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Local Identities (local + identity)
Selected AbstractsGlobalization, Global History and Local Identity in ,Greater China'HISTORY COMPASS (ELECTRONIC), Issue 4 2010Q. Edward Wang This article offers a brief contour of the differing interests in, and engagements with, the study of globalization and global history in mainland China, Hong Kong and Taiwan. It argues that in the face of the onrush of globalization, each of these three regions, under the rubric of ,Greater China', has developed and adopted distinct strategies to perceive and interpret its multifaceted impact. Scholars, movie makers and journalists in mainland China, Taiwan and Hong Kong have appropriated different meanings of globalization and engaged with its multifarious impacts from their own localized concerns and interests. Globalization has generated more dialogues among the three entities and helped highlight their differences. [source] The Battle for Local Identity: An Ethnographic Description of Local/Global Tensions in a New Zealand AdvertisementTHE JOURNAL OF POPULAR CULTURE, Issue 2 2001Jessica JohnstonArticle first published online: 5 MAR 200 First page of article [source] Between universalism and particularism: the historical bases of Muslim communal, national, and global identitiesGLOBAL NETWORKS, Issue 1 2001Ira M. Lapidus In recent decades there has been an extraordinary flourishing of transnational and global Islamic movements. Most of these are religious reform and missionary movements; some are political networks working to form Islamic states. Yet on closer examination we find that universalistic Islamic movements are almost always embedded in national state and parochial settings. Muslim, and national, ethnic, tribal and local identities blend together. This blending of universalistic and particularistic affiliations has deep-rooted precedents in Islamic history. The original Muslim community of Medina represented a monotheistic vision encadred in a community of clans. The universal empire of the Caliphate gave rise to schools, brotherhoods, and sectarian communities. Sufi reform teachings of the late seventeenth to the twentieth century defined Islamo-tribal movements. In the twentieth century universalistic Islamic reformism inspired nationalism and anti-colonialism. The paper concludes with some comments on the mechanisms by which historical and cultural precedents are carried into modern times. [source] Home and Away: The Grounding of New Football Teams in Perth, Western AustraliaTHE AUSTRALIAN JOURNAL OF ANTHROPOLOGY, Issue 3 2002Roy Jones Metropolitan sporting, and particularly football, competitions were established in all of Australia's colonial state capital cities about a century ago. Typically, they were comprised of teams from and were supported by the inhabitants of working-class, inner suburbs. These competitions were the primary foci of Australians' sporting interest and loyalty for almost a century. But, with the shift of public attention and private capital to national competitions, the former stadia of many local clubs have become redundant spaces in what are now gentrifying inner suburbs. Simultaneously new, and even old, national league teams have sought larger, more modern (near) city centre venues for their operations. In this context, two new national league teams in Perth,Fremantle Dockers and Perth Glory,have experienced considerable challenges in establishing both physical ,homes' and local identities. These have included both the supplanting of traditional local clubs and the placating of new kinds of inner suburban residents. [source] Front and Back Covers, Volume 25, Number 3.ANTHROPOLOGY TODAY, Issue 3 2009June 200 Front & back cover caption, volume 25 issue 3 Front & back cover HERITAGE PROTECTION Created in the aftermath of World War II, UNESCO was mandated to engage in a worldwide educational campaign aimed at establishing the conditions for lasting peace. This involved working out and disseminating a new world view based on a revised conception of human diversity. The founders of UNESCO argued that prejudice relating to human diversity is the main cause of war, and hoped that a radical modification of the existing vision of that diversity would help to guarantee of peace. Over the 60 years of its history UNESCO's doctrine has been subject to numerous modifications. Initially, cultural diversity was often described in terms of unequal economic progress and presented as an obstacle to be overcome. But in the 1960s ,progress', and the resulting cultural homogenization, began to be considered a major threat to human diversity, particularly diversity of culture. Co-ordinated by UNESCO, the international salvage of the Abu Simbel temples, threatened with submersion in Lake Nasser, became a symbol of a new moral obligation, incumbent upon all humans, to safeguard a common ,world heritage' (exemplified in the images on the back and front covers of this issue). Over the last decade, the notion of common heritage of humanity has been extended to all expressions of cultural traditions, thought to be endangered by the deleterious effects of globalization. UNESCO has chosen to put its support behind local identities and the right of the minorities to conserve their traditional differences. Alongside the principle of the equality of individuals, UNESCO now also upholds the equality of cultures, suggesting that the charter of human rights needs to be supplemented by a charter of cultural rights. The major challenge to UNESCO's current ideology is the compatibility of universal human rights with particular cultural rights. If all traditions deserve to be protected, should this privilege be bestowed equally on masterpieces of the past as on traditional practices. Wearing the burqa need not be controversial, but what about practices like genital mutilation or ,honour killings'? As Wiktor Stoczkowski argues in his article, such issues are intensely anthropological challenges deserving our attention. [source] Dealing with Diversity in the Construction of Indigenous Autonomy in the Sierra Norte of OaxacaBULLETIN OF LATIN AMERICAN RESEARCH, Issue 3 2008ROSA GUADALUPE MENDOZA ZUANY Building autonomy in the Sierra Norte of Oaxaca has not depended on the development of Zapotec ethnic identities, isolation or rejection of the integration of outsiders into the communities. The communities of Ixtlán and Guelatao have developed strong local identities and strategies related to the appropriation of external legal categories, and the combination of these with their own customary practices to integrate newcomers into their social, political and economic organisation. Dialogue has been one of the main tools for building autonomy and achieve the integration of outsiders, while continuing the dynamic reproduction of their internal organisation and way of life. [source] The multiplicity of citizenship: transnational and local practices and identifications of middle-class migrantsGLOBAL NETWORKS, Issue 3 2010MARIANNE VAN BOCHOVE Abstract In this article we focus on local and transnational forms of active citizenship, understood as the sum of all political practices and processes of identification. Our study, conducted among middle-class immigrants in Rotterdam, the Netherlands, indicates that the importance of active transnational citizenship should not be overstated. Among these immigrants, political practices are primarily focused on the local level; political practices directed to the home country appear to be quite rare. However, although transnational activities in the public sphere are rather exceptional, many immigrants do participate in homeland-directed activities in the private sphere. If we look at processes of identification, we see that a majority of the middle-class immigrants have a strong local identity. Many of them combine this local identification with feelings of belonging to people in their home country. [source] Indexicality and experience: Exploring the meanings of /aw/-monophthongization in Pittsburgh1JOURNAL OF SOCIOLINGUISTICS, Issue 1 2008Barbara Johnstone In this paper we test the hypothesis that monophthongal /aw/ is semiotically associated with local identity in Pittsburgh. We compare results of an experimental task that directly elicits participants' sense of the indexical value of /aw/-monophthongization with the occurrence of this variant in the same people's speech. People who hear monophthongal /aw/ as an index of localness are unlikely to have this feature in their own speech, and many of the people who do monophthongize /aw/ do not associate this variant with localness. Exploring how four of these participants talk about this feature and its meanings, we show that the indexical meanings of speech features can vary widely within a community, and we illustrate the danger of confusing the meaning assigned by hearers to a linguistic form with the meaning users would assign to it. We suggest that a phenomenological approach, attending to the multiplicity and indeterminacy of indexical relations and to how such relations arise historically and in lived experience, can lead to a more nuanced account of the distribution of social meanings of variant forms than can studies of perception or production alone. [source] PLACE, PRINT AND MIRACLE: FORLÍ'S MADONNA OF THE FIRE AS FUNCTIONAL SITEART HISTORY, Issue 3 2008LISA PON The Madonna of the Fire of Forlì is an early woodcut that miraculously survived a fire in 1428, and still resides in the cathedral of Forlì, a city southeast of Bologna. This miracle removed the woodcut from the traffic in images crossing geographic and chronological boundaries in which other early modern prints participated. Since 1428 it has acted instead as a functional site, bound to a single place and able to galvanize disparate local elements into a communal sense of emplacement. This essay explores both that ability to generate a local identity, as well as the Madonna of the Fire's status as a miraculous object. For the transformation of the Madonna of the Fire from quotidian devotional print to miraculous cult icon also activated its ability to work as a functional site by charging overlapping material, geographic and discursive loci with communal significance. [source] "If We Let the Market Prevail, We Won't Have a Neighborhood Left:" religious agency and urban restructuring on Chicago's southwest sideCITY & SOCIETY, Issue 2 2005ELFRIEDE WEDAM Catholic parishes and their neighborhoods on the Southwest Side of Chicago have moved from a relatively autonomous, relatively self-enclosed local institutions with relatively narrow social perspectives to organizations that work across parish boundaries, address local problems regionally, and acknowledge relinquishing to some degree their local identity and autonomy as progressive responses to the new urban context. Much of this new vision was stimulated by archdiocesan management changes under Joseph Cardinal Bernardin; by massive realignment of people, jobs, and political power in metropolitan Chicago; and not least by broader cultural and theological visions of the Second Vatican Council (1962-1965). [source] | |||||||||||||||||||