Suchergebnisse

Malnutrition has been a chronic problem in India, initially owing to abject poverty of its population. But lately, despite considerable improvement in the economic conditions and government's efforts of providing subsidized food to the poor in various forms and through various outlets, nutrition status of societies has not experienced the expected improvement. This, the current study finds, is linked to skewed and misinformed perceptions of nutrition among the new-age parents across rural societies, shaped by the media in a vacuum of information and knowledge. The modern food industry and capitalist enterprises enter the societal psyche through this gap with their lucrative campaigns, which have had captivating impact in shaping what I describe as "food euphoria" for some kinds of items while a "food fatigue" for other, more traditional kinds of eating practices. Greater 'values' and 'meanings' are attached to certain kinds of processed and packaged food for their perceived benefits of both mind and body today, following which purchasing decisions are made and the items consumed. Apart from such misinformed decisions, ecological shifts and climate change are also affecting nutritional outcomes with negative impacts such as navailability of milk in the daily diets of children. Altered social dynamics like migration of parents have added significant extra burden on the children that manifest in an array of health hazards encompassing the psychological and nutritional. This demands a multiscalar and multidimensional approach towards the governance of nutrition that is proving to be overwhelming for policy actors. However, uncovering multifarious drivers is an important first step to understand how intricately poised the nutritional outcomes were. It clearly underlines limited efficacy or even futility in some cases of food subsidies aimed at alleviating poverty-related malnutrition. It bolsters the anthropologist's conviction that matters of health, more so in public health, were a societal, cultural construction ...

AbstractThis article examines the role of the European Commission in non‐legislative policy co‐ordination in the European Union. Using the Open Method of Co‐ordination (OMC) in the oft‐neglected sector of cultural policy as a case study, it argues that rather than a neutral facilitator as it appears on paper, the Commission occupies both a political and administrative leadership role in the operation of the culture OMC. Through analysis of policy documentation, interviews and non‐participant observation material, the article demonstrates how the Commission has operated as a key driver and agenda‐setter in the field, exposing the inter‐institutional dynamics in a competence in which the EU has a supporting role. The findings thus have broader implications for the study of agenda‐setting and European integration in policy sectors where the EU holds a supporting competence.

Studies have long confirmed the existence of psychological differences between people in the East and those in the West. They have found that East Asians are more interdependent and think in terms of the group; Westerners adopt more individualistic, analytical thinking. Recent studies of rice farming have shown that large-scale agriculture is largely responsible for the collectivist mindset of East Asians. Rice farming alone, however, was not sufficient to mould cooperative, holistic thinking. Rice farming influenced festivals, customs, proverbs and the overall structure of language, all of which would have led Asians to develop an interdependent cultural psychology. This article presents an analytical study that scrutinises Eastern customs and languages, comparing them to those of Western cultures. Generally, the following comparative analysis pertains mostly to widely spoken languages from populated and prospering sectors, such as the Chinese, Korean and Japanese in East Asia, and the English, Spanish and French in Western regions. It is argued that rice farming is correlated not only with festivals, but also with proverbs, particular ways of answering questions, weather-related expressions and overall language structures, including pronouns and articles. This study further posits that a culture of respecting elders may be attributable to rice agriculture.

The snow crab ( Chionoecetes opilio ), SC, is a newly established species in the Barents Sea. The snow crab fishery has established itself as a new and profitable industry in Norway in the last decade. The fishery started as a year-round fishery, without any information of possible seasonal variations in the quality of the product. In 2017 a total allowable catch was established by the Norwegian government, and the fisheries were subsequently closed during the summer months. In order to optimize fishing times, and to evaluate this growing industry in the Barents Sea, seasonal variations of the meat content of the clusters, as well as variations in content and quality of co-products were investigated, aiming to identify the seasons where the exploitation of different products from SC can be most profitable. The results show seasonal variations in meat content and in composition of co-products. The highest co-product quantities and meat content are from February to April, followed by a period from June to September with decreasing meat and co-products. Our recommendation is to capture the SC in the winter–spring period in the Barents Sea, supporting the current situation and creating most value for the fisheries.

This study was carried out to evaluate the inclusion of two rice co-products in pig feed during the starter phase in terms of the nutritional value and digestibility of the co-products, and the effect on plasma parameters, growth performance and economic viability. In Experiment I, a digestibility assay was performed using 30 barrows (14.4 ± 2.4 kg body weight), which were distributed in a completely randomised design. The co-products studied were broken rice (BR) and hominy rice 3/4 (HR) to replace the reference diet (300 g/kg). The estimated digestible energy (DE) and metabolisable energy (ME) were 3,476 and 3,360 kcal/kg for BR and 3,487 and 3,362 kcal/kg for HR, respectively. In Experiment II, 108 pigs (15.5 ± 1.0 to 30.1 ± 1.3 kg body weight) were used, distributed in a randomised block design with a factorial analysis scheme (2 × 4), using two types of rice and four inclusion levels (160, 320, 480, and 640 g/kg), with six replicates and two pigs per experimental unit. Additionally, a control diet was used with no inclusion of the co-product. The daily weight gain increased and the feed:gain (F:G) ratio decreased as HR content of feed increased. An effect of both types of rice on plasma glucose concentration was obtained, in which the pigs fed with BR showed the highest values. The cost of diet per kilogram of body weight gain increased as BR levels in the diet increased. It was observed that inclusion levels of 480 and 640 g/kg of BR differed from the control diet, showing the highest costs. HR and BR can be used in pig feed in the starter phase at up to 640 g/kg without impairing performance.

Purpose. The article aims to comprehend the concept that has a serious anthropological meaning, – a "co-existential educational community" – which points at the real subject and object in the development of the educational reality, as well as to explicate its importance towards understanding the real way of addressing actually to the culture and its acquisition in the pedagogical process. Theoretical basis. To achieve this purpose, the method of categorical-reflexive analysis of texts and problems of real educational realities is used; this allows to involve of such philosophical concepts as "sobornost", "all-unity", "culture" and distinguish their anthropological meaning. Under this approach, philosophical categories are able to appear as internal dimensions of the essence in the educational process, rather than a certain matrix, for which one or another theoretical or practical construction is adjusted. Originality. The originality of the article lies in the actualization of philosophical content in "sobornost" and "all-unity" concepts for philosophical-educational discourse and in solving the question on the real way of entering culture (precisely in its potential that generates its own human in man) in the context of pedagogical communication. Conclusions. Addressing the idea of a co-existential educational community is able to oppose the widespread superficial notions of the so-called "educational environment" in the pedagogical and psychological literature and orient pedagogical theory and pedagogical practices on the real way of entering the individual into truly human forms of life. It is argued that the co-existential educational community can and should unfold not only "horizontally" (in space), but also "vertically" (in historical time), consciously integrating the high culture in itself as a culture of high. The authors emphasized the role of imagination in this process. Education can and should build co-existence with the culture of participants in pedagogical communication. It is with this approach that the education sector can emerge from the systemic crisis and actively oppose those trends in modern social life that increase alienation and depopulation.

Much of the rhetoric around racism and racialized discrimination in Israel centers on Israeli Jewish treatment of Palestinians. However, an examination of the experience of Mizrahi Jews can also be instructive as to the ways that racism and white supremacy function within Israel—through a privileging of Ashkenazi Jews, whose experiences are used to define the contemporary Israeli Jewish experience. For example, Israeli Jewish artist of Yemeni descent Leor Grady's work addresses the marginalization, erasure, and exile of Yemeni Mizrahi Jews in Israel. In his video work Eye and Heart, Grady highlights how, in its absorption into Israeli folk dance, traditional Yemeni dance has been uprooted from its site of origination and "whitewashed." Through a discussion of this work and others alongside which it was shown in the exhibition Natural Worker, I argue that Grady's articulation of the co-option of Yemeni culture by the dominant Ashkenazi (white) Israeli mainstream demonstrates how racialization plays out in the cultural realm of Israel. This method of privileging whiteness can be seen in the Israeli co-option of other Mizrahi and Palestinian cultural elements, such as couscous, hummus, and Arabic words such as "yalla." This examination of Grady's work allows for an understanding of how this privileging of whiteness functions within the Jewish Israeli context.