Angelica Helena Marinescu

This article discusses the new social, cultural and economic role that open-air museums play, in a post-nationalist period, taking into consideration the Korean Folk Village in Seoul, South Korea and the National Village Museum ‘Dimitrie Gusti’ in Bucharest, Romania. The first approach is to define the role that the two open-air museums played historically, as well as the changes they undergo in recent years. In the context of globalization, culture is redefined in its relationship to economic growth and tourism contribution and the need for museums whose marketing turns the attention towards the visitor. Museums undergo a democratisation process, in the sense that collections became accessible and made interesting for the general public. Although in recent years in Romania it is considered that there is a lack of funding and legislation regarding cultural patrimony, the Village Museum in Bucharest is adapting to the latest evolutions in the patrimonial and cultural sector, remaining one of the most important cultural institutions in Romania. The Korean Folk Village was put in connection with the revival of the Korean economy, a policy aiming to preserve Korean culture by supporting the country’s cultural heritage in the process of building a modern nation-state (Lee, 2011). While the South Korean Folk Village is oriented towards tourism attraction, re-enactment of the past and entertainment, the National Village Museum ‘Dimitrie Gusti’ in Bucharest is rather oriented towards its pedagogical role, its dialogue with the public translating in event organisation.

This article discusses the new social, cultural and economic role that open-air museums play, in a post-nationalist period, taking into consideration the Korean Folk Village in Seoul, South Korea and the National Village Museum ‘Dimitrie Gusti’ in Bucharest, Romania. The first approach is to define the role that the two open-air museums played historically, as well as the changes they undergo in recent years. In the context of globalization, culture is redefined in its relationship to economic growth and tourism contribution and the need for museums whose marketing turns the attention towards the visitor. Museums undergo a democratisation process, in the sense that collections became accessible and made interesting for the general public. Although in recent years in Romania it is considered that there is a lack of funding and legislation regarding cultural patrimony, the Village Museum in Bucharest is adapting to the latest evolutions in the patrimonial and cultural sector, remaining one of the most important cultural institutions in Romania. The Korean Folk Village was put in connection with the revival of the Korean economy, a policy aiming to preserve Korean culture by supporting the country’s cultural heritage in the process of building a modern nation-state (Lee, 2011). While the South Korean Folk Village is oriented towards tourism attraction, re-enactment of the past and entertainment, the National Village Museum ‘Dimitrie Gusti’ in Bucharest is rather oriented towards its pedagogical role, its dialogue with the public translating in event organisation.

MargASIA, Journal of Centre for Asian Studies, Bhubaneswar, Odisha, India, a peer-reviewed journal brought out since 2013, in print (ISSN 2349-5081), coordinated by Professor Dr. Jatindra Kumar Nayak (Editor in Chief), and Dr. Sangram Jena (Editor), invites contributions for a Special Issue (Winter 2020, Volume 8, Issue 2) on ‘Dance in Asia: Worship, Ritual and Social Communication’. We welcome original qualitative research, essays, literature reviews, integrative reviews, comparative or historical studies, covering topics such as: dance and religion in Asian context; aesthetics and dance; mythology and dance; identity (national, local, individual) and dance; history of Indian classical dances; folk dances in Asia, etc. The articles should have a length between 1500 and 2500 words, images (one or two) can accompany the texts. Please send your proposals to Angelica Marinescu (Ph. D. in Sociology, Romanian Academy, I.C.C.R. scholar - Indian classical dance), guest editor for this special issue, at the e-mail address: angeli.marinescu@gmail.com. The deadline for submitting the articles is the 1st of December 2020.

An educational international project, initiated by a Romanian organisation, comprising folk dances from around the world, has challenged me to go deeper into understanding one of the most popular dance forms of Western Odisha, Dalkhai. Traditionally a religion-based folk dance connected to the agrarian culture of local Adivasi communities, it has been gradually developed into a cultural pattern of Odisha, Eastern India. Considering folklore as intangible cultural heritage of humanity, according to UNESCO definition, I explore the expression of this ritual-dance, in connection to the Adivasi culture, as Dalkhai is considered the goddess of fertility, initially worshipped by the tribal people/Adivasi like Mirdha, Kondha, Kuda, Gond, Binjhal, etc., but also in its recent metamorphosis into a proscenium representation. The Dalkhai dance is becoming visible and recognised at state, national and even international form of dance, while in the Adivasis communities it is noted that the ritua...

This research questions the definition of “home” and “belonging” for the members of the “new” Indian diaspora in Romania, based on a qualitative research study. The issues of “home” and “country” are central in the diaspora research, being connected to the feeling of ‘inclusion’ or ‘exclusion’ (Cohen, 1997). As Arjun Appadurai argues, the “delocalization” and multiplication of spaces where the individual places himself / herself is a feature of modernity (1994), transnational communities existing simultaneously in two cultural spaces (Portes, 1996: 74-76). Given that individuals are creating interpersonal relationships inside their social networks, in connection to their activities (see Marinescu, V. 2009), the research focused on questioning what are the professional, social and personal trajectories of Indians living in Romania? What are their strategies of inclusion, inside and outside the Indian community? The “communication” dimension is included in this research as well, consi...

The paper sheds light on the socio-cultural and political identity of the adivasis in relationship to their king(s), in the past as well as nowadays. Based on long time field observations (Nayak, 1972-2005), enforced by theoretical remarks and viewpoints, the research emphasizes that the adivasis in the former “Jungle Kingdoms” of Odisha organize community-based rituals and festivals as politically more organized groups than mere social groups, lineage groups or clan groups with the ultimate purpose of upholding and renewing legitimacy over their land and territory. The use of certain royal symbols and insignia in ritual rites makes explicit how the authority of the king assumes prime- most importance from the point of view of their identity and status as legitimate citizens or, at least as state-owned denizens. The paper intends to discuss these kingly religious rites in their varied manifestations drawing examples from tribal people inhabiting Odisha as a regional variation of the...

more, reason to Roland Barthes who, in his introduction to Brillat Savarin’s Physiologie du goût, understands food, generally (and gastronomy, particularly) as a domain fit for developing a humanistic approach, seen as total social fact, including different metalanguages. As he explains, ‘It is this encyclopedic view, – this ”humanism” that encompasses, for Brillat-Savarin, the name of gastronomy” (Barthes, 1975). But if gastronomy is, above all, a speech act, food represents firstly a culture act. This means that the way we understand and we relate to food, food practices, is always related to our identity, in the deepest manner. The danger that comes along with this approach is to understand these fundamental dimensions – identity, food, culture – on their ontological or essentialist dimension, shifting from identity to the identification with the good, the best, the ideal in culinary or in gastronomy. Because food embodies this permanent dialectics between the attachments to our ...

Notre recherche de type quantitatif (questionnaire en ligne) est partie de l'observation que les pratiques et les normes alimentaires peuvent être un révélateur de la société, surtout dans le contexte de l'évolution vers cette troisième modernité, pour laquelle François Ascher emploie le terme d'« hypermodernité », où émerge un individu éclectique, au sens où il intègre cette diversité et cette hétérogénéité dans sa personnalité même, qui risque d'être incohérente (2005, p. 252). Notre questionnaire concerne les pratiques à table et en cuisine, mais aussi l'autoreprésentation du mangeur, son rapport avec la nourriture, ses normes et choix diététiques. Est'ce que le mangeur contemporain, qui dans la même journée passe d'un registre gastronomique à l'autre, ou même « fusionne » des types de cuisine différents dans un même repas, est-il encore lié à la cuisine traditionnelle, au milieu familial? Est-ce que l'esthétique ou la diététique prévalent dans ses choix alimentaires? La dernière dimension du questionnaire concerne les « goûts » des répondants en ce qui regard les médias, traditionnels ou nouveaux, dans leur relation au culinaire et à la gastronomie.

This special issue of the International Review of Social Research addressed scholars from a wide range of disciplines connected to Buddhist academic research and Buddhism. The articles we selected cover an extended spectrum of research topics, including Buddhist history and histories, Buddhism in India and Asia, Buddhism and archaeology, Buddhist rituals and practices, Buddhism cultural origins and cultural transformations, Buddhism, identity and social change, Buddhist heritage, Buddhist sites and tourism. We welcomed articles on classical textual analysis, Buddhist doctrine, archaeology, as well as analyzing contemporary Buddhist communities. The volume’s guest editors are interested in enhancing the advances and research results in the field of Buddhist studies and Buddhism, worldwide. Acknowledging the interdisciplinary and international nature, inherent to the contemporary Buddhist studies, we intended to facilitate the exchanges of ideas between different disciplines such as sociology, anthropology, social and cultural anthropology, ethnology, history, archeology, art history, religious studies, literary, textual and philological studies etc. We considered also the observations of José Ignacio Cabezón, for an emphasis on cultural contextualization (see Nash et. al., 1966), as well as on cross-cultural analysis or feminist studies (see also Gross, 1993, Klein, 1995), or to a critique of colonialism, neocolonialism (Cabezón, 1995: 264).

The Indian diaspora has become visible in Romania after 2007 and although India and Indian people are perceived as geographically and culturally rather distant and exotic, Romanians are getting aware of the presence of these new "strangers" (Hobsbawm, 1992: 173). Our research questions the definition of "home" and "belonging" for the members of this "new" diaspora (Appadurai, 1995: 204-225), based on a qualitative research study. The issues of "home" and "country" are central in the diaspora research, being connected to the feeling of 'inclusion' or 'exclusion' (Cohen, 1997). As Arjun Appadurai argues, the "delocalization" and multiplication of spaces where the individual places himself / herself is a feature of modernity (1994), transnational communities existing simultaneously in two cultural spaces (Portes, 1996: 74-76). Brah situates the "diasporic space" at "the meeting of the diaspora, borders and displacement as a point of confluence of economical, political, cultural and psychological" factors (1996). Clifford argues that diasporic identities aren't only the product of spatial displacement, but also of affective implication in the cultural and political action by which different elements of cultures and contexts are linked (1997). Given that individuals are creating interpersonal relationships inside their social networks, in connection to their activities (see Marinescu, V. 2009), our research focused on questioning what are the professional, social and personal trajectories of Indians living in Romania? What are their strategies of inclusion, inside and outside the Indian community? We included in this research the "communication" dimension, considering that the relation between communication, localisation and identity is at the intersection of "imagined communities" (Anderson, 1983) and "imagined worlds" through the ethnoscapes (Appadurai, 1996). What are the communication and meeting spaces, from cricket clubs, restaurants, family bonding, to celebration of different religious festivals (like Ganesh Chaturti on Herăstrău Lake in Bucharest) to online groups dedicated to the Indian diaspora in Romania?

The present research approaches the social aspect of the relationship between identity construction and social solidarity. I envisage the way the two major ethnic and religious communities (Hindus and Muslims) in the Indian Gangetic Delta share religious beliefs and everyday life. My research is an exploration in the academic literature about the Sundarbans region, the ritual of Durgā Pūjā and it is based on participative observation during the Festival of Durgā Pūjā in West Bengal, India. The perspective of research is that proposed by Atashee Chatterjee Sinha, starting from Durkheim’s view on solidarity and social connection, stressing that religious phenomena are “communal rather than individual (Sinha, 2009: 81-101). From an anthropological perspective, “the religious and the sociopolitical have always been inextricably connected, since it is our view that religion both expresses and organizes forms of sociality, regimes of power, historical struggles, and modes of production” (Isabelle Clark-Decès, 2011: 1954). Rituals are total social phenomena that activate the deeper levels (Gurvitch, 1963), constituting a privileged approach to reconstitute social logics, group identities and understanding the political, economical, social, symbolical issues, to understand the relationship between the individual and the collective, the profane and the sacred.

Key words: religious syncretism, ethnicity, policy, social solidarity

The present study proposes a theoretical investigation concerning the digitization of art works, situated in the frame of the relationship between technology, museum and the contemporary art world. The new technologies of information and communication are changing the social and cultural landscape, bringing under discussion the museum function, that of the museology and of art, as well as its representation in the public sphere. From museum sites to online museums and the more recent virtual tours, the internet proves to be a useful tool for art and museums, trustees, experts, museographers being thus able to envisage new forms of cooperation between the exhibitions creators and the visitors - users. The virtual tour is an interactive tool allowing a 360 degrees view of a museum space or an exhibition, the online collections of the Romanian National Art Museum being an example.

Key-words: digitization, art, internet, virtual tours, new technologies of information and communication

This  article  discusses  the  new  social,  cultural  and  economic  role  that  open-air  museums play, in a post-nationalist period, taking into consideration the Korean Folk Village  in  Seoul,  South  Korea  and  the  National  Village  Museum  ‘Dimitrie  Gusti’  in  Bucharest,  Romania.  The  first  approach  is  to  define  the  role  that  the  two  open-air  museums  played  historically,  as  well  as  the  changes  they  undergo  in  recent  years.  In  the context of globalization, culture is redefined in its relationship to economic growth and  tourism  contribution  and  the  need  for  museums  whose  marketing  turns  the  attention  towards  the  visitor.  Museums  undergo  a  democratisation  process,  in  the  sense  that  collections  became  accessible  and  made  interesting  for  the  general  public.  Although  in  recent  years  in  Romania  it  is  considered  that  there  is  a  lack  of  funding  and  legislation  regarding  cultural  patrimony,  the  Village  Museum  in  Bucharest  is  adapting to the latest evolutions in the patrimonial and cultural sector, remaining one of the most important cultural institutions in Romania. The Korean Folk Village was put in connection with the revival of the Korean economy, a policy aiming to preserve Korean culture by supporting the country’s cultural heritage in the process of building a  modern  nation-state  (Lee,  2011).  While  the  South  Korean  Folk  Village  is  oriented  towards  tourism  attraction,  re-enactment  of  the  past  and  entertainment,  the  National  Village Museum ‘Dimitrie Gusti’ in Bucharest is rather oriented towards its pedagogical role, its dialogue with the public translating in event organisation.

Traditions, brotherhoods, wines of terroir, vintage wines…so many expressions that, beyond the numerical value, compose the wine tasting speech, in France as well as in Romania, among others. The rising of awareness concerning traditions and heritage notions has largely evolved during the XXth century, spanning from the vineyard as a field for the theatricality of the brotherhoods to the considerations given to rites and customs, as well as to wine-tasting, till the larger social context. The taste related cultural discourse or argumentation plays a major role, from a pragmatic as well as cognitive viewpoint, within the wine tasting process, in order to represent a product or conceive an advertising. Wine provides experience and subjectivity in the frame of a taste-related simulation , always new, always personal. Thus, wine language is often very different from subjective perception, which is correlated to sensorial memories resulted from past tasting experiences or situations. How to communicate about wine, from different perspectives? Or how to pass on discoursive references and representations of the good wine? These questions send to the subjec-tivity of wine quality, to the connection that we might have with the product, as well as to wine's cultural imaginary, in a multidisciplinary and intercultural perspective. In the frame of wine tasting theatricality, taste is subjective and each person's judgement concerning wine taste is in accordance to his or her own "oenologism": meaning its identity specter as a taster. The tasting procedure , beyond being a savoir-faire, it's an incorporation experience which shares a part of one's own identity. Thus, the meanings and values attached to the notion of wine desire vary depending upon the significations given to the representations of "good" wine, and are illustrated by a personal speech reference.

Cette recherche est une incursion dans les recherches académiques concernant les pratiques et les représentations liées au culinaire en Roumanie, à commencer par les observations de terrain des ethnologues et folkloristes, en passant par l'école gustienne, la période communiste jusqu'aux écrits des anthropologues après 1989. Une telle investigation est justifiée par l'intérêt de mettre en place des cours universitaires et des directions de recherche au niveau académique, car ce domaine d'études connaît aujourd'hui un intérêt croissant. Il est admis que les pratiques alimentaires ont une histoire propre et des formes particulières à chaque société (Mennell, 1984/1985), la nourriture étant considérée une des plus importantes marques identitaires (Flandrin & Montanari, 1996 : 320-324), car elle constitue une mémoire, une histoire dans la vie moderne/actuelle (Barthes, 1961 : 977-986). D'autant plus que l'UNESCO inclut dans son Patrimoine Culturel Immatériel des éléments de patrimoine culinaire dans ses listes représentatives, le besoin d'identifier et d'adhérer à cet héritage culturel devient une façon de faire face au désordre contemporain (Mohen, 1999 : 18).

Résumé :
Du symposion grec aux jurys dégustateurs de Grimod de La Reynière, jusqu'à l'emploi dans le monde du marketing de la dégustation du vin ces dernières années, la dégustation ne cesse de jouer « un rôle majeur dans notre conception du vin comme culture et comme art » (Boutaud, 2005 : 140). Notre recherche porte sur la signification des dégustations du vin organisées dans deux monastères orthodoxes roumains, le monastère de Cetățuia et l'ermitage Bucium de Iaşi, au nord de la Moldavie. C'est une recherche qui s'inscrit dans nos intérêts d'étude des nouvelles pratiques de consommation apparues dans la Roumanie postcommuniste. Nous interrogeons l'univers des signes, liés à cette pratique, en tant que forme de médiation symbolique de l'univers religieux. Aborder la pratique de la dégustation du vin mise en place dans les monastères comme récit nous amène à faire l'hypothèse qu'il s'agit d'une rencontre entre les valeurs émergentes ou retrouvées dans la société roumaine : convivialité, plaisir de la sensation, et les valeurs du monde monastique (liées au sacré du vin, le respect de la mesure, etc.). Mots-clés: médiation, dégustation du vin, civilisation monastique roumaine. En Roumanie on remarque les dernières années un intérêt accru pour les rituels liés à la gastronomie, à la convivialité, au savoir-vivre, ainsi que la réapparition, comme le remarque l'anthropologue Vintilă Mihăilescu, de la préoccupation pour le « culte du vin » 1. L'intérêt du public pour les dégustations du vin est lié au phénomène de la médiatisation du monde du vin-« univers initiatique » qui « repousse et attire le profane » 2. Jacky Rigaux note qu'« un enjeu culturel fondamental aujourd'hui est de faire reculer le nombre des consommateurs au profit de l'augmentation des amateurs […] capables de se réjouir de la dégustation géo-sensorielle initiée par les gourmets » 3. La pratique de la dégustation du vin prend place dans les magasins de distribution du vin, chez les grands producteurs, etc., exprimant les « attentes grandissantes des consommateurs en termes d'authenticité, de découverte et de qualité » 4 , à la recherche de nouvelles expériences, de sociabilité et convivialité. Avec l'essor de nouveaux types de tourisme en Roumanie (culturel, religieux, rural, l'oenotourisme), les agences touristiques ont inclus dans leurs offres la dégustation du vin. Par exemple, dans la région de Iași, les agences de tourisme mentionnent plusieurs caves appartenant aux grands producteurs de vin : Cotnari, Bolta Rece, Vinia, Bucium S.A., Casa Olteanu (Dealurile Vişani) et les cave du monastère Cetățuia et de l'ermitage Bucium. La dégustation des vins fait aussi partie de l'offre des foires, même à thème religieux, par 1 MIHĂILESCU, Vintilă, « Patrimonializarea gustului », Dilema veche, 24 iulie 2009, disponible en ligne à http://www.dilemaveche.ro/sectiune/tilc-show/articol/patrimonializarea-gustului, consulté le 10 août 2011. 2 FISCHLER, Claude, Du vin, Paris : Editions Odile Jacob, 1999, p. 130. 3 RIGAUX, Jacky, « Viticulture de qualité et dégustation géo-sensorielle du gourmet en Bourgogne », PITTE, Jean-Robert (sous la direction de), Le bon vin. Entre terroir, savoir-faire et savoir-boire. Actualité de la pensée de Roger Rion, CNRS Editions, 2010, pp. 97-112. 4 DEBOS, Claude, «L'oenotourisme, vecteur de valorisation d'un patrimoine local : la nécessité d'un partenariat « vignerons-institutionnels du tourisme », Colloque franco-roumain « Trace, mémoire, communication », 29-31 juillet 2011, Bucarest.

Our article discusses the rites of politeness and the values of conviviality that accompany commensality and hospitaliy in all cultures, as a possible solution of social bond reinforcing in the context of the crisis that characterizes the consumer society. This « risk society », although displaying the extension of individualism, along with the globalization and the mondialization, continues to be in search of the social connection characteristic to pre-modern societies. Thus, commensality becomes a privileged symbolical space not only for social security, bonding or recognition; the dynamic of conviviality signifies above all, as Ivan Illich sees it, the active implication of persons in giving meaning to social life and creating social cohesion. In the first part of the article, we describe some mutations that post-modern alimentation involve, in connection to the industrialization, but also with the raise in importance of hypermodern values, the search for new sensations and experiences. The gastro-anomy (Fischler, 1979) brought by the loss of traditional landmarks, besides creating new pressures on the individual, by substituting new means (like media, advertising, medical advice, etc.) to the traditional contraints (Fischler, 1990), generates a civilizational crisis. But anomy also has a creative dimension (Corbeau, 2002), necessary to all social invention. Gastronomy, by its well-structured rites and practices, might be looked at as a nomic instrument, giving meaning to an individual life (Berger, Luckman, 1966). Although politeness, as sign of civilization, stands at the basis of all social connection, the post-modern individualist society, seen as a society of the intimate, sees it as obsolete sometimes, as a « false appearance »; the modernity has given rise to a politeness based on equality, yet, it seems to favour the social identity of an individual (Singly, 2003). Which brings us to Rousseau’s words, that real politeness means, above all, being sympathetic, which translates into « heart politeness » and mutual respect.

L 'imaginaire gastronomique constitue un enjeu impor tant de la vie sociale et culturelle d'un pays, que les sciences de l'information et de la communication ne peuvent manquer d'explorer avec un arrière-plan sociologique et historique. Le contexte de la Roumanie permet d'appréhender une problématique tout à fait par ticulière, centrée sur la résurgence et la redéfinition des signes de l'imaginaire gastronomique sous les traits de la postmodernité. Cela signifie à la fois une réévaluation des rites sous le régime de la déconstruction des pratiques de table et sous l'influence des régimes d'esthétisation et de restauration symbolique de la table. La recherche por te principalement sur la présence d'un modèle ou d'un éthos gastronomique « à la française » dans la symbolique de la table en Roumanie. La première par tie du livre dresse un état d'ar t des théories et des concepts sur la gastronomie à la confluence du sociologique et du sémiotique en communication. Sur cette base théorique il est question d'aborder le contexte roumain sous l'influence, mais aussi dans une relation dynamique avec le modèle gastronomique de la table française. La recherche prend ensuite en charge l'analyse d'un terrain et d'un corpus, afin d'appréhender, au plus près, les processus de signification mis en jeu par l'imaginaire gastronomique.

Anthropologie et communication, ou communication et anthropologie? Telle était la question. À laquelle les éditeurs ont essayé de répondre compte tenu du contenu des articles, mais aussi de leurs auteurs. Auteurs consacrés dans le domaine de l’anthropologie classique ou de l’anthropologie de la communication, comme Odile Riondet, Jean-Claude Maes, Cristina Bogdan ou Pascal Lardellier, mais aussi dans les études communicationnelles en liaison avec l’anthropologie, comme Roxana Marinescu, Pierre Morelli, Emmanuelle Simon ou Brigitte Simonnot. Ainsi, c’est à partir du noyau dur des textes inclus dans cet ouvrage que la définition du titre est devenue un choix plus facile. Le deuxième choix à faire a été : anglais ou français ? Et la réponse a été offerte par la particularité linguistique des mots du titre de s’écrire de manière (presque) similaire dans les deux langues. Etant donné qu’aucun des articles ne peut être défini comme s’inscrivant de manière unique dans le domaine de l’anthropologie ou de la communication, choisir un sous-titre devenait nécessaire. Et quel autre concept qu’« intersections » aurait pu rendre la complexité des approches proposées ? Ces éléments lui ayant été expliqués, le lecteur est invité à ouvrir ce livre et à se réjouir des analyses raffinées qui s’y trouvent.
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Anthropology and communication, or communication and anthropology? This was the question. To which the editors tried to answer, given the content of the articles, but also the authors‘specializations. Consecrated authors in classical anthropology or in anthropology of communication, such as Odile Riondet, Jean-Claude Maes, Cristina Bogdan, Pascal Lardellier, but also in communication studies, such as Roxana Marinescu, Pierre Morelli, Emmanuelle Simon or Brigitte Simonnot. Thus, proceeding from the core content of the articles included in this volume, the decision about the title became an easier choice. The second choice was: in English or in French? And the answer was offered by the linguistic peculiarity of the words in the title: they are pronounced and written in an (almost) similar manner in the two languages. Given that none of the articles can be described as belonging only to the anthropology or communication field of research, choosing a subtitle became a necessary clarification. And which other concept than “intersections” could better render the complexity of the approaches? Having explained these elements, the reader is invited to open the book and enjoy the refined analyses that can be found inside.

MargASIA, Journal of Centre for Asian Studies, Bhubaneswar, Odisha, India, a peer-reviewed journal brought out since 2013, in print (ISSN 2349-5081), coordinated by Professor Dr. Jatindra Kumar Nayak (Editor in Chief), and Dr. Sangram Jena (Editor), invites  contributions for a Special Issue (Winter 2020, Volume 8, Issue 2) on ‘Dance in Asia: Worship, Ritual and Social Communication’. We welcome original qualitative research, essays, literature reviews, integrative reviews, comparative or historical studies, covering topics such as: dance and religion in Asian context; aesthetics and dance; mythology and dance; identity (national, local, individual) and dance; history of Indian classical dances; folk dances in Asia, etc. The articles should have a length between 1500 and 2500 words, images (one or two) can accompany the texts. Please send your proposals to Angelica Marinescu (Ph. D. in Sociology, Romanian Academy, I.C.C.R. scholar - Indian classical dance), guest editor for this special issue, at the e-mail address: angeli.marinescu@gmail.com. The deadline for submitting the articles is the 1st of December 2020.

CALL FOR PAPERS ISSUE 9.2
International Review of Social Research – Walter DeGruyter (Sciendo)-
Special Issue on

State, Development and Marginalization:
Adivasis (Tribal) and Identity Politics in India

International Review of Social Research (https://content.sciendo.com/view/journals/irsr/irsr-overview.xml) seeks articles for a special issue titled “State, Development and Marginaliza-tion: Adivasis (Tribal) and Identity Politics in India” to be published in December 2019. The editors kindly request authors to send papers (4,000 – 8,000 words in length) together with an abstract of no more than 200 words, to the following address: angeli.marinescu@gmail.com by December 15th 2019. Prior to submission, please check author guidelines at https://content.sciendo.com/view/journals/irsr/irsr-overview.xml.

Guest editors:
Prasanna Kumar Nayak, Former Professor of Anthropology, Utkal University, Odisha, India.
Rajakishor Mahana, Assistant Professor, Khallikote Autonomous College, Khallikote Uni-versity, Berhampur, Odisha, India.
Angelica Marinescu, I.C.C.R. scholar, Associated Researcher, Romanian Academy, Institute of Sociology, Romania.