El siguiente trabajo de investigación tiene como principal objetivo dar un primer alcance al análisis de la apropiación de la gráfica chicha como comunicador de identidad en campañas publicitarias en el Perú. Para ello se inicia contextualizando el nacimiento y los cambios que ha tenido el estilo chicha, los primeros usos y el motivo por el cual fue creado en el mercado social peruano. Cabe resaltar que, tras los años, algunas marcas del territorio peruano recurrieron al uso de esta gráfica popular como imagen para sus campañas publicitarias, pero ya no solo como un tema de estética, sino insertando un mensaje de identidad cultural y con insights de distintos sectores de la sociedad local. Los casos específicos que serán analizados son las campañas “Más peruano que…” de la Marca Perú y “¿Sabes qué pasa cuando un peruano escucha cumbia? de la marca Oro, y para darle un previo sustento a ello, en el presente trabajo se analiza estudios y artículos que tienen como casos centrales la gráfica chicha, la publicidad popular y el sentimiento de identidad cultural en campañas publicitarias en el Perú. Algunas definiciones que se harán presentes durante la lectura serán vínculos entre los signos culturales y el diseño gráfico, apropiación de elementos culturales en la publicidad, mensaje de identidad en las campañas y el uso de elementos gráficos chicha en las marcas. / The following research work deepens and its main objective is to give a first scope of the analysis of the appropriation of the chicha graphic as an identity communicator in advertising campaigns in Peru. To do this, it begins by contextualizing the birth and the changes that the chicha style has had, the first uses and the reason why it was created in the Peruvian social market. It should be noted that over the years some brands in the Peruvian territory resorted to the use of this popular graphic as an image for their advertising campaigns, but not only as a theme of aesthetics, but also inserting a message of cultural identity and with insights from different sectors of the local society. The specific cases that will be analyzed are the campaigns "More Peruvian than ..." of the Peru Brand and "Do you know what happens when a Peruvian listens to cumbia? of the Oro brand, and to give prior support to it, in this paper we analyze studies and articles whose central cases are chicha graphics, popular advertising and the feeling of cultural identity in certain Peruvian campaigns. Some definitions that will be present during the reading will be links between cultural signs and graphic design, appropriation of cultural elements in advertising, identity message in campaigns and the use of chicha graphic elements in brands. / Trabajo de investigación

In recent years, archaeogenetic studies have been widely discussed in popular media and they have raised many questions, especially regarding cultural identity and ethnicity. This thesis discusses reconstructions based on ancient human remains and how they are related to the current academic hegemony and political circumstances in Europe. People of Britain have reacted particularly strongly to the reconstruction of the Cheddar Man, exhibited in the Natural History Museum in London. Based on this and few other reconstructions of ancient individuals, the ethical issues behind human reconstructions are analyzed and how museums and popular media as the public spaces displaying these pieces of art should deal with such issues as cultural heritage, human origins, and identity. / Under de senaste åren har arkeogenetiska studier diskuterats allmänt i populära media och de har väckta väckts många frågor speciellt kring kulturell identitet och etnicitet. Denna studie diskuterar rekonstruktioner baserat på forntida mänskliga kvarlevor och hur de är relaterade till den nuvarande akademiska hegemonin och den politiska omständigheter i Europa. Människor i Storbritannien har reagerat särskilt starkt på rekonstruktionen av Cheddar-mannen, utställd i ”Natural History Museum” i London. Med utgångspunkt i denna och ytterligare några rekonstruktioner av forntida individer analyseras etiska frågor bakom mänskliga rekonstruktioner och hur museer och populära medier ska hanterar frågor om kulturarv, mänskligt ursprung och identitet.

Solicitud de embargo por publicación en revista indexada. / El distrito del Rímac, uno de los más antiguos e históricos de la ciudad de Lima, alberga diferentes atractivos turísticos de los cuales algunos datan de la época pre-inca y colonial, pero son poco reconocidos y valorados por los rimenses. Esta problemática podría deberse a que no se identifiquen con la cultura del distrito y no estén familiarizados con la actividad turística. El presente estudio busca conocer la relación que existe entre la identidad cultural y la conciencia turística de los residentes del distrito Rímac al 2020 utilizando una metodología cualitativa, inductiva, descriptiva y transversal mediante entrevistas a profundidad donde participaron 30 jóvenes rimenses entre los 20 y 29 años de edad. El estudio, basándose sólo en los entrevistados, reveló que dichos jóvenes no conocen con claridad el patrimonio cultural y los atractivos turísticos que posee su distrito, pero se sienten felices y orgullos de vivir en él ya que lo relacionan con sus vivencias de la niñez y el hogar, datos que no se habían hallado en estudios anteriores. Sin embargo, los entrevistados no consideran al Rímac como un destino turístico en la actualidad, asegurando que hay mucho por mejorar. Para concluir, se afirma que es importante fortalecer la identidad cultural de los rimenses mediante la difusión de la historia y la cultura del distrito en los colegios y en las redes sociales para establecer y conservar vínculos emocionales con su patrimonio cultural y sus atractivos turísticos; ello servirá de base para que los residentes estén dispuestos a colaborar en el desarrollo de futuras actividades turísticas en el distrito. Los resultados también sugieren estudiar la influencia del catolicismo en la construcción de la identidad cultural de los vecinos del Rímac y la postura de los rimenses frente a la creación de más circuitos turísticos en el distrito. / The Rímac district, one of the oldest and most historical districts in the city of Lima and it is home to different tourist attractions, some of which date back to pre-Inca and colonial times, but these attractions are little recognized and valued by the rimenses. This problem could be because they do not identify themselves with the culture of the district and are not familiar with the tourist activity. The present study was carried to know the relationship that exists between the cultural identity and the tourist awareness of the residents of the Rímac district by 2020 using a qualitative, inductive, descriptive, and cross-sectional methodology through in-depth interviews where 30 young rimenses between 20 and 29 years old participated. The study, based only on the interviewees, revealed that these young people do not really know the cultural heritage and tourist attractions that their district has, but they feel happy and proud to live in it since they relate it to their childhood experiences and the household, data that had not been found in previous studies. However, the interviewees do not consider Rímac as a tourist destination today, assuring that there is much to improve. To conclude, it is stated that it is important to strengthen the cultural identity of the rimenses by disseminating the history and culture of the district in schools and on social networks to establish and preserve emotional ties with their cultural heritage and tourist attractions; that will be the basis for residents to be willing to collaborate in the development of future tourism activities in the district. The results also suggest studying the influence of Catholicism in the construction of the cultural identity of the residents of Rimac and the position of the rimenses regarding the creation of more tourist circuits in the district. / Tesis

This study examined the impact of migration and the resulting intercultural interactions on the cultural identities of first-generation immigrant Trinidadians living in the Philadelphia area of the United States. It focused on four identities: race, ethnicity, socioeconomic status, and nationality. The goal of the study was to determine how Trinidadian immigrants define and reconceptualize these four dimensions of their identities as they make new lives in American society. Another goal was to determine whether identities shift and, if so, how, for Trinidadian immigrants when they move across cultures to a society where they are no longer in the racial, ethnic, or cultural majority. Using a mixed-methods approach, the research included an initial online survey followed by qualitative interviews with a few selected participants. Survey results showed that for three of the identities (ethnicity, socioeconomic status, and nationality), more than half of respondents indicated no change in saliency. Survey respondents rated their shift in racial identity as almost equal between more salient and no change in saliency upon moving to the United States. However, qualitative findings showed that, of the four identities, race became most salient in the United States, even for those who showed no shift in this identity after resettling here. The racial identity of interviewees was influenced by three main factors: the racial identity they were ascribed in the United States, their experiences with racial discrimination, and being made to feel “othered” in a society that does not recognize their Trinidadian racial and ethnic categories. Findings also showed that immigrants in this study who are ascribed a Black identity in the United States acculturate to both African American and European American cultures in multicultural Philadelphia, while maintaining a strong connection to their Trinidadian national identity. This research has practical implications for intercultural researchers and trainers who work with Trinidadian or West Indian populations.

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Since the release of Nelson Mandela in 1990 and his subsequent election to the presidency in 1994, South Africa certainly has not achieved the hopes and dreams of its people or for the rest of the continent. But despite bleak conditions, there are many who still have hope for their country. One of those people is Zakes Mda, and his hope is reflected in his novels. Yet, his novels remain complex. They do not provide all-encompassing solutions or answers to the problems that face the nation. But they do address questions with possibilities, suggestions, and innovation. The South Africa he creates, both in the past and the present, embodies what the real South Africa is and isn’t, and what it has the potential to be. Mda is not afraid to be critical of his own people, he is not afraid to face the history of his country with an equally critical lens, and even more importantly, he is not afraid to face the future of his country with that same critical gaze. This open approach to the people of his country, to its history, and current policies opens up his narrative to imagination, allowing his characters to re-envision themselves more completely and form a more complete and encompassing cultural identity that was previously denied to them.

Cette thèse explore la façon dont différents personnages de Tar Baby et Americanah perçoivent et vivent leur « Blackness » dans un contexte diasporique transnational affligé par l’impact de l’origine, de la nationalité, du statut, et de la classe sociale. Cela est principalement fait à travers l’analyse du concept de la romance et de sa connexion profonde avec la négociation identitaire. En tandem avec un contexte social plus vaste, il y est aussi argumenté que la remise en question par Ifemelu et Jadine de leur identité noire et de leur « Blackness » est la résultante d’une volonté d’endoctrinement idéologique de la société hégémonique blanche. Ceci approfondi et intensifie par le fait même les négociations avec leur identité transnationale et multiculturelle qui se manifestent à travers le langage, le maniérisme et le style cheveux. Cette thèse se base principalement sur la théorie des appareils idéologiques d'État de Louis Althusser et sur le concept de conscience double de W.E.B DuBois. Elle s’inspire aussi de l’œuvre The Coupling Convention d’Anne DuCille lorsqu’il est présenté de qu’elle façon la romance non conventionnelle joue un rôle intégral dans l’affirmation racial et culturelle de soi / This thesis explores how different characters perceive and experience their Blackness in a transnational diasporic context, as inflected by national origin, status, and class in both Tar Baby and Americanah. This is mainly accomplished through analyzing the concept of romance and its profound connection with identity negotiations. In tandem with the larger social context, I also argue that the (self) questioning of identity and Blackness, is a result of a whitehegemonic society that seeks to ideologically indoctrinate Ifemelu and Jadine. Hence, it deepens and intensifies the negotiations with their transnational, multi-cultural identities, made manifest by language, mannerisms, and hair. This thesis primarily draws on Louis Althusser’s theory of the ideological state apparatus and on W.E.B DuBois’ concept of double-consciousness. It also relies on Anne DuCille’s The Coupling Convention, as I attempt to reveal how the unconventional romance plays an integral part in racial/cultural self-affirmation.

Using ethnobotanical, anthropological and social science theory and methods this work illustrates significance of studying traditional foods and their medicinal qualities for maintaining health. Set in the background of the communities¿ practises and rituals specific plant-based items, used by Sikh and Ukrainian migrant communities, are a central focus to understanding the significance of practises and related knowledge for maintaining health and the broader concept of ¿well-being¿. Literature review, participant observation and in-depth interviewing techniques were used to identify 126 species of plants mentioned. These illustrate what was a primarily female domain of knowledge now becoming superficial and spread over domains of both men and women. This study notes convenience in terms of time and transport, changes in markets in the UK, importation of goods and the use of machinery and techniques such as freezing, and intervention by healthcare professionals have all affected the way traditional foods and remedies are perceived and practised. There are key foods which will remain important for generations to come whilst the domains are changing. Specific community structures support maintenance of food practises, including langar within the Sikh community and the regular OAP Ukrainian lunchtime club and numerous food events where foods with particular religious and cultural significance are made by at least two generations. These events involve transmission of knowledge related to foods and their health qualities, including images of strength as a ¿people¿. By questioning the significance of emic perspectives healthcare professionals and policymakers could learn much from practises developed over centuries or millennia.

No description available.

No description available.