Pinning Down Identity in Social Media: Food Cultural Transfer on Pinterest

This research has been conducted within the realm of where today’s digital media society and the timeless concept of cultural identity overlap. The aim of this thesis is to explore the nature of online cultural identity management. By focusing on the social media platform, Pinterest, this study considers the food-pinning behavior of a group of Americans living in Finland and connects their online actions with their cultural identity. Through an examination of Pinterest as a social space, and even a third place, the relative theoretical literature provides and interesting background for a contemporary discussion on the matter. Literature on food as a cultural marker is also brought into consideration. Using the methods of introspection and an adapted version of virtual ethnography, a study was conducted, and ultimately, the analysis of data obtained from the Pinterest boards of ten individuals shows that the vast majority of food-related information in this setting is US-sourced. A questionnaire provides further insight into the individuals’ Pinterest usage. I argue that pinning is an act of online identity management, whether it is a conscious act or a situational effect, and that using Pinterest maintains and even strengthens these individuals’ cultural identity as Americans. This study adds to current discussions pertaining to transnationalism, globalization, and online cultural identity, as well as opens channels for further research on this dynamic topic, which is needed to understand ourselves as cultural beings in the digital age.

Linking heritage: Yenya Punhi Festival a path to reinforce identity. The Katmandu experience

In today’s world heritage worldwide are at the risk not only because of natural process of decay and destruction but also by social change like urbanization, globalization and homogenization of cultures. With these emerging problems, the heritage conservation discourse also has reached to a new dimension including broader range of concepts like tangible heritage, intangible heritage, community participation, indigenous knowledge and many more. Even with the changing scenario in the international context about the heritage conservation, Nepal’s heritage conservation still focus on monuments, sites and buildings. In add to that the conservation practices are still top-down approach and community involvements are limited only in plans. While numerous intangible heritages like masking dances chariot processions, festivals and rituals, which form an integral part of the daily social life of people are still being continued and managed by the community and its people, without with out serious attention form the government. In Kathmandu Valley these heritages has been maintained with the traditional social association of people known as “Guthi” which has been continuing since 5th Century. Most of the tangible and intangible heritages have survived for centuries because of this unique association of people. Among the numerous festivals of the Kathmandu Valley, the festival Yenya Punhi was chosen as a case for this study, which is also a major festival of Kathmandu. This festival is the perfect example for the study as its celebrated in the city that is the most urbanized city of Nepal with the challenges of the every modern city like social changes and urbanization. Despite modern challenges Guthi still plays a major role in the heritage conservation in Kathmandu Valley. Now there are some interventions of the various formal institutions. So this study will be focusing on the management, continuity and problems of the festival along with Nepal’s position in terms of intangible heritage conservation. The problem of Kathmandu and Yenya Punhi festival is the problem of every country in the similar situation so with this case study it can be a good example for finding solutions of the similar problem not only the other festivals within Nepal but also elsewhere in the world; Resumo: Conexão de Património: Festival Yenya Punhi um caminho de fortalecimento de identidade: A experiência de Catmandu Nos dias de hoje, os patrimónios mundiais encontram-se em risco, não só devido ao processo natural de degradação e destruição, mas também pelas mudanças sociais, tais como a urbanização, globalização e homogeneização de culturas. Com o emergir destes problemas, o discurso de conservação de Património atingiu também uma nova dimensão, incluíndo uma área mais abrangente de conceitos, como por exemplo, património material, património imaterial, participação da comunidade, conhecimento indígena, entre outros. Mesmo com este cenário de mudança no contexto mundial de conservação do património, a preservação do património do Nepal continua a focar-se em monumentos, sítios e edíficios. A acrescentar a isso, as práticas de conservação ainda têm uma abordagem descendente e os envolvimentos da comunidade são limitados por planificações. Enquanto que os numerosos patrimónios imateriais como danças com máscaras, procissões, festivais e rituais, os quais formam uma parte integral da vida diária social das pessoas que as continuam e as gerem em comunidade, sem uma atenção séria por parte do governo. No Vale de Catmandu, este património tem sido mantido pela associação tradicional de pessoas conhecidas como ''Guthi'' desde o século V. A maior parte destes patrimónios materiais e imateriais tem sobrevivido durante séculos graças a esta associação única de pessoas. Entre os numerosos festivais do Vale de Catmandu, o festival Yenya Puhni foi escolhido para este estudo, pois é também um grande festival em Catmandu. Este festival é o exemplo perfeito para este estudo, pois é celebrado na cidade mais urbanizada do Nepal, com os desafios das cidades modernas tais como mudanças sociais e urbanização. Apesar dos desafios da modernização, os ''Guthi'' ainda desempenham um papel importante na preservação do património do Vale de Catmandu. Agora, existem algumas intervenções de várias instituições formais Então, este estudo irá focar-se na gestão, continuidade e problemas do festival, juntamente com a posição do Nepal em termos de conservação de património imaterial. O problema de Catmandu e do festival Yenya Punhi é o problema de todos os países em situação semelhante então, este estudo pode ser um bom exemplo para encontrar soluções de problemas parecidos, não só em outros festivais no Nepal mas também para qualquer parte do mundo.

Perpetuating Racism: Legal Education, Race and Social Justice

By presenting the results of a content analysis of Australian undergraduate legal education, this paper examines the extent to which issues of race, ethnicity, discrimination, and multiculturalism feature within this component of the moral, ethical, and professional development of legal professionals. It will demonstrate that instead of encouraging a deep, critical and contextual understanding of such issues, legal education provides a relatively superficial one, which has important implications for the role that legal professionals play in overcoming injustices such as institutional racism, and the kinds of social reform that they are likely to undertake.

Adolescence: A useful concept for this millennium

‘Adolescence’ has become increasingly recognised as a nebulous concept. Previous conceptualisations of adolescence have adopted a ‘deficit’ view, regarding teenagers as ‘unfinished’ adults. The deficit view of adolescence is highly problematic in an era where adulthood itself is difficult to define. The terms ‘kidult’ or ‘adultescent’ have emerged to describe adult-age people whose interests and priorities match those of their teenage counterparts. Rather than relying on ‘lock-step’ models of physical, cognitive and social growth put forward by developmental psychology, adolescence can be more usefully defined by looking at the common experiences of people in their teenage years. Common experiences arise at an institutional level; for example, all adolescents are treated as the same by legal and education systems. The transition from primary to secondary schooling is a milestone for all children, exposing them to a new type of educational environment. Shared experiences also arise from generational factors. Today’s adolescents belong to the millennial generation, characterised by technological competence, global perspectives, high susceptibility to media influence, individualisation and rapid interactions. This generation focuses on teamwork, achievement, modesty and good conduct, and has great potential for significant collective accomplishments. These generational factors challenge educators to provide relevant learning experiences for today’s students. Many classrooms still utilise textbook-based pedagogy more suited to previous generations, resulting in disengagement among millennial students. Curriculum content must also be tailored to generational needs. The rapid pace of change, as well as the fluidity of identity created by dissolving geographical and vocational boundaries, mean that the millennial generation will need more than a fixed set of skills and knowledge to enter adulthood. Teachers must enable their students to think like ‘expert novices’, adept at assimilating new concepts in depth and prepared to engage in lifelong learning.

Fashion as consumer entrepreneurship : emergent risk culture, social network markets, and the launch of 'Vogue' in China

China has a reputation as an economy based on utility: the large-scale manufacture of low-priced goods. But useful values like functionality, fitness for purpose and efficiency are only part of the story. More important are what Veblen called ‘honorific’ values, arguably the driving force of development, change and value in any economy. To understand the Chinese economy therefore, it is not sufficient to point to its utilitarian aspect. Honorific status-competition is a more fundamental driver than utilitarian cost-competition. We argue that ‘social network markets’ are the expression of these honorific values, relationships and connections that structure and coordinate individual choices. This paper explores how such markets are developing in China in the area of fashion and fashion media. These, we argue, are an expression of ‘risk culture’ for high-end entrepreneurial consumers and producers alike, providing a stimulus to dynamic innovation in the arena of personal taste and comportment, as part of an international cultural system based on constant change. We examine the launch of Vogue China in 2005, and China’s reception as a fashion player among the international editions of Vogue, as an expression of a ‘decisive moment’ in the integration of China into an international social network market based on honorific values.

Social justice and high-quality human services : visioning the place of a contemporary professional association

The current world situation is plagued by “wicked problems” and a widespread sense of “things are going to get worse”. We confront the almost imponderable consequences of global habitat destruction and climate change, as well as the meltdown of the financial markets with their largely yet to be seen damage to the “real economy”. These things will have considerable negative impacts on the social system and people's lives, particularly the disadvantaged and socially excluded, and require innovative policy and program responses delivered by caring, intelligent, and committed practitioners. These gargantuan issues put into perspective the difficulties that confront social, welfare, and community work today. Yet, in times of trouble, social work and human services tend to do well. For example, although Australian Social Workers and Welfare and Community Workers have experienced phenomenal job growth over the past 5 years, they also have good prospects for future growth and above average salaries in the seventh and sixth deciles, respectively (Department of Education, Employment and Workplace Relations, 2008). I aim to examine the host of reasons why the pursuit of social justice and high-quality human services is difficult to attain in today's world and then consider how the broadly defined profession of social welfare practitioners may collectively take action to (a) respond in ways that reassert our role in compassionately assisting the downtrodden and (b) reclaim the capacity to be a significant body of professional expertise driving social policy and programs. For too long social work has responded to the wider factors it confronts through a combination of ignoring them, critiquing from a distance, and concentrating on the job at hand and our day-to-day responsibilities. Unfortunately, “holding the line” has proved futile and, little by little, the broad social mandate and role of social welfare has altered until, currently, most social programs entail significant social surveillance of troublesome or dangerous groups, rather than assistance. At times it almost seems like the word “help” has been lost in the political and managerial lexicon, replaced by “manage” and “control”. Our values, beliefs, and ethics are under real threat as guiding principles for social programs.