Suchergebnisse

Introduction: putting and keeping Japan in anthropology / Jennifer Robertson -- The imperial past of anthropology in Japan / Katsumi Nakao -- Japanese archaeology and cultural properties management: prewar ideology and postwar legacies / Walter Edwards -- Feminism, timelines and history-making / Tomomi Yamaguchi -- Making majority culture / Roger Goodman -- Political and cultural perspectives on "insider" minorities / Joshua Roth -- Japan's ethnic minority: Koreans / Sonia Ryang -- Shifting contours of class and status / Glenda S. Roberts -- Anthropology of Japanese corporate management / Tomoko Hamada -- Fashioning cultural identity: body and dress / Ofra Goldstein-Gidoni -- Genders and sexualities / Sabine Frühstück -- On the "nature" of Japanese culture, or, is there a Japanese sense of nature? / D. P. Martinez -- The rural imaginary: landscape, village, tradition / Scott Schnell -- Tokyo's third rebuilding: new twists on old patterns / Roman Cybriwsky -- Japan's global village: a view from the world of leisure / Joy Hendry -- Formal caring alternatives: kindergartens and day-care centers / Eyal Ben-Ari -- Post-compulsory schooling and the legacy of imperialism / Brian J. McVeigh -- Theorizing the cultural importance of play: anthropological approaches to sports and recreation in Japan / Elise Edwards -- Popular entertainment and the music industry / Shuhei Hosokawa -- There's more than manga: popular nonfiction books and magazines / Laura Miller -- Biopower: blood, kinship, and eugenic marriage / Jennifer Robertson -- The ie (family) in global perspective / Emiko Ochiai -- Constrained person and creative agent: a dying student's narrative of self and others / Susan Orpett Long -- Nation, citizenship and cinema / Aaron Gerow -- Culinary culture and the making of a national cuisine / Katarzyna Cwiertka -- Historical, new, and "new" new religions / Ian Reader -- Folk religion and its contemporary issues / Noriko Kawahashi -- Women scientists and gender ideology / Sumiko Otsubo -- Preserving moral order: responses to biomedical technologies / Margaret Lock

Purpose
This paper aims to examine the impact on diverse students' social equity outcome measures that result from incorporating social justice education and inclusive practices into an introductory course on sustainability offered online asynchronously, online synchronously and in-person.


Design/methodology/approach
From fall 2020 to fall 2021, 706 students took "Introduction to Sustainability" at Michigan State University. A revised curriculum increased inclusive practices and social justice content centered on race and other social identities; institutional, individual and implicit bias; interrupting bias; socialization; and spheres of influence. Students' self-reported change was examined using a retrospective pre/post survey.


Findings
Students reported significant growth in social equity understanding and practice across teaching modes with in-person instruction associated with the largest reported growth. Students reported growth regardless of their racial/ethnic identity or gender, with instructor effects varying in expected ways. The gap in social equity understanding between students with low precourse ratings (on outcome measures) and those with high precourse ratings was significantly smaller after the course.


Research limitations/implications
This study is not without limitations. First, the authors were limited in the student-specific information that they could collect. Second, the authors did not have access to an alternative course that could serve as a control. Third, the authors did not have the resources to also conduct an in-depth, thorough qualitative study. Furthermore, the authors did not conduct their investigation during "normal" campus life because it took place during the height of the COVID-19 pandemic. The pandemic was a factor that could not be accounted for and might have impacted the outcomes.


Originality/value
This study is novel in identifying and incorporating specific social justice education material, tools and practices for improved teaching of social equity components of sustainability.

AbstractThis article considers the contributions from the field of Disability Studies to the conceptualization of Quality of Life (QOL) for people labelled with Intellectual Disability (ID). We suggest four elements from the field of Disability Studies that may be incorporated into an evolving QOL paradigm. The first element concerns the meaning of disability itself. Those working in contemporary Disability Studies identify societal obstacles and points of inaccessibility as sources of disablement while also recognizing the experience of difference. We suggest this understanding of disability as an interaction between a person and the social world/environment may be included more explicitly in QOL conceptualization. A responsive and adaptable definition of disability in the QOL paradigm is recommended. The second element is the recognition of relationality. The field of contemporary disability studies challenges the value of considering a person's disability as a solitary medical experience and questions the goals of independence, instead considering the value in interdependence and community. This could be included in the QOL paradigm by further emphasizing the importance of relationships and contributions of those labelled with ID. The third element is participatory design and epistemic justice, making space for people labelled with ID to contribute to research and direct the course of their own lives and supports. This element of self‐determination is important to QOL but an increase in participatory research, service, and support design in the field is recommended. The final element is intersectionality, the idea that the experience of disability must be understood in the context of other points of identity or marginalization such as race, gender, and sexuality. We recommend that the QOL paradigm should allow for these additional elements to be included in further design and research in the field.

The Greek resistance fighter Ilektra Apostolou was executed on 26 July 1944, by the collaborationist security forces in Greece during the Second World War. Apostolou was a member of Kommounistiko Komma Ellados (KKE, Communist Party of Greece) and of Eniaia Panneladiki Organosi
Newn (EPON, United Panhellenic Organisation of Youth), and was involved in pre-war antifascist action. During the resistance, she tried to pass on the mentality she had developed from this early involvement to young women in EPON and Lefteri Nea (LT, Free Young Woman): that women
would be liberated only by actively participating in social struggles. Her biography is examined with a critical eye, taking into consideration that it was largely written after the war. This means that it not only provides a factual representation of Apostolou: it also functions as a lieu
de memoire, a site of memory. The politics of memory influences how her biography is constructed. The second part focuses on the memorialisation of Apostolou, examining it through the lens of intersectionality. Identity criteria – such as gender, race, age and political identification
– and the changing relative significance attributed to them are important both for shaping and understanding, memorialisa- tion processes. An intersectional approach seeks to reveal the hidden dimensions behind the memorialisation process. The last part focuses on Apostolou's post-war
legacy and explores how her memorialisation was intertwined with political developments from 1944 to the present, with a particular focus on the contestation over Apostolou's memory between the right and the left at various points in modern Greek history. The article draws on a combination
of secondary and primary sources, the main primary sources being those found in the Educational Centre of Charilaos Florakis (Archive of the Greek Communist Party) and the Contemporary Social History Archives (ASKI).

AbstractThis paper examines how integration into various sub-domains of the receiving society, including the labor market, informal contacts, attitudes and values, and identification, is associated with religious change among recent Christian and Muslim immigrants in the Netherlands—one of the least religious countries in Europe. The analysis uses data from the New Immigrants to the Netherlands Survey (NIS2NL), a four-wave panel study of recently arrived immigrants from four countries (Bulgaria, Poland, Spain and Turkey). Using latent growth models, we identify the average trajectory of religious participation (service attendance and prayer) and identity (subjective importance of religion) of recent immigrants and examine the role of time-invariant and time-varying explanations for religious change in the early years of resettlement. We find that immigrants' religious practices increase in the first years after arrival, following a substantial drop from pre-migration participation levels. However, this increase eventually levels off and even reverses with increasing length of stay. We observe a linear but modest decrease in religious identification over time that replicates across all origin groups. In line with expectations derived from assimilation theory, we find that migrants who are employed and hold more liberal attitudes regarding homosexuality, gender relations, divorce and abortion show a greater decrease in religiosity, whereas the opposite is true for those who identify more strongly with their origin country. The findings are remarkably similar for Muslim and Christian newcomers and suggest that all immigrants are susceptible to the secularizing forces of the receiving society. This indicates the potential for the "bright" boundary between Muslim immigrants and secular hosts to become more "blurred" with increasing length of stay and integration into "the mainstream".

The school represents the ideal setting for facing and reducing inequalities, creating a pluralist, equitable, and democratic society, and forming conscientious, responsible, and intelligent citizens. This goal can be reached only by adopting an intercultural perspective that gives up the logic of compensatory and exceptional measures, rejects the assimilationist approaches, and supports the ability to know, appreciate and enhance the differences (of ethnicity, social origin, gender, ability). In other words, the school should promote inclusion and social cohesion processes by assuming diversity as a paradigm of its own identity. This perspective requires planning initial and in-service training for the teachers that go beyond informative content and enables the development of reflective habits. The professional's reflective attitude supports the development of intercultural competence and socio-emotional skills that make him an effective and inclusive teacher. ; La scuola rappresenta il contesto ideale per contrastare e ridurre le disuguaglianze, costruire una società pluralista, equa e democratica, formare cittadini consapevoli, responsabili, intelligenti. Questo obiettivo può essere raggiunto solo adottando una prospettiva interculturale, che abbandoni la logica delle misure compensatorie di carattere speciale, rifiuti gli approcci assimilazionisti, supporti la capacità di conoscere, apprezzare e valorizzare le differenze (di etnia, di provenienza sociale, di genere, di abilità). In altri termini, la scuola dovrebbe promuovere processi di inclusione e coesione sociale assumendo la diversità come paradigma della propria identità. Questa prospettiva richiede la progettazione di una formazione, iniziale e in servizio, del personale docente che superi la dimensione informativa e trasmissiva e miri all'acquisizione di abiti riflessivi. L'atteggiamento riflessivo del professionista supporta lo sviluppo della competenza interculturale e delle competenze socio-emotive che lo rendono un insegnante efficace e inclusivo.

The article actualizes the issue of political correctness and the need to develop tools for its further study. Political correctness is considered in the context of gender studies and power relations. The concept of attitudes towards political correctness is revealed, and an attempt is also made to reveal the mechanism of the formation of linguistic attitudes in the mass consciousness through the prism of the concepts of Stephen Lukes and Patricia Hill Collins. The historical and theoretical foundations of the formation of intersectionality are also considered. Intersectionality is focused on the study of hierarchical differences between individuals and groups, depending on the complex intersections of their position in society, determined by many parameters. Respectively, the intersectional approach to the analysis of power and language allows us to solve a number of methodological difficulties associated with the combination of macro and micro levels, which makes possible the further empirical analysis of political correctness directly as a social phenomenon, while taking it out of the linguistic sphere. Political correctness is studied as a formal embodiment of intersectionality, taking into account all the features of cross-identity in linguistic practices. The use of the intersectional method makes it possible to reveal political correctness not only as speech prescriptions, but as a multi-component phenomenon that must be considered in close connection with various kinds of discrimination. The role of power, as the main element, in the mechanisms of interiorization of attitudes towards political correctness is revealed. We highlight the role of symbolic power in ensuring voluntary consent, which is the basis for political correctness and ensures its relatively stable nature. The possibility of using discourse analysis as one of the main methods of studying political correctness is substantiated.

The article actualizes the issue of political correctness and the need to develop tools for its further study. Political correctness is considered in the context of gender studies and power relations. The concept of attitudes towards political correctness is revealed, and an attempt is also made to reveal the mechanism of the formation of linguistic attitudes in the mass consciousness through the prism of the concepts of Stephen Lukes and Patricia Hill Collins. The historical and theoretical foundations of the formation of intersectionality are also considered. Intersectionality is focused on the study of hierarchical differences between individuals and groups, depending on the complex intersections of their position in society, determined by many parameters. Respectively, the intersectional approach to the analysis of power and language allows us to solve a number of methodological difficulties associated with the combination of macro and micro levels, which makes possible the further empirical analysis of political correctness directly as a social phenomenon, while taking it out of the linguistic sphere. Political correctness is studied as a formal embodiment of intersectionality, taking into account all the features of cross-identity in linguistic practices. The use of the intersectional method makes it possible to reveal political correctness not only as speech prescriptions, but as a multi-component phenomenon that must be considered in close connection with various kinds of discrimination. The role of power, as the main element, in the mechanisms of interiorization of attitudes towards political correctness is revealed. We highlight the role of symbolic power in ensuring voluntary consent, which is the basis for political correctness and ensures its relatively stable nature. The possibility of using discourse analysis as one of the main methods of studying political correctness is substantiated.

Agroforestry landscapes are crucial to human wellbeing; however, they are in sharp decline across Europe. Improved understanding of the complexity of agroforestry landscapes within different biophysical, social cultural, economic and governance contexts is essential for designing effective policy and management interventions that are more tightly aligned with societal expectations and aspirations. This paper identifies and compares values that people attribute to agroforestry landscapes across North-Eastern Europe, using case studies in Sweden, Latvia, Belarus, and the Russian Federation. We apply the multiple-value approach developed for the conceptual framework of the Intergovernmental Platform on Biodiversity and Ecosystem Services to an assessment of agroforestry landscapes. Using data from a total of 1634 face-to-face structured interviews, we (i) analyse and explore the preferences of diverse groups of respondents for agroforestry landscapes; (ii) identify a broad range of nature's contributions to people (NCP) that were attributed to agroforestry landscapes by respondents; and, (iii) analyse values of agroforestry landscapes across different contexts in NorthEastern Europe. We found that a highly heterogenous group of people - broadly irrespective of age, education, gender, place of residence, as well as political, economic, or social-cultural context - perceive agroforestry landscapes to be important to their quality of life. Respondents attributed multiple NCP to agroforestry landscapes, and nonmaterial NCP are the most frequently assigned in all four countries. An absolute majority of respondents across all case studies considered relational values of agroforestry landscapes to be important for their quality of life with identity as the most often associated with agroforestry landscapes. We discuss how relational values might be incorporated in policies and practices related to agroforestry landscapes in North-Eastern Europe.

Knowledge gathered about the impacts of land-based teachings on Indigenous youth is limited. Many Indigenous people and government commissions have pointed to targeted assimilation and land theft as central to historical and ongoing collective dissociation of Indigenous Peoples from their ways of being in relation with the land. It is thus paramount that Indigenous youth be given the opportunities to (re)connect with their cultures in safe, accessible spaces/places. Demonstrating the many ways learning from the land is beneficial for Indigenous youth, the Restoring Our Roots participatory action research project contributes to the knowledge base in this area to centre Indigeneity and reclaim our cultures by enacting Indigenous methodologies and pedagogies. An Indigenous youth advisory committee developed a four-day land-based retreat, held in July 2018, that focused on (re)connecting Indigenous youth to land-based teachings and ceremony. In interviews following the retreat, youth participants spoke about positive changes related to identity, belonging, well-being, and feeling free from violence in this space that engaged land-based teachings led by Elders, Knowledge Holders, and youth themselves. Some Indigenous youth who identify as Two-Spirit, non-binary, and/or LGBTQIA+ attended the retreat and shared how important it is to have safe spaces that are inclusive of diverse gender roles and identities. Restoring Our Roots created an inclusive community of support, sharing, and learning for Indigenous youth, extending into participants' everyday lives in the city. This project has since grown into Land As Our Teacher, a five- year research project funded by the Social Sciences and Humanities Research Council of Canada, that explores benefits of land-based pedagogies for Indigenous youth.

The Indian Ocean region embodies the paradox of a marginalized crossroads. Its islands and coastal societies reflect the multiple influences of its position as a commercial center during colonization and accompanying slave trade. Yet its island nations, particularly their literature, are little known relative to their mainland Asian and African counterparts. Mauritius further reflects these ironies. Although Mauritius has attained a positive reputation for stability, growth, and tourist appeal, deep inequalities resulting from economic globalization persist, to the detriment of its citizens. Uninhabited until the arrival of the Dutch in the sixteenth century, its national identity is the most multicultural of the Indian Ocean islands. Despite its history as a British colony and the designation of English as the language of school instruction and government administration, English-language Mauritian literature remains scarce. A primary exception is the work of novelist Lindsey Collen. This paper examines Collen's There Is a Tide and The Rape of Sita as examples that reveal margin and center as imagined divisions, created by patriarchal assumptions about power and humans' relationship to the earth. Theories of hybridity and postcolonialism, as well as of feminism, eco-feminism, and ecocriticism, introduced to challenge these assumptions, have revealed both deeply intertwined concepts and continuing problems of cultural domination, despite efforts to counter legacies of colonial injustices. The reactive nature of many of these theories and the advocacy on which they are based ironically often reinforce the aforementioned dichotomies between center and margins. Collen's novels deconstruct and transform these dichotomies by narrating the human condition across gender, class, nation, and time in ways that are difficult (if not impossible) to do through theoretical categorization.

Decisions about dams, like other environmental conflicts, involve complex trade-offs between different water uses with varying human and ecological impacts. Given the many upcoming dam decisions in New England, an improved understanding of public preferences is needed to steward resources. This research asks (1) What does the public want to see happen with dams? and (2) How do public preferences regarding dam removal vary with demography and politics? We address these questions using data from three random sample statewide telephone polls conducted in New Hampshire over 2018 that asked people for their preferences concerning dam removal versus maintaining dams for specific benefits—industrial history, property values, recreation, or hydropower generation. Respondent age, education, gender, and political party were tested among the possible predictors. We find that when considering industrial history or property values, the majority of respondents favor removing dams. Similarly, when faced with using dams for recreation, respondents favor removal, but to a lesser degree. A plurality prefer keeping dams, however, if they are used to generate hydropower. Respondent background characteristics and political identity affect these preferences in ways resembling those for many other environment-related issues: women, young or middle-aged individuals, and political liberals or moderates more often support removal. Education, on the other hand, has no significant effects. The results quantify levels of public support for dam removal, illustrating the use of public opinion polling to complement input from public meetings and guide decisions. More broadly, they contribute to existing scholarship on the social bases of environmental concern. This presentation was given virtually by Natallia Leuchanka Diessner at the American Association of Geographers Annual Meeting on April 8, 2021.

The goal of this research article is to demonstrate that non-traditional marriages not only undermine the moral basis of the institution of the family, and lead to the rejection of traditional values. In order to examine this problem, comparative analysis was chosen as the main research method. Through the exploration of international experience and comparing legal norms, repeating the same mistakes in the area of domestic law and judicial practice can be avoided. This approach also facilitates the assessment of the effectiveness of solving various problems of law enforcement associated with the institutions of marriage and as a consequence, family in modern society. Additionally, the authors employed some other general and private scientific methods. Based on the findings of this work, the following conclusions were drawn: non-traditional marriage is a relationship in which the number of participants, their gender, the method of marriage registration, as well as the method of choosing a partner differ from the generally accepted standard of "the man and the woman" to meet sexual interests and needs of the participants. It is noteworthy that family is the basis of the state, national identity, and cultural development. Without a family in its traditional sense, it is impossible to preserve traditions and to pass them on from one generation to another. Therefore, it is imperative for us and our legislators to seriously consider the legalization of the concept of non-traditional marriages so that they are prohibited and the individuals who are looking to enter into such marriages are persecuted, since these newfangled Western trends are aimed at the destruction of state values and the inexorable degradation of the state itself.

The paper describes the ways in which Dalit women are quite different from their higher-caste counterparts. It aims at providing comprehensive and critical introduction to the Dalits in contemporary India from the perspective of history and political economy. It discusses women who had a close involvement with the Ambedkar movement. These women activists are a great source of growing enthusiasm. In contrast to poorer families, women undertake strenuous agricultural and domestic labour. They are relied upon to order, sustain and provide for the household. For all sits hardships, Dalit life affords women autonomy and allows for a distinctive Dalit female subjectivity. In the lieu deprived families, social mobility has resulted in the subjection of daughters to the requirements of middle-class morality. In such families the increased emphasis on women as 'status producers' is manifested by a greater investment in girls' education on the one hand but a heightened surveillance of female sexuality on the other. When socio-economic circumstances allow it, Dalits begin to repudiate egalitarian norms; they attempt to consign them to the past by labeling them 'backward'. Instead, they appropriate a gender ideology similar to that of the locally dominant castes and adapt it to fit a politicized construction of Dalit identity. When they withdraw from work, women escape the drudgery, degradation and hardship of labour. But when they become housewives, not only do they lose some of the freedom they once took for granted, they now see these old 'freedom' as marked mobility brings more a 'comfortable' life and enables women to avoid the various forms of exploitation associated with wage labour. It erodes Dalit egalitarianism within the family and community.

Migration is humming with activity and fuelled by the changing nature of typologies, geographies, drivers and, more importantly, changing societies. At the same time, 'migration' continues to be a key concern of public and policy debates, especially as intersectional issues of labour rights, citizenship, ethnicity and health inequalities. Alongside the traditional migration categories, new typologies have developed that present particular internal dynamics. The complexity of current migration phenomena, the obstacles in data collection and the limitations in theoretical framework pose challenges for migration studies. Valid, reliable, scientifically driven conceptualisations and arguments on migration are a critical need of the hour – not only for researchers and policymakers, but also for the public whose opinion has a significant role in policymaking. It is important to develop theoretical frameworks and statistical resources that capture the dynamism of migration, the various intersections of identity, economics, globalisation and gender accurately. Ongoing efforts for harmonising definitions and new data sources have contributed to the availability and quality of information on migratory flows. Nevertheless, coherence, consistency and comparability in national and international migration statistics may still be the exception rather than the standard. Today in 2020, although a lot of things have drastically changed, the same challenges and gaps about migration statistics continue to persist. These shortcomings constitute a notable obstacle for researchers and authorities to understand global migration patterns better, develop scenarios, design effective policies, monitor the needs of the population, and to identify how these needs change over time. In the last few decades, there have been multiple attempts by national governments, international and regional organisations, and private institutions to collect better data on migration. However, the existing data on international migration suffers from problems ...