Literatura académica sobre el tema "Zambia, social life and customs"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte las listas temáticas de artículos, libros, tesis, actas de conferencias y otras fuentes académicas sobre el tema "Zambia, social life and customs".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Artículos de revistas sobre el tema "Zambia, social life and customs"
1
Nyathi, Putso, Thinah Moyo, Helena Posthumus y Joe Stevens. "Impact of Social and Institutional Factors on the Uptake of Conservation Agriculture: A Case of Zambia and Zimbabwe". Sustainable Agriculture Research 9, n.º 1 (26 de enero de 2020): 67. http://dx.doi.org/10.5539/sar.v9n1p67.
Texto completoResumen
Conservation agriculture (CA) involves the practice of three interlinked principles of minimum soil disturbance, a permanent soil cover and crop rotation. Despite the many stated benefits of the technology, its uptake in Africa has been slow. This study applies the theory of planned behaviour to investigate the attitudes, the role of the social system (social influence, by-laws and customs) and the institutional environment in the decision to practice CA principles and on the area under CA in Choma, Zambia and Nkayi, Zimbabwe. The study finds differing attitudes between districts towards CA outcomes. Local by-laws have a positive correlation with the practice of minimum soil disturbance but negative correlations with the practice of soil cover and crop rotation. Social influence and customs have significant relationships with the area under CA. Institutional support is perceived to be necessary for the practice of minimum soil disturbance but not so for the practice of crop rotation or on the area under CA. We conclude that the attitudes towards CA depend on the performance of the CA options promoted to farmers while the effects of the social system components and institutional factors on the uptake of CA depends on how the particular CA principle fits into the social and institutional environment in which it is promoted. We recommend agriculture extension services and policymakers to pay more attention to these issues in the promotion of CA.
2
Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change". Iran and the Caucasus 13, n.º 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.
Texto completoResumen
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.
3
Maliuha, L. Yu. "PROBLEMS AND IMPROVEMENT AREAS OF LEGAL REGULATION OF CUSTOMS AUTHORITIES EMPLOYEES’ SOCIAL PROTECTION IN UKRAINE". Actual problems of native jurisprudence 4, n.º 4 (junio de 2021): 45–49. http://dx.doi.org/10.15421/392178.
Texto completoResumen
The article focuses on identifying the needs and opportunities for improving the legal regulation of social protection of customs authorities employees in Ukraine. The paper highlights that today the legal regulation of social protection of customs employees is characterized by a number of problems, including the lack of appropriate inclusive approaches to personnel policy in the customs authorities, which causes risks for employees with disabilities, pregnant employees, etc.; formal and fragmentary delineation of certain measures of customs employees’ social protection in the Customs Code of Ukraine. Unresolved issues of the legal regulation of customs employees’ social protection create additional socio-legal risks for the level of social security of customs personnel, and demotivate the employees, which is an additional factor for the personnel crisis in the public service system. To solve these problems, the author proposes to create and approve the Conception of ensuring the standards for decent work and social security of customs officials for the period up to 2030, which will help to implement an inclusive approach to personnel policy in this government agency by means of ensuring gender equality among employees; creating a healthy psychological climate in the customs authorities; creating conditions for the integration of persons with disabilities and young able-bodied citizens without work experience into the working life by giving them the opportunity to work in the customs authorities. It is also proposed to make a number of amendments to the Customs Code of Ukraine, in particular, to improve the legal regulation of housing for customs officials, medical care and health care of customs officials and their families, including the regulation of funeral assistance for customs officials. The conclusions summarize the results of the research and emphasize the need for further analysis of the legal regulation of customs employees’ social protection in Ukraine.
4
Grekov, Ivan, Petr Afonin y 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, n.º 1 (22 de mayo de 2020): 101–5. http://dx.doi.org/10.29039/2409-6024-2020-8-1-101-105.
Texto completoResumen
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.
5
Zhetpysbaev, S. K. "Traditions and Customs of the Kazakh People: Place and Role in the Modernization of Society". Vestnik NSU. Series: History and Philology 22, n.º 8 (28 de noviembre de 2023): 9–19. http://dx.doi.org/10.25205/1818-7919-2023-22-8-9-19.
Texto completoResumen
The article analyzes the nature and essence of traditions and customs and their place and role in the modern everyday life of Kazakh people. Based on the outcomes of previous studies of Kazakh history, philosophy, and sociology and on the examination of the national cultural policy, especially the preservation of national culture and the revival of forgotten traditions and customs, it highlights main challenges related to the education in the field of progressive cultural traditions, reveals, reasons of why some of the cultural practices and norms stay alive when others disappearing. The study goal is to show the role of the traditions and customs of the Kazakh people in the revival process of the national culture during the period of social modernization. The article considers traditions and customs as an integral sociocultural dimension of human activity and communication, creating the basis for the entire diversity of cognitive experience. Based on the already published and widely known materials on nomadic and Turkic cultures, traditions, and customs, the author examines connections between historical traditions of the steppe life, their representation in the modern everyday life of the Khazakh people, and their future as a part of the national culture of independent Kazakhstan. For instance, hospitality is a foundational element of both the rites of the nomadic people of the Kazakh steppe and the cultural norms of the contemporary population of Kazakhstan. The article concludes by arguing that customs and traditions are a social mechanism that transfers social values from generation to generation and underlies the basis of national unity and cultural identity of the Kazakh people. Thus, the national culture, containing many traditions, customs, rituals, rituals, is the life-giving environment that can and should serve as a source of national revival for any state, and especially for Kazakhstan. Culture is able to accumulate knowledge and information about the world and pass it on from generation to generation. At the same time, it acts as the social and intellectual memory of a particular nation and humanity in general. Therefore, the purpose of the author during the period of modernization of society is to show the spiritual revival of the national culture of the Kazakh people as an integral part of the world cultural process.
6
Resani, Shahjahan. "براہوئی خلقی شاعری ٹی روایت آتاراجی درشانی". Al-Burz 11, n.º 1 (25 de diciembre de 2019): 51–65. http://dx.doi.org/10.54781/abz.v11i1.45.
Texto completoResumen
This research paper argued, that the four fathers spared the fundamental knowledge according to their wisdom. The experiences of their daily routine became customs. Those customs made traditions and the tradition leaded the civilization. Objectives of this paper is to disclose the social and psychological characteristics in folklore. This custom originated from the different traditions like, seasonal traveling especially nomadic life opens the customs in shape of folklore, secondly this paper shows the hidden life history and nomadism story of our ancient. Moreover, the saying and proverbs dispenses the wisdom and exercise of daily life. A quantitative approach of research conducted this study. the descriptive methods or research has been adopted to final this study
7
R, Singaraja. "Social Vision in Tamil Folklore". International Research Journal of Tamil 4, SPL 2 (28 de febrero de 2022): 236–41. http://dx.doi.org/10.34256/irjt22s237.
Texto completoResumen
Folklore reflects biological facts and social customs. Lullabies reveal that childbearing is essential for a husband and wife. If it rains when the rainy sprouting festival and the horse-drawing ceremony are held, not only the plowman of God's grace will be happy that the world has got a pleasant life. It can be seen that the folk cults which were humble originated with causal things. Folk literature refers to the civilization, culture, customs, beliefs and cults of a tribe. Folk songs, stories and proverbs cannot be considered to have originated to please others. It can be seen as an expression of people's feelings of happiness and suffering. Folk literary research has grown into a major field today. In lullabies, the mother's consciousness is abundant. Childbirth is very important in domestic life in society. The man who worshipped nature later created an appearance and worshipped the deity in the mountains, trees and water bodies. The people of the country can see that they worship the gods and their ancestors who protect the town. Folklore can see that birth, marriage and death have rituals and beliefs.
8
MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class". Restaurant Business 118, n.º 10 (25 de octubre de 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
Texto completoResumen
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.
9
Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study". Indian Journal of Multilingual Research and Development 1, n.º 1 (17 de diciembre de 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
Texto completoResumen
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.
10
Paz, Carmen Laura. "Cambios y permanencias en la identidad de los Wayuu (Venezuela 1830-1850)." Estudios Latinoamericanos 22 (31 de diciembre de 2002): 171–87. http://dx.doi.org/10.36447/estudios2002.v22.art11.
Texto completoResumen
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
Tesis sobre el tema "Zambia, social life and customs"
1
Leavy, Jennifer. "Social networks and economic life in rural Zambia". Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/40669/.
Texto completoResumen
This thesis explores the relationship between social networks and economic life in rural Zambia. The motivation for the study lies in the crucial role played by social context and social networks in exchange behaviour in rural sub-Saharan Africa, and inherent difficulties in formalising market transactions in this context within a standard neoclassical economics framework. The study examines the role of social networks in rural production systems, focusing on crop market participation. It is based on analysis of findings from social network research conducted by the author in three predominantly Bemba villages in Northern Province, Zambia. Data collected using quantitative and qualitative methods are used to map social networks of individuals and households. Variables are constructed capturing network characteristics, and incorporated into transactions cost models of ommercialisation. The overarching question is: do social networks play a role in determining farming success in settings with little variability between households on assets and endowments – land, labour, inputs – and where markets are incomplete or missing? Do social networks mediate market and resource access, helping to explain socio-economic differences between households? The research finds rural life is characterised by diverse networks with multiple, overlapping functions. Much economic exchange takes place on reciprocal or kinship bases, rooted in social norms and reflecting community structures. How social networks are measured matters. Different network attributes are important for different people, and relationships between networks and outcomes depend on the measure used. Controlling for endogeneity, estimation results suggest larger networks have a negative effect on crop incomes whereas having a greater proportion of kin in the network has a positive effect, implying that in this context strong ties are key. Qualitative research suggests the nature of people's networks and their positions within them play an important role in the command over labour: “the famous always get their work done".
2
Wu, Di. "The everyday life of Chinese migrants in Zambia : emotion, sociality and moral interaction". Thesis, London School of Economics and Political Science (University of London), 2014. http://etheses.lse.ac.uk/1018/.
Texto completoResumen
In recent years, Chinese engagement with Africa has expanded dramatically but has also become increasingly diverse as a wide range of Chinese institutions and individuals have undertaken activities on the continent. This phenomenon has attracted significant interest from scholars in different disciplines; however, most of the research carried out to date has been relatively macro-level, e.g. looking into international political-economic relations between states. This thesis aims to contribute to the recently emerging research perspective that focuses on Sino-African interactions from the ground up. It is based on sixteen months of ethnographic fieldwork carried out mainly in two sites near Lusaka, Zambia: a Chinese state-sponsored ‘agricultural technology demonstration farm’ and a private farm that is owned and run by a Chinese family. With their respective modes of organization and operation, fieldwork in these two farms provided access to very different types of interlocutors and situations. The primary focus in the thesis, building on data from these two contrasting settings, is on everyday situational interactions within the Chinese community itself and, to a lesser extent, between Chinese migrants and their Zambian hosts. The daily patterns of interaction among the Chinese migrants illustrate the essential role that emotion plays in forming and reproducing social relations and groups. On the one hand, in the Chinese folk understanding emotions are stressed and they are seen to be more important than instrumental exchanges when it comes to achieving sustainable relationships. On the other hand, as they are embedded in everyday moral interaction and conversational situations, the empathetic realization of embedded emotions is held to encourage convivial communication and group formation. At the pragmatic level, I argue that the significant role given to emotion within the folk understanding of social life may actually hinder interaction with ‘outsiders’. This can be manifested in the form of mismatched ethical practices in the course of everyday interaction. In this particular setting, it therefore causes tension between Chinese migrants and their Zambian hosts. Theoretically, against Potter’s claim that emotion is largely irrelevant in Chinese society, I argue that emotion, with an extensive connotation, is in fact the fundamental factor in the formation and reproduction of Chinese social relations.
3
Simsek-Caglar, Ayse. "German Turks in Berlin : migration and their quest for social mobility". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41770.
Texto completoResumen
This study examines the dynamics of German Turks' practices and life-styles and their relationship with Turkey in the context of the possibilities brought into their lives by their particular type of dislocation. Turkish migrants' "culture" and life-styles are explored in the context of their complex social space, rather than within a framework encapsulated in a reified ethnicity and/or immutable "Turkish culture".Chapter I discusses concepts of ethnicity, culture and identity and presents a critical account of the literature on German Turks in this respect. Chapter II focuses on the ambiguities and insecurities of German Turks' legal, political and social status in both Turkey and Germany, and traces the consequences of these conditions on Turkish migrants' complex sense of place. The discussion of German Turks' "myths of return" in the context of their liminality and the impact these have on their self-image and their visions about their lives constitute the focus of chapters III and IV respectively. Chapter V explores the changing nature of Turkish migrants' interpersonal relationships. Chapter VI concentrates on the anomalies of the social space occupied by German Turks in German society and discusses their life-styles, practices and emergent cultural forms in the context of social mobility.
4
Noble, Sandra Eleanor. "Maya seats and Maya seats-of-authority". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ38950.pdf.
Texto completo
5
LOMBARDO, Davide. "Humour, spectacle and every-day life : pictorial comedy in London and Paris, 1830-1850". Doctoral thesis, European University Institute, 2007. http://hdl.handle.net/1814/10427.
Texto completoResumen
Defence date: 24 October 2007Examining Board: Prof. John Brewer, (California Institute of Technology) ; Prof. Laurence Fontaine, (EHESS-CNRS) ; Prof. Mark Hallett, (University of York) ; Prof. Eckhart Hellmuth, (Ludwig-Maximilians-Universität München)
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
no abstract available
6
Ishii, Kimiko. "Cross-cultural differences in facial expressions : a study of an Asian American and an Asian national". Virtual Press, 2004. http://liblink.bsu.edu/uhtbin/catkey/1304656.
Texto completoResumen
Many researchers have suggested that facial expressions are universal. However, others hold a more nuanced view: That despite universal similarities, facial expressions are culture-specific. In the current study, facial expressions of an Asian American and an Asian national were studied using scenes from two television dramas from the United States and Japan. Similarities and differences were found between the facial expressions of the two characters. The existence of similarities supports the basic universality of facial expressions, while differences were found which support the perspective that facial expressions are culture-specific. These differences were primarily in the relationships between the intensity levels of the external expressions and the internal experiences of the two people. The findings indicate that even when people share basic facial features, the ways they express their emotions differ according to the cultures in which they grew up.Department of Speech Communication
7
Mbewe, Mpho. "‘Ubhuti wami’: a qualitative secondary analysis of brothering among isiXhosa men". Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1013149.
Texto completoResumen
This project is interested in investigating the construction of the fraternal sibling relationshipwithin the South African context from a narrative perspective. In particular, this study is interested in the ways in which middle aged isiXhosa men narrate experiences of brothering and how social class, as one particular context, mediates these narratives. This project is particularly interested in brothering within the isiXhosa culture and is concerned with both middle class and working class men within this cultural context. The project takes as its particular focus the meaning of brothering, and specifically how masculinity, intimacy and money or class influence the brothering practices constructed by the men in the sample. The project employs a social constructionist perspective, using a thematic narrative analysis to analyse the data. This project uses secondary analysis of data, as the data was collected for the primary use by Jackson (2009), Peirce (2009), Saville Young (Saville Young & Jackson, 2011) and Stonier (2010). The analysis reflects emergent themes of the importance of fraternal sacrifice, care-taking and sibling responsibility, honouring the family, and challenge to traditional masculinity. These themes emerged within the prior themes of masculinity, intimacy and class within brothering. The men spoke of keeping the family prosperous and united as an important duty in their brothering role. Affection was expressed more practically and symbolically, and closeness constructed through shared experiences, proximity and similarities. My findings reflect that family expectations, culture and social context had key influences on brothering, based on the men's narratives. Findings are discussed in relation to literature on brothering, masculinity and intimacy, and the influence of money in close relationships.
8
Samuels, Jonathan. "Tamang clan culture and its relevance to the archaic culture of Tibet". Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669727.
Texto completo
9
Mu¨hlan, Eberhard. "Family structures among Adivasis in India : a description and comparison of family structures and lives within the patrilineal tribe of Saoras in Orissa and the matrilineal tribe of Khasis in Meghalaya, India". Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683361.
Texto completo
10
Quest, A. Del. "Out of the Way and Out of Place: An Interpretative Phenomenological Analysis of the Experiences of Social Interactions of Bisexually Attracted Young People". PDXScholar, 2014. https://pdxscholar.library.pdx.edu/open_access_etds/2002.
Texto completoResumen
Research addressing the concerns of bisexually attracted youth has markedly increased in the past few years, yet remains limited in comparison to that addressing the issues of lesbian and gay youth (Brewster & Moradi, 2010). Those few studies treating bisexual participants as distinct from lesbian and gay participants have findings indicating that some youth who identify as bisexual experience higher rates of depression, pregnancy, substance abuse, suicidal ideations, and suicide attempts compared to their lesbian and gay peers (Kennedy & Fisher, 2010; Lewis, Derlega, Brown, Rose, & Henson, 2009; Saewyc, Homma, Skay, Bearinger, Resnick, & Reis, 2009). Most commonly, however, research studies examine all lesbian, gay, bisexual, transgender, and queer participants as one group, and little is known about the ways in which these distinct groups differ. Biphobia, defined as the aversion felt toward bisexuality and bisexuals as a social group or as individuals, contributes to barriers in addressing this gap.
The primary objective of this study was to gain an understanding of how the participants recalled their social interactions and how they made sense of them. In depth, semi-structured interviews were conducted with ten young people who were bisexually attracted when they were of high school age. Results were analyzed and discussed using an Interpretative Phenomenological Analysis (IPA) approach. Analyses of these accounts revealed the ways these young people made sense of feeling dismissed, isolated, invisible, and unsafe in their environments and the ways they used their observations to control future interactions. The participants discussed their experiences with coming out to family members and friends and the strain of choosing to hide their attractions to more than one gender.
These findings indicate the need for services offering specific supports and interventions for bisexually attracted youth. Social workers, youth workers, and educators can best serve this population by acknowledging the uniqueness of their experiences. Future research, focused on group specific concerns, could close the existing gap in the knowledge base.
Libros sobre el tema "Zambia, social life and customs"
1
Rogers, Barbara Radcliffe. Zambia. Milwaukee: G. Stevens Children's Books, 1991.
Buscar texto completo
2
Vogan, Rebecca. Zambia, a cultural profile. [Toronto]: Anti-Racism, Multiculturalism and Native Issues (AMNI) Centre, Faculty of Social Work, University of Toronto, 2000.
Buscar texto completo
4
Jordán, Manuel. Makishi: Mask characters of Zambia. Los Angeles, CA: Fowler Museum at UCLA, 2007.
Buscar texto completo
5
Chondoka, Yizenge A. Traditional marriages in Zambia: A study in cultural history. Ndola [Zambia]: Mission Press, 1988.
Buscar texto completo
6
Poewe, Karla O. Religion, kinship, and economy in Luapula, Zambia. Lewiston, NY: E. Mellen Press, 1989.
Buscar texto completo
7
Mwewa, Stephen Kapita. The philosophy and implications of the cleansing of widows and widowers in Zambia. Kafue, Zambia: S.K. Mwewa, 2011.
Buscar texto completo
8
Hansen, Karen Tranberg. Cookstoves and charcoal braziers: Culinary practices, gender and class in Zambia. [Lusaka: s.n., 1989.
Buscar texto completo
9
Ndubani, P. Water, wine, and women: Baseline assessment of a fishing community "Kabala" in Kazungula District, Southern Province, Zambia. [Lusaka: s .n., 2006.
Buscar texto completo
10
C, Mvududu Sara y Women and Law in Southern Africa Research Project., eds. Lobola: Its implications for women's reproductive rights in Botswana, Lesotho, Malawi, Mozambique, Swaziland, Zambia, and Zimbabwe. Harare, Zimbabwe: Women and Law in Southern Africa Research Trust, 2002.
Buscar texto completoCapítulos de libros sobre el tema "Zambia, social life and customs"
1
Zoutewelle-Terovan, Mioara y Joanne S. Muller. "Adding Well-Being to Ageing: Family Transitions as Determinants of Later-Life Socio-Emotional and Economic Well-Being". En Social Background and the Demographic Life Course: Cross-National Comparisons, 79–100. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-67345-1_5.
Texto completoResumen
AbstractThis chapter focuses on adult family-related experiences and the manner in which they affect later-life socio-emotional and economic well-being (loneliness, employment, earnings). Particularly innovative is the investigation of these relationships in a cross-national perspective. Results from two studies conducted by the authors of this chapter within the CONOPP project show that deviations from family-related social customs differently impact socio-emotional and economic well-being outcomes as there is: (a) a non-normative family penalty for loneliness (individuals who never experience cohabitation/marriage or parenthood or postpone such events are the loneliest); and (b) a non-normative family bonus for women’s economic outcomes (single and/or childless women have the highest earnings). Moreover, analyses revealed that European countries differ considerably in the manner in which similar family-related experiences affect later-life well-being. For example, childlessness had a stronger negative impact on loneliness in Eastern Europe than in Western Europe and the observed heterogeneity could be explained by culturally-embedded family-related values and norms (childless individuals in countries placing stronger accent on ‘traditional’ family values are lonelier compared to childless individuals in less ‘traditionalistic’ nations). In terms of economic outcomes, results show that the lower the female labor force participation during child-rearing years, the more substantial the differences in later-life employment and income between women with different family life trajectories.
2
Broch, Trygve B. "Expectations". En The Ponytail, 49–82. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20780-8_3.
Texto completoResumen
AbstractHow does the ponytail maneuver gendered expectations? Although in the introduction I distinguish cultural sociology from critical theory and the cultural studies tradition, which reveal foremost the reproduction of social inequalities and hierarchies, there is no denying that the ponytail is gendered. This chapter explores ponytailed agency within the plausible limits of culture. I stress the ways that women may use ponytails to meet a multitude of expectations, and I argue that codes of fashion and customs permit women (and men) to wear this hairstyle to display gendered expectations in amplified and sober ways. This dynamic process generates a half-life of the ponytail in which its many forms and imitations are manifest in diverse situations that intensify and condense customs to make fashion and to recreate customs. What directs the ponytail’s performativity are the codes that define the ways we meet fashion and customs: as commercial ploys or with altruistic intentions, as normal or deviant in diverse situations. Ponytailed women, in style or simply by habit, can fight for democracy or represent commercial interests, and media critics ensure we see this wealth of prospective role models: some standing on the barricades and some imitating neoliberal and patriarchal ideals.
3
Makhloufi, Lilia. "Introduction". En Tangible and Intangible Heritage in the Age of Globalisation, 1–8. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0388.00.
Texto completoResumen
The introduction to the book frames its study of the architectural and urban spaces that shape cities’ tangible heritage, considering the urban networks, residential spaces and materials and methods of construction. The book also examines the parameters governing societies’ intangible heritage by defining: (i) individuals according to local identities, cultures and religions, (ii) behaviours rooted in local ways of life and social values, and (iii) practices including local customs, feasts and festivals. It outlines the relevance of globalisation to the preservation of tangible and intangible heritage and introduces the different chapters and what they will contribute to the book.
4
Di Somma, Emilio. "Trust, Faith, and Social Imaginary: Prolegomena to an Anthropology of Personhood". En Relational Anthropology for Contemporary Economics, 153–69. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-84690-9_9.
Texto completoResumen
AbstractAmidst the many problem that our societies are facing today, there is acknowledgment of the fact that the current economic system is unable to create and foster a just and stable society. This becomes increasingly true the more we continue to rely on the paradigm of the Homo economicus, which reveals itself as a fragile basis for a just and functioning society.The paradigm of the Homo economicus does not allow us to build a workable society; but then, the first question remains, what is the fundamental feature of the Homo, what does it mean to be human? And how can we build a just and functioning society?The theme of this work focuses on finding an answer through the paradigm of the Homo amans, that is, a paradigm in which we take into account not only human self-interest but also of those other features that are strongly linked with human life: the need for a meaning in our life, our relationship with our future and our relationship with other human beings. However, to change an anthropological paradigm, there is a necessary step that has to be addressed. To say that the paradigm of Homo economicus has been the dominant one so far, means that we have had a society that was imbued within a specific framework of customs, values, and traditions. Our society has been developed on a set of assumptions about human behavior, and on these assumptions have been developed institutions and procedures in which we trust.The attitude of trust is the main topic of this essay. To develop a society on the paradigm of Homo amans and to further develop the debate, one should ask what kind of expectation we should encourage in people, and what should the foundations for such expectations be. What, then, is the foundation of this sensible assurance? Why do we trust people and institutions? This chapter aims to analyze this fundamental requirement for the development of any kind of society: the need for trust between persons and communities.
5
Broch, Trygve B. "Practicalities". En The Ponytail, 109–44. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20780-8_5.
Texto completoResumen
AbstractWork-life pressures on the modern woman shape hair fashions and customs. The ponytail binds hair in practical ways that can echo feminist undercurrents, implying “I’m busy, I’m working, and need my hair OFF my face.” Furthermore, this chapter shows how the ponytail naturalizes women’s presence in male-dominated jobs and roles, and therefore radiates with the social progress of former feminist generations. Those who find the ponytail to be practical in work and family life encompass women who believe they live in a post-feminist reality as well as those who remain on the barricades, fists raised, ponytails waving. Ponytailed women are at times loud, youthful, bold, and unapologetic; other times, they perform bold body politics: positionality, presence, and existence. Clearly, the ponytail is iconic, a total social fact used to feel, see, and enact a meaningful relationship with a complex but gendered society. As modern women navigate their practical lives, a new code emerges, a code of movement that fuses the corporeal and practical with the social and feminist environments in which they reside. This code gives the ponytail—itself an embodiment of movement—a performativity of social movements.
6
Doolittle, Justus. "Social Customs". En Social Life of the Chinese, 489–501. Routledge, 2018. http://dx.doi.org/10.4324/9781315030098-27.
Texto completo
7
Doolittle, Justus. "Social Customs—continued". En Social Life of the Chinese, 502–14. Routledge, 2018. http://dx.doi.org/10.4324/9781315030098-28.
Texto completo
8
Doolittle, Justus. "Social Customs—continued". En Social Life of the Chinese, 515–29. Routledge, 2018. http://dx.doi.org/10.4324/9781315030098-29.
Texto completo
9
Doolittle, Justus. "Business Customs". En Social Life of the Chinese, 451–67. Routledge, 2018. http://dx.doi.org/10.4324/9781315030098-24.
Texto completo
10
Doolittle, Justus. "Established Annual Customs and Festivals". En Social Life of the Chinese, 371–89. Routledge, 2018. http://dx.doi.org/10.4324/9781315030098-20.
Texto completoActas de conferencias sobre el tema "Zambia, social life and customs"
1
Vukovic, Dijana, Lara Milic y Tanja Grmusa. "THE MEANING OF SUSTAINABILITY OF CULTURAL IMMATERIAL CONSUMPTION". En 10th SWS International Scientific Conferences on SOCIAL SCIENCES - ISCSS 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscss.2023/sv08.40.
Texto completoResumen
Cultural characteristics differ from nation to nation, and often by provinces, cities,villages - each group of people has its own traditions, beliefs and behaviors that are oftensimilar to other groups, but again specific to its members. Customs, rituals andsuperstitions as part of a particular culture define and shape the identity of consumerswho belong to that culture - they influence their attitudes, needs, habits and desires. Theseaspects of culture are embedded in consumer behavior, a complex set of preferences andpatterns of an individual, and make up the identity of that individual, which is expressedin his purchasing patterns. As the connection between customs, rituals and superstitionsand consumer behavior has not yet been examined in the scientific literature, nor has theimportance of their influence on consumer habits and characteristics been established, thesubject of this research is precisely to establish this relationship. In Europe, culturaldifferences play a decisive role in shaping consumption patterns. At the same time, globalcompetition tends to have a homogenizing effect on some markets such as music, sports,clothing and entertainment, and multinational companies such as Sony, Pepsi, Nintendo,Nike and Levi Strauss dominate and play an important role in shaping the market. Withthe creation of a single European market, many companies began to consider even morethe possibilities of standardized marketing across national borders in Europe. However,the increasing similarity of brands and products available in Europe does not mean thatconsumers are the same � variables such as personal motivation, cultural context, patternsof family relationships and rhythms of daily life differ significantly from country tocountry and from region to region. This paper will explore the possibilities of improvingthe protection and preservation of rituals, customs, traditions and superstitions as part ofcultural heritage that have an impact on the formation of consumer behavior. Culturalheritage through customs and rituals, traditions and superstitions is recognized as part ofthe historical, cultural, economic and tourist significance for the Republic of Croatia andis important for the preservation of national identity. As a set of permanent material andimmaterial values and human creations, culture is exposed to various problematic,counter-cultural and degrading processes, which arise from conflicts of interests and,sometimes, too fast changes, as well as uncritically accepted immaterial forms of culture,such as rituals, customs, traditions and superstitions of a people. In this sense, thedegradation of traditions and customs, rituals and superstitions can affect the decline inthe quality of life of people in the European Union. The general goal of this research, based on a sample of 206 respondents, is to determine the influence of customs, ritualsand superstitions on consumer behavior in the Republic of Croatia, more precisely, todetermine the frequency of product purchases with regard to different types of rituals.
2
McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world". En LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.
Texto completoResumen
This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage participation in the research. The final design which honours pre-contact customary practices, involved collaboration between the tribe, an ecologist, and a landscape architect. Hui a hapū included workshops exploring ancient burial practices. Although pre-contact Māori interred the dead in a variety of environmentally sustainable ways, funerary practices have dramatically shifted due to colonisation. Consequently, Māori have adopted environmentally damaging European practices that includes chemical embalming, concrete gravestones, and water and soil pollution. Mindful of tribal diversity, post-colonial tangihanga (customary Māori funerals) incorporate distinctively Māori and European, customary beliefs and practices. Fortuitously, they have also retained the essence of tūturu (authentic) Māori traditions that reinforce tribal identity and social cohesion. Tūturu traditions are incorporated into the design of the gravesite. Surrounded by conventional gravestones, and using only natural materials, the gravesite aspires to capture the beauty of nature embellished with distinctively Māori cultural motifs. Low maintenance native plants are intersected with four pou (traditional carvings)that carry pūrākau (Māori sacred narratives) of life and death. This dialectical concept is accentuated in the pou depicting Papatūānuku (Earth Mother). Etched into her womb is a coiled umbilical cord referencing life. Reminding us that, although in death we return to her womb, it is also a place that nurtures life. Hoki koe ki a Papatūānuku, ki te kōpū o te whenua (return to the womb of Papatūānuku) is often heard during ritual speeches at tangihanga. The pou also commemorates our connection to the gods. According to Māori beliefs, the primeval parents Papatūānuku (Earth) and Ranginui (Sky) genealogically link people and the environment together through whakapapa (kinship). Whakapapa imposes on humankind, kaitiakitanga (guardianship), responsibility for the wellbeing of the natural environment. In death, returning to Papatūānuku in a natural way, gives credence to kaitiakitanga. This presentation focuses on a project that encourages Māori to embrace culturally compatible burials that are affordable, environmentally responsible, and visually aesthetic. It also has the potential to encourage other indigenous communities to explore their own alternative, culturally unique and innovative ways to address modern death and burial challenges.
3
Adxamovna, Komolova Shaxnozaxon. "Nemis va o’zbek tillaridagi son so’z turkumi ishtirok etgan paremiologik birliklarning lingvokulturologik tahlili". En TEACHING FOREIGN LANGUAGES IN THE CONTEXT OF SUSTAINABLE DEVELOPMENT: BEST PRACTICES, PROBLEMS AND OPPORTUNITIES. ISCRC, 2023. http://dx.doi.org/10.37547/geo-22.
Texto completoResumen
The Paremiological ones represent the unique national character of each people. Therefore, in each paremiological unit, the living conditions, social life, customs, traditions, household smoke, thoughts, feelings, etc.of this people are reflected. In this article, the specific millennial and cultural views of the German and Uzbek people are subject to analysis on the basis of the paremiological units in which the numerical word category is involved.
4
MARCYSIAK, Tomasz y Piotr PRUS. "AUTO-ETHNOGRAPHIC TECHNIQUES AS AN EFFICIENT TOOL FOR RECONSTRUCTION OF RURAL SOCIAL CAPITAL AND LOCAL IDENTITY". En RURAL DEVELOPMENT. Aleksandras Stulginskis University, 2018. http://dx.doi.org/10.15544/rd.2017.164.
Texto completoResumen
Many regions in Poland are said to be a unique example of preservation of cultural heritage. These include many examples of Pomorskie, Kujawsko-Pomorskie, Wielkopolskie and Dolnoslaskie voivodships. These regions are known to preserve the traditional way of life and customs as well as the architecture, especially the sacral architecture. It is also much easier to build mutual trust and social capital in them, because people from those regions can always refer to the universal values of their ancestors. However, there are also regions which, under the influence of migration and post-displacement processes after World War II, have lost their cultural and social character. Economic emigrants and displaced people from the Eastern Borderlands and Central Poland shared poverty and desire to settle. Will they succeed, and is there a chance to recreate and build a new identity? Those are the questions we are trying to answer, and the following article presents some of the results. By moving the border of autobiographical and ethnographic methods, authors adopt an autoethnographic method (narrative interviews, participant observation, biographical methods), which means turning to narratives as a way of research and as an expression of the search for a different relationship between the researcher and the subject and between the author and the reader. The researchers use their own experiences as a source of description of the culture in which they participate and examine. As a result, the text is a story created by the local community and researchers, aimed at reproducing and creating identity in the post-immigrant rural communities based on experienced and historical memory. The research was conducted in the years 2016-2017 in the above mentioned voivodships.
5
Bataveljić, Dragan. "Usluge bez kojih se ne može – pogrebne usluge". En XVI Majsko savetovanje. University of Kragujevac, Faculty of Law, 2020. http://dx.doi.org/10.46793/upk20.347b.
Texto completoResumen
In this paper the author points to a group of services, which is large and significant, but rather neglected and insufficiently investigated since the authors have not written about them in a systematic way. Namely, many think that in life there are more important services that should fall within the scope of our interest or a research work. However, when the funeral services are comprehensively considered and analyzed, we come to a quite different conclusion. These services, unlike many others, are original, authentic and ancient, coming from a distant past. They are also lasting, that is, they will remain indefinitely. Of course, they have changed in the course of history depending on people’s customs, religion, beliefs, living standard and social class. It is general conclusion that in the course of their historical development, the number funeral of services has gradually increased to become a corpus of an enviable size. There is no doubt that in future this number will further grow and that service law will become richer for one more significant branch of services.
6
Domenech Rodríguez, Marta, David López López y Còssima Cornadó Bardón. "The role of cultural heritage in urban reuse". En HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.14392.
Texto completoResumen
Cities face the challenge of transforming existing buildings to be reused, particularly those that are underused or not used at all. Tackling this issue, the European Commission approved in 2014 a package of measures to promote a circular economy. According to this agreement, our cities can be more sustainable and resilient by transforming these underused existing buildings with proposals for their adaptive temporary reuse, favoring the citizens’ well-being and quality of life and promoting social inclusion and economic growth with respect for the environment. This paper studies the role of heritage education in adaptive urban reuse, exploring the possibilities and methodologies for the reprogramming of existing buildings for different types of activities to offer citizens and communities the opportunity to participate in the life of the city, favouring their social inclusion. In contrast to the common new-builds or refurbishment commissions, reuse offers a greater possibility of disseminating, transforming and reinventing architectural methodologies and approaches to integrate in the design process forms of citizen participation, favouring the transition towards a model of a circular economy and more sustainable consumption. The paper analyses the possibilities of urban reuse applied to five major public heritage buildings in Barcelona: the Post Office Building, the Old Customs House, the France Train Station, the Martorell Museum and the Castle of the Three Dragons. Each of them has a particular condition regarding current uses and its public owning institution and presents specific characteristics regarding building typology, heritage protection, conservation and construction materials and techniques. The buildings date either from the late 19th century or the early 20th century and are grouped along a 1 km axis on the threshold between the historic center and the port of the city. This unique location represents a great strategic potential for the regeneration and urban reactivation of the city.
7
Nandy, Paromita. "Ratiocinate the Sociocultural Habits of Bengali Diaspora Residing in Kerala: A Linguistic Anthropology Study". En GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.6-2.
Texto completoResumen
The paper alludes to the study of how humans relocate themselves with cultural practice and its particular axiom, which embrace the meaning and value of how material and intellectual resource are embedded in culture. The study stimulates the cultural anthropology of the Bengali (Indo-Aryan, Eastern India) diaspora in Kerala (South India) that is dynamic and which keeps changing with the environment, keeping in mind a constant examination of group rituals, traditions, eating habits and communication. Languages are always in a state of flux, as are societies, and society contains customs and practices, beliefs, attitudes, way of life and the way people organize themselves as a group. The study scrutinizes the relationship between language and culture of Bengali people while fraternizing with Malayalee which encapsulates cultural knowledge and locates this in the interactions among members of varied cultural groups across time and space. This is influenced by that Bengali diasporic people change across generations owing to cultural gaps and remodeling of language and culture. The study investigates how a social group, having different cultural habits, manages time and space of a new and diverse sociopolitical situation. Moreover, it also investigates the language behaviour of the Bengali diaspora in Kerala by analyzing the linguistic features of Malayalam (Dravidian) spoken, such as how they express their cultural codes in different spatiotemporal conditions and their lexical choice in those situations.
8
Wojtas Harań, Anna. "Times of no spatial relationships: retrospection in space on the example of modern and historic settlements in the Karkonosze". En Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8087.
Texto completoResumen
The aim of the work is:
- Presentation of the critical points in management of cities and villages in the system of services institutions, which is essential to the proper functioning of society and the shaping of space. This subject was raised to answer the question whether the new social behavior can affect the classical principles of organization of space? In particular, can one affect the management of settlement units in the facilities of social services? Currently, in fact a man meets some of his needs in an unreal way (e.g., via electronic techniques), without any limits of distance, space (e.g., by means of transport ), because of the development of social and economic life.
- Propose planning solutions for mountain villages located in the Karkonosze, presenting opportunities for development or a stable existence. They have been prospering through its history blending with its architecture and arrangement of buildings in the mountain nature exemplary. Currently, some of which are experiencing difficulties caused by, among others, changes in the modern world, so-called fusion of real and virtual space. There are monofunctional or deprived of basic functions settlements not meeting the residents` needs.
The issues were analyzed by the use of case studies method. This led to a selection of specific examples of the phenomenon of the social centers disappearance, shut down of service infrastructure, and on the contrary strengthen their local position. It was assumed that the combination of the contemporary image with their historical forms of settlement can help to find the synthesis of virtual and the real world.
As a result of the analyze, it was found:
- Elimination of the complementary network of services contributes to minimizing the village in the settlement system. New social customs may even intensify this state;
- Gradual modernization of services leads to prosperity of settlement, using new media opportunities;
- Reasonable use of potential space of information technology space can contribute to improved well- being and changes in the mountain village.
9
Wilkomirsky, Michèle. "Design Journey: A View from the Global South". En LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.189.
Texto completoResumen
In 1984 the Travesías was incorporated as a preponderant activity in the study plan for all the Architecture and Design workshops at the Pontificia Universidad Católica de Valparaíso from Chile. The voyages are study tours of professors and students whose purpose is to build together a work of design construction and light duration somewhere in America. The equation of the journey is always open: the place, the number of resources and impediments make it an adventure. But it is not an adventure without measure, but that of allowing ourselves to be surprised by some dimension of America that we do not know or believe we know, and then we feel in direct experience. The Travesías project constitutes the last of the inventions of the school, which, together with the Phalène, Ciudad Abierta and the churches built by the Work Workshops in the south of Chile, has been developing to fulfil the vision of inhabiting this American continent. It was to realize a utopia, of itself the unrealizable. However, the saying of poetry and the doing of design propose the fit of life, work, and study. The first step was forty years ago with the founding of the Institute of Architecture, and ten years ago, the passage of the e Travesías that go out to tour the continent. These steps are not intermediaries for other purposes; if not so that our days are simultaneous to our work, and thus, we reach the present. After almost 20 years of experiencing these Travesías, we still ask ourselves about our poetic destiny as a vision of this America not discovered but founded as a gift. The journey, unlike the class in the classroom, incorporates the life of the student, their customs and social ties, as well as their personal characteristics, values, attitudes and knowledge of life. This can only be appreciated and evidenced through uprooting pedagogy in the classroom. Then, once the student is subjected to an extraordinary life regime, it will be precisely his most intimate thoughts and actions that will remain in all evidence, a situation that is difficult to obtain in the traditional and regulated structure that constitutes teaching in the classroom to this day. This presentation illustrates the last Design Travesía, held in November of the present year and the continuous question about our global south.
10
Ribeiro Costa Xavier, Esther y Giselle Arteiro Nielsen Azevedo. "TERRITÓRIOS EDUCATIVOS E EDUCAÇÃO DO CAMPO: Mapeamento espaço-temporal, memória e apropriação". En Seminario Internacional de Investigación en Urbanismo. Universitat Politècnica de Catalunya, Grup de Recerca en Urbanisme, 2022. http://dx.doi.org/10.5821/siiu.12170.
Texto completoResumen
This article intends to investigate to what extent the educational territory can enhance Rural Education and contribute to the articulation of rural schools with the way of life of peasant children, involving existing social practices in their respective communities. The general objective of the research is to explore the pedagogical potential of the countryside as an educational territory and of rural schools as multipurpose environments and collective appropriation, articulated to the life and culture of the community, at different scales. Therefore, the methodological procedures adopted are based on a qualitative and experiential analysis that aims to understand, through environmental perception devices, how much the relationship with the rural environment can be part of socio-educational activities in rural schools and, thus, how much they can be embedded in the life and culture of the local community. Thus, the device "Spatio-Temporal Mapping" was developed, which aims to rescue the affections, uses and memories of spaces of appropriation and non-appropriation, through the mapping of the territory and the changes that occurred in its uses and customs over time. Keywords: educational territories, rural education, participatory process, listening devices. O presente artigo propõe investigar em que medida o território educativo pode potencializar a Educação do Campo e contribuir para a articulação das escolas rurais ao meio de vida das crianças camponesas, envolvendo práticas sociais existentes em suas respectivas comunidades. O objetivo geral da pesquisa consiste em explorar o potencial pedagógico do campo como um território educativo e das escolas rurais como ambientes polivalentes e de apropriação coletiva, articulados à vida e à cultura da comunidade, em diversas escalas. Para tanto, os procedimentos metodológicos adotados têm como base uma análise qualitativa e experiencial que objetiva compreender, por meio de dispositivos de percepção ambiental, o quanto a relação com o meio rural pode fazer parte das atividades socioeducativas nas escolas do campo e assim, o quanto elas podem estar inseridas na vida e na cultura da comunidade local. Assim, foi desenvolvido o dispositivo “Mapeamento Espaço-Temporal”, que tem como objetivo resgatar os afetos, os usos e as memórias de espaços de apropriação e não-apropriação, através do mapeamento do território e as mudanças que ocorreram em seus usos e costumes ao longo do tempo. Palavras-chave: territórios educativos, educação do campo, processo participativo, dispositivos de escuta.
Informes sobre el tema "Zambia, social life and customs"
1
Gedi,, Zeri Khairy. “Freedom Belongs to Everyone”: The Experiences of Yazidi Women in Bashiqa and Bahzani. Institute of Development Studies, diciembre de 2022. http://dx.doi.org/10.19088/creid.2022.009.
Texto completoResumen
This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by Yazidi women in Bashiqa and Bahzani. Yazidi women in Bashiqa and Bahzani today are still living through the trauma and consequences of the genocide committed by the Islamic State (ISIS). In addition, they face a range of further challenges as marginalised women from a minority religion. While more Yazidi girls and young women are progressing in education, harmful social norms, customs and practices – originating from both wider Iraqi society and the Yazidi community itself – create barriers for Yazidi women who want or need to work outside of the home, access healthcare or engage in public life. Widows and divorced women face specific challenges as they are seen as without male protection. Yazidi women also face the stigma that comes from being a former captive of ISIS, and the discrimination that comes from being judged an “infidel” due to their religion.