Science and technology are very closely connected in every sphere of our lives. As scientific study aims at conquering knowledge of the complexities in nature and finding solutions to unsolved problems, it is vital for the development of mankind. The constructive influences of technology are numerous. The human life has been modernized for the development in this field. Science and Technology serves as the engine of development of a country and an engine of change for the society. An inclusive gender gap has continued over the years at all fields of STEM disciplines all over the world. Even though the involvement of women in higher education has increased, they are still under-represented. A lack of female representation negatively impacts our future for the society. There is a direct correlation between development of a country and its practice of science and technology. For this purpose, women along with men should be given ample opportunities to enter into and excel in science, technology, and related professions. Women are enterprising in science and technology with the inspiration and knowledge enabling them to utilize their full potential. They are committed to developing themselves as leaders through education, mentorship, networking, and information sharing. The research work is based on data for students, teachers and scientists who are in public, private universities and scientific institutions of Bangladesh. We displayed and illustrated collected data in various tables and also compared male, female students, teachers and scientists and findings disclose that women in all mentioned sectors slightly increased. As half of the total population is women, the main objective of this paper is to highlight the increased involvement of women in STEM field that would allow the country to develop and improve socio-economic prospects.
{"title":"Women in Science and Technology: A study in Bangladesh","authors":"Hasibun Naher, Tasfia Tanim, N. Sultana","doi":"10.13189/SA.2019.070702","DOIUrl":"https://doi.org/10.13189/SA.2019.070702","url":null,"abstract":"Science and technology are very closely connected in every sphere of our lives. As scientific study aims at conquering knowledge of the complexities in nature and finding solutions to unsolved problems, it is vital for the development of mankind. The constructive influences of technology are numerous. The human life has been modernized for the development in this field. Science and Technology serves as the engine of development of a country and an engine of change for the society. An inclusive gender gap has continued over the years at all fields of STEM disciplines all over the world. Even though the involvement of women in higher education has increased, they are still under-represented. A lack of female representation negatively impacts our future for the society. There is a direct correlation between development of a country and its practice of science and technology. For this purpose, women along with men should be given ample opportunities to enter into and excel in science, technology, and related professions. Women are enterprising in science and technology with the inspiration and knowledge enabling them to utilize their full potential. They are committed to developing themselves as leaders through education, mentorship, networking, and information sharing. The research work is based on data for students, teachers and scientists who are in public, private universities and scientific institutions of Bangladesh. We displayed and illustrated collected data in various tables and also compared male, female students, teachers and scientists and findings disclose that women in all mentioned sectors slightly increased. As half of the total population is women, the main objective of this paper is to highlight the increased involvement of women in STEM field that would allow the country to develop and improve socio-economic prospects.","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75554460","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ethiopia is one of the countries which have compositions of ethnic groups and indigenous peoples, most of which they have endemic modalities of peacekeeping mechanisms and conflict resolutions practices. These varieties of Indigenous Dispute Resolution Mechanisms (hereafter IDRMs) have been using as peaceful means of disputes resolution processes. In practice, despite lack of legal recognition, informally the communities have been utilizing IDRMs to settle criminal disputes including serious ethnic conflicts. The available substantive and procedural criminal laws of Ethiopia are futile to prescribe rules which may perhaps facilitate the incorporation and better use of IDRMs into the criminal justice system. This research aims to respond question how can formal criminal justice system effectively utilize IDRMs? The researcher applied qualitative research methodology that covered both primary and secondary sources. The finding shows that IDRMs necessitates recognition through integration into the formal criminal justice system based on the restorative approach is a valuable assertion. Finally, the writer suggests the application of dynamic and participatory approach of which could recognize IDRMs as a good option to the communities to resolve disputes by the predictable peaceful solution. Such an approach can limit the challenges of the formal criminal justice system; since, those indigenous resolutions are accessible, effective and efficient, less expensive, less coercive and more respectful options.
{"title":"Approach to Integrate Indigenous Dispute Resolution Mechanisms as Restorative Justice in Ethiopian Criminal Justice System","authors":"Abebe Bahiru Bezabh","doi":"10.13189/SA.2019.070703","DOIUrl":"https://doi.org/10.13189/SA.2019.070703","url":null,"abstract":"Ethiopia is one of the countries which have compositions of ethnic groups and indigenous peoples, most of which they have endemic modalities of peacekeeping mechanisms and conflict resolutions practices. These varieties of Indigenous Dispute Resolution Mechanisms (hereafter IDRMs) have been using as peaceful means of disputes resolution processes. In practice, despite lack of legal recognition, informally the communities have been utilizing IDRMs to settle criminal disputes including serious ethnic conflicts. The available substantive and procedural criminal laws of Ethiopia are futile to prescribe rules which may perhaps facilitate the incorporation and better use of IDRMs into the criminal justice system. This research aims to respond question how can formal criminal justice system effectively utilize IDRMs? The researcher applied qualitative research methodology that covered both primary and secondary sources. The finding shows that IDRMs necessitates recognition through integration into the formal criminal justice system based on the restorative approach is a valuable assertion. Finally, the writer suggests the application of dynamic and participatory approach of which could recognize IDRMs as a good option to the communities to resolve disputes by the predictable peaceful solution. Such an approach can limit the challenges of the formal criminal justice system; since, those indigenous resolutions are accessible, effective and efficient, less expensive, less coercive and more respectful options.","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76384222","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The aim of this paper is to analyse the people behaviour in different age buildings and different buildings typology. In the city of Kruja (Albania) exists mostly three types of buildings: the historical ones (medieval), the socialist ones (which belongs to the former communist regime) and the modern buildings. Each of them has different social and physics characteristics, different energy exchange and different building materials. The influence of all these characteristics in the exchange of energy and how they reflect in changing the lifestyle of Kruja's people is going to be analysed. A questionnaire will be undertaken to understand the way of life of Kruja's people and to draw conclusions. A comparative analysis between all these typology of buildings will be undertaken in order to understand better the behaviour of Kruja's people lifestyle living in these buildings. Although the conditions are not good, people tend to get a high level of place attachment and loyalty to the building they are living. The biggest energy consumers are the historical buildings and socialist ones; although the bills of the electricity are smaller than the third category they consume alternative energies and have major problems with thermal bridges. The most unfriendly categories are the socialist buildings. They prefer not to socialize much in comparison with the other two categories.
{"title":"The Influence of Different Age Buildings in People Lifestyle - Case of Kruja, Albania","authors":"Klodjan Xhexhi, P. Meunier","doi":"10.13189/SA.2019.070602","DOIUrl":"https://doi.org/10.13189/SA.2019.070602","url":null,"abstract":"The aim of this paper is to analyse the people behaviour in different age buildings and different buildings typology. In the city of Kruja (Albania) exists mostly three types of buildings: the historical ones (medieval), the socialist ones (which belongs to the former communist regime) and the modern buildings. Each of them has different social and physics characteristics, different energy exchange and different building materials. The influence of all these characteristics in the exchange of energy and how they reflect in changing the lifestyle of Kruja's people is going to be analysed. A questionnaire will be undertaken to understand the way of life of Kruja's people and to draw conclusions. A comparative analysis between all these typology of buildings will be undertaken in order to understand better the behaviour of Kruja's people lifestyle living in these buildings. Although the conditions are not good, people tend to get a high level of place attachment and loyalty to the building they are living. The biggest energy consumers are the historical buildings and socialist ones; although the bills of the electricity are smaller than the third category they consume alternative energies and have major problems with thermal bridges. The most unfriendly categories are the socialist buildings. They prefer not to socialize much in comparison with the other two categories.","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89187582","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Human paleontologists are unable to extricate species-level variation from individual, sexual, regional, geographical, pathological, and skull bone variations despite sophisticated statistical methodology. Additionally, true variation within and between groups cannot be generated from a handful of regional and geographical specimens presently used in comparative studies. I therefore conclude that we cannot identify species in the human paleontological record. This conclusion is supported by the analysis and discussion (in this paper) of research conducted on, what I deem to be, three high-profile genus Homo fossil discoveries: Dmanisi hominins, Homo floresiensis, and Homo naledi. The data compiled in these comprehensive studies conclude that Dmanisi, floresiensis, and naledi share features with all Homo and Australopithecine taxa. Specifically, none of these three fossils clustered or aligned definitively with any Homo specimens. Consequently, it may now be prudent for us to use numbers or look for gross similarities and differences in hominin fossils to classify them. As such, identifying fossils at the genus level, which was proposed recently, might be a solution worth considering. Using genera will reduce the specificity needed in species identification, but it might be preferable to the chaos we have now in species-level identification. This paper is published in two parts.
尽管采用了复杂的统计方法，人类古生物学家仍无法从个体、性别、地域、地理、病理和颅骨变异中提取出物种水平的变异。此外，目前在比较研究中使用的少数区域和地理标本不能产生群体内部和群体之间的真正差异。因此，我的结论是，我们无法在人类古生物学记录中确定物种。这一结论得到了(本文)对我认为是三个引人注目的人属化石发现的研究的分析和讨论的支持:Dmanisi hominins, Homo floresiensis和Homo naledi。这些综合研究收集的数据表明，Dmanisi、floresiensis和naledi与所有人属和南方古猿类群具有共同的特征。具体地说，这三种化石都没有与任何人类标本归为一类或完全一致。因此，现在对我们来说，使用数字或寻找古人类化石的大体相似点和不同点来对它们进行分类可能是谨慎的。因此，最近提出的在属水平上识别化石可能是一个值得考虑的解决方案。使用属将降低物种鉴定所需的特异性，但它可能比我们现在在物种水平鉴定中所遇到的混乱更好。本文共分两部分发表。
{"title":"Three High Profile Genus Homo Discoveries in the Early 21st Century and the Continuing Complexities of Species Designation: A Review—Part I","authors":"C. Quintyn","doi":"10.13189/SA.2019.070605","DOIUrl":"https://doi.org/10.13189/SA.2019.070605","url":null,"abstract":"Human paleontologists are unable to extricate species-level variation from individual, sexual, regional, geographical, pathological, and skull bone variations despite sophisticated statistical methodology. Additionally, true variation within and between groups cannot be generated from a handful of regional and geographical specimens presently used in comparative studies. I therefore conclude that we cannot identify species in the human paleontological record. This conclusion is supported by the analysis and discussion (in this paper) of research conducted on, what I deem to be, three high-profile genus Homo fossil discoveries: Dmanisi hominins, Homo floresiensis, and Homo naledi. The data compiled in these comprehensive studies conclude that Dmanisi, floresiensis, and naledi share features with all Homo and Australopithecine taxa. Specifically, none of these three fossils clustered or aligned definitively with any Homo specimens. Consequently, it may now be prudent for us to use numbers or look for gross similarities and differences in hominin fossils to classify them. As such, identifying fossils at the genus level, which was proposed recently, might be a solution worth considering. Using genera will reduce the specificity needed in species identification, but it might be preferable to the chaos we have now in species-level identification. This paper is published in two parts.","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72725346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Internet based technologies and electronic devices have changed the way we look at the world in the 21st Century and especially among the savvy youth. This position is ever changing speedily, and has greatly influenced the way we communicate, pre-occupy ourselves, and concentrate at work, in class and even during special moments reserved for other engagements of life. Young persons were surveyed from Moi and Kisii University about their spatial occupation of two worlds; the real world and the virtual space. University students are experiencing new forms of interaction and social relations, more with the cyber world, that transform the very meaning of life experiences including education and knowledge, as a result of duality dwelling in the real world and the virtual space. University students revealed how learning occurs in multiple contexts, and many a times beyond the classroom. This answers the question how students learn inside and outside the lecture room from their relationship with the cyber space world. Profoundly, the paper presents the experiences and felt outcomes of dwelling in binary worlds and recommends the benefits of translocating in binary spaces and need to research characteristics of the youth who pilgrimage and operate in these newer community spaces.
{"title":"Ethnography of Emerging Translocated Virtual Student Communities in Kenya","authors":"Egesah Omar Badiru","doi":"10.13189/SA.2019.070604","DOIUrl":"https://doi.org/10.13189/SA.2019.070604","url":null,"abstract":"Internet based technologies and electronic devices have changed the way we look at the world in the 21st Century and especially among the savvy youth. This position is ever changing speedily, and has greatly influenced the way we communicate, pre-occupy ourselves, and concentrate at work, in class and even during special moments reserved for other engagements of life. Young persons were surveyed from Moi and Kisii University about their spatial occupation of two worlds; the real world and the virtual space. University students are experiencing new forms of interaction and social relations, more with the cyber world, that transform the very meaning of life experiences including education and knowledge, as a result of duality dwelling in the real world and the virtual space. University students revealed how learning occurs in multiple contexts, and many a times beyond the classroom. This answers the question how students learn inside and outside the lecture room from their relationship with the cyber space world. Profoundly, the paper presents the experiences and felt outcomes of dwelling in binary worlds and recommends the benefits of translocating in binary spaces and need to research characteristics of the youth who pilgrimage and operate in these newer community spaces.","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79122843","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Adorno's philosophy inherited and developed Marx's critical philosophy of history from the perspective of philosophy of history. Marx advanced the two principles in his philosophy of history: one is the criticism of capital or reason, the other the criticism of morality or culture. Adorn took the two principles to research into the cultural industry in late capitalism and rethink Auschwitz, while he criticized Enlightenment reason and developed Marx's concept of the critical philosophy of history at the microcosmic level of human nature. In the critique of the cultural industry, Adorno first pointed out the essence of the capitalization of the cultural industry. He emphasized that the so-called cultural industry is to turn culture into industrial production and become a sector in the economy, subjecting it to the need for capital accumulation. Therefore, economic benefit, that is, maximizing the acquisition of currency, becomes the inherent power and direct purpose of cultural development, which will inevitably lead to a complete alienation of culture from content to form. Furthermore, he reflected the spirit of enlightenment, emphasizing that the essence of the enlightening spirit was deceit and lies, and it was through deception and lies that the cultural industry stepped out of its place of production and had an impact on people's leisure, entertainment, consumption, and the entire way of life. In the reflection on Auschwitz, Adorno presents a profound philosophical question: ‘Can on live after Auschwitz?' This issue is a search for the value of human life, and is also a condemnation of the barbaric practices of imperialism, even more a reflection on the history of human civilization. Adorno uses the principles of moral criticism of Marx's critical historical philosophy, criticizes the enlightenment spirit with a mode of civilized and barbaric dialectics, and pointed out that the deceptive elements of the spirit of enlightenment was the cultural roots of imperialist barbarism, in which he developed Marx's critical historical philosophy on the micro level in studying this issue. On this basis, he constructed the metaphysics of culture taking the concept of negation as core and presented the character of criticism of culture in Marx's critical philosophy of history.
{"title":"Adorno and Marx's Tradition of Critical Philosophy of History","authors":"He Ping","doi":"10.13189/SA.2019.070603","DOIUrl":"https://doi.org/10.13189/SA.2019.070603","url":null,"abstract":"Adorno's philosophy inherited and developed Marx's critical philosophy of history from the perspective of philosophy of history. Marx advanced the two principles in his philosophy of history: one is the criticism of capital or reason, the other the criticism of morality or culture. Adorn took the two principles to research into the cultural industry in late capitalism and rethink Auschwitz, while he criticized Enlightenment reason and developed Marx's concept of the critical philosophy of history at the microcosmic level of human nature. In the critique of the cultural industry, Adorno first pointed out the essence of the capitalization of the cultural industry. He emphasized that the so-called cultural industry is to turn culture into industrial production and become a sector in the economy, subjecting it to the need for capital accumulation. Therefore, economic benefit, that is, maximizing the acquisition of currency, becomes the inherent power and direct purpose of cultural development, which will inevitably lead to a complete alienation of culture from content to form. Furthermore, he reflected the spirit of enlightenment, emphasizing that the essence of the enlightening spirit was deceit and lies, and it was through deception and lies that the cultural industry stepped out of its place of production and had an impact on people's leisure, entertainment, consumption, and the entire way of life. In the reflection on Auschwitz, Adorno presents a profound philosophical question: ‘Can on live after Auschwitz?' This issue is a search for the value of human life, and is also a condemnation of the barbaric practices of imperialism, even more a reflection on the history of human civilization. Adorno uses the principles of moral criticism of Marx's critical historical philosophy, criticizes the enlightenment spirit with a mode of civilized and barbaric dialectics, and pointed out that the deceptive elements of the spirit of enlightenment was the cultural roots of imperialist barbarism, in which he developed Marx's critical historical philosophy on the micro level in studying this issue. On this basis, he constructed the metaphysics of culture taking the concept of negation as core and presented the character of criticism of culture in Marx's critical philosophy of history.","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88540094","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Three High Profile Genus Homo Discoveries in the Early 21st Century and the Continuing Complexities of Species Designation: A Review—Part II","authors":"C. Quintyn","doi":"10.13189/sa.2019.070606","DOIUrl":"https://doi.org/10.13189/sa.2019.070606","url":null,"abstract":"","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89970707","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Being Outsider inside the Outside","authors":"Yakup Yaşar","doi":"10.13189/SA.2019.070601","DOIUrl":"https://doi.org/10.13189/SA.2019.070601","url":null,"abstract":"","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90466000","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The paper is meant to bring to our knowledge some of the good cultural practices that helped to build Igbo as a people. As a borrowed culture of the now Akwa Ibom people, Okonko became a colonial cult which the Igbo man will call “Mbiara Chiwa”. It grew and became the governing body in all the villages in Ikwuano and other villages and towns in Igbo land. Where it was found, its influence stretched to all aspects of lives of the Igbo man including religion, social and political lives. This was achieved through wielding all the titled, wealthy and elderly men of the land who asserted their influence on the community though Okonko. Okonko became the task master over every individual both on justice, security, moral, social and religious aspects of life. Due to the optimistic determination of Okonko to assert influence over every individual in the community, the elite in the society had no choice than to belong and by so doing; all the powers for making decision were given to her. It was discovered that there were many good and bad things found in Okonko and like every other human society, when corrupt men joined the society and began to introduce strange laws, the society become corrupted. At this point, the Church came and condemned everything about this cult that had brought life and light to many people before now. The intention of this paper is to say no, that everything in this cult is not just bad. Therefore, some of its practices could be preserved to help inculcate the usefulness of culture in the lives of the coming generations. Okonko should purge herself of evil men, change her religious focus and still maintain her socio-cultural aspects as to remain a memorial for our future generations. Keyword Okonko Cultural Practice, Ikwuano Cult, Human Life, Cultural Practice, Community
{"title":"Okonko Cultural Practice, Its Support of Security of Human Lives and Property in Ikwuano","authors":"Ubani Nbili Chiniaobi","doi":"10.13189/SA.2019.070502","DOIUrl":"https://doi.org/10.13189/SA.2019.070502","url":null,"abstract":"The paper is meant to bring to our knowledge some of the good cultural practices that helped to build Igbo as a people. As a borrowed culture of the now Akwa Ibom people, Okonko became a colonial cult which the Igbo man will call “Mbiara Chiwa”. It grew and became the governing body in all the villages in Ikwuano and other villages and towns in Igbo land. Where it was found, its influence stretched to all aspects of lives of the Igbo man including religion, social and political lives. This was achieved through wielding all the titled, wealthy and elderly men of the land who asserted their influence on the community though Okonko. Okonko became the task master over every individual both on justice, security, moral, social and religious aspects of life. Due to the optimistic determination of Okonko to assert influence over every individual in the community, the elite in the society had no choice than to belong and by so doing; all the powers for making decision were given to her. It was discovered that there were many good and bad things found in Okonko and like every other human society, when corrupt men joined the society and began to introduce strange laws, the society become corrupted. At this point, the Church came and condemned everything about this cult that had brought life and light to many people before now. The intention of this paper is to say no, that everything in this cult is not just bad. Therefore, some of its practices could be preserved to help inculcate the usefulness of culture in the lives of the coming generations. Okonko should purge herself of evil men, change her religious focus and still maintain her socio-cultural aspects as to remain a memorial for our future generations. Keyword Okonko Cultural Practice, Ikwuano Cult, Human Life, Cultural Practice, Community","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78681856","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this article is to discuss whether the phenomenon of 'fake news' is a new concept that has arisen with the emergence of information and communication technologies or is a previous term that has taken more force recently. First of all, in order to achieve this purpose, a definition of fake news is sought through a review of the existing literature on this topic. Secondly, a brief historical note is made about the phenomenon that serves as an introduction to the case studies that are explained in the present article. The investigation of the fake news phenomenon is analysed in the case studies in two different countries, Romania and Spain, and specific cases of each of them are explained. Finally, a brief reflection on the Internet, fake news and the new generations is made. The article concludes with some recommendations to deal with fake news such as promoting legal measures, returning to the basic values of journalism or collaboration between different institutions to achieve a better informed world.
{"title":"Fake News, Something New?","authors":"I. Stavre, Mònica Puntí","doi":"10.13189/SA.2019.070504","DOIUrl":"https://doi.org/10.13189/SA.2019.070504","url":null,"abstract":"The purpose of this article is to discuss whether the phenomenon of 'fake news' is a new concept that has arisen with the emergence of information and communication technologies or is a previous term that has taken more force recently. First of all, in order to achieve this purpose, a definition of fake news is sought through a review of the existing literature on this topic. Secondly, a brief historical note is made about the phenomenon that serves as an introduction to the case studies that are explained in the present article. The investigation of the fake news phenomenon is analysed in the case studies in two different countries, Romania and Spain, and specific cases of each of them are explained. Finally, a brief reflection on the Internet, fake news and the new generations is made. The article concludes with some recommendations to deal with fake news such as promoting legal measures, returning to the basic values of journalism or collaboration between different institutions to achieve a better informed world.","PeriodicalId":21798,"journal":{"name":"Sociology and anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81692610","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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