Music in Cyprus ed. by Jim Samson and Nicoletta Demetriou

As a social issue, violence continues to manifest and remains a current topic of academic research. Scientific studies mostly focus on the individual and societal dimensions of violence; however, studies that address violence in the context of everyday life practices remain limited. This study argues that violence has a masculine character as a result of gender inequality and within the framework of the masculinity-power relationality. On the other hand, this study considers folk dances as a product of social culture and views them as an effective form of non-verbal communication within society. The study is based on the claim that, in folk dances observed in formal or informal ceremonial events, which are part of everyday life and contain elements of violence, violence is legitimized as a spectacle. In this context, local folk dances from different regions of Turkey, performed exclusively by male dancers and portraying themes of heroism, victory, bravery, and courage, have been selected as examples. These include Trabzon Bıçak Horonu, Bursa Kılıç-Kalkan, Manisa Seğmen Sekmesi, Balıkesir Bengi, Erzurum Köroğlu Barı, Giresun Tüfekli Çandır Karşılaması, and Diyarbakır Şur-u Mertal. The violent content of these dances has been analyzed through the method of semiotic analysis. Weapons used in these dances, fast and rhythmic tunes, and rigid movements have been considered as indicators of violence. It has been concluded that these dances, admired and enthusiastically applauded, normalize violence. This study makes a significant contribution by addressing folk dances within the context of violence and aims to fill the gap in the literature in this field.

Osmanlı İmparatorluğunun adayı fethiyle çoğalmaya başlayan Türk nüfus beraberinde kültürel değerlerini de taşımıştır. Klasik Türk müziği ve Mevlevi müziğinin yaygın olduğu dönemin ardından, Avrupa müziği, rock ve etnik-pop müzik Kıbrıs Türk müzik kültürü içerisinde yerini almıştır. Kıbrıs Türk müziği, çatışmaların başlamasıyla birlikte kendi kabuğuna çekilen Kıbrıslı Türklerin özgürlük ve bağımsızlık çağrılarını dile getiren önemli bir araç olmuştur. Savaş yıllarında verilen bağımsızlık mücadelesi Türk kimliğinin daha çok benimsenerek, özümsenmesine, milliyetçilik anlayışının da daha derinden hissedilmesine neden olmuştur. Kıbrıslı Türk besteciler o dönemde besteledikleri şarkılarında bağımsızlık, Türklük ve Türkiye’ye bağlılık konularını işlemişlerdir. Milliyetçilik hareketi azınlık durumuna düşen, öz kimliğini kaybetmek istemeyen Kıbrıslı Türkler için yerel müziklerde uzun yıllar etkisi hissedilen sözlerle yerini bulmuştur. Bu araştırma da Kıbrıs Türk toplumunda müzik ve eğitimin milliyetçiliğin gelişimini nasıl etkilediği sorgulanmıştır. Araştırmada döküman incelemesi yöntemi kullanılmıştır. Araştırma konusunu içeren basılı ve elektronik kaynaklar belgesel tarama yöntemi ile toplanmıştır. Veriler tarihsel ve sosyolojik yönleri değerlendirilerek analiz edilmiştir. Çalışmanın alt boyutları; “İngiliz Yönetiminde Eğitim Politikası”, “Türkiye (Anadolu) Etkisi ve Milliyetcilik Olgusu”, “Radyonun Misyonu”, “Kıbrıs Türk Milliyetçiliğinin Gelişmesinde Siyaset, Politika ve Eğitim Etkisi”, “Atatürk İlke ve İnkılaplarının Kıbrıs Türk Milliyetçiliğine Etkileri” ve “Kıbrıs Türk Yerel Müziğine Yansımaları” olarak oluşturulmuştur.

Shattered grounds, unbroken place identity: The emotional geography of Hatay post-earthquake

This article explores identity formation across generations among Turkish Americans. The study argues that important differences exist between first and second generation Turkish Americans in regard to the acceptance and assertion of their American and Turkish identities and cultural practices. While first generation Turkish Americans are quite reluctant to assert their American identities, second generation Turkish Americans openly express both their Turkish and American identities, regardless of their religious orientation. Whereas the first generation is more isolated in America no matter the degree of their acculturation, second generation Turkish Americans are much more integrated, as linguistic proficiency and cultural adaptation are less significant barriers to their participation in larger American society. This article also suggests that those second generation Turkish immigrants who feel discriminated against believe that it is their Islamic faith rather than their ethnicity that is the cause of their lack of acceptance by larger American society.

Aims: This study aims to examine the representation of Javanese cosmology in the Jaranan Dance, with a particular focus on the significance of the kiblat papat lima pancer concept as a philosophical foundation shaping the dance’s structure, symbolism, and meaning. Study Design: This study employs an ethnocoreological approach, relying on qualitative data. Place and Duration of Study: The research was conducted in Gandon Hamlet, Gandu Village, Tembarak District, Temanggung Regency, with a research duration of approximately two years. Methodology: Within the ethnochoreological approach, research involves both fieldwork and non-field studies. This study combines ethnographic methods to explore the form, meaning, and social role of the Jaranan Dance with a literature study that examines its philosophical and historical dimensions in Javanese culture. Results: The Jaranan Dance, widely practiced in rural Java, is preserved as an integral part of local cultural traditions. Beyond entertainment, it embodies the Javanese worldview and value system, particularly through the expression of Javanese cosmology in the concept of kiblat papat lima pancer. In Gandon Hamlet, four dancers represent the four human desires linked to the kiblat papat, whose energies must remain in balance. The combat segment symbolize this self-control, positioning the dance as both an artistic expression and a symbolic enactment of Javanese cosmological and ethical principles. Conclusion: This phenomenon highlights that the Jaranan Dance represents a multidimensional cultural text that integrates aesthetics, philosophy, and cultural identity. It embodies a philosophical meaning related to cosmic balance, reflected in its performative style from the Javanese cultural perspective. Thus, the Jaranan Dance not only conveys a cosmological worldview but also serves as a medium for preserving local values and constructing collective identity within Javanese rural communities.

This chapter focuses on the possible future developments of Confucianism in Chinese society: as a cultural identity, political ideology, ethical outlook, ritual practice, symbolic tool in politics, and even the foundation for the civil religion of China. The chapter presents three events that can be seen as corresponding to key issues involved in the future development of Confucianism in China. The first one is called the “politics of epistemology”; the second is the “politics of the religion question,” and finally, the “politics of Confucian nationalism.” However, despite the uncertainties in the politics of the future of Confucianism, its nature as a foundation of morality and possible source of civil religion will never go away.

The Colour of Copyright

Urban seperation of cities mostly resulted by the political and ethnic conflict is not considered a lasting solution. When a political solution couldn’t be achieved, where it is mostly seen as a necessity for cooperative urban and social infrastructure, the temporary solution for the city’s divided landscape and everyday life becomes permanent. Hence divided cities are arenas where issues around urban resilience and (re)production of space under contested states are more than everyday debate. Nicosia widely known as the last divided capital city in Europe serves as the capital of Turkish Cypriots in the north and Greek Cypriots in the south. The United Nations (UN) Buffer Zone formalized in 1974 as an emergency measure against inter-communal clashes has bisected the Walled City Nicosia seperating its citizens and breaking the urban unity. The union of the two communities on Cyprus had been broken up and the continuity of space had then become a past. Nicosia Master Plan (NMP) the cooperative planning initiative of the professionals that had been managed before political consensus is reached, had created a unique solution for the city. The success of NMP in physical terms stayed limited as the division continued. In 2008 with the opening of the Ledra Gate within the Walled City had symbolic meaning as it will make the two communities feel as if they belong to the united urban texture and have the potential of giving chance to new socio-economic developments and for daily interactions. Civil actors from formal and informal groups have gradually stepped forward to strenghten the positive effect of the NMP; bringing life to the Dead Zone of the city. The recent spatial and social transformations along the divide of Nicosia are scrutinized in this paper. It explores the policy and planning responses that are being proposed in divided cities and the solution efforts that is promoted by professionals, citizens and NGO’s more than the states. The analysis is based on qualitative data; the visual and verbal records centered on activities and actions of NMP and NGO’s on the field. Within this context the paper focuses on intentions and concrete steps where the Buffer Zone is perceived as a shared space. It also aims to point out an insight for social and spatial (re)production in post conflict divided cities.

Heritage politics in Turkey came under global scrutiny in July 2020 following the conversion of the Hagia Sophia Museum in Istanbul back into a mosque, and then again in October 2020 after the confiscation of ancient and modern seed collections residing at the British Institute in Ankara. In the accounts of several Turkish and international critics, these two events were presented as kindred, reactionary maneuvers aimed at galvanizing nationalist fervor, and Turkish claims on biological and cultural property were pitted against universalist ideals of conservation. Drawing on long-term ethnographic and archival research on the Turkish conservation bureaucracy, this article analyzes the role of plants and antiquities in Turkish metanarratives of loss, sovereignty, and modernization, and it offers an anthropological account of everyday conservation work in Turkey that challenges the purported divide between universalist science and nationalist politics that very much mimics the contours of a civilizational split.

Reviewed by: Everyday Life in the Early English Caribbean: Irish, Africans, and the Construction of Difference by Jenny Shaw David M. Stark (bio) Everyday Life in the Early English Caribbean: Irish, Africans, and the Construction of Difference JENNY SHAW Athens: University of Georgia Press, 2013 259pp. Try to imagine what life was like on a sugar plantation in the seventeenth-century English Caribbean, where African slaves and Irish servants lived and worked together under the watchful eye of English planters. How did they view each other? What were their interactions like? How did they negotiate status and hierarchy? These are important questions because they speak to broader debates about the origins of racism and slavery: the “origins debate” in the English colonies. The long-standing assumption is that difference was based solely on race. With the rise of the sugar plantation economy in the mid-seventeenth century, the need for [End Page 825] labor increased and greater numbers of Africans were brought to English colonies. As this process unfolded, society became racially bifurcated, and labor was used to separate individuals into distinct categories consisting of those who were free (whites) and those who were unfree (blacks). Jenny Shaw challenges this view in her well-written and convincing book Everyday Life in the Early English Caribbean. She notes that Africans were not the only (or the first) unfree laborers in the early modern English Atlantic world. Europeans, more specifically Irish Catholic indentured servants, were sometimes used like slaves. In addition, she explores how race was not the only factor that shaped prejudice; religion also played a prominent albeit overlooked role in the construction of difference. Shaw is part of a growing number of scholars who argue that the racial bifurcation model needs to be revised, and she provides a much-needed, more nuanced account of how difference was constructed in the early English Caribbean. The everyday experiences and interactions among Irish servants, African slaves, and English planters contributed to the construction of difference. However, the lack of surviving source material from this period has complicated our understanding of this process. To recover the everyday life of ordinary colonial subjects, Shaw (re)reads traditional sources (plantation records and inventories, wills, deeds, and travelers’ accounts) as much for what they omit as for what they include. Her methodology of focusing on the “presence of absence” allows readers to learn more about marginalized populations who left little (if any) paper trail and who are largely invisible in the historical record. English ideas about difference were initially worked out in Ireland, the site of England’s first imperial project. Through the lens of their own ideas about what constituted civilized behavior, the English perceived Irish cultural practices related to land use, sexual mores, clothing, and religion as barbaric. This became the basis of the perceived inferiority of the Irish. The English would later draw attention to similar cultural practices among Native Americans and Africans as markers of uncivilized peoples. They believed that cultural differences among inferior peoples, such as the Irish, could be overcome if they adopted Protestantism. However, the 1641 Ulster uprising, which devolved into an ethnic conflict between Irish Catholics on one side and English and Scottish Protestants on the other, hardened attitudes toward the Irish. Following the Cromwellian war in England [End Page 826] (1649–53), the English deported about fifty thousand Irish Catholics as indentured laborers, many to the West Indies, and their persecution of Irish Catholics intensified both at home and abroad. By then the English no longer believed the Irish capable of redemption, and religion became the most important cultural marker of difference. This influx of Irish in Barbados and the Leeward Islands coincided with the rise of the sugar plantation economy across the English Caribbean. To meet the increased need for labor, English plantation owners imported large numbers of African slaves. Before long Irish servants and African slaves outnumbered English colonists, prompting concerns about the destabilizing potential of subjugated populations. Colonial authorities found it necessary to identify and count disruptive populations, as the English had done in Ireland with the Down Survey in 1652. English authorities attempted to minimize—in their minds, at least—the threat holding people...

PurposeThis study aims to investigate the relationship between national culture and best practices as recommended in country-level corporate governance codes.Design/methodology/approachMeasures for four corporate governance variables – board independence, gender composition, board leadership and meeting frequency – were collected from corporate governance codes for 55 countries. Scores from Hofstede’s cultural dimensions – power distance, individualism vs collectivism, masculinity vs femininity and uncertainty avoidance – were gathered for these same countries. Average scores on the cultural dimensions were compared for groups of countries based on each of the corporate governance variables.FindingsData analyses reveal significant relationships between Hofstede’s cultural dimensions and the four characteristics of corporate governance examined in this study. Results highlight the importance of understanding cultural influences on board characteristics for companies considering international expansions or partnerships.Originality/valueWhile prior studies have focused on the influence of national culture at the company level, this study examines the relationship at the regulatory level through review of country-level corporate governance codes.

Reviews 423 David E. Sutton. Memories Cast in Stone: The Relevance of the Past in Everyday Life. Oxford: Berg, 1998. 241 pp. ISBN 1-85973943 -1, $55.00/£39.99 cloth; ISBN 1-85973-948-2, $19.50/£14.99 paper. Sutton's sensitive and insightful book is the result of recent f ieldwork on Kalymnos, a small Aegean island in the Dodecanese group lying ten mües from the Turkish coast. In this Greek community of fifteen thousand, the past remains alive and active in the present as a source of both cultural identity and everyday social consciousness. But this book is neither a local history of Kalymnos nor a reconstruction of Greek history through the perceptions of its people. It is rather an attempt to understand "how people filter the present through ideas of the past [so that it may be used] to interpret, evaluate and judge issues pertaining to today's present" (ix). In American or British culture, history remains bracketed-off and isolated from the present: it is considered to be over, forgotten, and personally irrelevant to the concerns of ordinary life. However, "On Kalymnos you meet history" as a Uving past which permeates all modes of current perception and remains inextricably embedded in contemporary social life (209). Introducing the ethnography of this society through an investigation of the origins and epistemology of its ideological components has a particular significance in an era of resurgent nationalism and ethnic politics within Europe. Sutton's use of apparently prosaic examples of behavior on Kalymnos, as a means of opening inner worlds of social and political meaning, is therefore a valuable task for anthropology. History for the Kalymnians is not of course a simple melange of innocently structured past events: it is a series of stories chosen from classical, Byzantine, and modern times which "are told with a particular purpose in mind" (16). The cultural construction of such "historicities," which is the main purpose of this study, is in fact complex and multifaceted (2). Sutton skillfuUy unravels the integrated layers of social consciousness that are derived from historical perception which reach from the extended famUy to the local community, the Greek nation, the European Union, and ultimately the global political order. History is seen as any pattern of events that alters ordinary life at different levels. These may include past quarrels, sexual scandals, or financial misconduct that the Kalymnians exploit in gossip. They are self-critical of their propensity to undermine and "eat" their neighbors, leaving a stain on a family's name (122). But history is also about much less parochial matters. History is constantly evoked to define both Kalymnian and Greek identity, to explain national and European poUtical life and international relations, and above all, as a means of reference for analogies in everyday life. The history of the Dodecanese is strongly marked by discontinuity. After classical times the islands were controlled by the empires of 424 Biography 22.3 (Summer 1999) Rome, Byzantium, and Venice, and then ruled by the Genoese, the Knights of St. John, and finaUy, from the sixteenth century, the Ottoman Turks. In the 1820s the islands became part of the new Greek state during the War of Independence, only to be handed back to the Turks in 1828 as part of a diplomatic barter. Italian rule, which foUowed in 1912, became harsh during the fascist period, but this was to be eclipsed by the appalling German occupation from 1943 until the retreat of Axis forces. A brief period of British trusteeship ensued, which ended in a final union with Greece in 1947. The legacy of longterm foreign domination and manipulation by the great powers has been a tradition of both resistance to authority and an intense interest in the international political process responsible for the islands' subordination. These are now potent elements of mass consciousness which coexist with an ingrained distrust of the motives of poUtical power. Kalymnos also firmly embraces a strong left-wing tradition: it has consistently returned socialist deputies in national elections and is staunchly anti-monarchist. But these political leanings are in fact shared with other islands in the eastern Aegean which are not considered by Sutton. Lemnos...

Purpose – The purpose of this paper is to investigate whether Hofstede’s (2001) cultural framework and the value paradox explain the use of appeals in advertising in Estonia. Design/methodology/approach – Hypotheses are drawn in relation to Hofstede’s original four cultural dimensions – power distance, masculinity/femininity, individualism/collectivism and uncertainty avoidance. A sample of 110 print advertisements from four magazines were analyzed using Pollay’s (1983) classification of advertising appeals. Findings – The results show that Estonian advertising reflects paradoxical values related to low power distance and femininity dimensions, and culturally congruent values related to high-uncertainty avoidance and individualism. Practical implications – Findings suggest that cultural values (desired) alone are insufficient to predict the reflection of culture in advertising. Rather, consideration of the discrepancies between the cultural values (desired) and practices (desirable) enables a better explanation of the relationship between society and its advertising. Originality/value – Scholars have shown increasing interest in the consequences of culture on advertising, but the opposing aspect of cultural values and practices has received limited research attention. The paper offers interesting insights regarding the effect of culture and the value paradox on the use of appeals in advertising. Additionally, analyzing the advertising of Eastern Europe is highly important because of the limited research attention that exists with respect to advertising in the region.

Eating is essential to sustain life, but beyond satisfying physiological needs, food has close connections to other aspects of life. People’s alimentary behaviours are influenced by many sociocultural and economic factors, including religion and nationality. This chapter examines food as heritage and religious practice within the context of religious and spiritual tourism. It is divided into three sections, namely food and heritage as cultural practice, the role of food in religion, and food, religion, and tourism. Food and eating have important social and cultural dimensions. Food and eating have important social and cultural dimensions. Religion plays several important social roles. Food and gastronomy are indelibly connected with religion. Food is a crucial part of every region’s cultural heritage, and religion is one of the clearest manifestations of culture. Likewise, in almost every case, food is inseparably connected to religious ritual and practice, prohibitions, and praise.

The history of Korea spans over 4,000 years and the heritage of so ancient a culture is a very rich one, which must be rediscovered and conserved for future generations. Korea has been active in these tasks since 1902, through the promotion of research on traditional architecture, and the building up of collections of paintings as well as other cultural artefacts throughout the country. In 1945 the Cultural Property Preservation Bureau was set up in order to ensure the adequate protection of this heritage and in 1961 a law was passed on the subject according to which ancient art objects and old buildings, together with ‘non‐physical’ elements such as folk dances, music, theatre, etc. could be declared national cultural treasures.In 1973, this law was revised so as to prevent clandestine archaeological excavations and illicit traffic in works of art.The list of the Republic of Korea's national treasures, of wich the most remarkable are described in the pages that follow, lengthens each year, thanks to concerted efforts in research and conservation. As this issue goes to press the former capitol building in Seoul is being renovated to house a new National Museum of Korea. The transplanted collections will be opened to the public in their new setting in late 1986. The Central Asia collection, never displayed before, is among those which will be on show for the first time. The collection was put together by a Japanese collector, deposited at the colonial administration headquarters in the capitol and kept there since that time. We hope that these and other new offerings for the Republic of Korea's museum visitors will be fully described in a future issue of the magazine.