Suchergebnisse

The article attempts to identify and structure ethnodesign's approaches to the study of traditional clothing of nomads of the Arctic, using the example of reindeer herders of Yamal (Nenets) and Chaun-Chukotka (Chukchi). As the research shows, the material world of a nomad reindeer herder exists in the system of a "nomadic transformer", i.e. it is defined by and subordinated to the cycles of nomadic variability in space-time rhythms and dimensions, states of statics and dynamics, and communication with other communities. Quality and properties of clothing, as one of the main elements of adaptation to a nomadic lifestyle, are fully manifested in the dynamics: it is born and transformed and it dies in motion. The practices of making, wearing and using, repairing and disposing of clothing are organically intertwined with the rhythms of nomadism. The approaches to the study of Arctic nomads' clothing presented in the article - microstructural and bio-physiological, mim-adaptive and technological, gender-ethnocultural, and mobile-transformation - focus on the natural development of traditional technologies and work in motion. In combination, they allow us to look at nomad fur clothing from different angles and with different degree of approximation - from microstructural properties of reindeer hair and options of adaptational mimicry to an analysis of constructural and technological, gender and ethno-cultural features.

The entry of digitization into the life of modern society has led to global changes in the economic and socio-communicative spheres. The new dynamic information environment requires the application of special communication skills, as well as new forms of social interaction between organizations and target audiences to achieve high levels of engagement and effectiveness in communication. For a better understanding of the transformation in communication, it is necessary to trace different communication models that are used for a thorough study of the communication process in the field of public relations. It is also important to outline the influence of digitalization to define an integrated environment that implies a dialogic approach and a new type of management of communication processes. The purpose of the publication is to make a comparison between the classical approaches to the study of mass communication and the implementation of new technologies in PR communication, which requires the application of new methods of research and analysis of digital communications, as well as new ways of reaching target groups in social platforms.

In the Philippines, indigenous knowledge has been recognized to contribute to sustainability of production systems, having been validated for their technical and scientific soundness by many investigators. It was in 1992 that the Philippine government gave recognition to the potentials of indigenous knowledge systems following the Earth Summit in 1992. Prior to this, scientists/researchers, development workers and lawmakers in the Philippines were preoccupied with their craft seeking "modern" ways of doing and accomplishing things. Cordillera in the Northern Philippines is a host to many indigenous cultures like Isneg, Kalinga, Bontok, Kankanaey, Tingguian, Gaddang, Ayangan and Tuwali, Kalanguya or Ikalahan, Ibaloy and Karao whose traditional knowledge systems were subject of many studies and investigations.The paper describes the different knowledge systems for natural resources management in the Cordillera as practiced by the people with different beliefs, culture and traditions. The paper showcases different resource conserving experiences in these cultures like muyong and ala-a systems of the Ifugaos; lapat among the Isneg and Tingguians; inum-an, gen-gen, day-og, balkah, kinebbah, tuping and pamettey of the Ikalahans. These knowledge systems have been practiced by the indigenous peoples in the Cordillera and have been transmitted from generation to generation, making their way of life in harmony with their physical and social surroundings. While culture is environment specific, adoption/transfer of some indigenous technologies that may be fitting to other cultures and communities, with a little modification to suit their needs, can be done. © 2010.