Eating is an indispensable part of human life. Not only human beings but also other living creatures do this act of eating to sustain their lives. In human life, this act also has a cultural ...dimension. At some point, food becomes a basic need for the human taste buds and creates a culture around it. Also, the culture of the society is reflected in the food/drinks in question. Items belonging to food and culinary culture have always taken place on special occasions and transitional periods in human life. Items belonging to culinary culture are also included in literary products that take their subject from human beings. The representatives of minstrel literature, who created works within the circle of "Turkish Minstrel Art", also dealt with culinary culture, food, and beverages in their works. Poems on food, the first examples of which were observed in the 14th century, are also frequently encountered in the minstrels of the Republican era. In these works, which are mostly created as food epics, topics such as the origin, preparation, and taste of food are addressed and a humoristic style is often perceived. In this study, based on three poems of Minstrel Ali̇ Çatak From Develi titled Pastırma (Bacon), Mantı Destanı (Manti Saga), and Yemekler Geçidi (Food Parade) and by presenting some examples from other poems, the reflections of cuisine culture in minstrel literature are analyzed. In the meantime, the concepts of food, catering culture, and culinary culture have been emphasized and their effects and place on our cultural world have been discussed. Consequently, the role of minstrels as culture carriers was once again presented to the attention. The processing of the elements of culinary culture by minstrels constitutes a proper example of cultural transfer.
Although it is one of the building blocks of sociological analyses, the concept of symbolic boundaries has been undergoing a second revival over the last twenty-odd years. Following in the footsteps ...of theoretical and empirical work by Michèle Lamont, researchers have been rethinking the potential of symbolic boundaries for additional fleshing out and elaborating in areas that have proven to be most productive. In general, its development moves in both significant scientific directions, toward enabling the transformation of basic premises into a sequence of research questions and linking them to appropriate methods, so as to include a significant portion of social reality empirically. Additionally, there are also theoretical aspirations to expand it from within, developing different aspects of it on an abstract level so as to establish a base categorical schema that would either serve to synthetize existing literature or, even more importantly, to focus further research. Of equal importance is also the attempt to compensate for the limitations of the concept of symbolic boundaries (Lamont 1992) by combining it with another, believed by its advocates to be complementary to the former, that of social relationships (“double objectivity” – Bourdieu and Wacquant 2013), in order to simultaneously examine both the social and mental structures of social differences and social stratification.
The purpose of the article is to conceptualise the phenomenon of modern popular culture as a cultural practice of creating meanings. Methodology. General scientific research methods were applied: ...analysis and synthesis were used during the review of the main studies of popular culture theorists, by virtue of using systematic method, popular culture was reviewed as a whole, with the coordination of its components, comparative methods was used to collate the features of popular culture with others. The scientific novelty is that the definition of popular culture has been clarified from the perspective of modern Ukrainian cultural studies, considering the meaning-creation processes of its makers. Conclusions. Popular culture is a type of modern culture that recognises the importance of the ordinary, mundane, while everyday life is perceived as an important component of cultural formation. In everyday life, meaning-creation occurs when popular culture makers are not trained specialists, but rather ordinary people, consumers of cultural products, who imbue them with feelings and emotions, give them meaning, based on their own opinions and customs. Such vision allows us to move from a simplified view of the hierarchy of "high" and "low" cultures to a more complex multi-layered picture of the functioning of modern culture.
Generation Y is currently one of the largest age cohort representatives performing military service worldwide and in the Lithuanian armed forces. Generation Y individuals are more individualistic ...compared to previous generations: generation X or-Baby Boomers. Meanwhile, military service requires greater involvement and dedication to collective goals from individuals, compared to civilian professions – it is a greedy, total, and more socially isolated profession (Soeters 2018, Soeters and et al. 2006). Research shows that Generation Y individuals leave the labor market more easily – they change jobs if they do not satisfy their expectations. The purpose of the article is to reveal the value features of social integration in the military service of generation Y individuals (officers and non-commissioned officers) serving in the Lithuanian armed forces. The study is exceptional because it reveals the value aspects of the social integration of generation Y soldiers – the implementation of which in the military service is a condition for social inclusion. The research is conducted using a semi-structured interview with 22 generation Y individuals who are actively performing military service in the Lithuanian armed forces or who have served previously but terminated their contracts prematurely. The article presents unique cultural aspects of the social integration of generation Y individuals into the armed forces, like the need for creativity and growth or alienating features like the imitation of work, stagnation, or suppression of innovations. That allows us to consider not only the current expectations of generation Y individuals in the military service but also to foresee the challenges awaiting Lithuanian armed forces in the future.
The idea of cultural studies by Stanisław Pietraszko and the concept of “active culture” by Jerzy Grotowski were born at the same time. One can point to many similarities between them, despite the ...extreme difference in the languages in which they were formulated. Pietraszko’s theory is a classic concept of cognitive humanities, laying the foundations for thinking about culture as an autonomous sphere of reality requiring a specific field of science and a specific language dedicated to its study. Grotowski’s actions are an act of non-cognitive humanities, i.e. getting to know the world in non-conceptual categories of doing and experiencing. Despite this, and despite the lack of evidence of any direct contact or infl uence of both their creators on each other, there are visible similarities in their way of understanding culture: as “a way of living according to values”. Values are the central subject of consideration for Pietraszko, and activities for Grotowski. The explanation of this convergence, also referred to as Zeitgeist, can be sought in the rules of cultural creation. This is a process of internal change of the cultural order, and it manifests itself through the creativity of outstanding individuals.
The article is dedicated to the question of pop cultural occurrences of the pictoriality of fonts. Particular fonts are often so closely linked to certain brands or consumer goods that they signify ...them even if they are taken out of context or transmit entirely different information based on the language code. The examples of such fonts discussed in the article refer to various areas of social life. The article also addresses the question of which forms these fonts occur in popular culture and which factors may establish a certain font as a cultural unit.
