Artisans and the Marketing of Ethnicity: Globalization, Indigenous Identity and Nobility Principle In Micro-Enterprise Development

As a constructed category of human difference, \u27ethnicity\u27 has given way to \u27culture\u27 in its shared genealogy in the new millennium. Public knowledge about such phenomena as \u27ethnic cleansing\u27, debates on immigration, and the use of ethnicity as both a dependent and independent variable in research and policy are central realities in the domestic and foreign policies of many nations. The social psychology of group affiliation, nationalism, and the use of ethnicity (as well as gender) in workplace diversity, or the deployment of ethnicity in electoral politics continues to perplex and complicate human social interaction

Decoding: An interpretive look into the intricacies of primary school pupils´ recourse to code switching

2021-09-03T16:34:40

Teaching Art History from a Biblical Foundation:Art History as a View into the Great Controversy

This paper provides a broad historical overview of how Judeo-Christian philosophy and values have been communicated through the arts. It suggests that our need for artistic expression is part of our search and longing for what is greater than us. This is a divine mandate for the Bible asserts God as an artist and the role His creativity plays in the relationship between God and humanity. But Exodus 20 also indicates that this relationship can be misused and misunderstood with the prohibition of idolatry. There is a clear biblical differentiation between the wise artist, who uses art for the search for truth, and the foolish one, who uses it as false worship. The connection between art and worship continues throughout Church history especially when it receives power through Constantine. This power is intertwined with religion so that late medieval art shows the views that the Roman Church and the Dominican friars have of themselves in their salvific role and power over the Lord’s “flock.” The abuse of power was challenged and Protestant artists expressed their views in writing and the arts. Protestantism posed a threat and at the council of Trent decisions were made to use art to establish Roman Catholic doctrine in a more forceful manner. By the eighteenth century the Church was using maps to enhance their absolutist views and to stake out their power in a global manner. Ambitious emperors who were also vying for the same territory grew tired of papal ambition and in 1798 Napoleon imprisons Pope Pius VI as predicted by prophecy. A new secular spirit is evident in the French Revolution and this can be observed through the art of the modern era

Musical modernism, global: comparative observations

This chapter investigates the global diffusion of musical modernism, studying its adoption and development in four different countries – Argentina, Mexico, Finland and Japan – from a comparative perspective. In this way, I uncover specificities but also underlying commonalities in the ways different national and regional cultures responded to the challenges posed by musical modernity. Adopting the perspective of critical cosmopolitanism, I argue that cultural influence was at least partly reciprocal: not only were distant musical cultures affected by modernist music, but modernism at the centre would not have become what it did without its encounters with others in far-flung corners of the globe

Social Tropicalism, Engaged Geographies and the Brazilian “Hub” : The South as a Place for Producing Critical Knowledge (1930s-1950s)

This paper explores the contributions of authors who worked in the first Brazilian universities—the Universidade de São Paulo, founded in 1934, and the Universidade do Distrito Federal, founded in 1935—and became internationally influential, by focusing on their acquaintance with European (and especially French) colleagues who contributed to the “University Missions” in Brazil. These scholars built anti-racist approaches to understanding Brazilian racialised and marginalised communities and developed ideas on tropicality that challenged classical European views of an alleged “inferiority” of tropical people and their lands, based on environmental determinism or scientific racism. These anti-racist views of the tropics, which I call “social tropicalism”, acquired international renown thanks to the publications of Brazilian geographer Josué de Castro (1908-1973). Based on new archives and drawing upon recent literature on tropicality and post/decoloniality, I analyse Castro’s early networking with other transnational scholars such as French sociologist Roger Bastide (1898-1974) and Brazilian anthropologist Artur Ramos (1903-1949). Discussing these intellectual exchanges allows for an appreciation of the Brazilian social science “hub” organized around these early universities, and the way they contributed to shape critical scholarly thinking and challenged traditional views on the South as a “tributary” of Northern theories