To challenge the notion of the Okinawan moai as a Rotating Saving and Credit Association, this article provides a short overview of the practice before reflecting on an interesting pattern. While moai has been phased out in most of Japan, it persists in some areas where, incidentally, life expectancy is higher than the rest of the country (and of much of the rest of the world). Expanding upon the idea that moai’s main function is social rather than economic makes it possible to suggest the existence of alternative currencies that, although less tangible than money, have a major role in the people’s lives, create mutual dependency and ultimately enhance people’s wealth, intended here to refer not to economic wealth but also in a more inclusive or socially mediated manner including social relations, happiness, a sense of protection and so on.
{"title":"Alternative currencies, community support and social cohesion: why the Okinawan moai (模合) is closer to an informal social policy mechanism than to a standard ROSCA","authors":"Abel Polese","doi":"10.7160/ks.2024.220106","DOIUrl":"https://doi.org/10.7160/ks.2024.220106","url":null,"abstract":"To challenge the notion of the Okinawan moai as a Rotating Saving and Credit Association, this article provides a short overview of the practice before reflecting on an interesting pattern. While moai has been phased out in most of Japan, it persists in some areas where, incidentally, life expectancy is higher than the rest of the country (and of much of the rest of the world). Expanding upon the idea that moai’s main function is social rather than economic makes it possible to suggest the existence of alternative currencies that, although less tangible than money, have a major role in the people’s lives, create mutual dependency and ultimately enhance people’s wealth, intended here to refer not to economic wealth but also in a more inclusive or socially mediated manner including social relations, happiness, a sense of protection and so on.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"40 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141024746","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}
Pub Date : 2024-05-01DOI: 10.7160/ks.2024.220101cs
Hermann Kreutzmann
Zmenšování pasteveckých oblastí je jev, který se projevuje v celosvětovém měřítku, a to zejména v horských oblastech. K tomuto procesu přispěly přerušené migrační trasy, státní regulace, správní a mocenská kontrola, stejně jako působení rozšiřujících se sídel a modernizačních strategií. Pro 20. století je charakteristický rozvoj infrastruktury, kultivace dříve nedotčené půdy, ničení lesů a nové zhodnocování přírodního bohatství, růst počtu obyvatel a osídlení. Archaické formy extenzivních forem pasteveckých praktik našly svou antitezi v duchu modernizace a technologického pokroku. Propagátoři modernizace a využívání zdrojů podporovali „moderní“ mobilní společnost, ale klasické formy mobility označovali za zastaralé, zaostalé a neudržitelné. V pozadí je dávný a dobře známý kulturní konflikt mezi mobilními a usedlými komunitami, které se jeví jako vzájemně nedůvěřivé vůči chování a životnímu stylu těch druhých. Zmenšování pasteveckého prostoru je tedy stejně tak územní fenomén zaměřený na rozlohu a vzdálenost jako politický, sociokulturní a rozvojovou teorií inspirovaný proces, který ve většině zemí urychlil programy sedentarizace a usazování mobilních komunit. Vyvrcholením tohoto procesu by mohlo být tzv. konečné usazení všech kočovníků, které bylo v posledním desetiletí realizováno v Čínské lidové republice. Moje diskuse o „tragédii odpovědnosti“ bude příkladem procesu, který proběhl v pasteveckém prostoru, a poukáže na diverzity a rozdíly v legislativě v rámci sociálních a klimatických změn ve vysokohorském asijském pasteveckém prostoru.
{"title":"Problémy s obživou v pasteveckých oblastech vysokohorské Asie","authors":"Hermann Kreutzmann","doi":"10.7160/ks.2024.220101cs","DOIUrl":"https://doi.org/10.7160/ks.2024.220101cs","url":null,"abstract":"Zmenšování pasteveckých oblastí je jev, který se projevuje v celosvětovém měřítku, a to zejména v horských oblastech. K tomuto procesu přispěly přerušené migrační trasy, státní regulace, správní a mocenská kontrola, stejně jako působení rozšiřujících se sídel a modernizačních strategií. Pro 20. století je charakteristický rozvoj infrastruktury, kultivace dříve nedotčené půdy, ničení lesů a nové zhodnocování přírodního bohatství, růst počtu obyvatel a osídlení. Archaické formy extenzivních forem pasteveckých praktik našly svou antitezi v duchu modernizace a technologického pokroku. Propagátoři modernizace a využívání zdrojů podporovali „moderní“ mobilní společnost, ale klasické formy mobility označovali za zastaralé, zaostalé a neudržitelné. V pozadí je dávný a dobře známý kulturní konflikt mezi mobilními a usedlými komunitami, které se jeví jako vzájemně nedůvěřivé vůči chování a životnímu stylu těch druhých. Zmenšování pasteveckého prostoru je tedy stejně tak územní fenomén zaměřený na rozlohu a vzdálenost jako politický, sociokulturní a rozvojovou teorií inspirovaný proces, který ve většině zemí urychlil programy sedentarizace a usazování mobilních komunit. Vyvrcholením tohoto procesu by mohlo být tzv. konečné usazení všech kočovníků, které bylo v posledním desetiletí realizováno v Čínské lidové republice. Moje diskuse o „tragédii odpovědnosti“ bude příkladem procesu, který proběhl v pasteveckém prostoru, a poukáže na diverzity a rozdíly v legislativě v rámci sociálních a klimatických změn ve vysokohorském asijském pasteveckém prostoru.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"39 16","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141030043","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}
This paper examines the Talyshi people, an Iranian ethnic group divided by the Araxes River between Azerbaijan and Iran. The division, a result of the Russo-Persian War (1804-1813), placed the Talyshis within two distinct political and cultural paradigms. The northern Talyshis, under the successive rule of the Russian Empire, the Soviet Union and Azerbaijan, were confronted with a Turkish political and cultural orientation that contrasted with their Iranian linguistic and cultural heritage. This orientation led to significant shifts in identity, with the Talyshis becoming minorities within a Turkic-speaking, Turkish-oriented Azerbaijan. Southern Talyshis who remained in Iran experienced a more consistent cultural development within the Iranian paradigm, despite political changes. This study examines the impact of these divisions on Talyshi identity, language preservation and socio-cultural adaptation. It discusses the challenges of assimilation and cultural preservation faced by the Talyshis, their linguistic characteristics, and the revival of Talysh self-awareness and nationalism in the face of external pressures. The paper uses a comprehensive analysis of historical, linguistic and ethnographic data to provide insights into the resilience of Talysh identity amidst political and cultural change.
{"title":"The Talyshis: An Iranian people divided by the Araxes","authors":"Victoria Arakelova","doi":"10.7160/ks.2024.220102","DOIUrl":"https://doi.org/10.7160/ks.2024.220102","url":null,"abstract":"This paper examines the Talyshi people, an Iranian ethnic group divided by the Araxes River between Azerbaijan and Iran. The division, a result of the Russo-Persian War (1804-1813), placed the Talyshis within two distinct political and cultural paradigms. The northern Talyshis, under the successive rule of the Russian Empire, the Soviet Union and Azerbaijan, were confronted with a Turkish political and cultural orientation that contrasted with their Iranian linguistic and cultural heritage. This orientation led to significant shifts in identity, with the Talyshis becoming minorities within a Turkic-speaking, Turkish-oriented Azerbaijan. Southern Talyshis who remained in Iran experienced a more consistent cultural development within the Iranian paradigm, despite political changes. This study examines the impact of these divisions on Talyshi identity, language preservation and socio-cultural adaptation. It discusses the challenges of assimilation and cultural preservation faced by the Talyshis, their linguistic characteristics, and the revival of Talysh self-awareness and nationalism in the face of external pressures. The paper uses a comprehensive analysis of historical, linguistic and ethnographic data to provide insights into the resilience of Talysh identity amidst political and cultural change.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"592 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141028297","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}
This study examines the pilgrimage practices of Central Asian Muslims to Mecca before the region became part of the Russian Empire and shows that despite the importance of the Hajj in Islam, participation from this area was limited. The analysis outlines the various barriers to making the pilgrimage, such as the strict Sharia requirements that many could not meet, the financial and logistical challenges involved, and the fear of the dangers associated with the journey. In addition, social and family obligations prevented a significant number of Muslims from making the Hajj, leading to a preference for local pilgrimage sites in Central Asia as an alternative. The research also examines the socio-political implications of the hajj for Central Asian Muslims, including the different routes taken to reach Mecca and the role of socio-economic status in facilitating or hindering the pilgrimage. Through this examination, the article sheds light on the complex interplay of religion, culture and politics in the practice of hajj among Central Asian Muslims prior to Russian annexation.
{"title":"Паломничество (хадж) мусульман Средней Азии до присоединения к Российской империи","authors":"V. Litvinov","doi":"10.7160/ks.2024.220103","DOIUrl":"https://doi.org/10.7160/ks.2024.220103","url":null,"abstract":"This study examines the pilgrimage practices of Central Asian Muslims to Mecca before the region became part of the Russian Empire and shows that despite the importance of the Hajj in Islam, participation from this area was limited. The analysis outlines the various barriers to making the pilgrimage, such as the strict Sharia requirements that many could not meet, the financial and logistical challenges involved, and the fear of the dangers associated with the journey. In addition, social and family obligations prevented a significant number of Muslims from making the Hajj, leading to a preference for local pilgrimage sites in Central Asia as an alternative. The research also examines the socio-political implications of the hajj for Central Asian Muslims, including the different routes taken to reach Mecca and the role of socio-economic status in facilitating or hindering the pilgrimage. Through this examination, the article sheds light on the complex interplay of religion, culture and politics in the practice of hajj among Central Asian Muslims prior to Russian annexation.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"13 29","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141055848","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}
Cultural heritage is an important part of the cultural identity of any nation. The care of cultural heritage includes the protection and preservation of the material heritage of the majority nation and the heritage of all other ethnic communities that have left their cultural traces in the area under consideration. The protection of cultural heritage reflects the maturity of a society. That’s why the approach to the protection of cultural monuments should not be selective, narrow and strictly national, but comprehensive, preserving the cultural values of earlier eras and peoples as a general civilisational asset. The research aims to reveal how today’s youth perceive the Ottoman heritage in Serbia, their emotional relationship with it, and whether they recognise the Ottoman heritage as a possible resource for tourism in Serbia. The results indicate that the student population perceives the positive aspects of the Ottoman era in this region, as reflected in the legacy of Oriental culture and the multi-ethnic and multicultural order, to a large extent. Architectural heritage, gastronomy and intangible heritage (language and literature, legends, music, dances, traditions) are largely recognised as representative of the Ottoman cultural heritage and foreign influences on national culture. Their potential for tourism has also been recognised. However, the possible obstacles in the development process of the cultural route are foreseen in strong nationalism and negative collective memory, which were identified as key barriers.
{"title":"Ottoman heritage in Serbia on a cultural route: students’ attitudes","authors":"A. Terzić, Ž. Bjeljac, N. Ćurčić","doi":"10.7160/ks.2024.220104","DOIUrl":"https://doi.org/10.7160/ks.2024.220104","url":null,"abstract":"Cultural heritage is an important part of the cultural identity of any nation. The care of cultural heritage includes the protection and preservation of the material heritage of the majority nation and the heritage of all other ethnic communities that have left their cultural traces in the area under consideration. The protection of cultural heritage reflects the maturity of a society. That’s why the approach to the protection of cultural monuments should not be selective, narrow and strictly national, but comprehensive, preserving the cultural values of earlier eras and peoples as a general civilisational asset. The research aims to reveal how today’s youth perceive the Ottoman heritage in Serbia, their emotional relationship with it, and whether they recognise the Ottoman heritage as a possible resource for tourism in Serbia. The results indicate that the student population perceives the positive aspects of the Ottoman era in this region, as reflected in the legacy of Oriental culture and the multi-ethnic and multicultural order, to a large extent. Architectural heritage, gastronomy and intangible heritage (language and literature, legends, music, dances, traditions) are largely recognised as representative of the Ottoman cultural heritage and foreign influences on national culture. Their potential for tourism has also been recognised. However, the possible obstacles in the development process of the cultural route are foreseen in strong nationalism and negative collective memory, which were identified as key barriers.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141045211","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}
Pub Date : 2024-05-01DOI: 10.7160/ks.2024.220101en
Hermann Kreutzmann
Shrinking pastoral spaces are phenomena that have occurred on a global scale and in particular in mountain areas. Interrupted migration routes, state regulations, administrative and strongholders’ control have contributed to this process as well as the forces of settlement expansion and modernization strategies. The 20th century is characterized by infrastructure development, cultivation of formerly pristine lands, destroying of forests and revaluation of natural assets, population and settlement growth. Archaic forms of extensive forms of pastoral practices found their anti-thesis in the spirit of modernization and technological progress. The promotors of modernization and resource exploitation supported a ‘modern’ mobile society, but termed classical forms of mobility as outdated, backward and refutable. Underlying is an old and well-known cultural conflict between mobile and resident communities, which seem to be mutually suspicious about the behaviour and lifestyles of the other. Thus, the shrinking of pastoral spaces is as much a spatial phenomenon focusing on area and distance as it is a political, socio-cultural and development theory-inspired process that has accelerated programmes of sedentarisation and settlement of mobile communities in most countries. The culmination of this process might be the so-called final settlement of all nomads that has been implemented in the People’s Republic of China during the last decade. My discussion about a ‘tragedy of responsibility’ will exemplify the process that has occurred in the rangelands and highlight diversities and legislation differences in the framework of social and climate change in High Asian pastoral spaces.
{"title":"Livelihood challenges in High Asian pastoral spaces","authors":"Hermann Kreutzmann","doi":"10.7160/ks.2024.220101en","DOIUrl":"https://doi.org/10.7160/ks.2024.220101en","url":null,"abstract":"Shrinking pastoral spaces are phenomena that have occurred on a global scale and in particular in mountain areas. Interrupted migration routes, state regulations, administrative and strongholders’ control have contributed to this process as well as the forces of settlement expansion and modernization strategies. The 20th century is characterized by infrastructure development, cultivation of formerly pristine lands, destroying of forests and revaluation of natural assets, population and settlement growth. Archaic forms of extensive forms of pastoral practices found their anti-thesis in the spirit of modernization and technological progress. The promotors of modernization and resource exploitation supported a ‘modern’ mobile society, but termed classical forms of mobility as outdated, backward and refutable. Underlying is an old and well-known cultural conflict between mobile and resident communities, which seem to be mutually suspicious about the behaviour and lifestyles of the other. Thus, the shrinking of pastoral spaces is as much a spatial phenomenon focusing on area and distance as it is a political, socio-cultural and development theory-inspired process that has accelerated programmes of sedentarisation and settlement of mobile communities in most countries. The culmination of this process might be the so-called final settlement of all nomads that has been implemented in the People’s Republic of China during the last decade. My discussion about a ‘tragedy of responsibility’ will exemplify the process that has occurred in the rangelands and highlight diversities and legislation differences in the framework of social and climate change in High Asian pastoral spaces.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"85 5‐6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141052459","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}
This paper examines the practice of female genital mutilation (FGM) among the Dawoodi Bohra community in Pakistan. FGM, a non-therapeutic alteration of the female genitalia, is examined through the lenses of religion, culture and health. The Dawoodi Bohra, predominantly based in Karachi, practice FGM as a religious and cultural rite, linking it to notions of purity and social acceptance. Despite global efforts to outlaw and eradicate FGM, it persists, underpinned by deeply held beliefs and the insular nature of the community. The physical and psychological effects of FGM are profound, leading to immediate and long-term complications such as severe pain, infection and psychological trauma. This paper discusses the impact of these practices on women’s health and rights, while critiquing the lack of an effective legal framework in Pakistan to combat FGM. In addressing this issue, the paper contributes to the broader discourse on gender-based violence and the rights of women and children in patriarchal societies.
{"title":"Female Genital Mutilation practiced by Dawoodi Bohras of Pakistan","authors":"Sanchita Bhattacharya","doi":"10.7160/ks.2024.220105","DOIUrl":"https://doi.org/10.7160/ks.2024.220105","url":null,"abstract":"This paper examines the practice of female genital mutilation (FGM) among the Dawoodi Bohra community in Pakistan. FGM, a non-therapeutic alteration of the female genitalia, is examined through the lenses of religion, culture and health. The Dawoodi Bohra, predominantly based in Karachi, practice FGM as a religious and cultural rite, linking it to notions of purity and social acceptance. Despite global efforts to outlaw and eradicate FGM, it persists, underpinned by deeply held beliefs and the insular nature of the community. The physical and psychological effects of FGM are profound, leading to immediate and long-term complications such as severe pain, infection and psychological trauma. This paper discusses the impact of these practices on women’s health and rights, while critiquing the lack of an effective legal framework in Pakistan to combat FGM. In addressing this issue, the paper contributes to the broader discourse on gender-based violence and the rights of women and children in patriarchal societies.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"35 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141024895","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}
Pub Date : 2023-11-01DOI: 10.7160/ks.2023.210204cs
Tereza Händlová
This article examines the changing ethnic identity of Irish Travellers, an indigenous, traditionally nomadic group in Ireland with unique linguistic and cultural characteristics. Using fieldwork and unstructured interviews, the study reveals how their identity is adapting amidst social and cultural change. It highlights the fluidity of Traveller identity as it is affected by globalisation, societal integration and efforts to maintain traditional values. Historically, their identity has been suppressed by the state, which has tended to categorise them as a social group. The research highlights the incomplete assimilation of Travellers and the eventual recognition of their ethnic identity in 2017, driven by advocacy groups and international organisations. Despite the loss of their nomadic lifestyle, informants express a strong sense of belonging to the Traveller community. The study concludes with the wider implications of these findings for understanding the dynamics of ethnic identity in minority groups.
{"title":"Vnímání etnické identity Irských kočovníků","authors":"Tereza Händlová","doi":"10.7160/ks.2023.210204cs","DOIUrl":"https://doi.org/10.7160/ks.2023.210204cs","url":null,"abstract":"This article examines the changing ethnic identity of Irish Travellers, an indigenous, traditionally nomadic group in Ireland with unique linguistic and cultural characteristics. Using fieldwork and unstructured interviews, the study reveals how their identity is adapting amidst social and cultural change. It highlights the fluidity of Traveller identity as it is affected by globalisation, societal integration and efforts to maintain traditional values. Historically, their identity has been suppressed by the state, which has tended to categorise them as a social group. The research highlights the incomplete assimilation of Travellers and the eventual recognition of their ethnic identity in 2017, driven by advocacy groups and international organisations. Despite the loss of their nomadic lifestyle, informants express a strong sense of belonging to the Traveller community. The study concludes with the wider implications of these findings for understanding the dynamics of ethnic identity in minority groups.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"7 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135272254","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}
Pub Date : 2023-11-01DOI: 10.7160/ks.2023.210204en
Tereza Händlová
This article examines the changing ethnic identity of Irish Travellers, an indigenous, traditionally nomadic group in Ireland with unique linguistic and cultural characteristics. Using fieldwork and unstructured interviews, the study reveals how their identity is adapting amidst social and cultural change. It highlights the fluidity of Traveller identity as it is affected by globalisation, societal integration and efforts to maintain traditional values. Historically, their identity has been suppressed by the state, which has tended to categorise them as a social group. The research highlights the incomplete assimilation of Travellers and the eventual recognition of their ethnic identity in 2017, driven by advocacy groups and international organisations. Despite the loss of their nomadic lifestyle, informants express a strong sense of belonging to the Traveller community. The study concludes with the wider implications of these findings for understanding the dynamics of ethnic identity in minority groups.
{"title":"The perception of the ethnic identity of the Irish Travellers","authors":"Tereza Händlová","doi":"10.7160/ks.2023.210204en","DOIUrl":"https://doi.org/10.7160/ks.2023.210204en","url":null,"abstract":"This article examines the changing ethnic identity of Irish Travellers, an indigenous, traditionally nomadic group in Ireland with unique linguistic and cultural characteristics. Using fieldwork and unstructured interviews, the study reveals how their identity is adapting amidst social and cultural change. It highlights the fluidity of Traveller identity as it is affected by globalisation, societal integration and efforts to maintain traditional values. Historically, their identity has been suppressed by the state, which has tended to categorise them as a social group. The research highlights the incomplete assimilation of Travellers and the eventual recognition of their ethnic identity in 2017, driven by advocacy groups and international organisations. Despite the loss of their nomadic lifestyle, informants express a strong sense of belonging to the Traveller community. The study concludes with the wider implications of these findings for understanding the dynamics of ethnic identity in minority groups.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"3 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135272258","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}
This paper explores the contested nature of scared places as a starting point for developing a research agenda for geographers of religion in the 21st century. Following a discussion of the contested nature of scared places, the paper theorises place and scale in the study of religion. It is argued that by conjugating these two crucial concepts, geographers of religion (and surely other disciplines as well) would be better able to engage with the rich socio-political-spatial meanings of contemporary religions. Sacred places, as one of the key features of religion, serve as an entry point into the current discussion. The empirical context and case studies are drawn from over two decades of research in the contested region of Israel/Palestine. They serve to illustrate my main argument that sacred places and their contested nature are central to understanding broader socio-political processes. I will therefore briefly engage in a scalar analysis of sacred places from the body to the global scale.
{"title":"Theorising place and scale in the geography of religion for the 21st century: Reflections on a burgeoning field","authors":"Nimrod Luz","doi":"10.7160/ks.2023.210202","DOIUrl":"https://doi.org/10.7160/ks.2023.210202","url":null,"abstract":"This paper explores the contested nature of scared places as a starting point for developing a research agenda for geographers of religion in the 21st century. Following a discussion of the contested nature of scared places, the paper theorises place and scale in the study of religion. It is argued that by conjugating these two crucial concepts, geographers of religion (and surely other disciplines as well) would be better able to engage with the rich socio-political-spatial meanings of contemporary religions. Sacred places, as one of the key features of religion, serve as an entry point into the current discussion. The empirical context and case studies are drawn from over two decades of research in the contested region of Israel/Palestine. They serve to illustrate my main argument that sacred places and their contested nature are central to understanding broader socio-political processes. I will therefore briefly engage in a scalar analysis of sacred places from the body to the global scale.","PeriodicalId":280902,"journal":{"name":"Kulturní studia","volume":"282 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135321019","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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