Culture

Increasingly, our built and natural environments are becoming hybrids of real and digital entities where objects, buildings and landscapes are linked online in websites, blogs and texts. In the case of Aotearoa New Zealand, modern lifestyles have put Māori indigenous oral narratives at risk of being lost in a world dominated by text and digital elements. Intangible values, transmitted orally from generation to generation, provide a sense of identity and community to Indigenous Māori as they relate and experience the land based on cultural, spiritual, emotion, physical and social values. Retaining the storytelling environment through the use of augmented reality, this article extends the biophysical attributes of landscape through embedded imagery and auditory information. By engaging with Ngāti Kahungunu ki Wairarapa, a design approach has been developed to illustrate narratives through different media, in a way that encourages a deeper and broader bicultural engagement with landscape.

Islam experienced blossoming as well as waning. The Book of Allah transformed a tribal culture into an empire. The ascent of the umma was enabled by turning to revelation. The fall was triggered by the re-orientation from revelation to tradition. The ways of the forefathers, recorded in the books of traditions, supplanted the Book of Allah. The turn was triggered by the request of rulers to record the prophetic traditions. As a result, tradition surpassed revelation. The turn represented a shift from an Allah-centric to a prophet-centric paradigm. The turn was assisted by the rejection of reason. The turn produced adverse effects. The rejection of reason made revelation hard to understand and follow. The repression of reason entailed the subjugation of reason to tradition in the exegesis of revelation. The reluctance to engage reason corrupted the knowledge of revelation. The corruption of knowledge extended to the corruption of the sharia. The repression of reason eroded the people’s power to reflect rationally. The repression of reason resulted in a closing of the Muslim mind. The umma’s power to think waned. The result was the corruption of exegesis, jurisprudence and the sharia. The corruption of knowledge is reflected in the proliferation of capital punishments, for example for apostasy and adultery. The proclivity to extremism is reflected in the treatment of acts of terror as “martyrdom operations” by wayward ulama. Exegesis and jurisprudence turned from reason. The rejection of reason, in particular the teaching of causation, plunged umma into stagnation. The rejection of reason was justified by portraying the use of reason to understand revelation as kufr. But Allah exhorts us to use reason to understand revelation. The rejection of reason defies the teaching of revelation. In politics, the bias against reason intensified the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event not unlike the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were killed at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. As a result of the rejection of reason, it was harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not improve matters. This was problematic. For it automatically withheld the designation of “knowledge” from all knowledge not in the Book of Allah. This perception reflected a corruption of knowledge. It was a reflection of hubris. In response to the bewilderment triggered the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason severed the umma from its moorings. Furthermore, it made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. To justify the treatment of tradition as fit to “explain” revelation, tradition was treated as “revelation.” Tradition was conflated with revelation. Furthermore, treating tradition as a “judge” of revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The designation of tradition as “revelation” transformed Islam into “traditional Islam.” The abrogation of the verses of reconciliation by the ayah as-sayf transformed Islam into Islamism. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all legislation is in accord with revelation. The disintegration of the empire was triggered by the re-orientation from revelation to tradition. The turn was expedited by the repression of reason.

RESUMO: O artigo apresenta resultados de pesquisas relacionadas especificamente às atividades corais a capella desenvolvidas e/ou patrocinadas pela Sociedade de Cultura Artística Brasílio Itiberê (SCABI), desde a sua criação, em Curitiba, Paraná, em 1944 até meados década de 1960, período em que a entidade realizou cerca de 30 apresentações com grupos vocais nacionais e internacionais. Dos conjuntos nacionais, investigou-se, em particular, da Associação Orfeônica de Curitiba, cuja regência coube ao maestro Luiz Eulógio Zilli (1907-1990); dos conjuntos internacionais pesquisou-se a vinda de Os meninos cantores de Viena (Die Wiener Saengerknaben), em 1949 e 1961.
Palavras-chave: Sociedade de Cultura Artística Brasílio Itiberê (SCABI); coral a capella; atividades musicais no Estado do Paraná do século XX.
ABSTRACT: The article presents results of a research specifically related to the choral activities a capella developed and/or sponsored by the Sociedade de Cultura Artística Brasílio Itiberê (SCABI), in Curitiba, Parana, Brazil. The research covers SCABI activities since its creation, in 1944 until mid 1960s. During this period SCABI featured about 30 presentations with national and international vocal groups. Among the national sets, the research focused particularly on the Associação Orfeônica de Curitiba, under regency of the conductor Luiz Eulógio Zilli (1907-1990); among the international sets the studies concentrated on the visits of the Viena Boys Singers (Die Wiener Saengerknaben), in 1949 and 1961
Keywords: Socidade de Cultura Artística Brasílio Itiberê (SCABI); choral a capella; musical activities in the State of the Paraná of century XX.

The de facto war on the Left The Gala Report The current "war against right-wing extremists" is in fact-and always has been-a war against the Left. Right-wing extremist J. Edgar Hoover, his successors in the F.B.I., CIA, and the national security state have waged a de facto war of terror against civil rights activists, antiwar protesters, whistleblowers, labor unions, Occupy Wall Street protestors,

In modern Indonesian society, the number of wearer of jilbab as Islamic veil is growing significantly. The veil has now been worn by all segments of Indonesian women, whereas in the 1970s it is only used by teenagers in school hours. Furthermore, the veil has become a daily outfit of women politicians, bank workers and even the artists. With this florescene, various modes of veiling evolve and veil boutiques are popping up in major cities in Indonesia. Various names then appear from slang to shar'i veil, i.e. in line with Islamic law, given the diverse groups wear veil with different style. In its development the veil is even featured in the fashion show. As wearing veil is assumed to relate to religious injunction, the increasing number of its users is associated with an increase in public religious observance. Islamization of life is taking place in society, although not in the fundamentalistic or radicalistic pattern. Post secularism may be appropriate concept to describe this phenomenon. However, it is argued that this growing use of veil has no relation with religiosity, since it is just a part of modern life of Indonesian women. Nevertheless, wearing jilbab constitutes important cultural change occurring among Indonesian Muslim women. This paper is to describe the development of wearing veil among modern Muslim woman in Indonesia, questioning whether or not it is related to the religious consciousness of the wearer.

Some but not all models of obsessive–compulsive disorder (OCD) emphasize the role of dysfunctional beliefs in the etiology and maintenance of this disorder. Clinical observations suggest that some OCD patients have prominent dysfunctional beliefs associated with their obsessions and compulsions, while other patients do not show this pattern. It is possible that dysfunctional beliefs play a role in only a

To cite:
Wilkins, A. 2017. Rescaling the local: Multi-academy trusts, private monopoly and statecraft in England. Journal of Educational Administration and History, 49 (2), 171-185

For the past six years successive UK governments in England have introduced reforms intended to usher in less aggregated, top-down, bureaucratically overloaded models of service delivery as well as secure conditions for greater school autonomy.  Yet the ‘hollowing out’ of local government has not resulted in less bureaucracy on the ground or less regulation from above, nor has it diminished hierarchy as an organising principle of education governance.  In some cases, monopolies and monopolistic practices dominated by powerful bureaucracies and professional groups persist, albeit realised through the involvement of new actors and organisations from business and philanthropy.  In this paper I adopt a governmentality perspective to explore the political significance of large multi-academy trusts (MATs) – private sponsors contracted by central government to run publicly funded schools – to the generation of new scalar hierarchies and accountability infrastructures that assist in bringing the gaze of government to bear upon the actions of schools that are otherwise less visible under local government management.  On this account, it is argued, MATs are integral to statecraft and the invention and assemblage of particular apparatuses for intervening upon specific organisations, spaces and peoples.

Το βιβλίο εξετάζει, από θεωρητική και πρακτική άποψη, το αντικείμενο της Πολιτιστικής Διαχείρισης, την εμφάνιση και εξέλιξή της, καθώς και τις προοπτικές, τη δυναμική και τις εκπαιδευτικές απαιτήσεις, που προκύπτουν για τον συγκεκριμένο τομέα μέσα και από τις διαστάσεις που λαμβάνει σε ευρωπαϊκό, αλλά και διεθνές επίπεδο στο πλαίσιο της Διά βίου Μάθησης. Ο πολιτιστικός τομέας διαδραμάτισε και εξακολουθεί να διαδραματίζει, ιδιαίτερα στη σημερινή δύσκολη οικονομική συγκυρία, ένα σημαντικό ρόλο στην οικονομία της Ευρώπης δίνοντας το παρόν όλο και περισσότερο σε σχέδια συνεργασίας, που εμπλέκουν φορείς, άτομα και οργανισμούς, όχι μόνον σε εθνικό, αλλά κυρίως σε διακρατικό επίπεδο. Δυστυχώς τα προγράμματα εκπαίδευσης και κατάρτισης δεν ανταποκρίνονται με τους ίδιους ρυθμούς στην ενδυνάμωση των επαγγελματιών, που αναλαμβάνουν την υλοποίησή τους, με αποτέλεσμα να ελλοχεύει ο κίνδυνος να υπάρξει έλλειψη ικανών στελεχών, που να μπορούν να υλοποιήσουν αποτελεσματικά έργα με διακρατική ή/και διεθνή εμβέλεια. Το βιβλίο εκτός από τις έννοιες, που πραγματεύεται και που συνδέονται με την Πολιτιστική Διαχείριση και την πολιτιστική συνεργασία, έχει ως απώτερο στόχο να διατυπώσει μια διαδικασία πιστοποίησης, με ευρωπαϊκή διάσταση, που θα συνδέεται με προγράμματα κατάρτισης βασισμένων στις δεξιότητες,  για την αναγνώριση των επαγγελματικών προσόντων και την ανάπτυξη του ανθρώπινου κεφαλαίου, που συμμετέχει σε έργα διακρατικής πολιτιστικής συνεργασίας

The field of cultural diplomacy, which looms large in present-day cultural policy and discourse, has been insufficiently analysed by the cultural disciplines. This special issue engages with the task of filling the gap. The present essay sets out the terms in which the authors have taken up this engagement, focusing principally on Australia and Asia. Distinguishing between cultural diplomacy that is essentially interest-driven governmental practice and cultural relations, which is ideals-driven and practiced largely by non-state actors, the authors pursue a twofold aim. First, to demystify the field, especially when it is yoked to the notion of 'soft power'; second, to better understand how actually-existing discourses of cultural diplomacy and/or cultural relations operate in different national contexts. The essay seeks in particular to scrutinize the current confusion surrounding cultural diplomacy and, in the context of the changing role of the nation-state, to explore its possibilities as an instrument for going beyond the national interest.

In this document we have summarized the reflections of the second round table of the "Videogames & High Culture" project, with the central theme "Capitalism", held at the Cineporto of the Apulia Film Commission in Bari, Italy, on December 17, 2019.

Introduction
If “culture is more and more the business of cities” (Zukin 1995, 2), to what extent do cultural activities become mechanisms for rural economic, social, and educational development? New thinking about the cultural economy (Storper and Scott 2009) suggests that the alchemy of a lively cultural “buzz” to place making and economic growth (Florida 2002) is not restricted to the postindustrial urban scenes of the big city (Davoudi 2003; Denis-Jacob 2011; Donald 2008), although scholarly attention to the intersection of culture and economic regeneration in rural, remote areas and small cities has languished in global cultural circuits. Overlooked in the staples period by typical instrumental approaches to regional economic development, cultural economies might allow small cities and communities of varying scales and degrees of embeddedness in regional economies and nearby rural regions to benefit from “thinking big” about what is achievable despite apparent limitations in scale (Bell and Jayne 2009). However, this requires that current modes of strategic policy and planning change. Although there is growing consensus that amenity and lifestyle factors – including the presence of a senior population with disposable income (Denis-Jacob 2011) – play important roles in population growth in small cities reasonably close to larger ones, and new empirical evidence of the movement of certain classes of artists–creators, our attention here is on the understudied policy ensembles available to small cities and towns in seeding a creative economy and competing for the “creative class,” albeit in different forms and different degrees than metropolitan centres (Lewis and Donald 2010; Petrov 2007).
Based on current theory and planning practice that recognize cross-pollination among cultural, creative, and experiential activities (Boggs 2009), this chapter argues that the traditional policy and planning polarization, in which economic and regional development strategies prioritize staples-based resource industries while cultural policies generally stress the social aspects of community development, can no longer continue. Economic, social, and cultural policy agendas must become better coordinated to direct more attention to the significance of cultural industries and to embrace regional cooperative cultural development approaches embedded within the transformations of non-metropolitan communities. Although we concede the intrinsic, aesthetic, historical, and representative value of culture, our focus here is specifically on how culture can contribute to the broader development goals of small communities. We consider effective social transformation to imply balanced, sustainable, and endogenous cultural–economic development.
We examine four general approaches or pathways to this end, providing examples to illustrate how they have been adopted in various small cities, which we believe are useful exemplars for other rural communities. Although all approaches have shown success in various communities, we argue that an ecological approach can bring about economic, social, and cultural transformation most effectively in smaller communities. Theoretically indebted to emerging theories on the social economy, an ecological approach is grounded in cultural-led economic regeneration that fosters spatial and sectoral clusters, networks together both for-profit and non-profit actors, and reinstates new bases for regional cultural cooperation and competition. We focus on small cities and communities in British Columbia that show strong rates of transformation, with references to Canadian and international developments where appropriate.

Based on 92 radiocarbon dates (some unpublished) obtained from 30 sites subjected to dendrochronological calibration, previous chronologies of the Late Neolithic and Bronze Age cultures of Yakutia are revised and a new “calendar chronology” proposed. During the Bronze Age, two newly described cultures existed in addition to the Ust-Mil culture: Ulakhan Segelennyakh and Sugunnakh, the latter being a derivative of Ymyiakhtakh. In the 2nd millennium BC, the Ulakhan Segelennyakh culture became distributed throughout southern, southwestern, and southeastern Yakutia. The distinctive feature of this culture is perceived as being its ceramics which are decorated with punched nodes, stamp, and impressed designs. According to radiocarbon dating, the Sugunnakh culture existed in the transpolar regions of Yakutia from the 1st millennium BC at least until the first centuries AD. All the three Bronze Age cultures of Yakutia evidently originated from the Late Neolithic Ymyiakhtakh culture.

The presence of arts and cultural institutions and networks is vital to the health of any global city, old, and new. But it is less apparent how we measure their contributions to quality of life issues in the rapidly changing mega cities of the global north or south.

How do we develop quantitative and qualitative measurements to assess the impact of arts and culture on the quality of life in cities? How do we balance issues of social justice and creativity in cities where the super-rich and the ultra-poor of the world reside and often collide? What is the role of public and private sectors in creating a healthy cultural ecology in a global city? How do we measure value beyond the economic impact of the arts—numbers of tickets sold, number of tourists visiting the city, the gentrification of a neighborhood? What are the key ingredients for a healthy cultural ecology of the city, taking into account artists, large established institutions as well as smaller arts organizations?  What are the barriers to the successful implementation of cultural policy in global cities?


Columbia University’s Committee on Global Thought, in partnership with Ford Foundation and the New York City Department of Cultural Affairs (DCA), organized a one-day
program to bring together scholars, policy makers, private sector and non-profit leaders, and practitioners—artists, architects, planners, community activists—to discuss some of these urgent issues around developing a better understanding of the role arts and culture can play in the social health of global cities.

The nature of the relationship between the Assyrian state and the Syro-Hittite states is often represented in the writings of archaeologists and ancient historians under the rubric of imperialism, Assyrian sovereignty, and the Syro-Hittite resistance, an unchanging formula largely based on center-periphery models. This structuralist model of fixed relationships is thus characterized as a firmly-set trajectory of power relations and a teleological narrative of conquest, ending without exception with the eventual and complete submission and subjugation of Syro-Hittite states to Assyrian military power. While Syro-Hittite states are represented as vulnerable and politically weak entities, the Assyrian state is referred as an “expansionistic imperial power” or “superior invading force”. Had they escaped direct Assyrian sovereignty, these peripheral communities were at least deemed “Assyrianizing” in their material culture. This a priori qualification of Syro-Hittite-Assyrian relationships as an imbalanced power distribution is an outcome of the preponderance of studies of Assyrian sovereignty with an obsession with the (cosmic) image of the sovereign in his visual and verbal manifestations. Secondly it is often assumed that the study of Assyrian imperialism has always operated through coercion and military violence. Alternative forms of engagement between the Neo-Assyrian state and the Syro-Hittite kingdoms such as diplomacy, political negotiation, trade, exchange of ideas, politics of settlement, land management, taxation or traveling craftsmen and circulation of technology and knowledge are much more rarely discussed. In this paper, I suggest that historical perspectives on the unchallenged Assyrian imperialism are often driven by the alluring, yet biased perspectives offered by the sumptuous, if not excessive corpus of Assyrian annalistic accounts, state sponsored texts, and imperial monuments. Therefore such perspectives prioritize short-term political histories of conquest and domination over other longer term and more horizontally distributed aspects of the past such as cultural practices, ecological histories, political landscapes, socialization, or material worlds. The historicist accounts of the Near Eastern past can be challenged and perhaps balanced by evidence offered by archaeological, material, and environmental research, which present alternative and often contrasting perspectives on these particular histories. Prioritizing textual evidence often leaves out the material flows, delicate negotiations of power, dynamics of trade and exchange and the politics of resource extraction. Attending to other forms of evidence allows us to reflect on the complexity of the relationships between Assyria and the Syro-Hittite states. In this article, I pay particular attention to such interactions and encounters that are other than military in nature, and give priority to material evidence that challenge standard imperialist narratives of Assyrian textual accounts.

There is a well-documented Pre-Reflective Hostility against Machine Art (PRHMA), exemplified by the sentiments of fear and anxiety. How can it be explained? The present paper attempts to find the answer to this question by surveying a considerable amount of research on machine art. It is found that explanations of PRHMA based on the (alleged) fact that machine art lacks an element that is (allegedly) found in human art (for example, autonomy) do not work. Such explanations cannot account for the sentiments of fear and anxiety present in PRHMA, because the art receiver could simply turn to human art for finding the element she is looking for. By contrast, an explanation based on the idea that machine art is "symbolically" a threat to human survival can be successful, since the art receiver's turning from machine art to human art does not eliminate the (alleged) "symbolic" threat machine art poses for human survival. If there is a pre-reflective belief or feeling that machine art is such a threat, then it is perfectly understandable why humans exhibit a pre-reflective hostility against machine art.

Jordan, Mandy M. Building Resiliency: The Role of Faith-Based Organizations in the Trauma-Affected Community of Santa Fe, Texas. Master of Science (Applied Anthropology), August 2021, 205 pp., 2 tables, 15 figures, 8 appendices, references, 91 titles. On May 18, 2018, a shooter entered Santa Fe High School, killing eight students and two teachers. Using ethnographic methods, this research examines the role of faith, rituals, language, and symbols in the trauma-affected community during the response, recovery, and resiliency efforts as perceived by the Santa Fe community and those impacted by the tragedy. Qualitative data collected from 100 individuals ages of 17-84 illustrated how historical trauma, community culture, and faith-based organizations impact community resiliency and how illusions of a homogenous view of the community left many feeling shocked, divided, forgotten or muted.

"The expression “mental illness” arises historically in the course of conversations about our human relational living, in an attempt to visualize some regularities that occurred in it, thinking that if we could grasp them we would be able to solve some difficulties that we were encountering in our living together, thinking that we could do so through formalizing them with some adequate theory that we would invent. However, to do that, we have to abstract those regularities in our living together first; we must respect ourselves accepting that naming is not a trivial aspect of what we do in our living: names have arisen in our history of living together as operational elements of coordination of our doings, and reveal regularities in that living."

Che posto occupavano gli animali nell’antichità? Come noi oggi, anche i Greci e i Romani avevano a che fare con cani, cavalli, galline; avevano allevamenti, vivari, acquari, e adottavano pratiche zootecniche. Amavano i loro animali da affezione, mentre ne uccidevano altri e li mangiavano (magari dopo averli sacrificati in onore di una divinità). Conoscevano e usavano animali selvatici o feroci, o esotici come elefanti e pappagalli. Non mancavano, nel loro immaginario, creature aliene che si credeva popolassero paesi lontani, come l’India e l’Etiopia, patrie dei manticora, dei cinocefali e dei grifoni. Quello che per noi sono i dinosauri per loro erano i ciclopi, i pegasi, le chimere, gli uomini-toro. Un affresco suggestivo che restituisce per intero l’esotismo di un mondo scomparso.

Wie viele Sprachen gibt es auf unserer Erde? Wie verschieden sind sie voneinander? Wie hängen sie miteinander zusammen, wie beeinflussen sie sich gegenseitig, wie sind sie miteinander verwandt -- und was heißt "verwandt" bei Sprachen überhaupt? Solche und ähnliche Fragen mögen sich viele im Laufe ihres Lebens gelegentlich gestellt haben, manche werden versucht haben, Literatur zu finden, die ihnen hier weiterhilft, oft jedoch vergeblich, besonders wenn sie auf dem deutschsprachigen Buchmarkt nach Antworten suchten. Unsere Schulen, das darf wohl gesagt werden, bereiten heute niemanden auf diese oder ähnliche Fragen zur Sprachenvielfalt auf unserem Planeten vor; zwar gelten praktische Fremdsprachenkenntnisse als sehr wichtig, die Betrachtung mehrerer oder gar vieler Sprachen als Gegenstand forschender Tätigkeit, die die eingangs gestellten Fragen einer Antwort (die, wie bei jeder Wissenschaft, natürlich immer vorläufigen Charakter haben muss) näher bringen könnte, begegnet, wenn überhaupt, nur sehr wenigen auch nur als Möglichkeit -- schon das Wissen um die gegenseitige Verwandtschaft der indogermanischen Sprachen, zu denen das Deutsche und alle üblichen Schulsprachen gehören, gilt heute als exotische Spezialkenntnis. Und selbst hochgebildete Menschen dürften nur in Ausnahmefällen etwas von Dravidischen, Paläoasiatischen, Altaischen, Nilosaharanischen oder gar von Hmong--Mien--Sprachen gehört haben --dennoch sind dies die Bausteine der menschlichen und kulturellen Diversität unserer Welt. Zwar gibt es, überall auf der Welt, Sprachwissenschaftler, die sich gerade die Beantwortung unserer Eingangsfragen zur Lebensaufgabe gemacht haben, aber ihre ernsthafte und schwierige Arbeit bleibt oft, naturgemäß, auf einige geographische Bereiche beschränkt, wo sie noch dazu fast unter Ausschluss der allgemeinen Öffentlichkeit stattfindet --wenn man von gelegentlichen Sommerlochpressemeldungen absieht, in denen wieder einmal der Ursprung des Baskischen im Japanischen oder die Rekonstruktion der endgültigen Ursprache der Menschheit als finaler Durchbruch gemeldet wird. Allgemeinverständliche Einführungen in die Wissenschaft von der Diversität menschlicher Sprachen fehlen fast völlig, ein Werk wie das hier von Ernst Kausen vorgelegte ist daher nicht nur in deutscher Sprache einzigartig. Leser erfahren hier nicht nur, wie sich die Sprachen der Welt über unsere fünf Kontinente verteilen (und wie sie alle heißen), sie erfahren, wie, und vor allem warum Wissenschaftler sie in diese (und nicht etwa andere) Familien unterteilen. Dabei kann es nicht ausbleiben, dass auch umstrittene (und manchmal auch, gelinde gesagt, gewagte) Hypothesen zur Sprache kommen. Eine der großen Stärken dieses Werkes ist das souveräne Urteilsvermögen, mit dem Ernst Kausen es versteht, hier die Spreu vom Weizen zu trennen und seine Leser durch den Streit der Meinungen führt. Aber auch die andere große Frage, die nach den Möglichkeiten der Verschiedenheit menschlicher Sprachen, steht im Mittelpunkt dieser Bände. Eine Fülle konziser und äußerst klarer Sprachskizzen zeigt uns, wie Sprachen funktionieren können und welche Mittel sie einsetzen, um sich über die Welt zu verständigen. Wir erhalten klare Einblicke in Sprachen, die ganz ohne Morphologie auskommen, wie etwa das Vietnamesische, aber auch in Sprachen, deren Formenvielfalt Mitteleuropäern schier unglaublich vorkommen mögen, wie etwa das Kanuri in Nigeria oder das Sumerische (ja, selbstverständlich sind auch alle bekannten ausgestorbenen Sprachen hier berücksichtigt). Sicherlich verlangt die Lektüre gerade der Sprachskizzen dem Leser einiges an geistiger Mitarbeit ab --aber bei welchem wissenschaftlichen Gegenstand wäre dies anders? Jeder, der diese Mühe --bei der Ernst Kausen uns stets mit umfangreichen Erläuterungen und vorbildlichen allgemeinen Einführungskapiteln zur Seite steht --auf sich nimmt, wird jedoch dafür mit Einblicken in eine Welt belohnt, die wohl niemand besser charakterisiert hat, als der früh verstorbene Baskologe Larry Trask: one of the most important and fascinating topics you could ever hope to encounter: human language. Ernst Kausen, dies wird auf jeder Seite dieser Bände deutlich, ist von dieser Faszination inspiriert. Wenn dazu, wie hier, der unbedingte Wille zur Wissenschaftlichkeit, vom vernünftigen Reden über die Dinge, tritt, der freischwebende Spekulation ebenso scheut wie eine übermäßige Sprache, dann ist das Ergebnis ein Handbuch, das seinesgleichen sucht und auf lange Sicht unersetzbar bleiben wird.

Acknowledgments This literature review was completed on behalf of circa (Cultural & Indigenous Research Centre Australia) to guide a Review of the In-Language Gambler's Help Services. Feedback and comments provided to guide the review from circa are greatly appreciated.
Funding for this study was provided by the Victorian Responsible Gambling Foundation: ‘Review of the In-Language Gambler’s Help Services’. The VRGF had no role in the study design, collection, analysis or interpretation of the data, writing the manuscript, or the decision to submit the paper for publication.

Die Auswirkungen struktureller Diskriminierung in Form von Audismus werden gegenwärtig gesellschaftlich und politisch unterschätzt. Privile-gien, die sich für Menschen durch die Fähigkeit, zu hören, ergeben, bleiben tauben Menschen verwehrt. Es wird deshalb in der vorliegenden Arbeit an-genommen, dass die Lebensrealität hörender Menschen zu Nachteilen für taube Menschen führt. Die Diskriminierungen, die taube Menschen tagtäg-lich in vielen wichtigen Lebensbereichen innerhalb der hörenden Gesell-schaft erfahren, bleiben jedoch im Diskurs unsichtbar (Tuccoli 2008, 23 f.). Beispielhaft für die daraus anzunehmenden Spannungen zwischen der tau-ben sprachlich-kulturellen Minderheit und der hörenden Mehrheit soll im Folgenden das Phänomen der "kulturellen Aneignung" von Gebärdenspra-che und der diesbezügliche Diskurs-ausgelöst durch den Eurovision Song-contest (ESC) 2017-stehen und untersucht werden. Ziel der Arbeit ist es, eine wissenschaftliche Grundlage anzubieten, um auf deren Basis den Diskurs über "kulturelle Aneignung", Audismus und hearing privileges breiter und fundierter führen zu können. Sie greift das im Postkolonialismus geprägte Konzept der "kulturellen Aneignung" auf und beleuchtet dabei mithilfe der Kritischen Diskursanalyse nach Jäger (2015) die Reproduktion struktureller Diskriminierung. Die Analyse des Diskur-ses wirft Schlaglichter auf seine Aspekte und Argumente und versucht, die-se zu entschlüsseln. Dabei werden verschiedene Subjektpositionen sowie Diskursverschränkungen,-brüche und-verschiebungen sichtbar gemacht.

There has been a well-documented 'cultural turn' in social theory. This takes two forms: the 'epistemological' case in which culture is seen as universally constitutive of social relations and identities; and the 'historical' case in which culture is seen as playing an unprecedented role in constituting social relations and identities in contemporary society. In this paper I take it that both cases overlap in studies of contemporary society and that the stronger case is justified. I argue that a model of cultural politics is necessary to fully develop the impetus of the 'cultural turn' away from structural determinism, and that relations between the state and society should no longer be taken as the central focus of political sociology. I propose that the understanding of politics developed by Foucault in his later work on power and domination can provide the basis of a 'cultural turn' in political sociology. Finally, I offer some suggestions about how those working in the field of political sociology are already beginning to develop the theme of cultural politics -albeit without naming it as such -and how this might be extended.

Asya Türk kültür ve turizm coğrafyasında birlikte ve barış içinde yaşayabilmek için ortak bir kültür ve turizm zemini oluşturmak önemlidir. Bu ortak zemini oluşturmak için de kurulmuş ortak teşkilatlar mevcuttur. Bunlardan biri de Uluslararası Türk Kültürü Teşkilatı (TÜRKSOY)’dır.TÜRKSOY, Türk dili konuşan ülkeler ve halkların birbirlerini daha iyi anlamala-rını, tanımalarını ve diyalog kurmalarını sağlamak, kültür ve gönül birlikteliğini ve kardeşliğini güçlendirmek, ortak Türk kültürünü ve sanatını korumak, yeniden canlandırmak, gelişmesini sağlamak, nesilden nesile aktarmak, yaşatmak ve karşılıklı dosta¬ne temaslar sağlamak amacıyla kurulmuş uluslararası ortak bir Türk kültürü teşkilatıdır. İnsanlararası kültürel diplomasi ve turizm için uygun bir zemin oluşturabilmek için de TÜRKSOY, üye ülkeler arasında kültürel ve sivil diplomasiyi desteklemek, resmî diplomatik kurumlar yanı sıra, kültürel diplomasi yürüten sivil toplum ve turizm kuruluşlarını desteklemek ve turizmin kültürel zeminini oluşturmak açısından önem arz etmektedir.Bu çalışmada Asya Türk Coğrafyası turizmi açısından TÜRKSOY’un ortak kültür ve turizm mirasının ortaya çıkarılması, tanınması, görülmesi, yaygınlaştırılması için önemli bir aktör olduğu ve nasıl bir rol oynaması gerektiği ortaya konmaya çalışılmıştır.

THE PLACE AND IMPORTANCE OF INTERNATIONAL ORGANISATION OF TURKIC CULTURE (TÜRKSOY) IN THE CULTURE AND TOURISM OF THE TURKISH LANGUAGE SPEAKING COUNTRIES

Formation of a joint cultural and tourism base is important for living together in peace in the geography of culture and tourism of Central Asia. There are a number of organisations for building up such a joint base. International Organisation of Turkic Culture (TÜRKSOY) is one of them. TÜRKSOY, an international Turkish cultural organisation, was founded to realise better understanding, recognising and developing dialogue; strengthening kinship, common cultural and emotional values; preserving, reviving and developing joint Turkish culture and art;  and passing all these on future generations in order for their existence and establishment of friendly mutual ties. TÜRKSOY, in order to provide a common base for cultural diplomacy and tourism among individuals, is of great value to support official and private cultural and civil diplomacy, and their organisations between member countries. This work tries to reveal that TÜRKSOY is an important actor for bringing out and recognizing the joint heritage of culture and tourism in Central Asia, and what kind of roles it should play in those endeavours.

Human culture and language are deeply intertwined. Anthropologists would have difficulty understanding a culture without becoming familiar with its language and vice versa. In fact, neither one can exist without the other. Like culture, language is continually changing. Societal norms and practices impact the ways that people communicate with each other. Thus, by looking at how people speak to each other, we can deduce certain things about their relationships and relative status in society.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

Evidence-based decision-making in Abu Dhabi cultural sector is increasingly being influenced by the development of data generation from a coordinated statistical system. The Department of Culture and Tourism Abu Dhabi has increased its support of this focus by funding new research instruments, including CultureSTATS-AD project. One of the meth-odological challenges of CultureSTATS-AD project consists in articulation of the locally anchored and the internationally comparable dimensions of the evolving culture statistics system. The present paper addresses this methodological challenge by adopting a pragmatic approach to Abu Dhabi culture vocabulary. The practical usages of culture definitions by policymakers, academics and culture professionals replicate a myriad of underlying social processes. We suggest a transversal contextual analysis of Abu Dhabi culture documentation in order to understand in what conceptual, legal and social contexts each of the currently used culture definitions is inserted. Next, we propose to develop the culture indicators that emphasize these contexts. Finally, the paper offers methodological approaches to selection, definition and data population of culture indicators in Abu Dhabi. Even though our approach does not pretend to be exhaustive, it allows identifying the first linchpins of culture indicator building in Abu Dhabi and permits further alignment with the international standards.

The article inquires into the uneasiness of sociological systems theory about culture. Culture alternatively is called the solution to the problem of double contingency (Parsons) and removed from this solution (Luhmann). It is shown that meaning is the more basic term whose description reveals a form rule of social systems which is only patterned, yet not understood by culture. Culture is a memory and control device of society. It may be conceived of as providing the distinction of correct versus incorrect behaviour. But who decides on the correctness or incorrectness of this distinction? Sociological thinking takes off where the cultural and the social are distinguished. key words: closure, culture, meaning, society, systems

Recently, Morocco has become the destination of millions of foreigners. It is characterized by myriad privileges which can be viewed as the beauty of natural resources, the rich linguistic situation, and culture diversity. The latter comes at the top of the factors that facilitate communication for people who are of various cultural backgrounds. The foreign visitors select Morocco as the space where they can spend fabulous moments with their families or mates, because they feel that they are in their countries since nothing deprives them of having fun, circumnavigating pleasurably, or travelling freely. Indeed, the Moroccan patriots have the spirit of intercultural communication which is effective enough to abolish the border of international exchange between countries. This feature leads them to have no hindrance on their way to communicate with visitors who come from different regions in the globe. Consequently, they ease access for outlanders, and then pave the way for a better tour in Morocco. Jamie Kreindler, a Peace Corps Volunteer, she is volunteering in El Menzel. She claims that ″As a Peace Corps Volunteer who has lived in Morocco for over a year and half, I've noticed that Morocco is a diverse country that represents and respects many cultures″. This aspect is markedly noticed in numerous Moroccan cities viz. Agadir, Essaouira, Ouarzazate, Marakech, Rabat, Casablanca, fez and Chefchaouen. Foreigners receive a cordial welcome in these cities. Since there is no hurdle that can derange their stability, they incline to make excursions all over Morocco with the Moroccan peers. This is because they interact peacefully, and they share their cultural characteristics which tacitly construct their cultural awareness so that no cultural shock can emerge. As a result, this feature offers no room for ethnocentrism which is the tendency to differentiate between cultures in terms of superiority and inferiority. As an example of this harmony, a great number of tourists meet Moroccan people in the milieu of Jamaa El Fna, and then they start strolling around that place discovering the Moroccan folklore. They also interpret the commonalities and the differences between cultures. This interaction leads them to open the door for tactile intercultural exchange. Accordingly, the way the Moroccan citizens approach the visitors reveals that Morocco is a place where a multitude of cultures can co-exist due to the prevalence of solidarity, the spirit of collectivism and cohabitation.

Multicultural professional psychologists routinely assert that psychotherapeutic interventions require culturally competent delivery for ethnoracial minority clients to protect the distinctive cultural orientations of these clients. Dominant disciplinary conceptualizations of cultural competence are "kind of person" models that emphasize specialized awareness, knowledge, and skills on the part of the practitioner. Even within psychology, this approach to cultural competence is controversial owing to professional misgivings concerning its culturally essentialist assumptions. Unfortunately, alternative "process-oriented" models of cultural competence emphasize such generic aspects of therapeutic interaction that they remain in danger of losing sight of culture altogether. Thus, for cultural competence to persist as a meaningful construct, an alternative approach that avoids both essentialism and generalism must be recovered. One means to capture this alternative is...

The powerful yet platonic discipline of finance is 'resisting' cultural and ethical dialogue, making it ever more technocratic and incapable of questioning its own fundamental assumptions and paradigms. Little is known about the global Jain community, one of the world's oldest living cultures, and its intricate and distinctive living ethic and philosophy of finance which has given them sustained long-term success and leadership in business. This essay applies auto-ethnography and the concept of 'person-in-community' to examine the