<p> Los objetivos de esta investigaci&oacute;n fueron: establecer las dimensiones culturales para Puerto Rico, determinar la existencia o no de diferencias culturales entre Puerto Rico y la Rep&uacute;blica Dominicana. Adem&aacute;s, se midi&oacute; el impacto de los factores demogr&aacute;ficos y las dimensiones culturales en la felicidad colectiva de una sociedad. Una muestra de 596 adultos en Puerto Rico y 404 en Rep&uacute;blica Dominicana fue recopilada para calcular las dimensiones culturales de Hofstede para Puerto Rico seg&uacute;n el <i> Values Survey Module</i> 2013 y el desarrollo de un modelo de regresi&oacute;n m&uacute;ltiple. La investigaci&oacute;n concluy&oacute; que Puerto Rico es una sociedad principalmente jer&aacute;rquica (PDI = 68), colectivista (IDV = 27), masculina con rasgos femeninos (MAS = 56), pragm&aacute;tica con planes para todo pero improvisa cuando hay incertidumbre (UAI=38), enfocada a corto plazo (LTO = 19) y de las m&aacute;s indulgentes del mundo (IVR = 99). Los resultados indicaron que la dimensi&oacute;n cultural de Indulgencia versus Restricci&oacute;n (IVR) tuvo un efecto significativo en la felicidad colectiva en Puerto Rico y la Rep&uacute;blica Dominicana. En otro hallazgo, la salud como variable demogr&aacute;fica tuvo un efecto significativo en la felicidad colectiva en Puerto Rico.</p><p>

<p> The purpose of this grant proposal was to develop and seek funding for the implementation of &ldquo;Project Motherhood&rdquo;, a parenting program for transitional aged youth (TAY) mothers in Los Angeles County. The clients, former clients of Heritage Group home for Teens Inc., as well as referrals from local agencies located in Los Angeles County will have an opportunity to participate in the proposed parenting program. </p><p> Through a review of the literature on the needs and challenges as well as current services and interventions in place for TAY, the grant writer proposed and designed a parenting program. This grant writer explored numerous potential public and private funding sources. The Ralph M. Parsons Foundation was selected as the potential funding source because it best fit with the goals and objectives of this project. </p><p> The actual submission and/or funding of this grant were not required for the successful completion of this academic project.</p><p>

Human occupation of the New England region of North America during the early Holocene has long been established archaeologically. However, the data exists almost solely from terrestrial sites. Vast portions of aerial land once available to early occupants of the area for resource procurement and living surfaces are now submerged. Underwater pre-Contact resources embedded in these submerged landforms will undeniably contribute to a holistic understanding of New England’s cultural history. Examination of current archaeological procedures reveal that the archaeological standards, practices, and theories commonly employed in terrestrial archaeology are largely not being extended past the coastline into the underwater environment. This is due, in part, to the past history of professional skepticism regarding the preservation and accessibility of terrestrial archaeological deposits post-Holocene sea level rise. A report of global, submerged, terrestrial archaeology projects that show submerged, intact resources challenge this skepticism. A detailed review of an underwater survey in Boston Harbor, designed to predict, locate, and investigate submerged pre-Contact sites, is used as a case study to argue that these resources deserve the same rigorous study as terrestrial archaeological resources. Post-glacial deposition may act as an agent of preservation in New England waters, and past concerns of transgressive erosion are discussed in light of current geophysical research. Recommendations of how and why submerged pre-Contact archaeological resources should become commonplace within archaeological inquiry are supported by advances in technology, increased geophysical survey of the marine environment and knowledge of the prevailing laws governing archaeological resources underwater.

A common narrative in the late twentieth-early twenty-first centuries is that historic rural landscapes and cultural practices are in danger of disappearing in the face of modern development pressures. However, efforts to preserve rural landscapes have dichotomized natural and cultural resources and tended to "freeze" these resources in time. They have essentialized the character of both "rural" and "developed" and ignored the dynamic natural and cultural processes that produce them. In this dissertation I outline an agenda for critical and applied heritage research that reframes heritage as a transformative social practice in order to move beyond the hegemonic treatment of heritage as the objects of cultural property. I propose an anthropological theory of shared heritage: a culturally mediated ethical practice that references the past in order to intervene in alienating processes of the present to secure a recognizable future for practitioners and prospective beneficiaries. More specifically, I develop (1) an ethical framework for shared heritage practice that values social tolerance and future security, (2) a model for the critical assessment of a heritage protection strategy's potential for supporting a shared heritage ethic, and (3) a methodology for scholars, heritage advocates, and community leaders to realistically enact shared heritage. I document two case studies of rural residents implementing heritage protection strategies in the face of suburban and tourism development in Hadley, Massachusetts, and Eleuthera, Bahamas, respectively. I engage with these case studies at three distinct levels: (1) locating and critiquing the potential for a shared heritage ethics in the attempts to preserve private agricultural land in Hadley; (2) developing and applying a community-based heritage inventory assessment in Hadley; and (3) modeling an internet-based communications system for supporting shared heritage development in Eleuthera. Taken together, this dissertation offers an anthropological model for documenting and analyzing the discursive and material productions of cultural identities and landscapes inherent in heritage resource protection and a set of methods that heritage professionals and practitioners can apply to cultivate shared heritage ethics.

Multiple narratives about the past are created over time, with some surviving into the twenty-first century and some forgotten or ignored. Deerfield, Massachusetts, is a place where many such histories have been constructed, in large part based on evidence gleaned from a rich array of material culture, ranging from the carefully preserved and interpreted architecture of a house museum of Historic Deerfield, Inc., to an overlooked vest button buried deep in its dooryard. The village has long been a place where inhabitants have much concerned themselves with writing historical stories and curating objects from the past, particularly the late seventeenth and eighteenth century colonial period. Until recently, not as much has been recovered, however, of the narrative about and by the women who, over a century later, helped initiate a vital enterprise—an arts and crafts revival—that set the stage for a stable village economy based, even today, in local cultural and educational institutions. In addition, these women were among the first to restore and renovate houses here and create a house museum for the public. Accordingly, the early growth of several important historical trends can be traced here, including the historic preservation movement and heritage tourism. Further, this dissertation explores insights into how and why the history of the lives and work of these important women has, at various times, become obscured. Artifacts available to help re-create this marginalized history abound. They include not only decorative objects such as embroidered pieces done by women of the Blue and White Society and metalwork by artist Madeline Yale Wynne, but also the latter's broken ceramics, a chance subterranean find, as well as evocative professional photographs by Deerfield sisters Mary and Frances Allen. This dissertation is a study of the materiality, an anthropological archaeology, of several key Deerfield women and their activities at the turn of the last century. It provides entry into and a more nuanced understanding of a gendered world that provided not only important foundations for local economies, but also wider practices of the Colonial Revival, Arts and Crafts, and historic preservation movements.

This research examines historic preservation, sustainability, and environmental hazards in the face of climate change in reference to World Heritage Sites; particularly focusing on the question: Can UNESCO World Heritage Sites be conserved and protected in the face of climate change and environmental hazards? There are 1,121 World Heritage Sites listed by UNESCO and are categorized as cultural, natural, or a mix of both. The majority of these sites are at risk from different environmental hazards that could threaten their existence or long-term survival; however, policy initiatives can mitigate some of these impacts. It was discovered that every continental region, with the exception of Oceania, had a site considered to be the most vulnerable. There were 27 sites deemed most vulnerable, only 2.4% of the World Heritage Sites. Most of these sites were located along the Pacific Coasts of Asia, and both North and South America. / Includes bibliography. / Thesis (M.S.)--Florida Atlantic University, 2020. / FAU Electronic Theses and Dissertations Collection

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No description available.

Mongomi wa Kolo is a hunter-gatherer rock art site within the Kondoa district of Central Tanzania. The site is part of a large group of rock art sites in Kondoa that were collectively declared a National Monument by the Antiquities Act of Tanzania, enacted in 1964 and amended in 1979. In July 2006, the World Heritage Committee inscribed the rock art of Kondoa as a World Heritage Site, acknowledging its international significance, its authentic beauty and living heritage. Mongomi wa Kolo is a focal point for regular ritual practices among the Bantulanguage speaking Warangi and Wasi/Waragwa communities in Kondoa District, Central Tanzania. The Warangi and Waragwa migrated to this area at the start of the third century. Since this time they have been using Mongomi wa Kolo for traditional ritual ceremonies. Currently, the management of Mongomi wa Kolo has sought to control the ritual ceremonies of Warangi and Wasi/Waragwa communities because some rites are damaging the archaeology and rock paintings of the site. This control has led to a conflict between local ritual practitioners and authorities responsible for heritage management. Management of living heritage is new to the Tanzanian cultural heritage authority. This study explores the implications of including living heritage in the management at the archaeological World Heritage Site of Mongomi wa Kolo. Examples are drawn from other World Heritage Sites that manage living heritage. Specifically this study considers how best to integrate living heritage within the management of the Mongomi wa Kolo rock painting site. It then discusses the challenges of adapting the Tanzanian Antiquities legislation to cover living heritage. This study will be achieved through a review of the history of the management of living heritage, international and national legislation protecting living heritage, and interviews undertaken with elders, traditional practitioners, communities around Kolo and nearby villages, and with staff of the Antiquities Department.

<p> This study explored of the practices and routines of one-parent households and the impact on post-secondary educational attainment of African American males. It adopted a post-positivist approach, using a qualitative phenomenological study design to construct descriptions of the lives of one-parent households whose sons are accepted and planning to enter college in the fall or are currently completing their freshman year. </p><p> The study used data from 10 1-parent households with African American sons committed to attend a college in the fall semester of 2018. The population sought to address maximum variability in participants&rsquo; parenting background, and the routines and practices in that existed in the home and contributed to their sons achieving educational attainment beyond high school. In doing so, the study sought to provide a comprehensive understanding of the characteristics of one-parent households who have provided an environment for their African American sons to seek and obtain post-secondary educational attainment. </p><p> The study used multiple methods of data collection for a 5-week period. I collected data through a questionnaire and semi-structured interviews. The study may enhance current knowledge of this subject in a variety of ways. It strove to understand specific ways the parent actions influence African American males to attend post-secondary options by identifying the routines and practices of 10 one-parent households who have African American sons who are committed to attend a college or a university in the fall immediately after graduation from high school. It also sought to identify further significant influences of one-parent households&rsquo; strategies that guided their sons to seek and attain post-secondary options through continuing their education. Additional inquiry seeks to add to our knowledge the ways one-parent households organize their daily routines and support for African American high school males to seek and attain post-secondary options upon graduation from high school.</p><p>