the thesis that the author's own family experience of the ritualistic observance of death had its roots in Old World customs and traditions, was subsequently modified by American social patterns, secularism, industrialization, and funeral customs, and was further shaped by particular psychosocial family dynamics. The concluding section compares the author's personal experience of Roman Catholic home funerals with the larger societal practices described.
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Putri, Dewantri. "Pemberian Sanksi terhadap Masyarakat yang Melanggar Adat dalam Perkawinan Studi Nagari Persiapan Sundata Selatan, Kecamatan Lubuk Sikaping Kabupaten Pasaman." Jurnal Sosiologi Andalas 6, no. 1 (April 1, 2020): 56–69. http://dx.doi.org/10.25077/jsa.6.1.56-69.2020.
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Abstract : Every human have social life.They also have marriage life with rules and norms. It divided become traditional and law ofrules and norms. Sometime, people break it, so they will get punishment. The research objectives are: 1) Describe the form of sanctions given by traditional leaders to perpetrators of marriage customs violations that are not in accordance with the prevailing manners in NagariPersiapanSundata Selatan; 2) Describe the causes of marriages that do not follow the tradional way of NagariPersiapanSundata Selatan. This research use social control theory from Walter Reckles. Heexplain about two control systems. The first is internal control and the second is external control, in which the inner control is the human mind or conscience and from the outside it can be in the form of family, neighbors, police or authorities. This research usequalitative method with a descriptive type. This researchuse purposive sampling technique and data collection use observation and in-depth interviews. The informants in this study were people who had violated customs in matters of marriage, ninikmamak, and the perpetrators' neighbors. The forms of marital custom violations committed by the community in marriage in the NagariPersiapan of Sundata Selatan, namely: ethnic marriage, “kawinlari” and "tidakmampajalanan". Furthermore, the forms of sanctions given by traditional and community leaders to people who violate the marriage customs in NagariPersiapanSundata Selatan are: a) being expelled from the village; b) as punishment, they givea goat; c) the other punishment, they give chicken singgang; d) apologize to ninik mamak.
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Gorova, Vitalina. "Social Traditions of Entertainment and Communication of Ukrainian Peasants in the SECOND HALF OF THE 20th – early 21th centuries (ON EXPEDITIONARY MATERIALS)." Ethnic History of European Nations, no. 61 (2020): 7–16. http://dx.doi.org/10.17721/2518-1270.2020.61.01.
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Socio-normative life of Ukrainians of the 20th – the beginning of the 21th centuries, that covers aspects of management, self-organization and formation of public institutions, mutual assistance and leisure, regulation of behavior, is a poorly studied topic in ethnological science. During the establishment of the Soviet system, which completely changed the traditional way of life of Ukrainian peasants, a major transformation of the customs of public life took place. Following Ukraine’s independence, modern social normative practices were developing according to the requirements of the new legislation. As the result, nowadays there is a considerable urgency to investigate the specifics and changes that have taken place in public life in the Ukrainian villages in the second half of the 20th – early 21th centuries. In the new socio-economic and national-religious contexts, despite the changes in industrial relations and socio-professional composition of the rural population, the system of traditional social life in Ukraine was able to maintain positive and well-considered skills of social coexistence, forms of daily and festive leisure, as well as the moral and ethical standards of people’s coexistence. The article on the materials of expeditions to Chernivtsi, Ternopil, Zakarpattya, Odessa, Kharkiv regions analyzes the preservation and peculiarities of transformation of traditional social forms of leisure and communication of peasants during the second half of the 20th – early 21th centuries. The types and places of daily (customs of «calling for freshness», «going for liver», mutual assistance, evening meetings) and festive (during the temple holiday, mutual guests, youth entertainment, celebration of the village holiday) leisure of the village community are revealed. Most of the information was recorded on evening meetings. They are a socio-everyday entity that organically combines entertainment and work elements. Usually, the main guideline for their conducting was hand work (spinning, embroidery, sewing), accompanied by songs and entertainment. The made records give a certain idea of the contemporary collective customs and traditions of Ukrainians in rural areas, especially of interpersonal relations in the Ukrainian peasant environment of today. The common belief among the respondents is that some changes in people’s behavior are manifested by a decrease in interest in communication than before (reciprocal guest-houses between the villagers have become a rarity – they only gather on holidays). Today, the customs of collective mutual assistance (in case of distress or distress in one of the villagers) are still preserved among the rural population.
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Selvia, Lena, and Sunarso Sunarso. "Interaksi sosial antara Suku Dayak dan Suku Banjar di Kalimantan." Jurnal Antropologi: Isu-Isu Sosial Budaya 22, no. 2 (December 13, 2020): 208. http://dx.doi.org/10.25077/jantro.v22.n2.p208-216.2020.
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Indonesia has a geographically vast area which results various daily ways of life and living habits that shapes culture and custom diversity. Indonesia consists of thousands of developing customs and tribes. The diversity of local customs and cultures in society contributes to social interaction among one tribe to another. The purpose of this study is to describe the cultural diversity found in the Dayak and Banjar tribes of Borneo. Each tribe has a unique culture with its own distinct as an identity to keep its existence, such as the cultural diversity of Dayak and Banjar tribes in Borneo that can affect relationships between the two tribes. The article used literary methods by collecting relevant reference sources from books, journals, researches, and other resources. The results show that diversity can cause conflict, even though conflict have occurred, it does not mean that the Dayak and Banjar tribes are intolerant. Each tribe has a strong culture and mutual cooperation to protect unity. They live on the same island with mutual respect and they respect cultural diversity. The interaction between the Dayak and Banjar tribes that appreciate each other's customs and cultures preserve the culture itself. The customs and cultures that developed in the Dayak and Banjar tribes serve as a source of harmony, with an understanding that they came from the same ancestors, and the awareness that they have a brotherly relationship contributes to values of trust, tolerance, and mutual cooperation between the tribes.
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Mahdi, Muntazar, Muhammad Mumtaz Ali Khan, and Shabana Rasool. "Orthodoxy and Customs the Basic Sources of Sadism: A Psychoanalysis of the Caretaker." Arts and Social Sciences 1, no. 1 (December 30, 2020): 24–30. http://dx.doi.org/10.34154/2020-assj-0202-24-32/euraass.
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In contemporary world, humans in social context recurrently ascend against the deliberate and inadvertent occurrences as they fall debilitated intellectually and experience the antagonistic effects of social issues. The current research paper tries to bring up the purposes for sadism issue with exceptional reference to social part of people's life, thinking about society and specialists as main thrusts behind pretty much every dejection by means of putting on Freud’s psychoanalytic assumption about mental issues (yet through a minute unorthodoxy) on an emotional character made from Pinter’s imagination in “The Caretaker”. This descriptive study highlights the core area of human life with respect to sadism and orthodoxy from the content of the play. The content has been undertaken to investigate, decipher and evaluate with reference to Freudian viewpoint in order to open up people's enormous job of making sadism issue within society through pushing them to choke themselves in specific manners. The study brings forth the feature that the communication gap and loneness is one of the major reasons of sadism and orthodoxy.
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Wennemers, Sander, and Hilde Bras. "Surviving in Overijssel. An Analysis of Life Expectancy, 1812–1912." Historical Life Course Studies 10 (March 31, 2021): 156–61. http://dx.doi.org/10.51964/hlcs9586.
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The rise in life expectancy is one of the main processes of social change in the 19th century. In the Netherlands, regional differences in life expectancy, and their development, were huge. Therefore, studies on average life expectancy or studies, which examine the whole of the Netherlands do not fully capture the differential determinants of this process. This study focuses on social, economic, and geographic differences in life expectancy in 19th-century Overijssel using the Historical Sample of the Netherlands (HSN). Exploiting Cox regression, the influence of several factors on life expectancy are investigated. The article shows that birth cohort, urbanisation, and gender had an important relation with life expectancy in 19th-century Overijssel, while industrialisation, religion, and inheritance customs were not associated with age at death.
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Gold, Joshua M. "Generating a Vocabulary of Mourning: Supporting Families Through the Process of Grief." Family Journal 28, no. 3 (June 2, 2020): 236–40. http://dx.doi.org/10.1177/1066480720929693.
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While grief and loss are common and universal life transitions, the language and customs of grieving differ based on the intersection of family practice and spiritual/religious affiliation. One aspect of cultural awareness and sensitivity to differing mourning processes may be the counselor’s awareness of meaningful verbiage and practice. This literature-based article will introduce family counselors to the differing nomenclature and practices of bereavement and offer implications for culturally relevant and sensitive counseling practice to support the family members’ mourning processes ( n = 80).
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Aufa, Ari Abi. "MEMAKNAI KEMATIAN DALAM UPACARA KEMATIAN DI JAWA." An-Nas 1, no. 1 (March 9, 2017): 1–11. http://dx.doi.org/10.36840/an-nas.v1i1.164.
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Javaneese culture adopts and mixes customs from some religions and local beliefs, such as Hinduism, Buddhism, and Islam. Funeral customs may vary across cultures and religions, but there is something common, a ceremony. Funerary customs comprise the complex of beliefs and practices used by a culture to remember and respect the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Additionally, funerals often have religious aspects which are intended to help the soul of the deceased reach the afterlife. Thus, death is concieved as something terrifying at one side and something waited for at the other side. To respect the moment, people gather and pray for the death and for themselves. The ceremony, i.e. the feast, gave benefecial effects in their social life, creating harmony and solidarity between the members of the community. So, for Javaneese, to show that death has meanings, they create and adopts customs, and practice it whenever such event emerge
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Tambunan, Mispa Sulastri, and Rama Tulus Pilakoannu. "SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI(Social Sedimentation Parmalim, Christianity, and Islam Adherents’ Daily Action in Pardomuan Nauli Village of Laguboti)." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 28, 2021): 66–75. http://dx.doi.org/10.33772/etnoreflika.v10i1.1079.
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This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences.
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KOK, JAN, and KEES MANDEMAKERS. "A life-course approach to co-residence in the Netherlands, 1850–1940." Continuity and Change 25, no. 2 (August 2010): 285–312. http://dx.doi.org/10.1017/s0268416010000160.
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ABSTRACTIn this article, we study variations in co-residence with kin in the Netherlands in the late nineteenth and early twentieth centuries. We use the reconstructed life courses of 17,527 individuals derived from the Historical Sample of the Netherlands (HSN) database. The life-course approach allows us to look at co-residence from the perspectives of both the receiving households and the co-resident kin. What made households take in relatives and do we find a preference for one type of relative over another? What was the background of people who decided to co-reside in another household? How important were family-related ‘altruistic’ motives compared with economic ones? The outcomes suggest the predominance of altruistic motives for co-residence, apart from persistent inheritance customs in the eastern part of the country.
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Zhang, Yi Zhong, and Zhao Ru Guo. "From Ideology to Physical Form about the Planning and Design of Luyi Laozi-House." Advanced Materials Research 368-373 (October 2011): 3348–52. http://dx.doi.org/10.4028/www.scientific.net/amr.368-373.3348.
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Houses with long history can’t be passed down from generation to generation. The impression of celebrities’houses stems from the analysis of their life tracks and the exploration of living space environment which produces their idea and philosophy. The planning and designing of Laozi-house is a product of the dialectical and reverse thinking. It is not a copy of the house that Laozi lived in, but it reproduces scenes of life and social customs in his days as much as possible. It can also reflect the social and cultural phenomenon in the Spring and Autumn Period.
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Et al., Gulnaz Sattar,. "PATRIARCHY AS A SOCIAL TRIBAL VALUE: FEMINIST ANALYSIS OF JAMIL AHMAD’S THE WANDERING FALCON." Psychology and Education Journal 58, no. 1 (January 15, 2021): 4236–42. http://dx.doi.org/10.17762/pae.v58i1.1489.
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The present study is aimed to investigate the status of women in the novel The Wandering Falcon by Jamil Ahmed originally published in 2011. The Wandering Falcon is a collection of nine short stories. All the stories are interlinked with one another. The novel shows life in the tribal areas situated at the borders of Pakistan, Iran and Afghanistan. In the present study, the researcher has examined the impacts of tribal traditions and rules on the lives of the people of these region. The research deals with the cruel and brutal laws of Federally Administrative Tribal Areas (FATA) and the miserable life style of these tribal people, especially the women of the region, as depicted in the novel. The tribal people have to face the indifference of nature as well as the supremacy of society. The rules and regulations of society have a deep impact on the social, mental and psychological development of its members. The present study deals with the social status of women in these tribal areas. It describes the attitude of tribal customs and traditions toward women and reflects the impact of these brutal laws on the lives of women as well as the poor and suppressed class of the society. This article aims to highlight the tribal customs which, commodify the women of FATA. Qualitative research paradigm has been selected for the novel as it tends to be exploratory and interpretative and feminist perspective have been applied on the sample.
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Gergilov, Rostislav E. "The Cultural Determinants of Shame." Observatory of Culture, no. 3 (June 28, 2014): 107–14. http://dx.doi.org/10.25281/2072-3156-2014-0-3-107-114.
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Is devoted to the causes of feeling ashamed. These are not only individual psychology and social factors. A wide range of cultural factors are of equal importance beginning from the general manifestations of human life as defined by customs, mores, and religion, forms of labour activities and to achievements in science, technology, economics, and the arts.
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Suharyanto, Agung. "Pendidikan dan Proses Pembudayaan dalam Keluarga." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 8, no. 1 (December 29, 2015): 162. http://dx.doi.org/10.24114/jupiis.v7i2.3123.
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Enculturation process is done by parents, or the person considered as senior by children or by the younger. Manners, customs, skill of a tribes/family usually inherited to the next generation through enculturation. In the family, in the first time children have early direct experiences which will be used as provision of their life later by physical exercise, social, mental, emotional even spiritual.
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Meirelles, Marcia da Rocha, and Wellington Mendonça de Amorim. "The daily life of students at Alfredo Pinto nursing school (1949 - 1956)." Revista Latino-Americana de Enfermagem 16, no. 6 (December 2008): 1005–11. http://dx.doi.org/10.1590/s0104-11692008000600011.
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AIM: To analyze students' strategies to adapt to the system established by the dean of Alfredo Pinto Nursing School (1949-1956). METHOD: This historical-social study uses the thematic oral history to guide data collection. Sources: students' oral statements related to the period from 1949 to 1956 and written documents from the file of the nurse Maria de Castro Pamphiro at UNIRIO. RESULTS: students immediately faced the challenge of adapting to the school's rules regarding eating, clothing, and all changes presented in their daily life. Discussion: They created, along the course, strategies to cheat on rules, adapt to new customs and make life more enjoyable.
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Jumataeva, Asylgul Sarinjievna. "Ethnopedagogical Bases of Fostering a Respectful Attitude towards Elders." Общество: социология, психология, педагогика, no. 9 (September 25, 2020): 142–44. http://dx.doi.org/10.24158/spp.2020.9.25.
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The paper describes traditions, customs, values of the Kyrgyz people and their role in the upbringing of the younger generation. The relevance of the re-search is due to the loss of many social traditions and customs of respect for elders, which have been inherent in the Kyrgyz culture for a long time, as well as the need to find new forms of educational work with the younger generation. Cardinal cultural and social changes that led to a certain loss of behavior-al expression of respect for elders in different life situations are identified and analyzed. The study shows the features of intergenerational relations in Kyrgyz society, the factors that cause such behav-ior, as well as positive and negative trends in the development of these relations. Effective methods of educational work are proposed in order to foster spiritual and moral qualities in the younger genera-tion.
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Fakhruddin, Fakhruddin. "SOCIAL MORALITY EDUCATION IN THE REJANG’S CULTURE OF "SERAMBEAK"." Ta'dib 24, no. 1 (June 28, 2021): 137. http://dx.doi.org/10.31958/jt.v24i1.3198.
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The social morality education contained in Serambeak is a meeting of the sacred mission of Islamic education with the Rejang culture in terms maintaining the life of the Rejang community. The Rejang community lives on the basis of a rural life system that strongly adheres to a set of cultures and customs called Serambeak, which contain social morality education of the community. Thus, this qualitative research was conducted by means of the descriptive-analytic method in a way that the words, sentences, and discourses in the literary work of Serambeak were described, and were, then, analyzed by providing understanding and explanations of texts. Data interpretation was carried out resting upon the researcher’s and community’s perspectives through information shared by traditional and religious leaders. The data analysis technique was carried out by classifying the data based on tracing the sentence clusters in Serambeak through the character's speeches and their attitudes. The results of this study revealed the following: First, the use of Serambeak as a local culture with its literary beauty makes it easier for the Rejang community to receive the social morality education brought by Islam as a foreign religion. Second, the content of social morality education in Serambeak consists of the arrangement of life for action and demands for action. Third, the social morality education contained in Serambeak is an effort to erode the old life orders, attitudes, and behaviors of Rejang people.
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Peal, David. "Self-Help and the State: Rural Cooperatives in Imperial Germany." Central European History 21, no. 3 (September 1988): 244–66. http://dx.doi.org/10.1017/s0008938900012206.
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The consolidation of territorial states in Central Europe undermined the local customs and institutions that had shaped village life since the Middle Ages. By the end of the eighteenth century unitary law codes overrode rural customs. By distinguishing between public and private law, these codes stripped the organized village community of legal substance. Police and judicial functions once performed within the community were assumed by bureaucrats, and the state meddled with the use of local resources by liberalizing marriage and residence laws. Deprived of political autonomy, the village did remain the core economic and social unit in rural life, controlling access to communal forests and enforcing the rules of three-field agriculture. In the middle decades of the nineteenth century this limited autonomy was undermined as well. Freedom of contract, security of individual property, free transmission of property between generations, and commercialization of landed property struck at the ability of villages to control their material world in customary ways.
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Чеботаренко, Елена, and Elena Chebotarenko. "Institutional Background of Social Market Economy." Bulletin of Kemerovo State University. Series: Political, Sociological and Economic sciences 2018, no. 4 (January 14, 2019): 164–69. http://dx.doi.org/10.21603/2500-3372-2018-4-164-169.
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The quality of life of people and the degree of focus of market economy on the interests of people depend to a great extent on the structure of public institutes, which include formal and informal norms, rules and the organizations that support them. To develop these norms and rules, it is necessary to rely not only on rational considering and calculation of the interacting parties, but also on habits, customs, and traditions. The universal nature of functions of public institutes always acts in the specific ethical cover that reflects the culture of people, their idea of the social justice focused on three fundamental values: equal opportunities, overcoming excess inequalities, and providing honest rules of the game. The institutionalization process includes stages connected with understanding and acceptance by the majority of the principles of socially oriented economy, development of the particular rules, and mechanisms supporting them. Some institutes perform functions of control over the flaws of the market mechanism, others are aimed at alignment of excess social and economic inequalities and ensuring the compensating advantages to everyone.
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Indra Jaya. "Culture to Serve Barometer Sustainability of North Sumatera and HANKAMNAS Development in Indonesia." Britain International of Humanities and Social Sciences (BIoHS) Journal 2, no. 1 (February 8, 2020): 148–59. http://dx.doi.org/10.33258/biohs.v2i1.161.
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Malay culture is a unifying tool for the diversity of ethnicity, religion and strata of social life in North Sumatra. This can be traced from: (1) In terms of religious practice manifested in the form of tolerance in carrying out social life among the adherents. (2) In terms of social life, the ability of Malay culture to internalize the diversity of tribes and customs in the differences in the life of social institutions. (3) In terms of community culture, showing the characteristics of millennial generation cultural values as a social phenomenon is actually more likely to be negative. "(4) From the economic side, although Malay culture has very little influence in determining the HANKAMNAS barometer in Indonesia, but the influence Malay culture is not a factor that causes stunted development in northern Sumatra. " (5) From a political standpoint, Malay Culture positively influences the political situation in North Sumatra and at the same time Cultural change by the use of social media negatively affects the political situation in North Sumatra towards the sustainability of development so that it Impacts the Declining of HANKAMNAS in Indonesia "
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Sagikyzy, Ayazhan, Yelena Ryakova, Yelena Savchuk, Margarita Kakimzhanova, Torgyn Sadykova, and Aiman Gappassova. "Ideologeme “traditional culture” in understanding the social process and environmental problems." E3S Web of Conferences 258 (2021): 07018. http://dx.doi.org/10.1051/e3sconf/202125807018.
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The article contents analysis of the ideologeme of “traditional culture” and evaluation of its possibility for the understanding of social process. The authors turn to the history of philosophy in understanding the socially significant context of the formation of traditions. Further, the authors show the socio-cultural foundations of the ideologeme of “traditional culture” and shows the causes of methodological “dead ends” of the authors who use it to explain modern social life. The article emphasizes the importance of traditions in the life of society. Authors notes that human development is impossible without the ability to reproduce and preserve the experience. At the same time, authors shows that certain forms of behavior-communication-activities which fixed by customs, rituals can appear and die. The authors of the article have came to the conclusion that the term of “traditional culture” is an ideologeme which testifying to the splitting of the social process. It fills with content depending on the goals of interests groups and serves as a tool for speculative worldview constructions.
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LEE, ROBERT. "Customs in Conflict: Some Causes of Anti-Clericalism in Rural Norfolk, 1815–1914." Rural History 14, no. 2 (September 16, 2003): 197–218. http://dx.doi.org/10.1017/s0956793303001031.
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This article examines aspects of the relationship between the Norfolk poor and the Norfolk clergy between 1815 and 1914. It considers the potential impact clergymen could have upon a number of areas of secular life, especially with regard to the extirpation of popular culture and custom, the social and moral management inherent in charity and Poor Law administration, and the development of ‘power networks’ in the countryside that confronted the challenge posed by religious Nonconformity and political radicalism. The article is principally concerned with the importance of the Church of England as an instrument of secular authority in nineteenth-century rural life. Rival social structures and conflicting economic interests are subjected to both quantitative and qualitative analysis, while keys to cultural tension are sought in such iconic areas as the pageantry of parish entertainments; the re-casting of law to act against custom; the rise of the clergyman as antiquarian historian and amateur archaeologist; the symbolism and architecture of the restored church. In so doing an attempt is made to address questions that are at once broadly political and narrowly human in their scope. What did the Oxbridge scholar – perhaps having spent the preceding three years conversing in Greek and Latin with his peers – find to ‘say’ to the agricultural labourers now in his pastoral care? And why, when the clergyman (often justifiably) thought of himself as working unstintingly in his parishioners' interests, was he so often heartily despised by them?
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Herzog, Tamar. "Colonial Law and “Native Customs”: Indigenous Land Rights in Colonial Spanish America." Americas 69, no. 03 (January 2013): 303–21. http://dx.doi.org/10.1017/s0003161500002303.
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Scholars of colonial Spanish America are divided between those who cherish Spaniards for respecting indigenous land rights and those who denounce them for not having done so. For the first group, Spanish respect was enshrined in political and theological debates and in legislation and practice that from the sixteenth century asserted that natives had right to the lands they possessed before Europeans arrived. For the second group, native dispossession was a dominant feature of colonial life. Whatever the theory may have mandated, the balance of power favored non-natives by allowing them access to a wide variety of social, legal, political, economic, and cultural instruments enabling them to control the land.
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Herzog, Tamar. "Colonial Law and “Native Customs”: Indigenous Land Rights in Colonial Spanish America." Americas 69, no. 3 (January 2013): 303–21. http://dx.doi.org/10.1353/tam.2013.0016.
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Scholars of colonial Spanish America are divided between those who cherish Spaniards for respecting indigenous land rights and those who denounce them for not having done so. For the first group, Spanish respect was enshrined in political and theological debates and in legislation and practice that from the sixteenth century asserted that natives had right to the lands they possessed before Europeans arrived. For the second group, native dispossession was a dominant feature of colonial life. Whatever the theory may have mandated, the balance of power favored non-natives by allowing them access to a wide variety of social, legal, political, economic, and cultural instruments enabling them to control the land.
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Suleman Nasir, Muhammad. "Principles of a Successful Social Life, In The Light of Islamic Teachings." American Journal of Economics and Business Management 3, no. 3 (July 30, 2020): 37–50. http://dx.doi.org/10.31150/ajebm.v3i3.173.
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Society means a group of people who are living together. People need society from birth to death. Without a collective life, man's deeds, intentions, and habits have no value. Islamic society is the name of a balanced and moderate life in which human intellect, customs, and social etiquette are determined in the light of divine revelation. This system is so comprehensive and all-encompassing that it covers all aspects and activities of life. Islam is a comprehensive, universal, complete code of conduct, and an ideal way of life It not only recognizes the collectiveness of human interaction. Rather, it helps in the development of the community and gives it natural principles that strengthen the community and provides good foundations for it and eliminates the factors that spoil it or make it limited and useless. The Principles of a successful social life in Islamic society seem to reflect the Islamic code of conduct and human nature. Islam is the only religion that advocates goodness and guarantees well-being. Islam gives us self-sacrifice, generosity, trust and honesty, service to the people, justice and fairness, forgiveness and kindness, good society and economy, good deeds, mutual unity, harmony, and brotherhood. Only by practicing the pure thoughts, beliefs, and unparalleled ideas of the religion of Islam, can a person live a prosperous life and he can feel real peace and lasting contentment in the moments of his life. A descriptive and analytical research methodology will be used in this study. It is concluded that for a prosperous social life it is necessary to abide by the injunction of Islamic principles, which provides a sound foundation for a successful social life here in the world and hereafter.
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Yousefi, Hadi, and Ayoob Moradi. "“Shami” A Public Life Narrator." International Letters of Social and Humanistic Sciences 8 (September 2013): 34–42. http://dx.doi.org/10.18052/www.scipress.com/ilshs.8.34.
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The public life of people in most cases are among forgotten parts of the Persian literature; in other words, most of the poets because of their too much attention to the kings and their actions and behaviors, followed by their disconnection with the inferior class of the society, have rarely composed poems on the public life of the people. The constitutional revolution to a great extent shifted this balance in favor of the public. In this paper, the anthology of the Kurdish blind poet “Shami” - which deals with the poor class of the society and the issues relating to it from a linguistic and thematic perspective - has been investigated and on the basis of the issues that embody most in the anthology, the poems relating to the public life have been categorized into four groups: 1. Life appliances and equipment, 2.Number of people, 3. Speech and 4. Customs and etiquette. This investigation showed that Shami is a poet that understands the pains and woes of the people and tries through an eloquent language to express pains and sufferings of his own class in a poetic form, offering it to the public. Hence, he can be called a social poet as such
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Metress, Eileen. "The American Wake of Ireland: Symbolic Death Ritual." OMEGA - Journal of Death and Dying 21, no. 2 (October 1990): 147–53. http://dx.doi.org/10.2190/ljfh-2g3j-2vcw-adxv.
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Knowledge of a group's death customs can provide insight into their social system. The wake and funeral of nineteenth- and early twentieth-century Ireland have been said to provide the most dramatic revelation of community life during those times. In the early days of Irish emigration when the journey to North America was considered to be a final separation, Irish society developed an institution known as the American wake. Among other things, it provided a mechanism for ventilating the grief associated with this special type of bereavement. This article examines the similarities between the American wake and a wake for the dead and is concerned with how the emigrant wake reflected the Irish view of life and death.
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Kuiper, Roel. "HUMAN IDENTITY AND REFORMATIONAL SOCIAL PHILOSOPHY." Philosophia Reformata 69, no. 1 (December 2, 2004): 14–37. http://dx.doi.org/10.1163/22116117-90000302.
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Reformational philosophy views reality structured as an original and meaningful order, created by God.1 Reality is open to systematic research and contemplation because it reflects a coherent order in its structures. It is this order that also gives human society a systematic character. Institutions, communities, relations, regulations, cultural patterns, social customs and manners, all held together in a more or less coherent manner, shape society in a regular way. In this article I will concentrate on patterns and conditions of social life that serve as a framework for human identity. Identity refers to social belonging: the conscious consideration of someone’s position in a given social order, like established communities, nations and families. We develop personal and collective identities in response to social and cultural patterns. It is impossible to gain an awareness of what it means to be a person without a structured social milieu. Being human means being part of a meaningful social order. My question is to what extent reformational philosophy — viewing reality as a meaningful order — provides a framework for the study of human identity. For an answer to that question I want to examine the social philosophy of Herman Dooyeweerd.
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Zolotova, Т. N. "Modern holiday culture of Russia: preservation Russian traditions, constructing new symbols and meanings." Ethnography of Altai and Adjacent Territories 10 (2020): 160–71. http://dx.doi.org/10.37386/2687-0592-2020-10-160-171.
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The article is devoted to identifying Russian ethnic traditions and symbols that are preserved in the holiday calendar of modern Russia. Most attention is paid to such holidays as Christmas, Epiphany, Russia day and national unity day. Conclusions are made about the preservation, revival and transformation in the public life of a private celebratory customs on semantic convergence of the notions “Russian” and “Orthodox”, established in the public consciousness and social practice new social and political holidays thanks to their chronological overlay on the traditional advent calendar and the activities of cultural institutions due to the needs of the state in strengthening the ideological component of the holidays and strengthening of the unity of the nation. The popularity and mass character of holidays is influenced by the spread of modern forms of communication — television and the Internet with a variety of content and social networks that form a kind of “fashion” in society to follow certain customs. Strengthening consumer psychology and ignoring cultural traditions lead to a functional imbalance in the festive and ceremonial sphere, so it is necessary to take care of the historical and cultural heritage and design new images and meanings.
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Salaev, Turgut. "Experience of foreign countries in the context of improvement of the administrative and legal provision of information security in the customs of Ukraine." Law Review of Kyiv University of Law, no. 3 (November 10, 2020): 403–7. http://dx.doi.org/10.36695/2219-5521.3.2020.75.
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In the article certain issues of international experience in ensuring information security are investigated through the use of comparativeanalysis. The main tendencies and priorities of the legal regulation of information security in the European Union, particularlyin Germany and Poland are defined. Also significant accents in the development of customs legislation of leading foreign countries are identified as well. These issues are primarily related to the development of automated systems of customs authorities and the prolife -ration of the use of information and telecommunication technologies in the implementation of state customs procedures. It is noted thatthese tendecies make it necessary to simultaneously ensure an adequate level of information security of the customs authorities of fo -reign countries. The author proposed some ways to improve the administrative and legal support of information security in the customsfield, taking into account international experience.It is noted that the customs are one of those areas of social and political life and legal regulation, which should be mostly correlatedwith international experience in the development of the corresponding sphere, with leading international legal tendencies in theorganization and implementation of customs, as well as ensuring information security in the mentioned field. Taking into account allthe mentioned below, we need to say that the experience of international legal support of information security in the customs sphereneeds to be comprehensively studied, it is necessary to systematize and formulate strategic directions for further improvement of thenational information security system, taking into account such progressive provisions.In the context of achieving this task, it is proposed, for example, to provide clear regulation of the key categories of informationsecurity in this field, also it is necessary to make legislative definition of a specialized entity, which will be entrusted with the task ofensuring information security in the customs. Besides, it is necessary: to strengthen the interaction of customs authorities with otherentities of ensuring information security in Ukraine, to guarantee the participation of the public and non-state actors in ensuring informationsecurity in the customs sphere, and further automation and development of information and telecommunication systems of customsauthorities, improving the technological and technical level of these systems and other activities.
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Salaev, Turgut. "Experience of foreign countries in the context of improvement of the administrative and legal provision of information security in the customs of Ukraine." Law Review of Kyiv University of Law, no. 3 (November 10, 2020): 403–7. http://dx.doi.org/10.36695/2219-5521.3.2020.28.
Full textAbstract:
In the article certain issues of international experience in ensuring information security are investigated through the use of comparativeanalysis. The main tendencies and priorities of the legal regulation of information security in the European Union, particularlyin Germany and Poland are defined. Also significant accents in the development of customs legislation of leading foreign countries are identified as well. These issues are primarily related to the development of automated systems of customs authorities and the prolife -ration of the use of information and telecommunication technologies in the implementation of state customs procedures. It is noted thatthese tendecies make it necessary to simultaneously ensure an adequate level of information security of the customs authorities of fo -reign countries. The author proposed some ways to improve the administrative and legal support of information security in the customsfield, taking into account international experience.It is noted that the customs are one of those areas of social and political life and legal regulation, which should be mostly correlatedwith international experience in the development of the corresponding sphere, with leading international legal tendencies in theorganization and implementation of customs, as well as ensuring information security in the mentioned field. Taking into account allthe mentioned below, we need to say that the experience of international legal support of information security in the customs sphereneeds to be comprehensively studied, it is necessary to systematize and formulate strategic directions for further improvement of thenational information security system, taking into account such progressive provisions.In the context of achieving this task, it is proposed, for example, to provide clear regulation of the key categories of informationsecurity in this field, also it is necessary to make legislative definition of a specialized entity, which will be entrusted with the task ofensuring information security in the customs. Besides, it is necessary: to strengthen the interaction of customs authorities with otherentities of ensuring information security in Ukraine, to guarantee the participation of the public and non-state actors in ensuring informationsecurity in the customs sphere, and further automation and development of information and telecommunication systems of customsauthorities, improving the technological and technical level of these systems and other activities.
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Khoma, Val O. "NATIONAL PECULIARITIES OF LAW REGULATION IN THE FIELD OF DUTY-FREE TRADE." Legal horizons, no. 17 (2019): 59–63. http://dx.doi.org/10.21272/legalhorizons.2019.i17.p:59.
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The article is devoted to the researching of peculiarities of national law regulation in the field of duty-free trade. Moreover, the article is devoted to the analysis of the concept of a “duty-free trade regime”, legislative peculiarities of implementing law terminology on the order of sale of goods in duty-free shops. The ways of improving the law regulation system in this field are suggested. The national system of law regulation in the field of duty-free trade is included in the system of law regulation in the field of implementing State Customs Policy. The State Customs Policy is called to defend national interests, to provide Customs Security, to determine the principles of foreign trade regulation and protection of domestic market, to provide development of national economy and it’s integration into the world economy with the State Customs Affair means. Extremely high requirements are stated to quality of legislation in any field of social and economic life including Customs Field as normative and law regulation is essential. This statement is equal to the quality of norms by which activity on duty-free sale is regulated. Peculiarities of national law regulation in the field of duty-free trade are researched. The analysis of the concept of a “duty-free trade regime” has done. Legislative peculiarities of implementing law terminology on the order of sale of goods in duty-free shops demonstrate contradictions and inconsistencies in formulating appropriate statements of the Customs Code of Ukraine. Detached suggestions on improving a national system of law regulation in the field of duty-free trade are grounded in the article on the base of analysis of Customs Code of Ukraine statements quality and as a result of determining of law collisions and contradictions, and also of expediency of implementing some formulation of concept apparatus in this field. It is suggested to improve the system of law regulation in the field of duty-free trade in the way of identifying principle changes on the removal of the concept of “customs regime” from national Customs legislation and implementing of the concept of “customs procedures” according to the European approach. Another way of improving the system of law regulation in the field of duty-free trade is currently using the concept of “customs regime” with the appropriate correcting meaningful and technical errors in Chapter 22 of the Customs Code of Ukraine. Keywords: law regulation, law regime, duty-free trade, duty-free shop.
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Mason, Kathleen R., Tess H. Moeke-Maxwell, and Merryn Gott. "CARING FOR OLDER INDIGENOUS PEOPLE WITH CO-MORBIDITIES AT END OF LIFE." Innovation in Aging 3, Supplement_1 (November 2019): S593. http://dx.doi.org/10.1093/geroni/igz038.2202.
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Abstract The number of deaths among older Māori, the indigenous people of New Zealand, are expected to increase by 48% by 2030. Colonization has had a varied impact on Māori ways of being and end-of-life care has become more difficult. Many have become disenfranchised from their families, peoples, lands and culture. Pae Herenga, a for-Māori by-Māori with-Māori qualitative research project, investigated the traditional Māori end-of-life care customs that Māori families used while caring for someone who was dying. An online education resource was developed to support Māori families, their communities and the palliative care sector. Interviews were conducted with 60 Māori participants including older many people (aged over 70). The findings found that families rich in cultural knowledge were proficient in caring for a loved one at end-of-life irrespective of their social or economic position. Cultural care values such as unconditional love, companionship, reciprocity, supportive relationships and collective decision making safeguarded care preferences of the dying. Access to traditional knowledge and traditional healing practices, and an understanding of spirituality helped to strengthen and prepare the dying person, and their families, on the end-of-life journey. The study also found that those families connected to communities’ rich in Māori cultural resources, such as knowledgeable older Māori people, were well supported by the community at end-of-life. This study highlights that Māori use of traditional care customs in all care settings can better support a ‘good death’ from a cultural perspective.
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Sprochi, Amanda K. "Book Review: The World of Ancient Rome: A Daily Life Encyclopedia." Reference & User Services Quarterly 55, no. 3 (March 25, 2016): 255. http://dx.doi.org/10.5860/rusq.55n3.255a.
Full textAbstract:
Greenwood’s latest entry in their Daily Life Encyclopedia series is James Ermatinger’s The World of Ancient Rome. Ermatinger, a late Roman specialist and Dean of Liberal Arts and Sciences at the University of Illinois Springfield, is the sole author of this two-volume resource, which covers ten main areas of daily life, including art, fashion, family and gender, recreation and social customs, and food and drink, as well as the usual politics and warfare. Sections are divided into alphabetical entries, and there are cross-references and an index to help locate topics. Entries have individual bibliographies and there is a comprehensive list of resources at the end of volume 2. A nice addition are translations into English of primary sources giving a contemporary view of Roman life. There are occasional black and white illustrations to enliven the text.