Coffee Culture

Malaysian Coffee Culture: a Research of Social Aspect, Branding and Design.


Abstract

This study discussed about history and the journey towards modernity of Malaysian social culture, branding and design in local coffee culture. Malaysian coffee culture not only just a meeting point but also as a transition of major social changes in culture and branding in Malaysia. This research is divides into few sections which is history of coffee journey, Malaysian coffee culture, brand and brand marks, and social change in local society. Using quantitative approach, data has been collects from local archive along with survey questions within customers and local community in the research area.  Selection of coffee scene has been made by choosing local coffee shops and kopitiam against international coffee place, to compare the design and branding between Malaysian and western coffee culture. Generally, this research is to enhance the findings on local culture and social aspects of Malaysian coffee culture.

PART ONE COFFEE CULTURE, SOCIAL LIFE, AND GLOBAL HISTORY 3 CHAPTER 1 CULTURE, CAFFEINE, AND COFFEE SHOPS The line at the coffee shop backs up to the door this weekday morning. Businessmen, university students, and office workers wait patiently (or not) to place their orders. I am seated at one of the small tables, checking my e-mail through the shop's free WiFi and drinking a delicious latté. Nearly all of the tables and easy chairs are occupied with individuals reading newspapers, couples talking, casually dressed young adults surfing the internet with their laptops, and small groups of people who appear to be professionals on a coffee break. Conversations create a quiet background murmur, and the shop maintains a comfortable ambience with stained wood décor, stylish wall art with a coffee theme, sofas and easy chairs around low coffee tables, and small circular tables with simple wooden chairs. Although a few customers choose tea, coffee is king here. Similar to most of the people in the shop, I want good, strong coffee in the morning.

4. BASKI, Ekim 2024
"Kahvehane; Kültürel birikim ortami, sosyallesme mekâni ve siyasi iktidar karsisinda halkin sesini duyurabildigi bir kamusal alan… Osmanli toplumunda 16. yüzyil ortalarinda bir sehir mekâni olarak gelisen kahvehaneler, yepyeni bir sivil deneyimin gelismesine katkida bulundular. Degisik zümrelerden ve kültür seviyelerinden insanlarin kahve içmek ve sohbet etmek amaciyla gittikleri bu yerler, kisa zamanda toplumun ekonomik, sosyal ve kültürel ihtiyaçlarini karsilayan bir konuma geldi. Bu kitap, bes akademisyenin bu konudaki çalismalarini bir araya getiriyor. Makalelerin en önemli ortak yani “kamusal alan” kavramsallastirmasinin bir çesit elestirisi ve Osmanli'da kahvehane kamusalligini anlama çabasi. Selma Özkocak; kahvehanelerin gelisiminin daha genis ölçekli gelismelerle, örnegin 16. yüzyil ve sonrasinda artan sehirlesme, sehre göç ve bunun bir sonucu olarak sosyallesmedeki yükselis ve bütün bunlarin da özel alanin ve daha çok ev yasamina ait geleneksel konukseverlik yapisinin dönüsümü ile iliskilendirilmesinin önemini vurguluyor. Ugur Kömeçoglu; kahvehaneleri Sennett'in “aktör olarak insan” biçiminde kavramsallastirmasi ve kamusal alanin bir sosyallik formu olarak okunmasi üzerinden irdeliyor ve bu mekânda gerçeklesen meddah, karagöz, ortaoyunu, âsik gösterileri gibi toplumsal performanslari mekânsal ve elestirel kamusalligin ögeleri olarak sunuyor. Ahmet Yasar; kahvehanelerin, Osmanli Istanbul'una girisi sirasinda ve sonrasinda devlet erkâni ve ulema arasindaki kötü söhretini inceliyor ve siyasi iktidarin kahvehane kamusalligi üzerindeki kontrolünü irdeliyor. Ali Çaksu; 1826 yilina kadar Osmanli siyasetine belirgin biçimde yön veren yeniçerilerin kahvehanelerle iliskilerini inceliyor ve yeniçeri kahvehanesinin kahve ve tütün içilecek bir yer olmasinin yanisira bir edebiyat salonu, isyanci karargâhi, karakol, tekke, is bürosu ve mafya kulübü gibi isledigini örneklerle ortaya koyuyor. Cengiz Kirli ise 1840-1845 yillarina ait “havadis jurnalleri” adini tasiyan bir dizi belge üzerinden, mezkûr dönemde siradan Istanbul insaninin kahvede, sokakta, çarsi ve pazarda ve hatta evlerinde yaptiklari sohbet ve dedikodulari inceliyor.

İÇİNDEKİLER

Giriş: Geçmişini Arayan Osmanlı Kahvehanesi
Ahmet Yaşar

Kamusal Alanın Üretim Sürecinde Erken Modern İstanbul Kahvehaneleri
Selma Akyazıcı Özkoçak

Homo Ludens ve Homo Sapiens Arasında Kamusallık ve Toplumsallık: Osmanlı Kahvehaneleri
Uğur Kömeçoğlu

“Külliyen Ref”ten “İbreten li’l-Ğayr”e: Erken Modern Osmanlı’da Kahvehane Yasaklamaları
Ahmet Yaşar

18. Yüzyıl Sonu İstanbul Yeniçeri Kahvehaneleri
Ali Çaksu

Kahvehaneler: 19. Yüzyıl Osmanlı İmparatorluğu’nda Kamuoyu
Cengiz Kırlı"

Coffee was introduced to PR by a Spanish governor and first planted in the south coast area.  At the end of the 18th century, several French coffee planters came to the west fleeing the Hatian slave revolts and independence revolution, and brought with them the best practices in planting and processing, raising Puerto Rican coffee to world-class excellence.  In the 19th century, Catalonian and Corsican immigrants provided the contacts in Europe to make its quality known and pay off.  By 1896 coffee was the island's main industry, export and employer, but from there on it began to fall.  World prices came down, the US invasion and take-over in 1898 made it hard to reach its European market, the World Wars that hurt the European economy, the preference of tobacco and cane sugar by the US market...  Exports ceased 1969, and with them ceased the world-class processing that had given the product its excellency.

Since their entry to Japan in the latter half of the 19th century, coffee and coffee shops have been closely linked to the economic, political, and socio-cultural change undergone by the Japanese society. The cafés themselves have gone through numerous transformations in order to address the various social needs of their patrons. Today, coffee shops occupy a significant niche in the Japanese urban lifestyle. However, the cultural 'baggage' of coffee as a foreign commodity still plays a central role in generating its consumer appeal. Coffee is a global commodity whose value on the world market is surpassed only by oil. Moreover, due to its peculiar historical background, it became a beverage charged with a wide range of cultural meanings; tracing these meanings in different contexts can shed light on the way cultural commodities 'behave' in the globalized world. In order to examine the niche that coffee occupies in the Japanese consumption scene, I will analyze the manner in which representations of coffee are constructed and translated into a consumer experience. Through the case of coffee in Japan I will try to demonstrate the process of 'movement of culture', whereby the relevance of a foreign commodity in the local context is determined by the complex interplay between two culturally engineered binary entities of 'global' and 'local', 'foreign' and 'native'.

FOR THE FORMATTED VERSION WITH KENTRIDGE'S DRAWINGS GO TO: https://eternaltiber.net/triumphs-and-laments-research/

This is a guide to the iconography of William Kentridge’s Triumphs & Laments, the 500-meter-long frieze of colossal figures traced into the black accretions on the Tiber Embankments between Ponte Sisto and Ponte Mazzini in Rome in early Spring 2016:  http://www.tevereterno.it/arts/triumphs-and-laments/. The guide was compiled at the request of Kristin Jones, artistic director of the project, and was initially part of a Guidebook cell phone app, which has since been discontinued.

Prior to compiling the guide texts, with generous help from dozens of colleagues and students, I had the immense pleasure of serving as Curator of Historical Research for Triumphs & Laments, overseeing the research group at John Cabot University which formulated the chronological database ('timeline') of images from the history of art, cinema, and journalism provided to William Kentridge to inspire his drawings for the frieze. Our research continued and augmented that of Andrea Biagioni and Sara Spizzichino of Tevereterno.

Please share these texts with friends, colleagues, and students. Writing the guide was our labor of love for Rome, for William Kentridge and his work, and for the joy of collective creativity that made Triumphs & Laments a reality.

NOTE: In the pdf version available online before May 20, 2017, the hyperlinks were inoperative. In the current Word document, they work.

B u yazının hikâyesi bir resimle başlar. Osmanlı tasvir sanatının en meşhurlarından olan bu resim günümüze farklı tasvirlerden ve hat örneklerinden mürekkeb bir mecmua ya da resim külliyatı içinde ulaşmıştır. Çoğunlukla Osmanlı kökenli tasvirlerden oluşan bu mecmuada isim ya da tarih veren herhangi bir kayıt yer almaz. Ancak eserde yer alan tasvirlerin üslup ve ikonografisi, 16. yüzyılın sonu ya da 17. yüzyılın başında düzenlenmiş olduğunu düşündürür. Mecmuadaki resimler çoğunlukla altın yaldız ya da renkli desenlerle çevrelenmiş, kenarlarına da mermer desenli ya da altın serpmeli kağıtlar yapıştırılmıştır. 1 Bu yazıda tanıtılacak olan resim de benzer bir düzenleme içinde yer alır. Resme eşlik eden bir anlatım/hikâye yer almamasına rağmen tasvirin konusu şüpheye düşmeyecek kadar sarihtir; burada bir Osmanlı/İstanbul kahvehanesinin adeta portresi çizilmiştir. 2 Osmanlı kültür tarihiyle ilgilenen pek çok yayında, konuşmada sıklıkla bir yandan adeta bir "görsel belge" niteliğinde kullanılırken diğer yandan da hep bir "gerçeklik" sorgulamasına tabi tutulan bu tasvir üzerine -bunca popülerliğine rağmen-detaylı bir çalışma, şaşırtıcı bir şekilde, yapılmamıştır. Bu yazının amacı da bu meşhur tasvire biraz daha yakından bakarak onu dönemin tarihsel bağlamı içinde okumaya çalışmak olacaktır. Kuşkusuz bunu yapmak için de evvela Osmanlı sosyal tarihinin en önemli kurumlarından olan kahvehanenin serencamına, bu konudaki çalışmalardan yola çıkarak kısaca değinmek gerekecektir.

Excerpt: While buying a cup of coffee at a local café one morning, I was transported to an exotic far-off land. Immersed in the aroma of coffee brewing and surrounded by pictures of farmers picking coffee and their children smiling, I could imagine who had grown the coffee in my mug. Marketing materials littered the countertop, thanking me for buying fair trade certified coffee and telling me that I was making a difference and that fair trade works. My single cup of coffee was said to help poor farmers. One of the posters declared, “every purchase matters,” and another said I was helping end poverty “one cup at a time.” The promotional materials explained that my purchase brought me into a direct and intimate relationship with farmers as if the handle of my coffee mug was a farmer’s hand I was shaking to congratulate him or her on a job well done.
          Fair trade marketing and advocacy rely on the idea that fair trade increases connectedness between Global South producers and Global North consumers. While fair trade does reduce the number of intermediaries in the supply chain as compared to the free trade system for most commodities (Raynolds 2002; Nicholls and Opal 2005; Adams and Raisborough 2008, 1169), it also serves to reinforce racist and colonial distinctions between the poor Global South farmer and the benevolent Global North consumer. Fair trade may channel slightly more income into agricultural communities, but it fails to address the colonial and capitalist structures that produce the impoverishment of farmers on an ongoing basis.

RESUMEN Se busca establecer la posición actual de los cafés especiales que proceden de Colombia en el contexto internacional. Para ello se utiliza una metodología exploratoria-descriptiva de inteligencia de mercados y consulta a expertos. La producción de café en Colombia está aumentando en niveles constantes y confiables, con un ritmo similar al crecimiento del mercado de commoditties. En este contexto, el café especial presenta niveles de perdida de posicionamiento en el mercado, lo cual indica que se deben hacer esfuerzos adicionales para recuperar dicha participación y generar un prestigio superior, que permita que los mercados consumidores en el ámbito experiencial. ABSTRACT The purpose of this paper is to establish the current position of special coffees that come from Colombia in the international context. For this purpose, an exploratory-descriptive methodology of market intelligence is used and experts are consulted to compare the information collected from secondary sources. Coffee production in Colombia is increasing at constant and reliable levels, with a rate similar to the growth of the commodities market. In this context, special coffee presents levels of loss of positioning in the market, which indicates that additional efforts must be made to recover this participation and generate a higher prestige, allowing consumer markets in the experiential fields.

This dissertation has found out that there has been a general shift from “serving” the clients to “selling” products and services to the clients – the shift in focus being from people orientation to profit orientation by the chain retail coffee shops. This way there is more emphasis on businesses. It is also proven by the fact that customers going to the Indian Coffee House talk of competitive examinations, mainly Common Admission Test (CAT) and other business management examinations, quite unlike what all used to be discussed in the Coffee House space by the preceding generations. Besides students, other people also talk of things like stock markets and business enterprises. Previously, though there were businessmen and shop workers from nearby bookshops, discussion in the Coffee House revolved generally around politics philosophy literature and other things. Business wasn‟t very important those days. Those days students had less money at their disposal and they couldn‟t afford expensive coffee as well. These days the amount of pocket allowances college goers or even a high school student gets from home is much more than their previous counterparts, which is why they can often visit the chain coffee retail outlets. On the other hand members of lower middle class can still be found in Indian Coffee House whereas in the chain coffee retail outlets middle and higher middle class people pay visits.

Este trabajo busca  analizar la emergencia y consolidación de la industria del café en Brasil y Colombia durante coyunturas históricas particulares, el establecimiento de la república en Brasil y la proclamación del orden regenerador en Colombia durante la década de 1880.

Participé en esta publicación en cuanto a la preparación, revisión y edición de textos. El libro es la versión en español del expediente presentado a Unesco par ala inscripción en la Lista de patrimonio mundial de Unesco, en junio de 2011. Esta versión cuenta con información actualizada al 2012 y nuevas fotografías.

"In this study, coffee, coffeehouses and cafés are theoretically discussed regarding consumption, sociology of consumption and globalization/glocalization debates, in the case of Starbucks in a middle-sized city Eskişehir. Coffee is an important consumption item in terms of coffee production, consumption and distribution
relationships. Coffee and coffehouses are identified with Oriental culture and coffehouses functioned as a socialization practice and places where people are gathered from Ottoman period to present time. In the West, coffee and café culture, adopted from East, transformed to public spheres with the Enlightenment and
modernization process. Eskişehir is a “globalizing”, “Europeanizing” middle-sized city where middle class has proliferated in the last ten years with the rise of urban transformation. Coffee consumption has differentiating dynamics in Eskişehir. Turkish coffee consumed in coffeehouses and cafes has replaced with various coffee
genres consumed in local and global coffee shop chains, thus coffee consumption itself has been gentrified. Consuming coffee in these places has become one of the fundamental signifiers of segregation. In this sense local chain Kahve Dünyası and global chain Starbucks comprise crucial observation fields to notice coffee consumption in terms of local-global dialectics."

Gender differences in consumer behavior are a neglected topic. Following mate selection theory, we expected males to portray higher levels of status consumption. In an observational study of 1,053 students, we found that among students who brought coffee to the classroom, 85% of the men brought branded coffee, in comparison to only 64% of the women. We propose that this effect originates om males' stronger need to signal their status through their choice of brand products. Our observational results are discordant with those using self-report measures, possibly since men are reluctant to report status consumption.

Giriş Her millet, kendi değerlerini, kendini var eden ve ayakta tutan unsurlarını bilmek ve korumak zorundadır. Bu unsurlar arasında; gelenek, görenekler ve âdetler, gibi kültürel faktörler, önemli yer tutar. Bu alanlarda sosyologlar, ant-ropologlar, edebiyatçılar kadar; tarihçiler ve eğitimciler de çalışmalar yaparak, toplumun temel taşlarını, daha iyi tanıtıp, gelecek kuşaklara yön göstermelidir. Bu sayede kültürü tehdit altına alan kültür emperyalizminin, kültür üzerinde olumsuz değişikliklere neden olması da önlenebilir.

A raíz de la inscripción en la Lista de Patrimonio Mundial del Paisaje Cultural Cafetero de Colombia, PCCC, el Comité de Patrimonio Mundial, mediante la decisión 35 COM 8B.43 del 25 de junio de 2011, estableció la siguiente recomendación: “No autorizar ninguna actividad minera dentro de la propiedad y de sus alrededores inmediatos”.
De acuerdo con la declaración de Icomos  a las recomendaciones para la conservación de la integridad y la autenticidad del sitio, se tiene que: “Aunque el plan de gestión hace frente a algunas de las presiones principales, como el desarrollo inadecuado, la minería de oro, los cambios en las tradiciones agrícolas locales a través del uso inadecuado de pesticidas, fertilizantes, tratamiento de aguas residuales y la erosión del suelo, el uso de la tierra todavía deben integrarse con los planes respectivos y se ajustarse a los objetivos del plan de gestión y legislación adicional es necesaria para la construcción de edificaciones en las áreas suburbanas y rurales tradicionales, que contribuyen a la importancia del PCCC”.
Recientemente, y en atención a la solicitud de la Delegación Permanente de Colombia ante la Unesco del 4 de febrero de 2015, se integra el presente informe, con objeto de atender el requerimiento de presentar un “estudio del impacto patrimonial de las actividades mineras en la zona, según las licencias actualmente vigentes, con el objetivo de determinar su impacto sobre el Valor Universal Excepcional del sitio”.
a exclusión de la explotación de la gran minería y las restricciones aplicables a otro tipo de minería en el área de Paisaje Cultural Cafetero”.
En el marco de este compromiso, entre 2011 y 2012, se estableció la coordinación interinstitucional entre el Ministerio de Cultura y el Ministerio de Minas y Energía, con la participación de la Agencia Nacional de Minería  y el Ministerio de Ambiente y Desarrollo Sostenible. Se integró la mesa técnica “Minería en el PCC”, se desarrolló el plan de acción y se generó un primer informe técnico sobre el estado de la minería en el PCC.

Debe aclararse, que el Gobierno colombiano no ha autorizado nuevas solicitudes de actividad minera en el PCCC, asimismo el trabajo realizado ha tenido en cuenta el reconocimiento de una realidad previa a la inscripción en la Lista de Patrimonio Mundial, relacionada con títulos mineros emitidos hasta 2011, para los cuales se han emprendido las acciones que se acometen en el Plan de Acción “Minería en el PCC” como se verá más adelante.

El informe es una compilación del trabajo coordinado por parte de los organismos del Gobierno colombiano, entre 2011 y 2015, para continuar con el compromiso y el cumplimiento que representa para la Nación, como Estado Parte del Comité de Patrimonio Mundial, por la preservación del Paisaje Cultural Cafetero de Colombia.

This research explores the production and hints at the consumption of coffee in Yunnan, a Chinese province famous for tea. More specifically, it starts the journey of and imagines the coffee taste trail in Yunnan: a chain of actors who shape the taste of coffee and whose life-worlds are shaped by coffee. These actors are geographically, culturally and socially disconnected, but they do have a material connection through their producing and consuming activities. In this thesis I will build the framework for the coffee taste trail and I will look at coffee production in more detail.

On the one hand, this research will discuss the societal changes and processes that made Yunnan acquire a taste for coffee as a commodity and a beverage and examine what the rise and expansion of coffee cultivation and culture tells us about Yunnan and China in the ‘global now’. On the other hand, it will particularly highlight the societal change brought about by coffee and the impact it has on the life-world of coffee farmers. This thesis also argues that by bringing production and consumption, and ‘the cultural’ and ‘the economic’ together, we could highlight interdependencies in the field and silences in literature that would otherwise remain unnoticed.

Keywords – coffee, consumption, development, ethnic minorities, globalisation, modernisation, production, taste, urbanisation, Yunnan

Focusing primarily on Eugene, Oregon, I have created an overview via participant observation of how people use the communal space within a coffeehouse and I use the historic position of coffeehouses in London, England as a basis for comparison.  How did people use the space of a coffeehouse in the 17th and 18th centuries in London, and how does that compare to how people use this “third place” (neither home nor work) in Eugene, Oregon today?  This project also explores the evolution of coffee culture in the United States, particularly Starbucks, and how coffee has become both gourmet and a cultural commodity in the present-day..  Extensive research was done on coffeehouses in London spanning three centuries (from the mid-1500s onward).  Research in Eugene was completed via participant observation, where I went to several local cafés and spent hours observing how people interacted within them.  The outcome of this research shows that people make an effort to privatize space while they are in public, communal areas.  With the backdrop of historic London’s coffeehouses, I compare the two environments and have found differences in the social function of cafés.  This body of work has value because coffeehouses are a dominant “third space” in the world today, and how we use them and interact within them is an important facet of our cultural environment.

The experiment was done to assess incidence and severity; variations in Colletotrichum kahawae isolates and resistance levels in Hararghe coffee. Assessment was conducted in Bedeno, Boke, Habro and Darolebu districts August to September 2010. Incidence and severity were recorded on 50 and 10 randomly selected coffee trees/ farm respectively. Pathogenic variability was studied by cultural and morphological characteristics, and placed into 4 based on colony color. Reactions of 11 landraces and checks were evaluated through hypocotyl inoculation. Mean disease incidence was 51 % at Darolebu and 75 % at Bedeno, and mean disease severity 26 % at Boke and 50 % at Bedeno. Mean radial colony growth of isolates was between 4.05 and 5.35 millimeter/24 hour on malt extract agar and potato dextrose agar, respectively. Conidia width and length ranged from 2.12-4.24 and 10.51-15.78 μm, respectively. Significant (P < 0.05) variation was observed among isolates in sporulation capacity. Highly significant variations (P < 0.0001) was observed among selections H-05/02, H-568/02, H-87/02 and the resistant check in percent mean incidence and  percent mean severity, and were classified as moderately susceptible indicating presence of resistance sources. Hence, important to conserve and conduct intensive selection from more diverse populations.

This article puts forward an argument in favor of small farmer fair trade based on an analysis of the differences between small farmer fair trade and plantation fair trade with examples drawn from the coffee and tea sectors. The article also scrutinizes the Fair Trade USA split from Fairtrade International and the proliferation of Fair Trade labels.

Edinburgh flourished during the Scottish Enlightenment with its motifs of good taste and fine rhetoric. Links between taste and knowledge were a feature of Edinburgh coffee-houses. Coffee as an exotic rarity when it was first introduced into Scotland. The Oriental origins of coffee and its use in Yemen and the Ottoman Empire intrigued a society dominated by the culture of curiosity, politeness and good taste.

En esta publicación se presenta y valora, dentro del contexto de la época, la historia de los antiguos cafés de la capital aragonesa desde su fundación en el siglo XVIII hasta la finalización de la contienda civil. En concreto, se trata del origen y de la expansión del café como bebida y de la aparición de los primeros locales dedicados a su consumo; se traza el análisis de la evolución de estos lugares públicos desde las primeras botillerías a los cafés lujosos, cómodos y espaciosos; y, especialmente, se pretende recuperar su inestimable papel como centros de congregación, disertación, tertulia y recreo, dado que constituyeron un foro cultural que repercutió en el pensamiento y en la sociedad de estos dos últimos siglos.
Para ello, este estudio se desarrolla en cuatro capítulos: en el primero, presentamos una breve historia del café como producto vegetal y como establecimiento público; en el segundo, ofrecemos un recorrido histórico por los cafés zaragozanos del siglo XIX, que hunden sus raíces en la centuria anterior; en el tercero, nos centramos en la historia de estos cafés en el período comprendido entre 1900 y 1939; y, en el cuarto, cerramos con un epílogo, en el que presentamos el panorama zaragozano tras la finalización de la contienda civil, que se caracterizó por la paulatina desaparición de los cafés de antaño, que fueron auténticas instituciones que están unidas indisolublemente a nuestra historia.

Kahve günümüzde sosyal hayatın en vazgeçilmez unsurlarından birisi olarak sıklıkla karşımıza çıkıyor. Tüm dünyayı kasıp kavuran kahve çılgınlığı ise bugünün meselesi değil. Afrika topraklarından çıkan bu garip bitki kısa zamanda Osmanlı İstanbul’una ulaştı. Osmanlı toplumunun sosyal ve kültürel hayatında ise inanılmaz etkilerini göstermekte gecikmedi. Ardından çeşitli seyyahlar ve elçilik raporlarından etkilenen batılı tüccarların girişimleri sonucunda kahve Avrupa’nın çeşitli başkentlerine yayıldı ve kısa zamanda gündelik hayatın vazgeçilmezlerinden birisi haline geldi. Bugün de tüm dünyada aynı etkisini arttırarak devam ettiren kahvenin hayatımıza kattıkları, şüphesiz ki basit bir içecek olmasından daha fazlası. Yazımızda kahvenin Osmanlı topraklarına gelişine tekabül eden on altıncı yüzyılda sosyal ve kültürel hayata olan katkılarıyla birlikte söz konusu toplumun sosyalleşmesine olan etkilerini siyasal erkin buna karşı yaklaşımını incelemeye çalışacağız.

Baseado em etnografia realizada em Brasília e São Paulo, o artigo se propõe a acompanhar as transformações sofridas pelo café à medida que o produto entra na lógica de consumo segmentado, quando passa a ser apreciado por novas razões, em especial a arte de degustação sensorial. Ao todo, foram pesquisadas dezessete cafeterias e foram aplicados questionários a vinte e nove baristas. O resultado serviu para montar uma cartografia da circulação de sabores e competências nos espaços mercantis do café.

Öz Türk kültürü kendi yaşam alanını edebiyat sanatı çerçevesinde oluşturmuştur. Maddî ve manevî tüm kültür ögeleri bir vesile ile edebiyatın malzemesi olmuştur. Böylelikle uzun bir zaman dilimini ve geniş bir yaşam alanını kapsayan Türk kültür hayatının her safhası büyük önem arz etmektedir. Türk kültürünün oluşum, değişim ve gelişim özelliklerinin izi edebiyat sanatından takip edilebilmektedir. Türk edebiyatı her ne kadar manzum ve mensur olarak tecessüm etse de toplumun her kesiminde manzum yönü ağır basan bir edebiyattır. Bu makalede Klâsik Türk Edebiyatı kaynakları ışığında kahve, kahvehane, kahvenin günlük Türk yaşamının vazgeçilmez bir içeceği olma yolundaki yasaklama girişimleri, yasaklar boyunca sürdürülen tartışmalarda şâirlerin gözünden kahvenin ve kahve tüketiminin boyutları ile son olarak edebiyat-kültür dünyamızda kahvehanelerin durumu incelenmiştir. Abstract Turkish culture creates its living space within in the frame of literature art.Tangible and spiritual elements of Turkish culture have become a material of the literature.Therefore every stage of Turkish culture life which includes a long time zone and a large living space has a great impotance.The trace of formation,change and development characteristics of Turkish culture can be followed in the literature art.Although Turkish literature is known as a poetry and prose,it is a literature whose poetry is dominant in every part of society.In this article,the coffee,coffee house,banning attempts to become an irreplaceable drink of Turkish daily life,the size of a cup of coffee and the consumption of the coffee in the eyes of poets in discussions which occur along bans and finally the situation of coffee houses in our literature and culture world has been examined.

Pertenece a una serie de estudios (Cafeología) encaminados a formar multidisciplinariamente a los profesionales del café. La Cafeología, es un sistema educacional creado para satisfacer las necesidades de los profesionales del café. Permite a los profesionales dar cursos y certificaciones en el lugar y tiempo que escojan, Las certificaciones están basadas tanto en los conocimientos como en exámenes prácticos.

El objetivo de este trabajo es el de analizar el proceso de industrialización del café de Costa Rica en perspectiva biofísica: reconstruyendo los flujos de energía, materiales, así como el uso del tiempo para los agro-ecosistemas de café de todo el país en una perspectiva de largo plazo (1935 a 2010). Con el uso de tales metodologías queremos no solo evaluar desde un punto de vista ecológico la eficiencia del cultivo en la transición industrial sino también desde una perspectiva socio-ecológica y socio-económica, analizar los usos de todos los flujos derivados del agroecosistema: distinguiendo entre aquellos reciclados (valor ecológico), destinados al mercado (económico) o utilizado por las comunidades campesinas directamente (para sustento familiar). Los principales resultados revelan una pérdida de la tradicional multifuncionalidad del cultivo que se caracterizó en su manejo tradicional (preindustrial) por proporcionar una amplia gama de productos más allá del café, entre los que destacaban los biocombustibles. Aunque hoy en día ha perdido gradualmente tal función mantiene un carácter de uso múltiple, principalmente en zonas rurales. La productividad de la tierra ha crecido si se analiza la producción de café en grano, pero en menor medida – muestra estabilidad-si estimamos la Producción Primaria Neta (PPN). La productividad de la mano de obra, igualmente, aumenta en relación al grano, pero se reduce en relación a la PPN. La eficiencia energética ha caído drásticamente tanto en relación a la PPN, la Producción Final o el grano cosechado, mostrando una gran dependencia de insumos de fuera del sector a pesar de que el café de Costa Rica es eminentemente un Sistema Agroforestal que recibe la mayor parte de la energía y los nutrientes del reciclaje del estrato de árboles de sombra.

Coffee is the third most popular beverage in the world after water and tea. In some countries like US, Brazil and many others, coffee is even the second most popular beverage coming just after the water. While in Germany, it is the most popular beverage. Coffee grows in some 70 countries around the world. Drinking a cup of coffee multiple times per a day, majority of us has never wondered on its botany or history, simply where it originates from, while one cup of coffee contains huge industry where millions of people are engaged. International Coffee Organization(ICO) estimates that 26 million people are occupied with coffee in 52 producing countries. 7 Millions more are employed in importing, roasting, investigating, and making coffee in the developed world. Considering the cost of roasting, storage, transportation, labor, and other factors in the actual making of a cup of coffee, the coffee business may amount now to some $100 billion annually.

This paper discusses the notion of food as a humanising factor in the posthuman world of Margaret Atwood's trilogy Oryx and Crake, Year of the Flood, and MaddAddam. Within the postapocalyptic backdrop of the narrative, the remaining humans are posthumans that display nostalgia to "real" food. As Lee Rozelle proposes, the apocalypse instigated by Crake "prompts the readers to think about questions that not only have an impact on the future but also concernmany people today: What happens to customary human qualities associated with the Western post­industrial state in a world with housing and energy shortages, starvation and drought?" (n.p.). The friction of a need for an essentialist, core, "humanness" within the posthumanism in Atwood's trilogy is explored by looking at how food is discussed in these novels and how the prestige of "real" food plays into sensations of nostalgia to a perceived lost humanity.

Recommendations for the use of tree and shrub species in coffee plantations in Central America are made on the basis of their climate tolerance in relation to current and predicted future climates in coffee growing areas and their use on the basis of helping the growth and survival of coffee plants and/or helping the local environment. In addition, tree and shrub species were surveyed in six coffee plantation areas: four in north central Nicaragua, one in Honduras and one in Colombia. Two of these sites are located in cloud forest areas: Cerro Jesús in the province of Nueva Segovia and Selva Negra in the province of Matagalpa, three are below the altitude of cloud forest: El Sontule in the reserve of Miraflor in the province of Estelí, Las Sabanas in the province of Madríz and Gracias to Celaque in the province of Lempera in Honduras and one is at a high altitude site without cloud forest at Hacienda Venécia in the province of Manizales in Colombia. The commonest trees on these sites which were presumably planted for their fruit were unsurprisingly Citrus species, Mangifera indica, Psidium guajava and Persea americana. At many but not all sites the commonest tall trees which may have existed before the coffee plantation were Quercus species, Heliocarpus appendiculatus and Lippia myriocephala where the latter two species may alternatively have been planted to provide shade. 

In relation to climate, species recommendations are based on their ability to tolerate lower precipitation, a longer period of drought and a higher mean annual temperature than the current norm in areas of coffee plantations. The most likely species which occur on coffee plantations to suffer from climate change are some Quercus and Inga species, Erythrina lanceolata, Cupressus lusitanica, Liquidambar styraciflua and Juglans olanchana.

In relation to the growth and survival of coffee plants, recommendations are made for provision of shade, reduction in erosion, nitrogen fixation and other soil improvements.

In relation to the local environment, recommendations are made for trees and shrubs which have many flowers and nectar to attract bats, birds and insects and the provision of food for animals through seeds and fruit.

The objective of this paper is to provide an understandingof how the gap between the global’ and the local-peripheral’ isbridged in the everyday life of the peasantry at a coffee pioneer  front. The networks of connectivity between the spontaneousmigrant-peasants at the coffee pioneer front in the province of  Dak Lak in the Central Highlands of Vietnam, and the global coffeemarket are explored. This set of linkages helps the peasantry tosettle, despite the harsh conditions of life on the frontier. This isillustrated through a brief ethnographic account of the peripheral’characteristics of life on a coffee pioneer front. By borrowinganalytical tools from actor-network theory, the paper alsoilluminates the (actor) networks through which coffee finally reachesthe export gate. This account suggests that global commodity production processes are often embedded in local dynamics, in thiscase, the political-economy of the frontier. Further, it implies theneed to transcend scales when inquiring about peasant-market relationships in export agro-commodity production.

Zaman içerisinde yaşanan ekonomik ve sosyal gelişmelere göre değişimler yaşayan kahve için bu değişimler alanyazında dalga ya da nesil olarak sınıflandırılmıştır. Her kahve dalgası tüketicilerine döneme özgü farklı nitelikler vaat etmiştir. 1900'lü yılların başında çabuk hazırlanması ana motivasyon iken günümüzde kahve tüketimi kültürel bir olgu haline gelmiştir. Bu kültürel olgunun en güncel uygulaması 3. dalga kahvecilik anlayışıdır. Bu araştırma 3. dalga kahvecilik kültürünün kendisine has ve diğer kahve dalgalarından ayırt edici gastronomik özellikleri hakkında okuyuculara farklı bir bakış açısı sunmayı amaçlamaktadır. Doküman taraması yöntemiyle gerçekleştirilen araştırmada 3. dalga kahveciliğin gastronomi alanına yansıttığı ayırt edici unsurlar; üstün kalite, sosyal etkileşim ve gastronomik sürdürülebilirlik kapsamında ele alınmıştır. Sonuç olarak 3. dalga kahvecilik anlayışının gastronomin tanımında yer alan en temel öğeler olan "üstün lezzet arayışı", "sanatsal zevk" ve "sosyal birleştiricilik ve sosyal sorumluluk" bakış açılarını yansıttığı görülmektedir. Keywords Abstract Coffee waves 3. Wave of coffee Coffee quality Social interaction Gastronomic sustainability Makalenin Türü Derleme Makale For coffee, which has experienced changes over time according to economic and social developments, these changes are classified as waves or generations in the literature. Each coffee wave promised its consumers different qualities specific to the period. While its quick preparation was the main motivation in the early 1900s, coffee consumption has become a cultural phenomenon today. The most current application of this cultural phenomenon is the 3rd wave coffee concept. This research aims to provide readers with a different perspective on the unique gastronomic features of the 3rd wave coffee culture that distinguish it from other coffee waves. In the research carried out with the document scanning method, the distinctive elements reflected by the 3rd wave coffee to the field of gastronomy are discussed within the scope of superior quality, social interaction and gastronomic sustainability. As a result, it is seen that the 3rd wave coffee concept reflects the pursuit of superior taste, artistic pleasure and social unification and social responsibility, which are the most basic elements in the definition of gastronomy.

This research aims to describe adjustment of volunteers who ever served in armed conflict zones. Adjustment can be defined as the efforts of individual to meets internal and external demands based on expectation and realites faced. This study used a qualitative method by conducting in-depth interviews to three volunteers who had served in the armed conflict zones from various non-governmental organizations. The results of this study describe the volunteers who served in the armed conflict zone can be preparing themselves in the form of perceiving reality which can happen at risk of death and should be more careful in performing their duties. Adapting to the conditions of security are not guaranteed as to remain calm when there was an attack from the combatants in order to act effectively, using attributes of volunteer in order to avoid from being target by combatants, do not communicate using phones to avoid eavesdropping. Positive view of the risks faced by the noble humanitarian mission. Express their feelings in a more effective ways like praying. Maintaining good interpersonal relationships with fellow team members to maintain the integrity, alongside with security to get their protection, socializing with the local community to be well received and establishing mutually beneficial, and limit communication with the family member to stay focused on running duties.

Many scholars in the consumer culture field have attempted to understand how market evolves. Recently, marketing research has focused on the consumer-marketer relationship, considering peripheral consumers, and other marketplace actors who play important roles in consumption. However, little research in the marketing field has addressed the market dynamics in a context where consumers involved in connoisseurship practices take part in some aspect of institutional market change. Drawing from institutional theory, we develop answers to the question: how does the increasing prevalence of connoisseurship consumption affect the market? Inspired by the legitimacy concept, we evaluate the specialty coffee consumption context in order to advance and systematically analyze the role of connoisseurship consumption in the market. In extensive qualitative study, 542 newspaper articles from 1980 to 2013 were analyzed.  This research offers two main contributions to the existing literature. First, several types of cultural-cognitive legitimacy (including consumer generational, health concerns, and taste) began to shift in the 1980s, which increased the connoisseurship consumption and affected the market well into the 2000s. Second, connoisseurship consumption arises when marketplace actors intersect with the tastes and desires of consumers.