Engage with people from Diverse Cultural backgrounds.
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- March 15, 2022
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What are the trade practices of this particular culture? Are they using money or trade? Do they have any resources? Do they specialize in exports? If so, what are they most likely to export? How do these items have to play in their beliefs and practices in terms of culture? The first issue is the necessity of articulating distinct works and the common representations.
Engage with people from Diverse Cultural backgrounds. There are a variety of ways to think about this: by focusing on the specifics of every social setting where works are developed and circulate (guilds and courts and academies, as well as the market) and placing them within the context of the texts and practices that they are in negotiation (to utilize a term that is a favorite of ‘New Historicism’), or, employing Elias’s method, knowing how aesthetic conventions relate to the psychological economy and structure of the individual in a particular space and time. This is among the most effective ways to learn and understanding the cultures of other people. Another issue, which is popularly discussed, is the relationship between learned and popular culture. One method of doing this is to attend international camps.
The methods of interpreting these two cultures can be addressed by cheap employing two major models of interpretation and description. The benefit of the camps mentioned above is you get to meet people from various countries and races. The first, which aims to eliminate any form of ethnocentrism in culture, considers the popular arts as a cohesive and distinct symbolical system that is organized in accordance with the unreducible logic of a well-read culture. In addition, you are able to discover their cultures and traditions, but you also share with the people your own cultural background. The second, which is concerned with remembering the existence of relations of dominance and inequalities in the world of social relations, views popular culture in terms of its deprivation and limitations in comparison to the dominant culture.
A one-on-one contact with others allows you to learn about their lives firsthand . So, on one side, popular culture is seen as an independent symbolic systemthat is encased within itself while on the other hand it is defined by its opposition to the legitimacy of culture. Make use of this time to inquire about their society and to teach them all they’d like to learn. For a long period, historians shifted between these two views. In this way, you can benefit from each other’s experiences. Then, work was conducted on literature or religion was viewed as specifically popular, and the creation of an opposition that was repeated over time, between the glorious era of a free and vibrant popular culture, and the era of censorship and restrictions that make it unpopular and stifle it. Sample Foods from Other Cultures.
The distinctions that were so obvious are not recognized as a given in the present, and we are forced to examine all the ways that cause those who are dominated to believe that they are of their own denial and the ways in the way that a culture that is dominated manages to preserve a portion from its symbolic coherence. Food is a vital element in the human experience. This is a valuable lesson in the struggle with the elite the people who were the majority in the past Europe ( Ginzburg, 1966, 1976 ) and also for the relations between the dominant as well as the dominant within the colonial age ( Gruzinski, 1988 ). Furthermore, the food we consume is tied to our cultural. The final issue for the study of cultural history, regardless of the methods or objects is the interplay between discourse and practices. It is possible to learn about and comprehend the culture of a particular country by tasting their cuisine. The challenge to ancient beliefs was"linguistic turns" that challenged two fundamental concepts: (1) the language is a system of symbols which, in turn, produce various and uncertain meanings without any intention or personal control. (2) "reality" is not a matter of discourse, but is always constructed through discursive practices ( Baker, 1990 ). There is no way to define the culture without tasting its food. In opposition to this position many historians who, based on the distinctions made by Foucault between ‘discursive forms as well as nondiscursive system’ (see Foucalt, 1969 ) or by Bourdieu between the ‘practical sense’ and the’scholastic logic’ (see Bourdieu, 1997 ) identified the distinction in the logic that governs practice and the logic that governs discourse and underlined the inseparability between the actuality that was (or was or) and the discourse that is designed to define it, censor it, or even represent it.
Food is a vital necessity, and no matter the place you live or from the place you’re from you require food. The primary goal of a study that aims to understand the ways that social actors provide significance to their actions and their discourses is, therefore located in the conflict between the creative capacities of communities or individuals and on the other hand constraints and conventions that limit the sphere of their influence depending on the place they are in their dominance relations – the possibilities for individuals to think, communicate and perform. It is likely that a lot of our societies’ cultures stemmed from food. This recognition is applicable to artistic and well-read works and also for everyday actions – which is a different method of expressing the dual concept of what constitutes the objects of the cultural past. For example people would travel across the countryside to hunt for food and gather it. Western European Studies: Gender and History. Although food habits have evolved in modern times but it is still an important factor for all people.
1.1 The ‘Cultural Turn’ Other Options Include: The "new cultural history" resulted from discontent with the limits of social history as well as engagement with poststructuralist criticisms.