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This article presents some findings from the ethnography exploration of priority research in the European Research Area. The title of the priority is 'Connecting People with Heritage'. The Old Generation and Generation Y are the drivers contained in the document's strategic research agenda (SRA). The research has been conducted by European experts within the Joint Program Initiative in Cultural Heritage (JPI CH). Revitalisation of local society is related to sustainability of specific local forms of culture. The demographic changes, mobility and new forms of cultural transfer are only some of the phenomena affecting generational transmission in the local culture. Both generations are dissimilar in their attitudes to roles and values in the local culture. Generational interactions in a living form of intangible culture in central Slovakia exemplify its significance for anthropology.

In this paper it is maintained that Raymond Williams's writings on culture are of great importance to current developments in cultural geography. His work is periodised into three stages and its different subject matters identified. An interpretation of Williams's theory of culture is offered which places particular emphasis on his concepts of 'structure of feeling' and 'knowable community'. The creative tension between Williams's holistic treatment of culture and his stress on cultural struggle is examined. The paper concludes with some suggestions on the uses to be made of Williams's work.

International audience ; It is argued that the impact of globalization and global ideologies on social policy can depend on the ways that local cultures reinforce or combat global ideologies and pressures. The article discusses the importance of local policy factors in shaping responses to globalization, taking as an example the way in which global forces have affected outcomes for older people needing long-term care in one marginalized province of a rich country. Local political, economic and sociocultural factors can reinforce global pressures for neo-liberal policies and rising individualism and overwhelm the global ideologies of democracy and human rights (including gender rights and anti ageism) that might lead to better outcomes for older people and their caregivers. In the New Brunswick province of Canada, traditional cultural values can be seen as one factor allowing politicians to make suboptimal social policy choices.

Abstrak. Penggunaan media sosial semakin meningkat dari tahun ke tahun, namun demikian tidak semua konten media sosial memiliki sisi positif. Beberapa dampak negatif penggunaan media sosial seperti penyebaran berita bohong (hoax), ujaran kebencian (hate speech), perundungan (cyberbullying) dan konten negatiflainnya merupakan bentuk-bentuk penyalahgunaan media sosial menjadi keprihatinan masyarakat karena telah memasuki ranah sosial, politik, ekonomi dan bahkan keagamaan. Hal ini tidak terlepas dari kapitalisasi koorporasi media sosial yang terus berkembang dengan terpaan yang semakin meluas melintasi batas negara dan bangsa, masuk dalam kehidupan berbagai generasi, strata sosial ekonomi, tingkat pendidikan dan latar belakang pendidikan serta pengalaman. Metode yang digunakan dalam tulisan ini adalah teoritis kualitatif yang didasarkan pada pengamatan terhadap isi media sosial dan kajian teoritis yang berusaha menjelaskan pengaruh isi media terhadap perilaku masyarakat dalam bermedia sebagai bahan pengayaan (enrichment) bagi kegiatan literasi media sosial di kalangan masyarakat bagi para pegiat literasi. Penjelasan teoritis yang dipakai meliputi aspek positif dan negatif dilihat dari aspek sosial, politik, psikologi, pendidikan dan kebudayaan. Hasilnya konten budaya lokal memiliki peluang mengisi konten dalam ruang media sosial dan konten budaya lokal yang selektif, kreatif, edukatif, dan sekaligus menghibur dapat digunakan untuk meminimalkan dampak negatif globalisasi dan kapitalisme media sosial. Manfaat lain dari sosialisasi dari promosi budaya lokal di media sosial adalah untuk meningkatkan integrasi masyarakat karena didalamnya terdapat nilai-nilai kearifan lokal yang memiliki nilai bersifat nasional bahkan universal.Abstract. Social media uses have been increasing from year to year. However, not all social media content has a positive side. Some negative effects of social media from hoaxes, hate speech, cyberbullying to other negative content are the forms of abuse of social media. It is concern to the public because these have entered the social, political, economic and religious spheres. It is definitely inseparable from the capitalization of a social media corporation. It has been developing with increasingly widespread exposure across national borders, and it has been entering into the lives of various generations, socio-economic strata, education levels and educational backgrounds and experiences as well. The research method used in this research was a qualitative theoretical approach based on observations of social media content and theoretical studies. It aims at seeking to explain the influence of media content on people's behavior in their media use as the enrichment material for social media literacy activities in society for literacy activists. The theoretical explanations used in this research include positive and negative aspects. In this matter the social, political, psychological, educational and cultural perspectives will see the aspects. Moreover, the research results show that local cultural content has the opportunity to fill content in the social media space. Selective, creative, educative, and entertaining local cultural content can be used to minimize the negative effects of globalization and social media capitalism. Another benefit of socialization of local culture promotion on social media is to increase social integration because in the local culture there are local wisdom values and national or universal values as well.

A global world is a paradoxical world, just like a "double-edged sword". On the one hand, globalization offers a variety of ease of life. On the other hand, it carries risks that threaten the existence of human life. It also imposes a universal culture which implies a general view that the presence of culture is always inseparable from humanity and the general acceptance of values, beliefs, orientations, and institutions by mankind around the world. However, the so-called universal culture is nothing but the West because the West, with all its superiority, is most likely to claim itself as the representation of universal civilization. When civilization is fully controlled by the West, there is a psychological burden for Islam. Islam as a force that had been a superpower of the world for approximately 12 centuries might feel uncomfortable to be the underdog. This situation has made Muslims aspire to get out of colonialism and Western hegemony. There are two responses that arise: a strong desire to re-excel in all aspects such as science, technology, politics, economy, military, etc. on the one hand, and deep hatred towards the West one the other hand. It is this latter which may have spawned terrorism that is being countered by international communities, mainly Western nations.

Local culture is undoubtedly a very important aspect to every nation. Having an awareness of local culture, especially among the youth, plays a great role in shaping a society and a state. For one to have an appreciation of another country's culture, however, can be an important starting point in breaking down barriers of misperceptions or misunderstandings, and in helping to build global relationships. In support of this idea, the Japanese Embassy in Jakarta this year offered a special program called the Japan-East Asia Network of Exchange for Students and Youth (JENESYS) to strengthen the awareness of Japanese local culture among Muslim youth in Indonesia. In early 2014, the Japanese government, working in cooperation with PPIM (Center for the Study of Islam and Society) at UIN Syarif Hidayatullah in Jakarta, invited a number of university students to visit Japan.DOI:10.15408/sdi.v21i2.1044

As indicated by global technological innovations, the revival of the digital era has made the distribution of information more dynamic. Rapid developments are being made worldwide, with excellent digital media skills that benefit any community. People can easily express their desires, which can be channeled through various services provided and handled by digital media. This study aims to explore the activities of cultural communities that seek to preserve the value of local wisdom with media technology. The local cultural community processes community media by integrating online and offline activities in today's digital settings. This study shows the efforts of the cultural community in developing community media innovation. This article will show how the Bali Buja Community, as a cultural community, seeks to preserve the values of local wisdom through creative expression through online-based community media. The community media manager implements hyperlocal media, a new solution for community media with modern media technology.

This chapter provides a detailed description of a three‐week summer residential field school conducted in Bloomington, Indiana, in 2000 and 2001. Following a model developed by David A. Taylor of the American Folklife Center, the school provided instruction and hands‐on experience to students interested in learning methods of cultural fieldwork including interviewing, photography and participant‐observation. Additionally, students learned methods of documentation including archiving and exhibition through radio, video, and other public displays. Each field school was organized around a salient local theme: the public square, in year 1 and community and disability, in year 2.This chapter summarizes the multiple practical challenges that students and instructors face in conducting a successful fieldwork school, with reference to transportation, supervision, field ethics, meals, residential accommodations, equipment, teamwork, and exiting the field.

Abstract
Informal social networks and especially advice networks are a key subject of organizational sociological research. The formation of these networks has so far been explained on the basis of universal tie-formation mechanisms. However, recent conceptual contributions suggest that tie formation practices follow cultural rules that may vary across social contexts. In our paper, we substantiate this argument empirically. Based on rich qualitative data, we compare advice tie formation (a) between two entrepreneurial communities and (b) between three research and development departments of large enterprises. We show that both impact and configuration of tie formation mechanisms systematically differ between comparable contexts. Building on our findings, we finally formulate propositions describing which advice network structures can be expected in specific cultures.

Arguing that globalization will bring new forms of "nonterritorial" governance, implications for local cultures & for cultural diversity are considered. Globalization is used here to refer to "increasingly widespread awareness of other parts of the world," making diverse cultures or groups available to all others. On the other hand, globalism is defined in terms of "ever-more-encompassing units of governance" that are increasingly nonterritorial in nature; several examples are provided. Neither force necessarily leads to cultural homogenization, however. Factors that threaten vs sustain local cultures & cultural diversity are identified. The creation of nonterritorial cultural identities is envisaged, linked by digital technologies & social relationships created by nonterritorial groups, networks, & organizations. 5 References. K. Hyatt Stewart