Made in “Polish village” – modern ethno-design vs. traditional culture of Polish countryside

Tradycyjna polska wieś – kolorowa, wesoła, zintegrowana z naturą i rządząca się swoimi prawami to zbiorowy mit, odległy w czasie. To klasyczny temat wielu poszukiwań etnografi cznych – terenowych, naukowych opracowań i porównań. We współczesnym świecie mamy do czynienia jedynie z wybranymi elementami – tradycjami jeszcze żywymi lub przetworzonymi i dostosowanymi do wymogów współczesnego odbiorcy – turysty, ale także artysty i projektanta. Obecne zainteresowanie polską sztuką ludową i rzemiosłem to kolejna fala mody folkowej. Ten ogólnoeuropejski trend, poszukujący w kulturze egalitarnej natchnienia i inspiracji swój początek bierze w I połowie XIX wieku. W polskiej sztuce dekoracyjnej (wzornictwie przemysłowym) także nastąpił powrót do źródeł, a w ludowości i wiejskości doszukiwano się narodowego ducha, inspiracją dla polskich artystów był angielski Ruch Arts and Craft, a w ich projektach widoczne były echa fi lozofi i Johna Ruskina oraz Williama Morrisa m. in. odrzucających masową produkcję, mającą wg nich zły wpływ na jakość produkowanych przedmiotów, jednocześnie na piedestał wynoszących umiejętności rękodzielnicze i rzemieślnicze. Po okresie PRLu utożsamianym głównie z funkcjonowaniem Cepelii i sprowadzeniem produktów inspirowanych ludowością do roli masowych dekoracji, stanowiących często synonim kiczu, powróciła moda na polskie rękodzieło, tradycyjną sztukę ludową oraz na inspiracje wypływające z obserwowania wiejskiego stylu życia. Współczesne poszukiwania polskich twórców w obszarze tworzących w ramach nurtu zwanego etnodizajnem przebiegają dwutorowo. Z jednej strony to inspiracja tylko przejawami ludowości, jej konkretnymi wytworami, które stanowią głównie dekorację dla współczesnych rozwiązań formalnych i technologicznych. Jednak coraz silniejszy jest drugi nurt,starający się wniknąć głębiej, którego celem jest zrozumienie istoty tradycyjnej kultury ludowej polskiej wsi. To inspiracja wiejskim stylem życia, wraz z jego zaletami i wadami, to wreszcie inspiracja zmieniającym się krajobrazem kulturowym i poszukiwanie nowych rozwiązań, dzięki którym odbiorca zbliży się do natury. Projekty zaliczane do nurtu etnodizajnu cechuje przede wszystkim różnorodność wykorzystanych materiałów (tradycyjnych i nowoczesnych), sposób ich przetworzenia, zachowanie pierwotnej funkcji lub nadanie nowej. Większość tych projektów sytuuje się też w nurcie eko-artu, sztuki nawiązującej do natury, z wykorzystaniem ekologicznych materiałów. Jest więc etnodizajn XXI kontynuacją ideologii stworzonej już w wieku XIX – przeciwstawieniem dla przemysłu, technicyzacji i umasowienia. A dla współczesnego człowieka – miejskiego – może być etnodizajn powrotem do źródeł.

The commodification of culture in the Thai tourism context: a study of culinary experiences in touristic traditional markets

The purpose of the thesis is to examine the relationship between tourism and the local culture expressed in culinary experiences offered in the traditional, nostalgic-themed markets that have arisen as popular attractions in the 21 st century. Central to the thesis is an examination of how the traditional cultural values are articulated in the production, promotion and consumption of culinary experiences in order to understand the value of culture when embedded in the process of commodification, as well as to understand influential socio-cultural factors. The thesis investigates the potential of traditional markets to promote food as the main attraction in the market. Field studies were conducted from December 2012–March 2014 in eight traditional markets in the central region of Thailand. Based on the ethnographic approach in studying the narratives in the markets, a variety of methods were implemented in the process of data collection. Besides observational analysis of the venue, semi-structured interviews and the self-administered questionnaires were used to collect data from actors who engage in food experiences, including management team members, food traders and visitors. Data was also collected from interviews with officers working for Tourism Authority of Thailand (TAT).  Keys findings of the thesis reveal that the cultural expressions of food experience in each market is an outcome of both the interactions of worldviews expressed by actors involved in the traditional market and the socio-cultural condition of Thailand. The relationships between stakeholders’ attitudes towards food experiences and the commercial potentials and limitations of food were analysed. The analysis of the cultural value of culinary experiences demonstrates that the existing academic discussions of the authenticity of tourism are insightful in explaining the character of food experiences offered in this tourism scenario. Most importantly, authenticity in tourism experiences, being a desirable element in culinary experiences, is a reflection of the how the pre-modern aspect of Thai society is embraced in a contemporary context. In addition, the commodification of culinary culture generates multidimensional consequences on the value of traditional culture and local lives. Moreover, the performance of culinary experiences can be viewed from the perspective of how Thai society interacts with globalization. The thesis also points out that it is possible to compare the situation of the traditional markets with the marketing positioning of food in Thai tourism marketing policy.

Ranah minang: the changing conception of a traditional minangkabau homeland

The Minangkabau people of West Sumatra, Indonesia, view the physical world as having two distinct components, Ranah Minang (which is itself further divided) and the rantau. Ranah Minang is the traditional, ancient homeland of the group, while the rantau is everything beyond the boundaries of their ancestral lands. This distinction is institutionalised in the folklore of the group and serves as a characterizing dichotomy in their worldview. Even today, when the outlines of the ancestral home are indistinct and the region has been overlaid with the modern administrative structure of modern Indonesia, the distinction between Ranah Minang and the rantau remains strong in societal perceptions and occurs repeatedly, not just in traditional folklore, but in modern expressions of traditional culture. This paper will describe the spatial division of territory in Minangkabau culture as it exists in the folklore of the group and will discuss the ways in which this traditional perception is manifested in modern society. Further, it will discuss the changing nature of the conception of Ranah Minang with respect to the physical landscape as well as to the institutions and structures of society.

On the pathogenicity of culture : questioning the rationality of "development" programs for perpetually dysfunctional aboriginal groups

All Australian Aborigines have experienced the impact of Western culture to some extent which has resulted in the traditional cultures being irrevocably decimated. The reaction to the disintegration of traditional culture has been marked by a variety of outcomes. While some Aborigines have either accepted or reached a level of accommodation to the new order, others have responded in maladaptive ways. For some Aborigines, the disintegration of traditional culture and society has generated conflict, confusion and the disintegration of personality, which is conducive to the evolution of a dysfunctional group. It is the circumstances of and policy responses to dysfunctional Aboriginal groups, therefore, that is the concern of this article.

Pulp fruit added to culture medium for in vitro orchid development

As an additive in in vitro culture media, fruits have a great potential for facilitating economical orchid production because of lower technology requirements and the ease of obtaining raw materials to formulate culture media. We studied the in vitro growth of Cattleya bicolor Lindl. grown in a simplified culture medium supplemented with different kinds of fruit pulp. The experimental design was completely randomised, with eight seedlings per replication and ten replications per treatment, for a total of 80 seedlings per treatment. The culture medium was made using 150 g L -1 of pulp (without peel or seed) from the following fruits: ripe Santa Cruz tomatoes (Solanum lycopersicum L.), dwarf bananas (Musa cavendishii L.) of intermediate ripeness, light green chayote (Sechium edule (Jacq.) Sw), ripe papaya (Carica papaya L.) or green coconut (Cocos nucifera L.).The treatment control was MS 50 %. The treatments and the control were kept in a growth chamber for seven months before evaluating seedling survival percentage, shoot height, number of leaves, rooting percentage, root number, root length and dry masses of shoot and roots. The highest percentages of seedling survival were obtained using MS 50 %, banana and coconut medium. The seedling survival and rooting percentages illustrate that it is possible to emphasise the culture medium MS 50% and the culture medium supplemented with coconut on the most traditional culture medium with banana or tomato pulp. For the in vitro development of Cattleya bicolor Lindl., a simplified culture medium supplemented with coconut pulp is the most suitable for use as an alternative to MS 50%. A simplified culture medium supplemented with papaya pulp is not recommended for the in vitro development of Cattleya bicolor Lindl.

Traditional indigenous Australian stories for children

 The thesis explores how Aboriginality is portrayed in texts that offer specific representations of Indigenous Australian culture through traditional story or legend. It examines a selection of texts from the twentieth century and make observations about the significance of these postcolonial publications in transforming reader understanding of Indigenous traditional culture

Leadership construction : an exploratory case study of two exemplary female principals in urban primary schools in mainland China

Worldwide, education systems have undergone unprecedented change due to a variety of economic, social, and political forces (Limerick, Cunnington & Crowther, 2002). The People’s Republic of China (PRC) is no exception. Continuous educational reform at primary and secondary levels in Mainland China has created new challenges and accountabilities for school principals. The important role of principals in primary and secondary schools has been acknowledged in both policy documents and the broader literature (Central Committee of the Chinese Communist Party, 1985; F. Chen, 2005; Chu, 2003; W. Huang, 2005; T. Wang, 2003). Yet, most of the literature on primary and secondary school principals in Mainland China is prescriptive in nature, identifying from the perspectives of researchers and academics what principals should do and how they should enact leadership. Lacking in this research is an awareness of the daily practices and lived experiences of principals. Furthermore, within the small body of writing on primary and secondary school principals in Mainland China, gender is seldom given any attention. To date, only a small number of empirical studies have focused on female principals as a specific category of research (Zen, 2004; Zhong, 2004). This study aimed to explore the professional lives of two female exemplary school principals in urban primary schools in Mainland China. A qualitative exploratory case study was used. Semi-structured interviews with each individual female principal, with six teachers in each of the school sites and with the superintendent of each principal were conducted. Field observations and document analysis were also undertaken to obtain multiple insights about their leadership practices. The conceptual framework was based largely on the theory of Gronn (1999) and incorporated five core leadership practices (vision building, ethical considerations, teaching and learning, power utilisation, and dealing with risks and challenges) taken from the wider literature. The key findings of this study were twofold. Firstly, while the five leadership practices were evident in the leadership of the two principals, this study identified some subtle differences in the way they approached each of them. Secondly, contextual factors such as Chinese traditional culture, the contemporary societal context, and the school organisational context, in addition to the biographical experiences of each principal were significant factors in shaping the way in which they exercised their leadership practices in the schools.

African Indigeneity

The current argument is that there exist no indigenous people in Africa because all Africans are indigenous. The obverse considers those Africans who have not been touched by colonialism and lost their traditional cultures commensurate with attachments to the lands or a distinguishable traditional lifestyle to be indigenous. This paper argues in favor of the latter. For example, modernism, materialism, ex-colonial socio-cultural impacts (as in the remnants of European legal structures, and cultural scarring), globalization, and technology are international social homogenizers. People who live in this telos and do not participate in a distinct traditional culture that has been attached to the land for centuries are not indigenous. It is argued that this cultural divergence between modern and traditional is the major identifying point to settle the indigenous-non indigenous African debate. Finally, the paper looks at inclusive development, how this helps to distinguish African indigeneity, and provides a new political analysis model for quantifying inclusivity.

Establishing indigeneity in African pluralities using PRO169 parameters and a case study for measuring their inclusivity

The concept of the indigenous person or group in Africa is a contentious one. The current argument is that there exist no indigenous people in Africa because all Africans are indigenous. The obverse considers those Africans who have not been touched by colonialism and lost their traditional cultures commensurate with attachments to the lands or a distinguishable traditional lifestyle to be indigenous. This paper argues in favor of the latter. People who live in the global telos and do not participate in a distinct traditional culture that has been attached to the land for centuries are not indigenous. It is argued that this cultural divergence between modern and traditional is the major identifying point to settle the indigenous-non indigenous African debate. Finally, the paper looks at inclusive development and provides a new political analysis model for quantifying inclusivity so as to measure the inclusivity of indigenous peoples.

Implications of faecal indicator bacteria for the microbiological assessment of roof harvested rainwater quality in Southeast Queensland, Australia

The study aimed to evaluate the suitability of Escherichia coli, enterococci and C. perfringens to assess the microbiological quality of roof harvested rainwater, and to assess whether the concentrations of these faecal indicators can be used to predict the presence or absence of specific zoonotic bacterial or protozoan pathogens. From a total of 100 samples tested, respectively 58%, 83% and 46% of samples were found to be positive for E. coli, enterococci and C. perfringens spores, as determined by traditional culture based methods. Additionally, in the samples tested, 7%, 19%, 1%, 8%, 17%, and 15% were PCR positive for A. hydrophila lip, C. coli ceuE, C. jejuni mapA, L. pneumophila mip, Salmonella invA, and G. lamblia β-giardin genes. However, none of the samples was positive for E. coli O157 LPS, VT1, VT2 and C. parvum COWP genes. The presence or absence of these potential pathogens did not correlate with any of the faecal indicator bacterial concentrations as determined by a binary logistic regression model. The roof-harvested rainwater samples tested in this study appear to be of poor microbiological quality and no significant correlation was found between the concentration of faecal indicators and pathogenic microorganisms. The use of faecal indicator bacteria raises questions regarding their reliability in assessing the microbiological quality of water and particularly their poor correlation with pathogenic microorganisms. The presence of one or more zoonotic pathogens suggests that the microbiological analysis of water should be performed, and appropriate treatment measures should be undertaken especially in tanks where the water is used for drinking.