Search Results (238)

Indigenous languages in Southern Thailand are increasingly affected by modernization, digital communication, and language contact, yet the relationship between kinship terminology, social organization, and linguistic sustainability among Indigenous Austroasiatic-speaking communities remains insufficiently explored. This study addresses three research questions: (1) how Tan’ean and Jaahaai kinship systems differ in their semantic structures and classificatory patterns; (2) how kinship terms reflect cultural worldviews, social organization, and relational values of the Manni and Mueng’ra communities; and (3) what challenges influence the transmission and sustainability of kinship-related linguistic knowledge. This study aims to comparatively analyze consanguineal and affinal kinship terminology in the Tan’ean language of the Manni ethnic group and the Jaahaai language of the Mueng’ra ethnic group, focusing on how kinship systems encode cultural worldviews, social relations, and adaptive strategies under contemporary change. Guided by Componential Analysis and Ethnolinguistic Vitality Theory, this study employed a qualitative ethnolinguistic approach. Data were collected through genealogical elicitation, in-depth interviews, and participant observation with 40 key informants from Trang, Phatthalung, Satun, Songkhla, Yala, and Narathiwat provinces. The data were analyzed through semantic feature identification and comparative interpretation of kinship structures. The findings demonstrate that, despite shared Austroasiatic heritage, Tan’ean and Jaahaai exhibit distinct kinship systems reflecting different cultural logics. In response to the first research question, the findings reveal that the Manni system resembles the Hawaiian type, emphasizing egalitarian relations, generational categories, and inclusive incorporation of affinal relatives, whereas the Mueng’ra system shows Crow–Omaha characteristics, including generational skewing, gender-specific markers, hierarchical classification, and stronger influence from dominant regional languages. Regarding the second research question, the findings demonstrate that kinship terminology functions as a cultural mechanism for organizing social relationships, identity, and intergenerational obligations, reflecting different models of Indigenous social organization. For the third research question, the study identifies language contact, changing social conditions, and reduced intergenerational transmission as challenges affecting the continuity of Indigenous kinship knowledge. Therefore, the study recommends community-based orthographies, participatory digital learning platforms, and policies supporting Indigenous linguistic rights to strengthen language revitalization, cultural continuity, and Indigenous communities’ capacity to adapt to social transformation. Full article

This article examines heritage language transmission within Chinese migrant families in Italy, focussing on the role of Family Language Policy and the interplay between standard (Putonghua) and non-standard local varieties (fangyan). Drawing on semi-structured interviews with six families and the primary school teachers of their children (aged 6–8), the study adopts a multi-perspective design to explore how reported language practices, beliefs, and attitudes interact across family and school domains. Findings indicate a predominant shift towards Putonghua as the primary heritage language, often at the expense of fangyan, which tends to be marginalised by parents or reported as being retained only as passive competence among children. This shift reflects practical considerations and evaluative orientations related to prestige, usefulness, and standardisation. Variation across families shows that alternative orientations persist, with one family valuing fangyan for intergenerational continuity. Teachers’ perspectives further suggest a limited awareness of internal linguistic diversity within the student population. The convergence of family-driven shifts and school-based perceptions may contribute to processes of increasing standardisation in the representation and transmission of heritage varieties. This article contributes to research on heritage language maintenance by offering contextually situated insights into how the interplay between social actors and contextual factors may shape linguistic diversity within diasporic communities. Full article

Collective intergenerational trauma is a complex phenomenon affecting descendants and families exposed to the enduring effects of collective traumatic events, such as forced displacement, genocide and war. This systematic review aimed to explore the mechanisms through which collective trauma is transmitted across generations, examine its consequences for children and families, and critically analyse interventions employed by health professionals and social workers. A systematic review was conducted using ScienceDirect, Wiley Online Library and PubMed. Studies published between 2016 and 2026 were screened for eligibility, resulting in the inclusion of 22 studies. The indexing terms “collective intergenerational trauma”, “collective transgenerational trauma”, “trauma transmission”, “transmission mechanisms”, “consequences”, “intergenerational trauma interventions”, “Social Care”, and “Health Professionals”, were used, along with the Boolean operators AND and OR. The included studies were synthesised using thematic analysis. The findings indicate that collective intergenerational trauma is transmitted through interacting family, communicative, sociocultural and biological mechanisms. Its consequences include psychological and psychosocial difficulties among descendants, disruptions in family relationships and adverse effects on family functioning. Existing interventions primarily focus on individual trauma, with limited attention to its collective and intergenerational dimensions. The findings highlight the need for culturally responsive, trauma-informed and family-centred interventions addressing collective intergenerational trauma within a systemic framework. Health professionals and social workers can play an important role in promoting mental health, strengthening resilience, mitigating the long-term effects of trauma and supporting affected children, families and communities. Full article

Educational practices in primary schools are not formed in isolation from social and cultural heritage. In Malaysia’s multi-ethnic society, shaped by colonial history, diverse migration genealogies, and intergenerational transmission of familial and community values, the pedagogical orientations of teachers and the learning dispositions of students are deeply embedded in historical and cultural processes. This study examines how family–community genealogies, cultural heritage, and intergenerational educational narratives intersect with teacher training practices, specifically learner autonomy promotion, teacher-as-facilitator orientation, and flexible learning environment creation, to shape pedagogical practice in a multi-ethnic primary school in Negeri Sembilan, Malaysia. A qualitative interpretive research design was employed. Eight participants, seven experienced primary school teachers and one student representative were purposively selected from a multi-ethnic primary school in Negeri Sembilan, Malaysia. Data were generated through semi-structured interviews guided by four thematically organised dimensions drawn from the genealogy of education framework and analysed using Braun and Clarke’s six-phase thematic analysis. Four interconnected themes emerged: (1) convergent cross-genealogical endorsement of learner-centred pedagogy despite diverse ethnic community educational inheritances; (2) the teacher-as-facilitator role as the most genealogically resonant pedagogical shift from colonial transmission traditions; (3) flexible learning environments as inspirationally valued but materially constrained sites of genealogical negotiation; and (4) the perceived inseparability of facilitative practice and positive student learning outcomes. The findings illuminate how historically situated family–community genealogies shape the reception and enactment of contemporary pedagogical practices in Malaysia’s post-colonial, multi-ethnic primary school context. Full article

The tubers of terrestrial orchids have been used for nutritional, medicinal, and aphrodisiac purposes across Europe and Western Asia for centuries. Historical sources from Hungary and Transylvania indicate that tuberous orchids, collectively known as bergőburján in the Gyimes region of the Eastern Carpathians, were believed to possess aphrodisiac properties and were used in both human and veterinary medicine. This exploratory study documents contemporary knowledge, nomenclature, beliefs, and uses associated with tuberous orchids among Hungarian-speaking communities in the Eastern Carpathians of Romania. A total of 104 semi-structured interviews were conducted in seven settlements of the Csík and Gyimes regions in 2023. Knowledge of bergőburján was much more frequently recorded in Gyimes (54/85 respondents; 63.5%) than in the sampled Csík settlements (1/19 respondents; 5.3%). Statistical analyses revealed that informants from Gyimes recognised and named significantly more orchid species, while older respondents demonstrated substantially greater orchid-related knowledge than younger individuals. Farmers also recognised more orchid species than manual workers. More than one-third of respondents familiar with bergőburján associated it with aphrodisiac effects, and over half reported its former use as a stimulant for humans and livestock. Although the use of bergőburján largely ceased decades ago, a distinctive body of traditional knowledge persists. Our results indicate that bergőburján-related knowledge has persisted among older community members despite the disappearance of its practical use. However, generational differences suggest that the intergenerational transmission of this traditional ecological knowledge is weakening. Full article

This study examines the emotional architecture of Alevi collective memory through the concept of unfinished mourning, adopting a phenomenological perspective. The research draws on in-depth interviews with twenty participants from diverse regional and generational backgrounds across Turkey. The findings indicate that in the intergenerational transmission of historical traumas, unfinished mourning functions as a structural emotional formation rather than a pathological condition. While the older generation articulates feelings of loss and injustice through memories grounded in direct experience, the younger generation internalizes these effects through familial narratives, embodied practices, and the broader social atmosphere. The inability to complete mourning practices rooted in the absence of legal accountability and societal recognition generates a formation of unfinished mourning at the collective level. Female participants assume a carrier role in the familial transmission of emotional memory, whereas male participants render sentiments of resentment and anger more publicly visible. Cem rituals emerge as key sites where collective memory is reproduced, mourning finds expression, and intergenerational transmission is enacted through embodied performance. By integrating the sociology of emotions and historical sociology, the study demonstrates how collective memory is affectively encoded and elucidates the emotional foundations of social identity. Its principal theoretical contribution lies in reconceptualizing unfinished mourning not as a clinical state but as a modality of social solidarity, political endurance, and meaning making under conditions of ongoing structural non-recognition. Full article

This study investigates how personal and family names function as systems of heritage transmission in communities of South West Region, Cameroon and Cross River State, Nigeria. While African onomastics has documented naming traditions, cross-border comparative research on naming as a linguistic–anthropological system remains limited. Using qualitative methods—interviews, participant observation, and ritual documentation—the study analyses the semantic, morphological, and socio-cultural dimensions of indigenous names. The findings show that naming practices operate as structured cultural mechanisms that encode lineage affiliation, birth circumstances, moral expectations, spirituality, and social belonging. The study develops a motivational classification framework demonstrating how names sustain intergenerational knowledge and social cohesion while adapting to religious change, migration, and modernization. By linking linguistic form to social function, the article contributes a comparative perspective to African onomastics and highlights naming as a key resource for cultural continuity in borderland societies. Full article

Wild edible plants play a crucial role in supporting rural livelihoods, yet knowledge about their use remains under documented, particularly among younger generations and across gender lines. This study examined the distribution of ethnobotanical knowledge of wild edible plants across age and gender groups in four municipalities of the Vhembe District, South Africa. Data were collected through semi-structured interviews conducted with 160 participants, primarily in the Venda region. Gendered patterns emerged, where women were more familiar with wild vegetables, while men demonstrated greater knowledge of wild fruits. Promisingly, some female youth demonstrated greater knowledge than older women and male participants. Voucher specimens of the cited plants were verified at the University of Venda Herbarium, and data were analysed using qualitative methods and generalised linear models. Results of this study suggest the need to document and conserve Indigenous knowledge, promote intergenerational knowledge transfer, and empower women and youth in traditional food systems to enhance food security and cultural heritage. The study further provides a foundation for future research on knowledge transmission pathways and supports the development of targeted, community-based conservation and educational initiatives to enhance food security and cultural heritage. Full article

Background: Intergenerational solidarity between grandparents and grandchildren is a longstanding tradition that strengthens family bonds and supports the psychological wellbeing of older adults, particularly within Asian families. Drawing on theories of lifespan development, social connectedness, and narrative identity, an intergenerational reminiscence program was developed to promote emotional well-being and deepen generational connections among Asian American families. Methods: This study qualitatively examined the reflections of 12 grandparent–grandchild dyads who completed the program. Grandparents participated in six weekly, one-hour guided life review and reminiscence sessions, conducted either in person or online and facilitated by grandchildren. Following the intervention, individual interviews were conducted with the dyads. Interview data were analyzed using Braun and Clarke’s six-step thematic analysis approach. Results: Three themes emerged describing participants’ experiences with intergenerational storytelling and learning. The first, engagement with family history and stories, captured participants’ enjoyment of sharing and discovering family narratives, uncovering previously unknown histories, and building curiosity about their ancestry. The second theme, transmission of wisdom and life lessons, reflected the intergenerational sharing of career guidance, practical life advice, perspectives on resilience, and strengthened appreciation for personal circumstances. The third theme, intergenerational and cultural understanding, highlighted increased awareness of generational differences, respect for cultural and personal viewpoints, and strengthened emotional bonds. Conclusions: The findings align with cultural transmission theory, intergenerational solidarity theory, and psychological theories of reminiscence and identity formation. Reflections from both grandparents and grandchildren suggest that intergenerational reminiscence effectively fosters closer relationships across generations by revisiting family history and cultural roots. Lessons learned and recommendations for future culturally responsive interventions with Asian American families are discussed. Full article

The European crafts ecosystem faces critical structural threats, declining practitioner numbers, weakening intergenerational transmission, limited digital literacy, and competition from industrial imitation. Existing online craft communities are narrowly material-specific and structurally ill-suited to the cross-disciplinary dialogue required for systemic sector transformation. This paper presents the design, iterative development, and pilot evaluation of the Craeft Community, a multi-stakeholder Virtual Community of Practice (VCoP) developed within the Horizon Europe CRAEFT project. Three research questions guided the study: how a multi-stakeholder VCoP should be structured to overcome disciplinary fragmentation; to what extent a stewarded digital forum can operationalize Situated Learning and Communities of Practice theory; and what factors facilitate or inhibit engagement and post-funding sustainability. Using design-based research, the platform evolved through four iterative phases, culminating in restructuring from a material-based architecture into five transversal thematic pillars, driven by survey evidence from 151 European craft professionals and systematic stakeholder feedback. The pilot phase yielded 86 registered members, 31 posts, and 27 interactions, with Transmission & Training as the most engaged pillar. Qualitative analysis reveals substantive cross-disciplinary discourse alongside a structural Effort-Engagement Gap, a persistent tension between forum participation demands and the gravitational pull of mainstream social media. The study demonstrates that a thematically organized, stewarded VCoP can meaningfully operationalize apprenticeship-based learning in digital settings, advancing craft heritage preservation, economic resilience, and hybrid professional identity formation at the intersection of craft and technology. Full article

The socio-cultural sustainability of heritage tourism depends in part on how historical memories and cultural meanings are communicated, interpreted, and passed on over time. However, the family’s role as a key socialization agent in shaping tourists’ interpretations of nationally significant heritage remains underexplored. This study examines the relationships among family historical communication (FHC), tourists’ subjective interpretation of heritage, and behavioral intentions. Using the case of sustainable heritage tourism in Dandong, China, the study conceptualizes tourists’ subjective heritage interpretation in terms of three dimensions: educational experience (cognitive), historical identity (affective), and inheritance value (evaluative). The study contributes by treating family historical communication as a pre-trip interpretive context that shapes heritage meaning-making and by proposing a multidimensional framework linking prior social experiences, subjective interpretation, and behavioral intentions. Survey data from 611 heritage tourists were analyzed using partial least squares structural equation modeling (PLS-SEM) to test the hypothesized relationships and age-cohort moderation effects. The results show that FHC is positively associated with all three meaning-making dimensions as well as with behavioral intentions. The mediation analysis further indicates that the indirect effects of FHC on behavioral intentions are stronger through historical identity and inheritance value than through educational experience. In addition, significant age-cohort moderation is found only in the relationship between FHC and educational experience. By highlighting the family as an important bridge between national narratives and personal meaning, this study offers implications for the tourism-supportive and socio-cultural dimensions of sustainable heritage management and inclusive destination governance. Full article

Ultra-processed foods (UPFs) are increasingly prevalent in global diets and have been consistently associated with adverse health outcomes. Their consumption during sensitive life stages, such as pregnancy and early childhood, raises significant public health concerns due to potential intergenerational effects. This narrative review critically examines the impact of UPF consumption during pregnancy and early life, with a focus on maternal and child health outcomes, including alterations in gut microbiota composition. Accumulating evidence indicates that UPF consumption is linked to increased risks of obesity, type 2 diabetes, cardiovascular disease, and all-cause mortality. During pregnancy, high UPF intake is associated with poorer diet quality, excessive gestational weight gain, increased inflammation, and unfavorable neonatal outcomes, including altered microbiota transmission and impaired neurodevelopment. In early childhood, UPFs were linked to microbiota dysbiosis, obesity, micronutrient deficiencies, and allergic conditions. Notably, maternal dietary pattern strongly influences the early and sustained incorporation of UPFs into children’s diets. Overall, UPF consumption during pregnancy and early childhood represents a modifiable risk factor with far-reaching health implications. A deeper understanding of the dietary–microbiome–health axis is essential for developing effective nutritional strategies to optimize maternal and child health outcomes and reduce long-term disease risks. Full article

The novel Mehrobdan Chayon by Abdulla Qodiriy has been studied mostly as a historical, social and literary text, and its representation of motherhood and women as agents of cultural transmission has received little scholarly attention. This article suggests that Qodiriy presents motherhood not primarily as a biological relationship but as a cultural institution, in which Uzbek society is reproduced across generations in terms of literacy, religious and literary canon, comportment and marital expectation. The analysis, based on close reading of three figures, i.e., the neighbourhood girls’ teacher, Nigor oyim; the educated daughter, Ra’no; and the marital-futures-managing woman, Mohlar oyim, and an interdisciplinary cultural-studies approach, demonstrates that the maternal line functions as the novel’s mechanism of cultural continuity, transmitting both knowledge and social constraint. The article adds a Central Asian case to the study of motherhood and rethinks Qodiriy’s domestic scenes as the place where Uzbek womanhood is reproduced and reformed. Full article

Genealogy is about the things that are transmitted from one generation to the next: blood, name, property but also grief, guilt, belief and dread. A genealogical reading of Stephen King’s fiction suggests that this is the last category of inheritance that preoccupies the writer’s imagination and that the entire oeuvre is more concerned with the transmission of fear and supernatural power through kinship, community and place than with the terror of the haunted subject alone. In King’s fiction, fear is inherited rather than merely experienced, supernatural power is transmitted rather than acquired and horror is reproduced through families, communities and social institutions. This study, which uses King’s novels as evidence rather than as objects of close reading and draws on genealogy studies, cultural and collective memory theory, trauma studies and family-systems thinking, traces four recurrent genealogical structures: the family lineage of fear; the inheritance of supernatural capacity as a form of cultural transmission; the ancestral burden carried by communities and reproduced through their memory; and the consolidation of these into durable genealogies of identity, power and trauma. King’s fiction thus provides an underutilized archive for genealogy studies: a popular genre in which cultural fears of lineage, descent and social reproduction are performed at the interface of the affective and the supernatural. In all these novels, the struggle to break free from what one has inherited is hard and it is this struggle that the present study examines. Full article

The rapid transformation of rural societies and the progressive decline of traditional livelihoods have placed numerous expressions of intangible cultural heritage at risk of disappearance. In the Saraguro territory of southern Ecuador, muleteering (arriería) historically functioned as a means of transportation, trade, and cultural exchange, facilitating the transmission of knowledge, values, and practices among generations and diverse social groups. This study examines muleteering as a form of living heritage and explores its revitalization through intercultural dialogue and the recovery of ancestral knowledge. A qualitative ethnographic approach was employed, integrating documentary analysis, participant observation, and semi-structured interviews with former muleteers, community elders, cultural leaders, and local residents. The findings indicate that muleteering contributed significantly to territorial connectivity, economic exchange, collective memory, and the preservation of traditional ecological knowledge related to mobility, animal management, and community cooperation. Participants recognized muleteering as a central element of Saraguro’s cultural identity and emphasized its role in fostering intercultural interaction and inter-generational learning. The study concludes that the revitalization of muleteering through dialogue of knowledge can contribute to safeguarding intangible cultural heritage, strengthening cultural continuity, and supporting culturally sustainable development in indigenous territories. Full article