The author considers Bukharian musical traditions as multi-cultural phenomena which demonstrate different types of syntheses - pre-Islamic and Islamic elements, inter-confessional cooperation and mutual influences of ethnic groups and peoples living in the city. Various factors, such as climatic conditions, traditional architecture and the inclination of its citizens towards musical entertainment, have influenced the development of traditional music in Bukhara. The main genres of musical art are considered in the framework of traditions of urban life. The author sees this trait of Bukharian culture and mentality as reflecting a duality: religiousness but also an intense love of secular pleasures in which music will always play an important role.
Alexander B. Djumaev
Diasporic Epistemology and the Decolonized Curriculum
Jovan Scott Lewis
Europe in the European intellectual traditions and disciplines can be questioned, if not repositioned. There are also other traditions within them, and the foundations for other disciplines. Furthermore, he does this by emplacing himself geographically as
This article analyses one of the most important components of Kyrgyz culture - the tradition and ritual of hospitality. Features of traditional and modern hospitality are examined on the basis of literary sources and the author's fieldwork. The hospitality ritual and the norms associated with guests are discussed first in their traditional and then in their modern aspects. The author argues that ethnic specificities have been maintained on a large scale. Gender and age in the organisation of meals, as well as the prestige of meat dishes, continue to have traditional character, and the importance of hospitality has been imparted to younger generations. The author concludes that the interaction of innovations and traditions constitute the main content, development and present characteristics of Kyrgyz customs and hospitality rituals.
This article is devoted to an investigation of the 'feeling of membership' of certain subtribes and tribes that is typical of the cultural and social memory of traditional Kazakhs. Our empirical study found that people in present-day Kazakhstan are strongly interested in their social and historical roots and traditions and in a sense of tribal (zhuzal) belonging. This tendency is most probably a result of the necessity for Kazakhs to find a new self-identification, as the old one has been destroyed. Along with the development of traditional values, there has been a growth of Western innovations and cultural values in Kazakh society. We examine the interlacing of old values and ideas with new motives and ways of social activity, a process that has affected societal behaviour in everyday life.
The Dialectical Tradition in South Africa by Andrew Nash
Joshua A. Fogel
As is certainly true elsewhere in the world, the East Asian region has its own traditions of travel and travel writing (Fogel 1996: 13–42; Strassberg 1994). These date back many centuries and until relatively recently continued to influence the ways in which men and women actually travelled (how they moved from place to place, what itineraries they followed, and the like) and the genres of travel writings that they produced (prose, poetry and combinations of the two, e.g. Yosano 2001). Tracing the origins and influences of these traditions as well as understanding the impact exerted by Chinese traditions on those of Japan and elsewhere in the region remain important scholarly desiderata.
Kevin W. Sweeney
Book Review of Malcolm Turvey, Doubting Vision: Film and the Revelationist Tradition
Ryan Goeckner, Sean M. Daley, Jordyn Gunville, and Christine M. Daley
Ferguson, Missouri, and the ongoing Flint water crisis in Flint, Michigan. In contrast, the centrality of water in Lakota spiritual tradition and practice—including knowledge of water's existence as “the first medicine” and its importance in ceremonies such
The Shertok Family Debate, 1922
The complex approach of the Yishuv to religion and tradition was articulated in the matter of marriage rites. On the one hand, wedding ceremonies were seen as an expression of Diaspora social values that the Yishuv wished to renounce, while, on the other hand, such occasions were viewed as having national and collective significance. The decision made by Ada Shertok and Eliyahu Golomb not to have a wedding ceremony in May 1922 aroused a fierce debate within one of the most prominent families of the Yishuv. The family dispute surrounding the issue of the marriage ceremony and the diverse opinions presented in it are the focus of the article. This debate is a starting point for a broader discussion on the question of the complex attitude of the Yishuv to religion and tradition in the early 1920s.
form of action. The origins of this theoretical orientation can be traced to Heidegger and the later Wittgenstein, although they have a more explicit background in authors from different traditions, such as Harold Garfinkel, 3 Michel Foucault, 4 or