Ritualizing Barong and Rangda: Repercussions of a Collaborative Field Experience in Kerambitan, Bali.

The dance-drama called Barong and Rangda a ritual, is one of the vital events that breathes life in the small village, Banjar Tista, and extends beyond the boundaries of its "performance" area. In this thesis, I depend on Ronald Grimes' concept of "ritualizing" as a continuum in the context of my fieldwork in Bali, Indonesia. The ritual cycle and the collaborative fieldwork process are analyzed through the impressions of each fieldworker. Barong and Rangda is a well-documented dance-drama and part of the longer Calonarang story. This dance-drama is a mythological battle between the lion, Barong, and the witch, Rangda, and is performed authentically to create spiritual balance and cleanse its community members of evil. This ritual performance reaches beyond the time and place in which the performance originates and creates a ripple affect on the village members, those in trance, musicians and cultural outsiders alike.

MUSICAL EXOTICISM EXPLORED IN PIANO WORKS FROM THE EIGHTEENTH CENTURY THROUGH THE EARLY TWENTIETH CENTURY

Musical exoticism is the evocation of a culture different from that of the composer. It occurs anytime a composer tries to conjure up the music of a country not his own. Although there have been studies of exoticism in the piano works of an individual composer, namely Debussy, there has not been a comprehensive study of musical exoticism in the piano literature as a whole. Upon chronological examination of the piano repertoire, general trends exhibiting exoticism become evident. The first general trend is the emergence of the Turkish style (alia turca) in the eighteenth century. Turkish style soon transmuted to the Hungarian-Gypsy style (all 'ongarese or style hongrois). [In Beethoven's Op. 129, it is alia ingharese.] Composers often alternated between the two styles even in the same composition. By the late nineteenth century, style hongrois was firmly entrenched in the musical language of Austro-German composers, as seen in the works of Brahms. In the nineteenth century, composers turned to the Middle East, North Africa and Spain for inspiration. In particular are several compositions emulating Spanish dance music, culminating in the Spanish works of Debussy and Ravel. The gamelans from Indonesia and objects from the Far East of Japan and China, brought by advances in trade and transportation, captivated the imagination of composers at the turn of the twentieth century. Also in the early twentieth century, composers tried emulating dance and jazz music coming from the Americas, such as the cakewalk, minstrelsy, and the blues. One sees the ever widening sphere of exotic inspiration for western music composers: from the Turkish invasions to the traveling Gypsies of Hungary; to the captivating dance rhythms, soulful cante jondo sections, and guitar flourishes of Spain; expanding further to the far reaches of Asia and the jazzy rhythms of the Americas. This performance dissertation consists of three recitals presented at the University of Maryland, and is documented on compact disc recordings which are housed within the University of Maryland Library System. The recordings present the music of Balakirev, Beethoven, Brahms, Chopin, Debussy, Haydn, Hummel, Milhaud, Moszkowski, Mozart, Ravel, and Schubert.

The Golden Rule Ethic, its Measurement, and Relationships with Well-Being and Prosocial Values Across Four Religions in India

As a psychological principle, the golden rule represents an ethic of universal empathic concern. It is, surprisingly, present in the sacred texts of virtually all religions, and in philosophical works across eras and continents. Building on the literature demonstrating a positive impact of prosocial behavior on well-being, the present study investigates the psychological function of universal empathic concern in Indian Hindus, Christians, Muslims and Sikhs.

I develop a measure of the centrality of the golden rule-based ethic, within an individual’s understanding of his or her religion, that is applicable to all theistic religions. I then explore the consistency of its relationships with psychological well-being and other variables across religious groups.

Results indicate that this construct, named Moral Concern Religious Focus, can be reliably measured in disparate religious groups, and consistently predicts well-being across them. With measures of Intrinsic, Extrinsic and Quest religious orientations in the model, only Moral Concern and religiosity predict well-being. Moral Concern alone mediates the relationship between religiosity and well-being, and explains more variance in well-being than religiosity alone. The relationship between Moral Concern and well-being is mediated by increased preference for prosocial values, more satisfying interpersonal relationships, and greater meaning in life. In addition, across religious groups Moral Concern is associated with better self-reported physical and mental health, and more compassionate attitudes toward oneself and others.

Two additional types of religious focus are identified: Personal Gain, representing the motive to use religion to improve one’s life, and Relationship with God. Personal Gain is found to predict reduced preference for prosocial values, less meaning in life, and lower quality of relationships. It is associated with greater interference of pain and physical or mental health problems with daily activities, and lower self-compassion. Relationship with God is found to be associated primarily with religious variables and greater meaning in life.

I conclude that individual differences in the centrality of the golden rule and its associated ethic of universal empathic concern may play an important role in explaining the variability in associations between religion, prosocial behavior and well-being noted in the literature.

Cacao fino y de aroma del Ecuador : Cacao Arriba

A partir del siglo XIX con el desarrollo de la industria del chocolate en Europa, la producción de cacao se incrementó aceleradamente en Brasil y Ecuador, y más tarde a través de los colonizadores, se promovió el cultivo en África, llegando primero a Ghana y luego a Nigeria, Camerún y Costa de Marfil. El mercado mundial de cacao en grano distingue dos amplias categorías: el cacao fino y de aroma y el cacao común u ordinario. Alrededor del 95 por ciento de la producción mundial es cacao común, el cual procede en su mayoría de África, Asia, América Central y del Sur. El restante de la producción, es decir el 5 por ciento, corresponde a cacao fino y de aroma, el mismo que se produce en Ecuador, Indonesia, Papúa Nueva Guinea, Colombia, Venezuela, Trinidad y Tobago, entre otros (ICCO, 2009), y cuyas características distintivas de aroma y sabor son buscadas principalmente por los fabricantes de chocolates finos, por lo que reciben un plus o premio al precio base en los mercados internacionales. La demanda de cacao fino y de aroma es muy limitada y selectiva, ya que se usa en la elaboración de chocolates de calidad premium o gourmet, los mismos que para ser considerados finos deben elaborarse con más del 75 por ciento de esta variedad. En otros casos, el cacao fino y de aroma se combina con el cacao común para reducir el costo de la materia prima, en la elaboración de chocolates de calidad superior a la estándar como chocolates oscuros, tabletas y coberturas. Sin embargo, en los últimos años, el mercado de estos tipos de chocolate ha crecido en respuesta a los altos estándares de vida en los países consumidores, como son Europa y Estados Unidos. Actualmente, en el ámbito mundial, el grado de exigencia de los consumidores respecto de los alimentos se ha elevado y diversificado, en virtud del aumento de su poder de negociación, de la cantidad de información disponible, y de la oferta de una gran variedad de productos. Los consumidores buscan productos auténticos, genuinos, de identificación cultural, avalados por una tradición del saber hacer, es decir, alimentos que tengan un cuento que contar. De aquí la importancia de la Denominación de Origen como sello de certificación. En el Ecuador existe un tipo de cacao fino y de aroma único en el mundo, conocido en el país con el nombre de "Cacao Arriba" que posee características de sabor y aroma muy distintivas y valoradas a nivel mundial, como notas florales, frutales y a nuez. Este reconocimiento le permite ser competitivo en calidad, mas no en productividad, ya que los países africanos son los mayores productores a nivel mundial, y se han especializado en rendimiento y no en atributos.

Replacing failed private water contracts

Failed private water concessions have been terminated and replaced with public sector operations in many countries. The paper reviews the negotiating processes involved in these terminations.

Global experience with electricity liberalisation

This paper examines global experiences with electricity liberalisation relevant to the new legislation on electricity passed by the Indonesian parliament in September 2009. It covers experiences in the UK, EU, USA and ten major developing economies. Finally, the paper comments on a number of the issues emerging from this survey, in particular the reliance on public finance for extensions to electricity networks, the advantages of public finance for cheaper capital and for developing renewables, and the comparative evidence on efficiency.

A review of some common Indo-Malayan and western Pacific species of Chthamalus barnacles (Crustacea: Cirripedia)

The type specimens of the common tropical intertidal barnacles Chthamalus malayensis and C. moro, were re-investigated and compared with other specimens of Chthamalus from the Indian Ocean, Indo-Malaya, northern Australia, Vietnam, China and the western Pacific, using ‘arthropodal’ as well as shell characters. Chthamalus malayensis occurs widely in Indo-Malayan and tropical Australian waters. It ranges westwards in the Indian Ocean to East Africa and northwards in the Pacific to Vietnam, China and the Ryukyu Islands. Chthamalus malayensis has the arthropodal characters attributed to it by Pope (1965); conical spines on cirrus 1 and serrate setae with basal guards on cirrus 2. Chthamalus moro is currently fully validated only for the Philippines, Indonesia, Taiwan, the Xisha (Paracel) Islands, the Ryukyu Islands, the Mariana Islands, the Caroline Islands, Fiji and Samoa. It is a small species of the ‘challengeri’ subgroup, lacking conical spines on cirrus 1 and bearing pectinate setae without basal guards on cirrus 2. It may be a ‘relict’ insular species. Chthamalus challengeri also lacks conical spines on cirrus 1 and has pectinate setae without basal guards on cirrus 2. Records of C. challengeri south of Japan are probably erroneous. However, there is an undescribed species of the ‘challengeri’ subgroup in the Indian Ocean, Indo-Malaya, Vietnam and southern China and yet more may occur in the western Pacific. The subgroups ‘malayensis’ and ‘challengeri’ require genetic investigation. Some comments are included on the arthropodal characters and geographical distributions of Chthamalus antennatus, C. dalli and C. stellatus

Flavian laws, the railway, the newspaper and Loring’s breads

It is abound the research on the formation, rise and failure of the financial and industrial network undertaken by the Loring-Heredia-Larios triangle, bourgeois families who introduced the Industrial Revolution in the south of Andalusia. On the contrary, there are almost nonexistent studies from the perspective of the mentality that sustained their business, social and ethical model in the algid decades of their action (1850-1860). In this paper we propose some hypotheses about the ideological structures of bourgeois group and point out some keys, clues and signs for a future reconstruction of this kind, which so far has not been incardinated that early and failed malaguenan industrial revolution in streams thinking of that time.

Ecoturismo en comunidades rurales: análisis de los impactos negativos para la población local. Un estudio de caso

En los últimos años han aparecido nuevas formas de turismo más sostenibles, donde existen elementos relacionados con el descanso, el disfrute y la protección del medio ambiente o el conocimiento de la cultura local, a través de políticas que favorecen la sostenibilidad del destino. En este sentido, el ecoturismo se configura como una tipología turística que se desarrolla en contacto con la naturaleza. Este turismo ayuda a mejorar el desarrollo socioeconómico de las comunidades locales, a la vez, que fomenta la conservación de los recursos naturales y el respeto hacia el medio ambiente. Aunque, esta tipología de turismo también genera importantes impactos negativos. El objetivo principal de esta investigación es analizar los impactos socioeconómicos, culturales y medioambientales percibidos por el ecoturismo por parte de los residentes de comunidades rurales de República Dominicana. La técnica de recolección de datos utilizada ha consistido en un cuestionario. Entre las principales conclusiones, cabe destacar que actualmente no se perciben impactos negativos, pero si hay una serie de elementos que hay que ir considerando, con la finalidad de que no se conviertan en un impacto a corto plazo para la comunidad rural.

Cultured responses: the production of social capital in faith based organisations

The theoretical concept of ‘social capital’ has been increasingly invoked in connection to religion by academics, policy makers, charities and Faith Based Organisations (FBOs). Drawing on the popularisation of the term by Robert Putnam, many in these groups have hailed the religious as one of the most productive generators of social capital in today’s societies. In this article, we examine this claim through ethnographic material relating to Faithworks, a national ‘movement’ of Christians who provide welfare services within their communities. We claim that to apply the term ‘social capital’ in a meaningful sociological manner to FBOs requires a return to Pierre Bourdieu’s use of the term in order to refuse to extricate it from the practices in which it is enmeshed.