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The cultural and creative industries (CCIs) have been hailed as offering great potential to create jobs and to be socially inclusive. Since artistic success is defined by individual talent, or merit, the CCIs should be one sector that is especially open to, and appreciative of, social diversity in terms of race, class, cultural group and gender. However, as expected, recent studies in both the UK and the US have revealed that employment in the CCIs is heavily dominated by the middle classes, and is not as diverse in terms of other characteristics. Since the advent of democracy in South Africa in 1994, transformation of firm ownership, previously dominated by white people, to include more black, coloured and Indian/Asian-origin South Africans, has been an important part of achieving greater economic equality and social cohesion, as well as being more representative of the cultures of the majority of the population. Using data from a survey of 2400 CCIs firms in South Africa, this paper examines the extent to which the CCIs in South Africa have transformed in terms of ownership and employment. Comparisons are also made across the six UNESCO [(2009). Framework for cultural statistics. UNESCO Institute for Statistics. Retrieved from http://www.uis.unesco.org/culture/Pages/framework-cultural-statistics.aspx] “Cultural Domains” in terms of ownership, average monthly turnover and the number of full-time, part-time and contract employees. Results show some diversity in the industry, but significant differences between the Domains. Statistical analysis demonstrates that CCI funding policy in South Africa is sensitive to advancing the transformation agenda in that more transformed firms were shown to be more likely to have received some form of government grant as part of their income. 相似文献
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一糕印、饼印、粿印形制各异、工艺精美,是颇为珍贵的民间艺术创作和文化创造。不仅代表着闽台两地的饮食文化,也反映两地的习俗信仰、节庆生活;同时也显现出艺术与生活结合为一体的传统风俗,在福建、台湾等地年节婚庆、敬神祭祖等传统民俗活动中都有广泛的传播。木制糕饼粿印模以雕刻的手法制作。 相似文献
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唐山过台湾，是指历史上由祖国大陆向台湾岛的移民活动。清代《台湾志略》记载：“台湾人称内地为唐山，内地人日唐人。”由此可见，“唐山”就是台湾人对祖国大陆的称呼。在台湾省，“唐山过台湾”是长期流传于民间的一句话，直到现在，很多台湾人仍把回大陆叫“回唐山”。 相似文献
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Are some Americans and Japanese beginning to think more similarly about independence and obedience? Middle-class adult respondents from the suburbs of Chicago and Tokyo (U.S.: 43 males and 54 females: Japan: 71 males and 80 females) were surveyed about their sex-role values. This report focuses on two values which have been recognised as constituting fundamental differences between Japanese and Americans: personal independence and obedience. The survey used a metric multidimensional scaling technique called Galileo®. Analyses of the data and results of other comparative studies suggest that any convergence taking place between the two societies is occurring primarily within American society. There is growing evidence, including the findings of this study, that Americans are moving away from their traditional stress on the importance of the individual in society. The Japanese respondents did show a more liberal conceptualization of the ideal woman with respect to obedience, however, there was no indication that this less traditional image of women extended to their other traditional roles in society. 相似文献
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Willemijn Ruberg 《Cultural and Social History》2013,10(4):445-464
AbstractAnalyzing Dutch criminal cases of adultery in the eighteenth and nineteenth centuries, this article shows that the legal definition of adultery as well as its prosecution changed in this period. Until 1811 both men and women received equally hard punishments and were prosecuted in similar numbers. Only with the introduction of the French Code Pénal in the Netherlands in 1811 did the double standard find its way into laws on adultery. But at the same time, sentences became more lenient and prosecution declined. The changes in the laws, as well as the discrepancies between the law and prosecution practice, show adultery’s constructed character and its differing meanings, the variability of the double standard and the precarious nature of heterosexuality. 相似文献
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《Journal of Intercultural Communication Research》2013,42(1):29-48
This paper discusses a survey, carried out by the authors, of Hindu and Muslim men and women in six Indian states to determine if social/cultural identities influenced self-disclosure. Specifically, an individual's sex, religious, and state identity were investigated. Results indicated that across religions, women disclosed more than men. Comparisons based on religious identification and state of birth revealed significant differences between Hindus and Muslims and between states of birth on self-disclosure. Results also suggest the predictive power of religious identification and state of birth vary dependent upon the dimensions of self-disclosure. Implications for future research include further examination of aspects of identity related to self-disclosure. 相似文献
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Duan Zi 《中外文化交流(英文版)》2009,(11):12-14
“Colorful Diversity： the 2009 Asia-Europe Philatelic and Numismatic Exhibition” was recently held in the Capital Library in Beijing, as an important event of the 1st ASEMCulture and Arts Festival. This exhibition displayed some 400 pieces or sets of coins and stamps and 50 sets of postcards of musical themes from 43 participant states of the 7th AsiaEurope Meeting [ASEM], providing an excellent opportunity for Chinese viewers to appreciate diversified cultures of Asia and Europe. Officials from Chinese Cultural Ministryand ambassadors and cultural attaches from 30 embassies in Beijing attended the opening ceremony. 相似文献
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Sherry‐Ann Singh 《Inter-Asia Cultural Studies》2013,14(3):353-365
Abstract Between 1845 and 1917, a total number of 143,939 Indian immigrants were brought to Trinidad under the system of Indian indenture to fill the labour gap created by the abolition of slavery. Approximately 88% of these immigrants practised various facets of Hinduism. Upon completion of their five‐year periods of contracted labour, over 90% of the indentureds opted to make Trinidad their permanent home. From their very entrance into Trinidad society, Hindus were engaged in the practice of many aspects of their religion. However, in Trinidad, elements of religion were variously truncated, modified, diluted, intensified or excised. During the initial decades of Indian indenture, Indian cultural forms were met with either contempt or indifference. Yet, despite the arduous nature of the task, various dimensions of Indian culture have now been integrated into the Trinidad and Tobago's multicultural prism. Whether within the context of colonialism, the immediate post independence ferment, or the post 1980s dynamic political ethos, Trinidad's ‘cultural’ diversity has consistently underscored intriguing, sometimes tumultuous dialogue between the State and various elements of the society. Predictably, the common factor and point of contention was the conflict between Hindu and non‐Hindu ideologies. This essay seeks to explore one dimension of that dialogue; namely, the engagement of the Trinidad Hindu community with the State, with specific emphasis on the issues that can be situated within the realm of culture. These include Adult Franchise, the Hindu Marriage Bill, the Divorce Bill, the Cremation Ordinance, the issuing of capitation grants, education, symbolic claims and ‘nationalizing’. Underscoring the dialogue are two, often contradictory, determinants: the attitude of the State towards Hinduism (and Indian culture on the whole), and the tension between the retention of ‘Hindu’ culture and the need to transcend the boundaries of communalist discourse into the nationalist frame. Therein resides the crux of a most intriguing interaction between two very dynamic entities. 相似文献