Este artículo aborda las dimensiones socioculturales de la tierra en los procesos de desagrarización familiar, una realidad invisibilizada bajo los enfoques economicistas de las transformaciones ...agrarias. Analizamos los valores, deberes e imaginarios sobre la tierra en distintas generaciones de familias con explotaciones vitícolas gestionadas a tiempo parcial en la región del Penedès (Catalunya). Las decisiones sobre las tierras de la familia y sus orientaciones futuras están regidas no solo por estructuras de mercado, sino por el parentesco y los códigos morales de filiación y mutualidad. La tierra heredada se sigue transmitiendo como patrimonio inalienable cuya venta se percibe ilegítima, incluso en generaciones ya desagrarizadas. En un contexto de creciente mercantilización, los valores, deberes morales y afectos sobre la tierra familiar no disminuyen, sino que, bajo una economía moral contingente, comprometen los procesos de desagrarización y la acumulación capitalista. A pesar de la desagrarización familiar, existen resistencias culturales a abandonar la producción agraria como forma de vida, reflejando unos ideales culturales y un vínculo con la tierra intensos, incrustados en el parentesco, difíciles de cambiar y desacompasados con la rápida erosión material de las estructuras agrarias. La desagrarización sociocultural es más lenta que la económica.
Afterlives of war documents the lives and historical pursuits of the generations who grew up in Australia, Britain and Germany after the First World War. Although they were not direct witnesses to ...the conflict, they experienced its effects from their earliest years. Based on ninety oral history interviews and observation during the First World War Centenary, this pioneering study reveals the contribution of descendants to the contemporary memory of the First World War, and the intimate personal legacies of the conflict that animate their history-making.
Objective
To examine the effectiveness of a writing assignment that required undergraduate students in a diversity course to explore their family heritage. The purpose of this assignment was to ...increase self‐awareness of students regarding how structural characteristics of ethnicity, race, social class, and religion shaped the contributions family made to their emerging values, beliefs, and attitudes about interacting with others.
Background
Instructors for family diversity courses need more instructional strategies that foster self‐awareness, which is commonly identified as a first step toward developing cultural competency. One such strategy is described in this paper.
Method
A mixed method approach was employed, with both quantitative analysis of the frequency of responses from a course effectiveness survey and a descriptive narrative analysis of the text contained in 36 students' family heritage reflective papers.
Results
Most students reported increased self‐awareness of their family history, racial and ethnic identity, role of social class and religion on socialization, and acknowledged contextual experiences of privilege or discrimination.
Conclusion
Our findings suggest that most students deepened their understanding of personal assumptions. They recognized the need to remain open to understanding and showing more empathy toward individuals from diverse backgrounds.
Implications
Our results highlight the opportunity for instructors to be intentional in sequencing instructional activities, promoting respectful peer‐driven learning and dialogue, recognizing students' worldview, and being open to faculty development opportunities.
Purpose>The literature has acknowledged the importance of diaspora studies because of the influx of funds into the local economy, including the tourism and hospitality sector. However, little ...empirical research appears to be known about the subject matter, principally within the developing country perspective. This study aims to respond to research calls by investigating the impact of diasporic cultural heritage, family heritage on travel preference of West African Indian migrant visitors to their homeland.Design/methodology/approach>This research is guided by the theory of acculturation. A quantitative data were gathered from a sample of 312 diasporas, and the regression analysis was used to analyze the data.Findings>The study finds that cultural heritage and family heritage have positive and significant impact on travel preference of migrant visitors to their homeland. Further analysis of the independent sample t-test reveals a significant difference between Indian Ghanaians and Ghanaian Indians in their thought of cultural heritage. However, no significant differences were found in the Indian Ghanaian and Ghanaian Indian’s family heritage and travel preference to their homeland.Research limitations/implications>This study is destination-specific of Indian migrant visitors. The application of the study’s outcome to other diaspora would demand a larger sample size for generalization to be made. The study offers compelling insights on cultural heritage, family heritage and travel preference to marketing a diaspora tourism site.Originality/value>The study expands the application of the theory of acculturation within the diaspora literature and establishes that integration and separation strategies of the theory explain the positive interests of the migrant visitors’ traveling preference to their homeland.
Se aborda la figura de la mujer andaluza como tutora y curadora de los hijos menores, al tiempo que se encarga de administrar los bienes que estos han heredado. Para ello, se analizan fuentes ...notariales del siglo XVIIII, procedentes de los Archivos Históricos Provinciales de Córdoba y Jaén. En especial se estudia la importancia de la representación legal para la transacción de las propiedades que administraban las madres, ante la incapacidad de obrar de los niños.
In September of 2014, the Palmares Cultural Foundation (FCP) accorded a recognition title to a community in Vargem Grande, attesting that they were remnants of a “Quilombo” located in the west zone ...of Rio de Janeiro city. The application for recognition, carried out by the family who is leading the process, attributes salient historical value to the existence of an Umbanda spiritual center headed by the deceased grandmother Astrogilda. The spiritual guide of the center or “terreiro” was father Tertuliano, a mentor that became a reference much beyond the boundaries of their family members. The liturgical objects of this deactivated “terreiro” are kept under the custody of the family, offering them material support for their memories and functioning nowadays not only as a family heritage but also as a support for collective self-consciousness. Such novelty in their legal rights scenario draws our attention to issues regarding the passage of a family heritage to that of a collective one, involving the politics of ownership, visibility and that of the uses of heritage as a category mediating different levels of social and symbolic constructions.
Em setembro de 2014 a Fundação Cultural Palmares (FCP) entregou o reconhecimento como comunidade remanescente de quilombola aos moradores da Serras de Vargem Grande, zona oeste da cidade do Rio de Janeiro. No pedido de reconhecimento, elaborado pela família que lidera o processo, figura como parte importante da sua história a existência de um centro de umbanda espírita, chefiado pela falecida avó Astrogilda. O guia espiritual do terreiro era Pai Tertuliano, um preto velho que se tornou referência em Vargem Grande, muito além do círculo familiar. Os objetos litúrgicos do desativado terreiro permanecem sob custódia familiar, oferecendo um suporte material para suas memórias e desempenhando hoje uma função de autoconsciência familiar e coletiva. Frente a o novo horizonte de direitos, interessa entender o trânsito de uma herança familiar para o âmbito da política e da visibilidade, contemplando patrimônio como uma categoria que estabelece mediações entre diversos domínios, social e simbolicamente construídos.
This paper tests whether factors referring to socio-economic aspects, family heritage, social interaction, habits and customs explain differences among violent and non-violent prisoners. Some of the ...results of the probit estimation show that economic issues are the main factors that stimulate the practice of non-violent crime. On the other hand, violent crimes results suggest that factors related to family heritage reduce this kind of crime. In relation to variables of social interaction, prisoners who were brought up in a good neighborhood have a lower probability of committing violent crimes.
This article explores the processes of definition, construction and social management of collective identity in situations of social catastrophe such as that defined in the Southern Cone of Latin ...America following the grave human rights violations that occurred in the 1970s, especially those deriving from the forced disappearance of persons. This form of repression creates deep wounds in the social fabric affected and, besides this, produces what could be called a 'catastrophe', that is, a permanent confusion of the mechanisms of social construction of meaning and subjectivity within which one lives. In this case, the catastrophe affects several collective goods and, principally, the social bases of modern identity construction. In order to manage these catastrophes, the subjects that inhabit the social spaces formed around them — in this case those who live in the field of the detained—disappeared — develop very different strategies, with the most widespread in the Argentinean case being what I will call the 'narrative of meaning'. This is a hard and conservative strategy that confronts the catastrophe of identity by employing identity constructions supported on old narratives of the family and biological heritage. This article is dedicated to an analysis of this socially successfully strategy and studies the form it adopts in the work of constructing identity of the Abuelas de Plaza de Mayo.
Au centre des fêtes patronales de la haute vallée d’Ossau, celles de Laruns et Bielle plus particulièrement, forment une manifestation que le visiteur est tenté de qualifier de folklorique : des ...danses traditionnelles, exécutées sur la place centrale par des hommes et des femmes vêtus d’un costume également traditionnel. Ce costume, particulièrement celui des femmes, est très valorisé localement. Le but de cet article est de comprendre les raisons de cette valorisation. On y montre que le processus de folklorisation des coutumes de la vallée, qui commence dès le milieu du xixe siècle et a été une des conditions de leur conservation, n’a pas ôté tout sens social au costume de fête : les femmes, ou une partie d’entre elles, ne le mettent pas seulement pour offrir un beau spectacle aux touristes venus voir les danses ossaloises mais parce qu’il cristallise l’histoire familiale et locale. La jupe rouge témoignerait ainsi du statut privilégié des femmes dans le passé de la société ossaloise.
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