Cultural Relations

press clippings under the title Rabindranath Tagore in China. This exposition was kept for the public viewing at the ICCR (Indian Council of Cultural Relations) at Delhi and was jointly collaborated by the Sanghai Municipal Archive, Shangai’s People Association for Friendship with Foreign Countries, Indian Mission in Sanghai and the ICCR. At display were four black and white photographs, shot in 1929, which show Tagore, his friend Xu Zhimo, his wife Liu and friends at the Fayuan temple in Bejing. Tagore had invited a famous Chinese painter Xu Beihong to visit Vasva Bharati in 1940. He spent a lot of time with the poet and painted Tagore at work and at leisure reading newspapaper. The showcase displayed five photographs exhibiting the painter’s visit to Shantiniketan and the drawings he made of Tagore. 25

Finally, among EU options in Central Asia, this brief argues that one could provide a significant added value and genuinely renew the approach to the region. Rather than increasing or reducing hard engagements, or going down the same route, a new direction should enhance EU cultural diplomacy. Such a choice would be in line with other broader policy declarations, such as the 2017 Communication 'Towards an EU Strategy for International Cultural Relations', advancing cultural cooperation with third countries and mainstreaming culture in European external action. At least at the discursive level, the Strategy aims to signal that EU MS are ready to combine cultural efforts abroad.

Through the global phenomena described earlier, instead, the distinctive structures of the North Sumatra’s physical geography that makes Semenanjung Melayu (Malay Peninsula) of Malaysia much closer compared with other areas within the span of Indonesian frontiers. This specific geographical location thus facilitates and heightened the frequencies of huge wave back and forth movements of both North Sumatran and Malaysian populations. As a result, these undisturbed geographical people movements strengthen the old and historic cultural pattern of relations between the North Sumatrans and the Malaysian people. At its turn, this refreshing and strengthening cultural relations provides the North Sumatran population access into another actors who control the source of cultural values and information alternative to Jakarta.The North Sumatran, the Acehnese, the Jambi people, and the West Sumatran are looked culturally more as “the Indonesian Malay communities” than a general feature that generally marking “Indonesians”. Sharing the cultural system, these “Indonesian Malay communities” established deep and long emotional bound with the people of Tanah Semenanjung, whose path development is not shared with both Jakarta and Javanese-Sundanese people as a whole.

While the SI shows the relative frequency of the appearance of countries in the news, the network analysis focuses on the links between countries in news items. It charts the intensity of the bilateral relations between countries and the overall structure of the International network. It can indicate not only which countries appear more frequently in mainstream news, but also with which other countries they are frequently engaged, and what their position in relation to other countries is. It is quite possible that countries that were mentioned often (i.e., those with high SI scores) will also be located at the center of the news-link network. However, it may also be that some countries tend to be mentioned independently (i.e., not linked to other countries), and therefore they will be less central in the network analysis. In contrast, countries and entities that are not prominent as independent actors, and tend to appear in the news in the context of their relations to other countries, will become more central in the network analysis (extreme examples would be the UN or the EU). Thus, the network analysis provides a focus on International political, economic and cultural relations, and the links of a country with other countries as an aspect of its presence in news reporting worldwide.

Indo- Arab relations are very old and multidimensional. The relationship evolved by constant interaction and migration of people, trade and ideas. The Arabs had close commercial and cultural relations with the Indians in pre- Islamic period. Our friendship dates back to the very ancient times in history when Indian and Arab sailors plied their ships across the seas and established commercial links with each other. As a result, Arab traders built their permanent settlements on the western coast of India which played an important role in exchange of India- Arab cultural relations. From times immemorial, these two civilizations have been in constant contact with the exchange of goods, ideas, cultures and people of each other. At this end of history, Indo-Arab relations have been on a Abstract: Globalization has a central position in international relations today. The intensive relation between India and Arab world was dynamic, diverse and multidimensional. The impact of this interaction was very much visible in the domain of culture and thought. India always kept its door open for the peoples and the culture from across the world. The spread of Islam served to consolidate the historical linkage between India and the Arab world. Islam reached India through the Arab traders in the seventh century, with the advent of Islam and spectacular growth of trade. Arab Muslim merchants became very vital in the coastal trade of India. From times immemorial, these two civilizations have constantly interacted through exchange of goods, ideas, cultures and peoples. This contact continues till present day through trade and massive movement of people from Indian to the Arab world and vice versa. The aim of paper is to revisit our rich common heritage and build the future of these strong foundations focusing on the cultural exchange and scientific cooperation that existed for several centuries. It will also attempt to understand different aspects of Indo-Arab relations and identify the silent features of this relationship and bring them to the fore

Embassy of India in France with sustenance of Indian Council for Cultural Relations (ICCR),New Delhi was organized Namaste France cultural festival. It was inaugurated by His Excellency Dr. Mohan Kumar ambassador of India to France on 26 January 2016 in the prestigious venue La Villette in Paris. The cup of Sarod maestro Ustad Amzad Ali Khan enthralled the spectators of France and introduced the art of Indian music. La Réunion Island which is situated in the Indian Ocean is overseas territory of France celebrates Musical Greeting from Reunion Islandfor enhancing the relation between India and France.

decisions – were centrally important. Secondly, these taxonomic practices are used as ‘commercial experiments’ in order to make and maintain commercial relations between the different economic actors in the field. As noted above, markets are performed; they involve a set of practices that act to constitute market relations and the knowledge practices around gender act to stitch these relations together (albeit in provisional and shifting ways). And thirdly, gender as type or genre of process is key for generating new classifications and producing new knowledges that are used as promotional leverage or ‘point of difference’ as various companies compete for business. This gendered processual form of knowledge production is then woven into the performance of market relationships between media owners, media agencies and clients. As I argue in later sections, such a production of classifications is a form of commercial reproduction framed by the industry as market

This article is the result of a four-handed work and is linked to the studies developed by the Research Group registered at CNPq, Cinema and Audiovisual: memory and cultural training processes, and by the Post-Graduate Program in Memory: Language and Society of the State University of Southwest of Bahia (UESB). The purpose was, after an analysis of the critical fortune dedicated to Roberto Benigni's film Life is Beautiful (1997), - girded by a myriad of interpretations that considered it the most controversial non English language film in history, - conditions of possibilities that allowed the achievement of said cinematographic narrative, as well as the conditions for its repercussion and worldwide recognition. To reach this goal, we exercise a methodological and epistemological procedure based on the understanding of memory as a faculty that composes the structuring of social systems and that enables the maintenance of interactive and institutional standards. Performing as a collective construction process composes the conditions of possibilities of the imaginary, the development of relationships and the material interchange of social systems with nature, providing the parameters for the organization of its space-time dimension, its configuration and rhythms of reproduction and change. *Corresponding author: Joslan Santos Sampaio,

Cooperation between China and African countries has often been portrayed as an economic one. Despite multiple exchanges in the area of culture and knowledge production, not much is written about chinese culture in Africa or knowledge production interaction between both China and African countries. Just to give an example, each African major town has chinese restaurants and Africans like chinese food. But food is seen as an economic asset, not a cultural one. Chinese cuisine is not enough taken as scientific knowledge, but as professional economic skills. I want to argue that economics is not divorced from culture and academia. I further want to understand how culture and academia have also united Chinese and Africans for many centuries. African universities consume more western knowledge than chinese one, despite the fact that China offers alot in this regard as well. I want to show how African countries also offer alot to China in terms of knowledge production. I will choose few countries of Africa and examine how this cultural and academic exchange happens with China. My data are mainly from documentary research where I use content analysis. I seek to answer the following research questions: In what ways did the academic and cultural cooperation between China and African countries evolve? What can be done in order to make it more beneficial on both sides?

And indeed, in socialist Yugoslavia the issue of massive social and individ- ual restructuring was high up on the political agenda. In particular, the elimina- tion of patriarchal families was to be at the core of the social revolution and the true emancipation of self-managing socialism. Patriarchal psychodynamics gen- erated an authoritarian father, an obedient and inconsequential mother, and highly hierarchical, disciplinarian relationships with children. Socialism, on the other hand, was to bring about the emancipation (political, social, personal) of women and to introduce egalitarianism in family relations. However, in Yugoslavia the entrenchment of traditional family authoritarianism belied the achievement of such lofty democratizing aims within families, and it also fatally harmed the process of raising self-managing citizens. Moreover, if the Yugoslav psychiatrists looked east, they could see a very traditional and authoritarian, cus- todial psychiatry, which could not provide any meaningful guidance when it came to re-educating parents. Paradoxically, it was in Western psychoanalytic and psychiatric ideas that Yugoslav child psychiatrists discovered a set of guide- lines for eliminating familial pathologies and for creating a more humane ver- sion of socialism. Psychoanalysis, in particular, became the key intellectual tool for making families and parent-children relationships more socialist and more self-managing. In Yugoslav child psychiatric circles of the 1950s and 1960s, psy- choanalysis was seen as “a democratic, liberating psychotherapy, which stands for independence and personal liberties of individuals.” 59 As psychotherapist Vladeta Jerotic later confirmed, psychoanalysis coupled with self-analysis pre- sented a unique way to achieving unsurpassed human autonomy, self-actualiza- tion, and educational growth: unlike traditional psychiatry, it educated without relying on authoritarianism and, by increasing patients’ self-knowledge, “created pre-conditions for the constitution of a mature and autonomous personality” and for attaining the “freedom of self-development.” For Jerotic, the ethics of psychoanalysis required that practitioners shun any attempts at manipulation or indoctrination and focus on advancing a democratic dialogue with the patient. 60 For these reasons, a society of true socialist self-managing workers was in fact im- possible without psychoanalytic guidance.

Free French Army which fought from 1942 to 1945. 4 Yet there are relatively few studies of tirailleurs, and in particular studies focusing on their cultural representation. 5 First World War tirailleurs have been the subject of pioneering work by historians Marc Michel, Joe Lunn, Gregory Mann, Myron Echenberg, and Richard Fogarty, who have helped us to understand the functioning of the military institution, combatant and veteran experience, and the broader political contexts in which these men were mobilised and demobilised. There have also been cultural analyses of racist propaganda featuring tirailleurs, particularly in relation to the German campaigns during the occupation of the Rhineland (Le Naour, 2004). In relation to the Second World War, too often the tirailleur simply remains a footnote in wide historical narrative of either the 1940 defeat or the more glorious liberation process. 6

Although many national identities highlight a dominant race, language or religion, in practice, very few states are homogeneous (Walker Connor, 1978; Dittmer & Kim, 1993:10). Nonetheless, the heterogeneity of most states has not weakened the power of national identity as a political force in international relations. This suggests that the identity of a national community is built around something more than seemingly objective criteria such as territorial boundaries, language or race. There must be some sense of commitment by members to the community and a need for a form of acceptance as a member of the community.28 Dittmer & Kim(1993) suggest that to understand the constitution of a community’s identity it is necessary to go beyond purely analytical concepts of identity which describe the ‘objective’ features of a community to understand the subjective qualities which give the community substance. In their discussion of national identity, they seek to explore more fully the networks and relationships that attach the individual to the community and the values it is perceived to represent. These attachments can be powerful, in many cases persuading individuals to make enormous sacrifices for the perceived good of the community. As Anderson observes, in the last two centuries, millions have been willing to die for the imagined communities of nations (Anderson 199T.7). In the twentieth century, many have also sacrificed themselves for concepts such as freedom as much as for a specific territorial homeland. The bonds of attachment which can inspire such actions must be strong and deeply rooted.

Conclusions  The socio-cultural and physical environment, and social relations, central to explanations for infant feeding biomedical aspects engage with the sphere of the social – indi[r]

In  Aboriginal  Law,  justice  must  be  done,  and  the  world  righted,  through  payback.  If   the  perpetrator  could  not  stand  trial,  then  someone  of  his  or  her  family  or  clan   would  have  to  stand  for  them.  Guilt  was  transferrable  to  family  and  clan.  Several   historians,  including  William  Stanner,  Inga  Clendinnen  and  Keith  Vincent  Smith,   believe  that  before  any  further  relations  could  occur,  Phillip  had  to  stand  trial  and   be  punished  according  to  Law  for  his  crimes  and  the  crimes  of  his  people.  One  day,   four  months  after  Bennelong  left  Sydney,  Phillip  was  invited  to  a  great  whale  feast   at  Manly  Cove  and  hurried  over  in  a  boat.  Bennelong  greeted  him  there  and   relations  were  friendly  and  jovial,  just  like  old  times.  But  Phillip  suddenly  found   himself  surrounded  by  warriors  and  was  then  swiftly  speared  in  the  shoulder.   There  was  panic  as  the  officers  and  men  rushed  him  into  the  boat  and  back  to   Sydney.  But  the  spear  was  not  a  death  spear  and  the  wound  was  not  fatal.  Phillip   soon  recovered.  Most  importantly,  he  refused  to  retaliate,  suggesting  that  he  sensed   the  purpose  of  the  spearing. 36  

ified only when people agree to implement new social conditions. On the other hand, when we analyze the book “A concepção materialista da História (‘The materialist conception of History’)”, there is no doubt regarding Plekhanov’s point of view, which is reaffirmed by the following observation: the state of the productive forces determines the most important factors involved in social relations [15], In other words, we have here a predo- minantly classic Materialist viewpoint which affirms that all other relations are determined by material relations.

Cultivated cereal grains are found in abundance at early fourth-millennium sites in the Naqada and Armant regions (Wetterstrom 1993), in the Badari- Hammamiya area (Brunton & Caton-Thompson 1928, 62, 77; Brunton 1937, 90; 1948, 22), and at Hierakonpolis (El Hadidi 1982). Ongoing work at the latter site has greatly enhanced our understanding of the cultural changes that accompanied this new emphasis on ce- real farming. Hoffman (1982) pointed out that, in addition to its accessibility, the Naqada II settlement at Hierakonpolis was favoured with an adjacent area of extended pasturage created by the neighbouring Wadi Abul Suffian, which generated ‘a well watered pocket of biomass in the desert borderlands’. Other features at the site suggest an attempt to combine the maintenance of herds with increased sedentism, probably through an increase in artificial feeding with cultivated grain. 10 They include the ‘barnyard-

at that time, anti-feminist sentiment that continued to defend the moral deficiency of the woman based on her inferiority and her capacity to imitate continued to prevail as well. The nineteenth century is not the first historical moment to denote the inferiority of women to men through cultural imagination. In fact, much of the rhetoric surrounding domesticity in the nineteenth century is born from the religious literature of the Counter Reformation (Cruz 57). Fray Luis de León's La perfecta casada (1583), for example, points to a moral hierarchy of economies both inside and outside the home space that place the wife as the "custodian and judicious administrator" of the "inherited patrimony of her marriage partner" (Aldaraca 34). Without connections to the production of wealth, women, according to Fray Luis, were expected to conserve it: "...la mujer, que por ser de natural flaco y frío es inclinada al sossiego y a la escasez, y es buena para guardar" (León 22). Women in particular made good keepers of the wealth from within the household economy given their fragility, which Fray Luis considered to be a moral weakness. This book was written long before capitalism established itself as the center of social economies but in this pre-capitalist agrarian society, the wife's position seems to foreshadow that of the nineteenth century ángel in so much as the perfect wife's role in the conservation of the household economy is considered to be an important move toward protecting household wealth: "...y con tenerla a ella por guarda y por

The discursive reconstruction of Islam as precarious to liberal democracy intensified in the post-9/11 environment. It is within this context the notion of multiculturalism became especially problematic. This was in part due to the way that multiculturalism had been conceived principally as a movement toward difference and separation. It was particularly challenging in the British context because it was set against a backdrop of colonial race relations that rejected difference unless it had been tamed by the adoption of dominant British identifiers such as language and dress. While assuming such identifiers inferred ‘pride’ in being British, those that expressed their difference, or who ‘chose’ to live separately, were understood to have rejected the social mores of their host country. 41 The argument went: if

While the role that stock played in defining cultural social relations is important to any understanding of colonial Van Diemen's Land, it is also necessary to recognise that this was no[r]

Sexuality and one’s gender is a socially constructed experience grounded in socialization and reinforced through interpersonal relations, social institutions, and cultural norms and val[r]