Interview and translation strategies: coping with multilingual settings and data

Central Eastern Europe, the research area this paper is concerned with, is a region characterized by a high diversity of languages and cultures. It is, at the same time, an area where political, cultural and social conflicts have emerged over time, nowadays especially in border zones, where people of different ethnic, cultural or linguistic background live. In this context, it is important for us researchers to get balanced interview data, and consequently we very often have to conduct interviews in several different languages and within changing cultural contexts. In order to avoid "communication problems" or even conflictual (interview) situations, which might damage the outcome of the research, we are thus challenged to find appropriate communication strategies for any of these situations. This is especially difficult when we are confronted with language or culture-specific terminology or taboo expressions that carry political meaning(s). Once the interview data is collected and it comes to translating and analysing it, we face further challenges and new questions arise. First of all, we have to decide what a good translation strategy would be. Many words and phrases that exist in one language do not have an exact equivalent in another. Therefore we have to find a solution for translating these expressions and concepts in a way that their meanings do not get "lost by translation". In this paper I discuss and provide insights to these challenges by presenting and discussing numerous examples from the region in question. Specifically, I focus on the deconstruction of the meaning of geographical names and politically loaded expressions in order to show the sensitivities of language, the difficulties of research in multilingual settings and with multilingual data as well as the strategies or "ways out" of certain dilemmas.

France, Italy, and Spain: Culturally Similar Nations, Yet Drastically Different In Their Roles as European Union Nations

Since France, Italy and Spain are neighboring Western European countries, whose languages and cultures have descended from Latin, it is inevitable that these countries share similarities on many levels. France, Italy and Spain share similar lifestyles, religious values and cultural heritages. Throughout history France, Italy and Spain have experienced many of the same historical events because of their geographical proximity. Now that all three countries are members of the European Union they have become further united by occupying a common area without border controls, and sharing a common market, laws, and currency. While France, Italy and Spain share many commonalities, their opinions and relationships within the European Union are diverse. Although each nation struggles to balance its national identity with its European identity and to maintain its sovereignty while at the same time giving some of it up to the EU, each nation has its own ideas about how much its identity should change and how much sovereignty it should give up to the EU government. Each nation also has unique opinions about what it means to part of the European Union and what the requirements for becoming a member nation should be. Each nation has different goals it hopes to accomplish for its own country and for the European Union. The differing ideas amongst France, Italy and Spain are a result of the variance that exists amongst their political and economic relationships and institutions, which have been molded by the historical experiences of each nation. The focus of this paper will be examining why France, Spain and Italy share many cultural similarities, yet differ so greatly in their roles as members of the European Union. After a brief background on the European Union, I will discuss the cultural similarities France, Italy and Spain share. I will then mention several economic and political differences between the three countries and use supporting evidence to explain why and in what context these differences have arisen

An examination of the cross-cultural reliability and construct validity of a measure of loneliness

Loneliness is a pervasive, rather common experience in American culture, particularly notable among adolescents. However, the phenomenon is not well documented in the cross-cultural psychiatric literature. For psychiatric epidemiology to encompass a wide array of psychopathologic phenomena, it is important to develop useful measures to characterize and classify both non-clinical and clinical dysfunction in diverse subgroups and cultures.^ The goal of this research was to examine the cross-cultural reliability and construct validity of a scale designed to measure loneliness. The Roberts Loneliness Scale (RLS-8) was administered to 4,060 adolescents ages 10-19 years enrolled in high schools along either side of the Texas-Tamaulipas border region between the U.S. and Mexico. Data collected in 1988 from a study focusing on substance use and psychological distress among adolescents in these regions were used to examine the operating characteristics of the RLS-8. A sample stratified by nationality and language, age, gender, and grade was used for analysis.^ Results indicated that in general the RLS-8 has moderate reliability in the U.S. sample, but not in the Mexican sample. Validity analyses demonstrated that there was evidence for convergent validity of the RLS-8 in the U.S. sample, but none in the Mexican sample. Discriminant validity of the measures in neither sample could be established. Based on the factor structure of the RLS-8, two subscales were created and analyzed for construct validity. Evidence for convergent validity was established for both subscales in both national samples. However, the discriminant validity of the measure remains unsubstantiated in both national samples. Also, the dimensionality of the scale is unresolved.^ One primary goal for future cross-cultural research would be to develop and test better defined culture-specific models of loneliness within the two cultures. From such scientific endeavor, measures of loneliness can be developed or reconstructed to classify the phenomenon in the same manner across cultures. Since estimates of prevalence and incidence are contingent upon reliable and valid screening or diagnostic measures, this objective would serve as an important foundation for future psychiatric epidemiologic inquiry into loneliness. ^

Postmortem/postpartum : the intersection between fertility and Mochican ancestral power

With no written record, the religious beliefs of the Pre-Columbian Mochica civilization are much of a mystery. This paper attempts to decipher the position of the deceased Mochicans, also known as ancestors, within the society as a whole. It discusses the ways in which we can use multiple sources of information, archaeological, iconographic, ethnohistoric and ethnographic to learn about the various aspects of Mochican culture. Specifically I will use these methods for collecting data to examine at how the Mochica viewed their deceased and to argue that part of the Mochica religious system granted their dead a supernatural ability to control human and agricultural fertility. This power would give Mochican ancestors a significant place within the society.

The northern, northwestern, and central European countries and peoples; a syllabus

At head of title: Europe, its peoples and cultures; an area course.

Teaching College Writing in a High School Setting: The Impact of Concurrent Enrollment on Teacher Learning and Practice

Thesis (Ph.D.)--University of Washington, 2016-06

Futures dreaming outside and on the margins of the western world

In this article, we challenge the hegemony of western science fiction, arguing that western science fiction is particular even as it claims universality. Its view remains based on ideas of the future as forward time. In contrast, in non-western science fiction the future is seen outside linear terms: as cyclical or spiral, or in terms of ancestors. In addition, western science fiction has focused on the good society as created by technological progress, while non-western science fiction and futures thinking has focused on the fantastic, on the spiritual, on the realization of eupsychia-the perfect self. However, most theorists assert that the non-west has no science fiction, ignoring Asian and Chinese science fiction history, and western science fiction continues to 'other' the non-west as well as those on the margins of the west (African-American woman, for example). Nonetheless, while most western science fiction remains trapped in binary opposites-alien/non-alien; masculine/feminine; insider/outsider-writers from the west's margins are creating texts that contradict tradition and modernity, seeking new ways to transcend difference. Given that the imagination of the future creates the reality of tomorrow, creating new science fictions is not just an issue of textual critique but of opening up possibilities for all our futures.

Rules of engagement: Cross-cultural glances in critical writing on recent French and Australian 'youth' films

This Article does not have an abstract.