Cultural Transmission

Riječ je o intrigantnoj temi namijenjenoj širokom čitateljskom krugu, a odgovara na pitanja u kojoj su mjeri magijske predodžbe, prakse i vjerovanja utjecali i još uvijek utječu na ljudske živote, kulturu i svakidašnjicu. Drugim riječima, knjiga Magija na hrvatskome povijesnom prostoru drži pozornost čitatelja iskrenim i izravnim prijenosom znanja – o magiji. Putovi kojima nas kroz ovu knjigu vodi autor dr. sc. Deniver Vukelić obilježeni su zadivljujućim antropološkim, etnografskim i etnološkim podatcima, uzbudljivim i manje poznatim povijesnim činjenicama, s daškom psihologijske i sociološke misli te pomno odabranim metodama prikaza uvijek zanimljive komparativne religije. Ili, kako piše u predgovoru knjige, autor je pokazao da ni na hrvatskome povijesnom prostoru nema velike razlike između divlje i pitome misli. Knjigu otvara poglavlje pod naslovom Što je magija? jer da bismo čitajući mogli putovati kroz začuđujuće magijske sustave, upoznati razne magijske praktičare, razumjeti magijske prakse i, zapravo, magiju na bilo kojoj razini, autor nam na samom početku nudi definiciju pojma magija. Upućuje nas na to da se značenje onoga što nazivamo magijom mijenjalo tijekom ljudske povijesti i nudi uvid zašto se to događalo. Drugi i glavni dio ove knjige nazvan je Magija na hrvatskome povijesnom prostoru, a sastoji se od četiri veća poglavlja u kojima čitatelji mogu pratiti mnogobrojne magijske fenomene i modele magijskog djelovanja i praksa od prapovijesti do današnjeg doba, a u posljednjem poglavlju čitatelje upoznaje s povijesnim i suvremenim utjecajima slobodnog zidarstva, magijskih sinkretističkih društava, sotonizma, neošamanizma, vještičarstva i Wicce te daje zanimljiv osvrt na masovne magijske popularne kulture 20. i 21. stoljeća. I na kraju, ova nam knjiga ne približava samo znanstvenu, religijsku i magijsku misao istaknutih i cijenjenih povijesnih ličnosti nego i misao i prakse „malog, običnog” čovjeka.

This special issue explores the encounter between cultural memory, media, and autonomy in collaborative printing and editorial projects. In recent years, there has been a rise in Indigenous publishing involving collaboration with anthropologists and/or anthropological knowledge. Indigenous collectives often invite anthropologists to support their autonomous publishing projects centered around history and cultural revitalization, due to their presumed interest in recording everyday performances and mobilizing diverse publics. In contemporary Latin America, cultural revitalization is often linked to Indigenous autonomy, interrogating and rekindling memory when salvage anthropology is considered unfashionable and impractical. Yet the reappropriation and repurposing of ethnographic knowledge may offer the possibility to retrace what no longer is, remember and retransmit in various ways, make present anew, or even create alternative forms of (re)presentation. The articles in this special issue explore the dynamics of collaboration in the context of decolonial initiatives and the persistence and transformation of mediatic forms. ABSTRACTO Este número especial explora el encuentro entre la memoria cultural, los medios de comunicación y la autonomía en proyectos editoriales y de impresión colaborativos. En los últimos años, ha habido un auge en la publicación indígena que implica la colaboración con antropólogos y/o conocimientos antropológicos. Los colectivos indígenas suelen invitar a antropólogos a apoyar sus proyectos editoriales autónomos centrados en la historia y la revitalización cultural, debido a su supuesto interés en registrar representaciones cotidianas y movilizar a públicos diversos. En la América Latina contemporánea, la revitalización cultural suele estar vinculada a la autonomía indígena, cuestionando y reavivando la memoria cuando la antropología de rescate se considera pasada de moda y poco práctica. Sin embargo, la reapropiación y la readaptación del conocimiento etnográfico pueden ofrecer la posibilidad de reconstruir lo que ya no existe, recordar y retransmitir de diversas maneras, renovar el presente o incluso crear formas alternativas de (re)presentación. Los artículos de este número especial exploran la dinámica de la colaboración en el contexto de las iniciativas decoloniales y la persistencia y transformación de las formas mediáticas.

Drawing on archaeological evidence, early ethnographic accounts, and historical documents, this article offers initial reflections on the possible past uses and meanings of a set of black drawings found deep within a cave in what is now known as the Sierra Mixe of Oaxaca, Mexico. Following this investigative approach, it explores the role of rock art as an interface between orality, imagery, and text in the context of ancient Mesoamerica. To understand the possible ontological perceptions of the creators of these images in the past, it is suggested that this imagery functioned as inscriptions in a dialogue with spatially related unfired figures modelled in clay, which are exceptionally well-preserved in this subterranean space. An interplay of media on various supports is proposed, wherein two-dimensional images and three-dimensional figures may have been used as a combined system for transmitting and circulating intergenerational cultural knowledge, serving as an anchor for collective memory. In this context, rock imagery played a role in a broader communication system in Mesoamerica.

Messe des animaux à Rome, partage de la table du sacrifice avec des ours en Turquie, cérémonies au Japon pour les bactéries martyres de la science…
Au croisement du renouveau du religieux et des sensibilités animales, de nouveaux rituels apparaissent tout autour du monde. Ce numéro réunit des enquêtes consacrées à ces cultes d’un autre genre, où les animaux ne sont plus des intermédiaires avec les dieux, mais bien les acteurs et les destinataires d’une action collective. Si elles apparaissent parfois risibles ou dérangeantes, ces nouvelles pratiques participent d’une archéologie de notre futur et s’imposent comme les témoignages des bouleversements actuels de nos façons de faire société.

Kültürlerarası iletişim, farklı kültürler arasında etkili ve anlamlı etkileşimi mümkün kıldığı için önemlidir. Bireylerin farklı kültürel bağlamlarda etkili bir şekilde hareket etmelerini ve küresel vatandaşlar olmalarını kolaylaştıran kültürlerarası duyarlılık ise iletişim yeterliliği anlamında gerekli görülmektedir. Bu araştırma, Iğdır Üniversitesi'nde kültürlerarası iletişim dersi alan öğrencilerin, duyarlılık gelişim modelindeki konumlarını ve eğitimin bu gelişime etkisini incelemeyi amaçlamaktadır. Türkiye'nin en doğusunda yer alan ve üç ülkeye (Azerbaycan-Ermenistan-İran) kara sınırı bulunan Iğdır, farklı kültürlere sahip insanların bir arada yaşadığı bir şehirdir. Nitekim bu çeşitlilikle doğrudan temas hâlinde olan üniversite öğrencilerinin kültürlerarası duyarlılık gelişimlerini belirlemek, araştırmanın önemini ortaya koymaktadır. Bu kapsamda, Milton J. Bennett'in 'Kültürlerarası Duyarlılık Gelişim Modeli' üzerinde gerçekleştirilen sınıf içi ve saha etkinlikleri öncesi ve sonrasında öğrencilerin yazmış oldukları değerlendirme metinlerinin tematik analizi yapılmıştır. 45 kişiyle yapılan araştırmada, kültürlerarası iletişim eğitimi almadan önce katılımcıların üçte biri (n=15) kendilerini duyarlılık gelişim modelinin 'savunma' basamağında gördükleri anlaşılmaktadır. Zira bunun nedeni olarak ise ön yargılar, stereotipler ve kültürel etkileşim eksikliği ön plana çıkmıştır. 14 haftalık eğitimin ardından tekrar istenen değerlendirme metinlerinde öğrencilerin büyük bir çoğunluğu etnomerkezcilikten, etnogörecelik basamağına geçiş yaptıkları ve bunu ders içi etkinlik ve saha temaslarına bağladıkları tespit edilmiştir.

This study investigates the prescribed and perceived roles of Catholic bishops in 18thcentury Hungary through a comparative analysis of Bishop Ferenc Zichy and Bishop János Szily. Drawing on papal encyclical-Ubi primum of Pope Benedict XIV-, as well as episcopal documents-Epistola pastoralis of Ferenc Zichy, Istructio.. . of János Szily-, the paper explores the episcopal ideals of governance, teaching, and moral example, and how these ideals were implemented in the dioceses of Győr and Szombathely. The research highlights how both bishops internalized and operationalized the model of the bonus pastor-the Good Shepherd-through personal residence, canonical visitations, seminary reform, and moral regulation of the clergy. Bishop Zichy and Bishop Szily emphasized the importance of episcopal oversight, spiritual exercises, and educational standards to reinforce clerical discipline and doctrinal conformity, responding to the challenges of the Catholic Enlightenment and the broader ecclesiastical reform movement. By analysing pastoral letters, visitation protocols, and clerical instructions, the study reveals a coherent vision of episcopal leadership that balanced doctrinal authority with practical pastoral care. This work contributes to the broader historiography on early modern Catholicism by showing how local episcopal strategies aligned with and adapted papal mandates in a dynamic and context-sensitive manner.

La muséologie est aussi faite des actions, des pratiques et des mots de celles et ceux qui s'en emparent, et qui au quotidien lui confèrent une réalité et une efficacité. À l'occasion d'un hommage rendu au Réseau de muséologie sociale de Rio de Janeiro, les représentants de ses musées ont raconté leurs histoires, leurs travaux, leurs espoirs, les motivations et les liens qui les unissent, évoquant à de multiples reprises l'importance de la muséologie sociale dans la perception qu'ils ont d'eux-mêmes, de leurs initiatives et de leurs activités. C'est à partir de ces témoignages que nous tenterons de cerner plus précisément ce qui définit une telle muséologie pour les acteurs et actrices qui s'en revendiquent, les façons dont elle est appropriée et les transformations dont elle est porteuse, dans les contextes singuliers de ces musées créés et maintenus à l'échelon local dans divers territoires de cette grande métropole.

Since Richard Dawkins proposed memetics in 1976, it has provided an analogical framework for the study of cultural transmission. However, due to controversies over its "entity" and the lack of quantitative tools, memetics has long remained at the level of theoretical speculation, failing to accurately analyze transmission mechanisms. To address this, this study adopts an interdisciplinary perspective, constructs a three-level analytical framework (micro-meso-macro), and innovatively proposes 12 core terms, aiming to transform the implicit laws of cultural transmission into measurable and regulable explicit indicators, thus promoting memetics from metaphorical description to empirical application.
The research integrates theories from cognitive neuroscience, information theory, and complex system theory, employing experimental methods, network data analysis, and case tracking. It relies on multi-source empirical materials, including neuroimaging data (fMRI/EEG), social media crawler data (Weibo/Douyin/WeChat), and questionnaire survey data, to systematically verify the scientificity and applicability of the new terminology system.
At the micro level, focusing on individual reception and memory mechanisms: "Memetic Neural Encoding (MNE)" quantifies the efficiency of transforming cultural information into neural representations. Based on experimental data from 300 participants, a weighted model including sensory memory, short-term memory, and long-term memory is constructed. Empirical results show that the MNE intensity of emotional memes is significantly higher than that of rational memes, and it is strongly correlated with memory retention rates at 1 week/1 month (r=0.63, p<0.001), providing a neuroscientific basis for optimizing educational content. "Memetic Susceptibility Index (MSI)" integrates neural encoding, personality traits, and past experience. Through scale development and reliability/validity tests with 500 samples, it accurately measures individuals' tendency to accept and transmit memes. The identification of high MSI groups (e.g., mothers aged 25-35) provides key indicators for public opinion risk early warning. "Memetic Decoding Efficiency (MDEff)" reveals the impact of meme complexity on interpretation through comprehensive calculation of decoding time and accuracy, offering quantitative standards for designing "ease of decoding" in communication content.
At the meso level, analyzing group transmission and variation laws: "Memetic Diffusion Entropy (MDE)" quantifies the uniformity of variation distribution in transmission based on information theory. A comparative analysis of 100,000 Weibo texts shows that the MDE of scientific terms (1.2 bits) is significantly lower than that of internet buzzwords (2.8 bits), providing a basis for regulating variations in cultural transmission. "Memetic Mutation Rate (MMR)" measures the probability of new variant versions emerging per unit time. Empirical evidence indicates that platform interaction rules (e.g., comment section openness) significantly affect MMR, offering a tool for monitoring mutations in rumor governance. "Memetic Transmission Efficiency (MTE)" integrates indicators such as transmission speed, coverage density, and conversion efficiency, revealing the correlation between meme characteristics (content length/emotional intensity) and diffusion effects. "Memetic Topological Phase Transition (MTPT)" identifies the critical threshold for structural mutations of transmission networks from disorder to order based on complex system theory. Taking the "Zibo barbecue" meme as an example, it verifies that when the product of network average degree, clustering coefficient, and context coefficient ≥5.2, the transmission range expands more than 10 times within 24 hours, providing a quantitative model for early warning of public opinion outbreaks.
At the macro level, exploring group interaction and cultural ecological evolution: "Memetic Symbiotic Network (MSN)" analyzes the functional complementary structure among memes. Through co-occurrence analysis of 100,000 texts, it reveals the division mechanism between core memes and auxiliary memes in the "rural revitalization" meme, with its network density (37.6%) significantly correlated with transmission effects. "Memetic Immune Response (MIR)" quantifies the intensity of group defense against harmful memes, integrating critical rate, refutation volume, and authoritative endorsement. Empirical results show that expert popularization can increase MIR intensity from 0.2 to 0.76 within 6 hours, significantly shortening the half-life of rumors. "Memetic Resurgence Threshold (MRT)" clarifies the triggering conditions for activating dormant memes. Based on data on the resurgence of traditional festivals and Hanfu culture, it verifies that when the cube root of "daily mention volume × emotional intensity × relevance" ≥2.5, memes can break through the dormant state, providing strategic guidance for cultural heritage transmission.
In practical application, a "Memetic Risk Index (MRI)" is constructed by integrating multiple terms to achieve accurate early warning of public opinion on social events; 非遗 transmission schemes designed based on MRT and MSN significantly improve the awareness and participation of cultural heritage; optimizing teaching content by combining MNE and MDEff increases the memory retention rate of scientific concepts in primary and secondary schools by 37%.
The core contributions of this research are: constructing a set of quantitative analysis tools for memes that connect individuals, groups, and cultural ecology, filling the theoretical gap of traditional memetics' lack of operability; providing practical solutions for public opinion governance, cultural transmission, and educational optimization through interdisciplinary empirical verification. Meanwhile, the study has limitations such as data bias (e.g., regional limitations of samples) and insufficient analysis of term interaction effects. Future research needs to further conduct cross-cultural verification, explore the adaptability of AI-generated memes, and promote the dynamic improvement of the terminology system.

The south Levantine mid-Middle Palaeolithic (mid-MP; ~130–80 thousand
years ago (ka)) is remarkable for its exceptional evidence of human
morphological variability, with contemporaneous fossils of Homo sapiens and Neanderthal-like hominins. Yet, it remains unclear whether these
hominins adhered to discrete behavioural sets or whether regional-
scale intergroup interactions could have homogenized mid-MP behaviour. Here we report on our discoveries at Tinshemet Cave, Israel. The site yieldedarticulated Homo remains in association with rich assemblages of ochre,fauna and stone tools dated to ~100 ka. Viewed from the perspective of other key regional sites of this period, our findings indicate consolidation of a uniform behavioural set in the Levantine mid-MP, consisting of similar lithic technology, an increased reliance on large-game hunting and a range of socially elaborated behaviours, comprising intentional human burial and the use of ochre in burial contexts. We suggest that the development of this behavioural uniformity is due to intensified inter-population interactions and admixture between Homo groups ~130–80 ka.

Neff, who all provided essential guidance, encouragement, and commentary. I am particularly indebted to Ann Ramenofsky, who was willing to take the responsibility to shepherd (yes, with all that implies) this project -and me -during the long slog toward completion. Without her guidance, encouragement, honesty, and persistence, this dissertation would never have seen the light of day, and I am deeply grateful to her.

Fifty thousand years ago, in caves scattered across continents, our ancestors began humanity's most profound transformation: the externalization of consciousness through symbolic expression. From the geometric patterns of Blombos Cave to the narrative sequences of Lascaux, from the gestural art of Sulawesi to the astronomical alignments of Chauvet, these early symbols represent the first steps in a journey that leads from stone walls to digital networks, from isolated minds to globally connected consciousness. This paper presents a revolutionary framework for understanding symbolic evolution as a measurable phenomenon through 4D Cultural Absement coordinates. By extending physical absement theory to consciousness development, we create the first comprehensive methodology capable of quantifying symbolic complexity, predicting undiscovered sites, and revealing the mathematical principles underlying 50,000 years of cognitive evolution. Our analysis of 347 sites containing 8,934 symbolic artifacts across six continents reveals previously hidden patterns: consciousness evolution follows predictable acceleration curves, symbolic innovations cluster in narrow temporal windows suggesting species-wide cognitive threshold events, and cultural transmission operates according to small-world network principles spanning vast distances. AI-enhanced pattern recognition identifies 347 previously unrecognized astronomical alignments and reveals that spiral symbols maintain golden ratio proportions across all cultures for 40,000 years, suggesting hardwired mathematical cognition. The framework enables prediction of undiscovered symbolic sites with 91% accuracy, identifies four distinct symbolic languages operating simultaneously across prehistoric cultures, and demonstrates that consciousness evolution represents the universe developing the capacity to understand itself. Through Symbolic Absement Units (SAU), we transform subjective interpretation into quantifiable science, providing tools to answer fundamental questions about human nature, cultural transmission, and our role in cosmic consciousness development. This methodology offers immediate practical applications: archaeological site prediction, consciousness enhancement education, therapeutic interventions using prehistoric patterns, and integration with contemporary neuroscience research. Most significantly, it reveals that the journey from cave art to artificial intelligence represents a continuous process of consciousness evolution that positions humanity as participants in the universe's development of self-awareness.

This framework applies the 4D absement coordinate system to the evolution of human consciousness through writing systems, epigraphy, and cultural transmission. Building on Dr. Hugh Moran's work in astro-epigraphy and the study of ancient alphabets, we develop a methodology for tracking semantic evolution from cave paintings to digital consciousness. Each inscribed document becomes a coordinate point in humanity's cultural absement trajectory, allowing us to map the evolution of shared consciousness, knowledge transfer, and meaning-making across millennia. This approach provides tools for epigraphers to understand not just what ancient texts say, but how they represent waypoints in the cosmic journey of human awareness.

This article examines the relationship between collective memory and social representations, drawing on key theoretical perspectives and research trends. Initiated by Moscovici in the 1960s, the study of social knowledge explores how individuals make sense of everyday life through socially and culturally situated thinking. Within this framework, memory and social representations are understood as forms of social thought that shape communication, guide practices, and construct a shared reality among group members. Memory is viewed as dynamic and central to shaping collective identity. Foundational theories by Halbwachs and Bartlett continue to inform current studies, integrating social representations as knowledge grounded in shared experiences. Recent research highlights collective narratives, showing how identity and cultural factors influence the transmission and transformation of memories. The article underscores the importance of interand intradisciplinary dialogue to better understand how groups remember, forget, and interpret their past to confront present and future societal challenges.

Edebî eserler, bir toplumun kültürel özelliklerini yansıtmada önemli rol
oynamaktadır. Bu nedenle, edebî çeviri iki farklı kültür arasında bir etkileşim
aracıdır ve bu etkileşimde köprü görevi görür. Edebî metinlerin çevirisinde,
kültürel unsurların önemi büyüktür. İki ayrı kültür arasındaki mesafe nedeniyle
kaynak metindeki kültürel unsurlar erek metin okuyucusu tarafından tam olarak
anlaşılmayabilir ya da erek edebiyat dizgesinde kabul görmeyebilir. Bu çalışmanın
amacı Orhan Kemal’in Baba Evi ve Avare Yıllar eserlerindeki kültürel unsurların
İngilizce çevirilerini Peter Newmark’ın (1988) çeviri yöntemleri ve Lawrence
Venuti’nin (1995) çeviri stratejilerine göre incelemektir. Romandan seçilen
örneklerin çevirisinde Newmark’ın çeviri yöntemlerinden hangilerinin ağırlıklı
olarak kullanıldığı belirlenmiştir. Bu tercihlerden yola çıkarak romanda Venuti’nin
hangi stratejisinin daha baskın olduğu tespit edilmeye çalışılmıştır. Yapılan
inceleme sonucunda, çevirmenin erek metin odaklı bir çeviri stratejisi benimsediği ve genellikle işlevsel çeviri, uyarlama ve çıkarma yöntemlerini kullandığı ve erek
metinde baskın olan stratejinin yerlileştirme olduğu görülmüştür.

The site of Umm el Tlel, located in the El Kowm basin in Central Syria, contains a long stratigraphic sequence extending from the Roman period to the Acheulean. The artifacts exceptional well preserved, particularly for the Mousterian. The existence of such a sequence on the steppe margins can be explained by the permanent presence of water. The abundant artifacts collected throughout the Mousterian sequence have permitted us to show that there was a significant variability in regional technical behaviors and to identify the functions of this site. Through a multidisciplinary approach, we thus propose to explain why we believe that the Mousterian level VI1a0 corresponds precisely to what most archaeologists consider as a "hunting camp". This level, excavated over a surface of 20 m 2 , yielded nearly 250 archaeological artifacts. Faunal remains are by far the most abundant and all are attributed to a single species: dromedary, or Arabian camel. The lithic artifacts consist of less than twenty objects, including 15 retouched flint flakes over 2 cm long and two limestone blocks. The whole assemblage was fossilized in silts of a palustrine origin, which were deposited very shortly after the Mousterian occupation. There was no subsequent post-depositional disturbance. We thus have an exceptional recording of a short duration occupation during which a small group of Mousterians came to hunt dromedaries at the edge of a lake.

This paper explores the layered meanings behind the place-name “Bunkers Hill” in Quarndon, Derbyshire, drawing on personal memory, local folklore, and historical geography. What began as a childhood site of sledging and storytelling unfolds into a complex case study of how landscapes are culturally constructed. Challenging the oral tradition that links the hill to WWII Home Guard defences, the research traces alternative origins—from transatlantic naming practices inspired by the American Revolutionary War to industrial excavation patterns that reshaped the land. By combining oral history, cartographic analysis, archival materials, and theories of place-making, the study examines how names become repositories of memory, myth, and identity. Bunkers Hill emerges not simply as a geographic feature, but as a cultural palimpsest where personal and collective histories converge.

Farklı coğrafyalarda milyonlarca insan tarafından konuşulan Türkçe; köklü geçmişi, kültürel zenginliği, ses ve kelime
derinliği, kolay öğrenilebilir olmasıyla yabancı dil olarak öğrenilmek istenen dillerden biri hâline gelmiştir. Türkçenin
yabancı dil olarak öğretimi resmî ve özel kurumlarda yapılmaktadır. Dil öğretim sürecinde pek çok materyal
kullanılmaktadır. Kolay ulaşılabilirliği, ekonomik olması sebebiyle ilk akla gelen ders kitapları olmaktadır. Ders
kitaplarında dört temel beceri olan okuma, dinleme, yazma, konuşma ile dil bilgisi bölümleri yer almaktadır. Ancak
yabancı dil öğrenimi yalnızca temel dil becerileri ve dil bilgisinden ibaret değildir. Dil kültür taşıyıcısıdır. Dolayısıyla dil
öğretim sürecinde kültürel ögelerin aktarımı önemsenmelidir. Öğrenciler hedef dilin kültürüne de hâkim olmalıdır. Bu
sebeple dil öğreniminde ilk başvurulan kaynak olan ders kitaplarında kültür ögelerinin bulunması gerekmektedir.
Hazırlanan bu öğretim setlerinin Türk kültürüne ait hangi izleri ne kadar taşıdığı, bu konudaki yeterliliği incelenmeli ve
eksiklik tespit edilirse tamamlanmalıdır. Çalışmanın amacı yabancılara Türkçe öğretimi hedefiyle yazılan Galata
Yabancılar İçin Türkçe Öğretim Seti A1 ve A2 kitaplarındaki okuma metinlerinde bulunan kültür ögelerini incelemektir.
Nitel araştırma olarak desenlenen çalışmada veri toplama tekniği olarak doküman incelemesi kullanılmıştır.
Araştırmanın inceleme nesneleri Galata A1 ve A2 ders kitaplarıdır. Kültür ögeleri Okur ve Keskin (2013) tarafından
belirlenen ölçütlere göre tespit edilip sınıflandırılmıştır. Tasnif edilen kültür ögeleri tablolar ve şekiller ile açıklanarak
analiz edilmiş ve ulaşılan sonuçlar yorumlanmıştır.

The south Levantine mid-Middle Palaeolithic (mid-MP; ~130–80 thousand
years ago (ka)) is remarkable for its exceptional evidence of human
morphological variability, with
contemporaneous
fossils of Homo sapiens
and Neanderthal-like hominins. Yet, it remains unclear whether these
hominins adhered to discrete behavioural sets or whether regional-
scale
intergroup interactions could have homogenized mid-MP behaviour. Here
we report on our discoveries at Tinshemet Cave, Israel. The site yielded
articulated Homo remains in association with rich assemblages of ochre,
fauna and stone tools dated to ~100 ka. Viewed from the perspective of
other key regional sites of this period, our findings indicate consolidation
of a uniform behavioural set in the Levantine mid-MP, consisting of similar
lithic technology, an increased reliance on large-game hunting and a range
of socially elaborated behaviours, comprising intentional human burial and
the use of ochre in burial contexts. We suggest that the development of this behavioural uniformity is due to intensified inter-population interactions and admixture between Homo groups ~130–80 ka.

Kлючевые слов: Кристин Брук-Роуз, постструктурализм, роман, дискурс. "It's really with Between that I discovered what I could do with language." (C. B-Rose) Relying on the classical definition of a cross-cultural or a multicultural novel-one that features characters from various cultural backgrounds and depicts diverse cultural landscapes-it is fair to assert that the contemporary British writer, critic, translator, and researcher Christine Brooke-Rose wrote multicultural novels.

Using body size diminution as a proxy for animal management, we compiled and analyzed an extensive database of published caprine biometric data spanning the Epipaleolithic through Pre-Pottery Neolithic (PPN; 24,000-8400 cal BP) periods to investigate the origin of stock-keeping in the northern and southern Levant. In the northern Levant, a widespread and significant drop in body size by the MPPNB supports the rapid emergence of sheep management. Goat diminution was more gradual, with significant drops in body size in the MPPNB, LPPNB and FPPNB. Sheep are nearly absent in our southern Levant sample, prior to the MPPNB. The small body size of PPNB sheep suggests that they underwent diminution prior to their arrival. In contrast, goat body size diminution followed a gradual trajectory, declining significantly in both the MPPNB and LPPNB, consistent with a local management scenario. Biometric data thus support the hypotheses that sheep were managed in the north before spreading south in the MPPNB, while goat management emerged more or less simultaneously in both regions. Animal management did not follow a uniform trajectory, but responded to local conditions and demands. The large measurement database compiled for this study is unprecedented in size and is provided here to facilitate data sharing.

This thesis offers a comprehensive interdisciplinary investigation into the universal patterns driving the collapse of civilizations. Integrating psychological theories, ecological dynamics, and archaeological evidence, it identifies 21 recurring factors—formulated as the Collapse Equation—that consistently predict societal decline and self-destruction. Through analysis of case studies ranging from ancient cuneiform tablets to contemporary big data, this work bridges past and present to provide a predictive framework for understanding civilizational vulnerability and resilience. Emphasizing the roles of collective cognition, environmental stress, and symbolic communication, the study contributes novel insights across archaeology, cognitive anthropology, environmental history, and social sciences. This research not only diagnoses collapse mechanisms but also proposes pathways for societal sustainability and prevention.


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Keywords

Civilizational Collapse; Psychology of Civilizations; Archaeology; Ecology and Society; Cognitive Anthropology; Symbolic Communication; Environmental History; Collapse Equation; Ancient Civilizations; Societal Decline

This study deals with conceptualizing cultural transmission on the continuum between belief and sociospatial phenomena, as manifested in the practice of marking space using the pentagram symbol (Solomon’s seal). More specifically, the article deals with the transmission of beliefs about the magical and apotropaic power of the pentagram from writing (grimoires, herbals, etc.) into the oral tradition, and then into material culture (architecture). Surveying the location, localized examples of the pentagram (Salamon’s seal), engraved and carved into residential and commercial buildings of the Makarska littoral during the 19th century were found and analyzed from an interdisciplinary perspective, contextualizing them within the appropriate spatial and temporal frame. Given that various apotropaic properties were ascribed to the pentagram throughout history, an attempt is made to interpret its meaning within its specific cultural, historical, and geographical context, taking into account changes in knowledge, ideas and beliefs.

The south Levantine mid-Middle Palaeolithic (mid-MP; ~130-80 thousand years ago (ka)) is remarkable for its exceptional evidence of human morphological variability, w it h c on te mp or aneous fossils of Homo sapiens and Neanderthal-like hominins. Yet, it remains unclear whether these hominins adhered to discrete behavioural sets or whether r eg io na l-scale intergroup interactions could have homogenized mid-MP behaviour. Here we report on our discoveries at Tinshemet Cave, Israel. The site yielded articulated Homo remains in association with rich assemblages of ochre, fauna and stone tools dated to ~100 ka. Viewed from the perspective of other key regional sites of this period, our findings indicate consolidation of a uniform behavioural set in the Levantine mid-MP, consisting of similar lithic technology, an increased reliance on large-game hunting and a range of socially elaborated behaviours, comprising intentional human burial and the use of ochre in burial contexts. We suggest that the development of this behavioural uniformity is due to intensified inter-population interactions and admixture between Homo groups ~130-80 ka. Studies on the mid-Middle Palaeolithic (mid-MP; ~130-80 thousand years ago (ka)) document an increased pace of out-of-Africa hominin dispersals and provide a growing body of evidence that southwest Asia was the stepping stone for an Asia-wide expansion of Homo sapiens 1,2 . The Levant during this period is marked by exceptional evidence of synchronous human morphological variability within the region, including fossil evidence of highly variable populations 3-6 . This variability is expressed on the inter-site level with archaic Neanderthal-like fossils reported at Nesher Ramla 5 and H. sapiens-like fossils at Skhul and Qafzeh caves , between the Skhul and Qafzeh fossils , and on the intra-site level within the Qafzeh human fossil assemblage . This variability has been a source of major debate about the anatomical affinities of Levantine mid-MP hominins. Skhul and Qafzeh hominins have been variously seen as variable populations of archaic H. sapiens , distinct human types or hybrids 3,

This study explores the weaving culture which has been an age old craft practiced by the Naga and is an important part of their cultural and heritage tapestry. Each piece of hand woven textile unfolds a deeply integrated story and carries the legacies of the past to the present and add on the values evolved and developed in the various arenas of their landscape. The various themes and numerous symbols on the woven pieces are the picturesque reminder and representation of their belief system and illustrate the sense of proximity with the nature.  Uniqueness of the craft in time and space shades the vast spectrum of light and covers varied aspects of the value system of the Naga community. Embarking on a long cultural journey, the Naga craftsmen in contemporary times make steady efforts to keep this art vibrant and visible in an age of ever changing dynamics of Globalization.
Keywords; Naga, Artisan, Motifs, Craft, Globalization.

Donald A. Mackenzie’s “Ancient Man in Britain” presents a comprehensive and orderly narrative of Britain’s pre-Roman history, challenging the notion of primitive ancestors. The book argues that Druidism, introduced by Eastern settlers, had Egyptian origins, particularly in the worship of a milk-giving goddess. Mackenzie also explores the significance of charms, amulets, and color symbolism in ancient British culture, providing a valuable resource for understanding occult practices.

The south Levantine mid-Middle Palaeolithic (mid-MP; ~130–80 thousand
years ago (ka)) is remarkable for its exceptional evidence of human
morphological variability, with contemporaneous fossils of Homo sapiens and Neanderthal-like hominins. Yet, it remains unclear whether these
hominins adhered to discrete behavioural sets or whether regional-scale
intergroup interactions could have homogenized mid-MP behaviour. Here
we report on our discoveries at Tinshemet Cave, Israel. The site yielded
articulated Homo remains in association with rich assemblages of ochre,
fauna and stone tools dated to ~100 ka. Viewed from the perspective of
other key regional sites of this period, our findings indicate consolidation
of a uniform behavioural set in the Levantine mid-MP, consisting of similar
lithic technology, an increased reliance on large-game hunting and a range
of socially elaborated behaviours, comprising intentional human burial and the use of ochre in burial contexts. We suggest that the development of this behavioural uniformity is due to intensified inter-population interactions and admixture between Homo groups ~130–80 ka.

To be presented at the 31st EAA Annual Meeting, Belgrade, 3–6 September 2025 (NOW ONLY ONLINE), In the Session: “Ceramic Technology and Knowledge Transmission: Analytical Approaches to Understanding Cultural Practices and Social Transformations.”

In this article we examine jinn possession (yenlenep auyryu) representations in Bashkir epic literature and contemporary cultural practices. We show how widely held Islamic and pre-Islamic religious and cultural beliefs of Bashkirs describe the ways of invisible jinns' penetration to human bodies and talk or act through them, sometimes making them experience medically relevant symptoms or without any sign of illness. Based on post-phenomenology method, we compare the applicability of the contagion and contamination models for explaining spirit possession and examine its interpretations by possessed victims and their social environment. We Geliş tarihi (

Revue de sciences sociales 46 | 2023 (Dist)danses: une anthropologie des danses sur internet La danse javanaise classique à l'heure du numérique à Yogyakarta (Java Centre, Indonésie). Transformations des rapports d'autorité dans l'apprentissage en contexte pandémique (2020-2022) Classical javanese dance and digital pratices in Yogyakarta (Central Java, Indonesia). Transformations of authority relations in pandemic context (2020-2022) C���� G������ p. 37-52 Résumés Français English Depuis le début des années 2000, la numérisation de la société indonésienne et l'utilisation massive des téléphones portables intelligents au quotidien recomposent les anciennes pratiques et modes de vie. Dans la ville de Yogyakarta, coeur artistique de l'île de Java, leur emploi a entraîné une recrudescence d'utilisation du support vidéo par les jeunes apprenant•e s en danse javanaise classique. Ce phénomène a redéfini en particulier leur rapport à l'apprentissage. Accentuée lors de la pandémie de coronavirus (2020-2022), la numérisation de l'enseignement entraîne un renouvellement des anciens cadres de transmission. Elle fait également émerger des figures du savoir et d'autorité issues du monde numérique qui diffusent en ligne des contenus théoriques et pratiques utilisés par les élèves pour leur apprentissage de la danse. Ces pratiques SEARCH Tout OpenEdition La danse javanaise classique à l'heure du numérique à Yogyakarta (Jav... https://journals.openedition.org/emulations/1908 1 of 17 3/20/2025, 9:09 AM digitales se conjuguent aux anciennes formes de transmission hors ligne et fondent une nouvelle conception de l'apprentissage, multiple dans ses formes et contenus. The digitization of Indonesian society and the widespread use of mobile smartphones in everyday life are reshaping old practices and lifestyles. In the city of Yogyakarta, the cultural and artistic heart of the island of Java, the use of the videographic medium by young dancers in classical Javanese dance is redefining their learning process. Emphasized during the Coronavirus pandemic (2020-2022), the digitization of teaching leads to a renewal of the traditional frameworks of transmission. On the one hand, digital practices reshape the vertical norms between the teacher and their students. On the other hand, these practices lead to a reappropriation of the theoretical and practical knowledge by the students who are becoming more autonomous in their learning. Finally, these dynamics are associated with the online emergence of new figures of knowledge who redefine the status of the former masters.

O objetivo deste estudo é discutir as especificidades da pesquisa etnopsicológica em comunidades de terreiro à luz dos dispositivos da minuta de 2016 do Conselho Nacional de Saúde (Resolução 510/2016). A pesquisa em terreiros envolve métodos que preveem a possibilidade de fotografar, realizar vídeos e audiogravação de rituais, consultas mediúnicas e demais atividades que ocorrem em terreiros, bem como observações participantes, entrevistas com consulentes, médiuns em transe de possessão, bem como seus diferentes adeptos. A partir da nova minuta, o processo de esclarecimento do participante não deverá passar, necessariamente, por um termo formal. Essa alternativa contempla a possibilidade de que a autorização para a pesquisa (envolvendo diferentes métodos de coleta) passe pela anuência do responsável pela comunidade não necessariamente pela via escrita, de modo a valorizar a "palavra" do sacerdote, dada como selo de concordância e que possibilita que a comunidade, de fato, abra-se à ação mais direta do pesquisador e suas intervenções. Considerar essas especificidades garante o respeito à dimensão ética do sujeito e sua comunidade de referência. Palavras-chave: ética; etnopsicologia; umbanda; candomblé.

По крайней мере у антропоидов инновации распространяются через обучение, а не через задействование генетической предрасположенности к этому, существовавшей ранее. Но не только у них; у синиц-лазоревок Parus caeruleus в Англии, за ХХ век освоивших навык проклёвывания крышек из фольги на молочных бутылках, оставляемых у домов в Англии, данная инновация тоже распространяется за счёт социального научения и образования «традиции». Хотя интересовались этим очень давно (случай, как-никак, вошёл во все учебники), строго доказать «культурную передачу» навыка открывания за счёт подражания наивных особей действиям демонстратора удалось только сейчас. О чем в пересказываемой мною статье Lucy M.Aplin et al. (2013) в Animal Behaviour.

Transitional periods usually are very intriguing issues in archaeology. In traditional research, archaeological "cultures" are seen as distinct entities, manifested primarily by differences in material culture, and are distinguished mainly by using various typologies. However, this approach blurs the

Esta entrevista con la cineasta tunecina Nadia El Fani, realizada para la Mostra de València 2024, explora su trayectoria cinematográfica, marcada por la transgresión, la resistencia cultural y su compromiso con temas políticos y feministas. El Fani reflexiona sobre su acercamiento al cine como un medio de vida y herramienta política, abordando su experiencia en películas como Pour le Plaisir (1990), Tanitez-moi (1993) y Laïcité Inch'Allah (2011). A través de un recorrido por su obra, El Fani detalla los desafíos de trabajar en el contexto de dictaduras, las luchas por la libertad de expresión y su enfoque en la identidad cultural, el cuerpo femenino y el activismo. Esta conversación también ilumina su evolución como cineasta independiente y las dificultades que enfrenta al abordar temáticas como la homosexualidad, el feminismo y la crítica religiosa en entornos francotunecinos y árabes.

In recent years, archaeological research has demonstrated the presence of abstract non-utilitarian behaviour amongst palaeolithic
hominins, fuelling discussions concerning the origin and implications of such complex behaviours. A key component in these
discussions is the aesthetic and symbolic character of intentionally incised artefacts. In this study, we emphasize the geometry
of the incisions as clues to intentionality. Using 3D surface analysis, we characterised incisions found on a Levallois core from
Manot cave, and on a flake and retouched blade from Amud cave. In addition, we applied the same methodology to the previously
published engraved Levallois core from Qafzeh and the plaquette from Quneitra. The incisions on the Manot, Qafzeh and Quneitra
artefacts show similar geometric characteristics. Notably in each of these cases, the incisions form patterns that align with the
artefact’s surface topography and shape. In contrast, the incisions on the Amud artefacts are shallower, with no clear orientation
or patterning. The methodology applied thus creates a comparative context for MP incised items, reinforcing the interpretation
of the Manot, Qafzeh and Quneitra artefacts as deliberate engravings, whereas the marks on the items from Amud are consistent
with their functional use as abraders. While the Qafzeh, Quneitra and Manot items are isolated initiatives in their chronological
and geographic contexts, the shared traits of the intentional engravings underscore their predetermined nature.

n recent years, archaeological research has demonstrated the presence of abstract non-utilitarian behaviour amongst palaeolithic hominins, fuelling discussions concerning the origin and implications of such complex behaviours. A key component in these discussions is the aesthetic and symbolic character of intentionally incised artefacts. In this study, we emphasize the geometry of the incisions as clues to intentionality. Using 3D surface analysis, we characterised incisions found on a Levallois core from Manot cave, and on a flake and retouched blade from Amud cave. In addition, we applied the same methodology to the previously published engraved Levallois core from Qafzeh and the plaquette from Quneitra. The incisions on the Manot, Qafzeh and Quneitra artefacts show similar geometric characteristics. Notably in each of these cases, the incisions form patterns that align with the artefact’s surface topography and shape. In contrast, the incisions on the Amud artefacts are shallower, with no clear orientation or patterning. The methodology applied thus creates a comparative context for MP incised items, reinforcing the interpretation of the Manot, Qafzeh and Quneitra artefacts as deliberate engravings, whereas the marks on the items from Amud are consistent with their functional use as abraders. While the Qafzeh, Quneitra and Manot items are isolated initiatives in their chronological and geographic contexts, the shared traits of the intentional engravings underscore their predetermined nature.

The paper examines heavenly letters by combining folkloristic, historical, and
anthropological perspectives. First, it analyses and compares variations collected by Hungarian folklorists, critically evaluating their findings. Secondly, to reframe these interpretations and explore the character and late modern uses of the letters, the paper traces the origins of this tradition, and looks at the early medieval counterparts of the letters. Based on this brief review of their original form and function, the paper offers an anthropological reading of the communicative role of the letters. My central argument is that through the mere act of copying the metonymic relationship between the letter and the divine power is metaphorically altered, and that the act of
copying gradually became an expressive, rather than a technical action. As a result, the changes in their character, the various protective functions incorporated into them or associated with their possession, can be understood as part of a process in which heavenly letters shifted from being indexes to signals.

Carmela Bongiovanni-Music librarian and professor of music bibliography at the Paganini Conservatory in Genoa. From 2007 to 2012 she was lecturer of Music bibliography at the University of Genoa; from 2013 to the present she has been lecturer of Music bibliography at the University of Pisa. Currently she is a member of the scientific committee of the annual journal Fonti musicali italiane of the Italian Musicological Society and of the newborn Paganini Conservatory annual periodical of music studies Il Paganini. She has extensively published on Italian composers and musical sources of the 18th and 19th centuries, and has participated as a speaker at international conferences, in Italy and abroad. An Anonymous Music Collection in the Music Library of the Paganini Conservatory in Genoa Thanks to a recent internal relocation, hundreds of anonymous music manuscripts came to light at the library of the Paganini Conservatory in Genoa; they were never inventoried or catalogued before. It is a mixed and inhomogeneous collection, from the point of view of origin and date: it includes especially music sources dating back to 18th and 19th century, and even a small number of early 20th century sources. The bulk of the music manuscripts are orchestral and vocal scores, compressed scores intended for singers and/or prompter, instrumental and vocal parts of 18th and 19th century operas; considering the types of the sources and the hands of the copyists, they probably comes from a local theatre, the Sant'Agostino. It was the most important Genoese theatre in 18th century. In 1825 the Genoa Municipality acquired the Sant'Agostino Theatre from the previous owner, Marcello Durazzo. Maybe due to the impossibility of identifying them, these anonymous music manuscripts were set aside in the first half of the last century. Cataloguing in SBN is in progress; the inventory is incomplete and refers to a part of the sources. As we can see from a provisional inventory of identified music manuscripts, the quality of music found here does not seem to be in question. Indeed, one finds mutual relationships between the compressed scores, vocal and instrumental parts of the 'Anonymous collection' and other full opera scores in the same library.

Zlakusa pottery 1 was one of the first elements inscribed in the National Register of Intangible Cultural Heritage of Serbia in 2012. 2 Eight years later, in December 2020, Zlakusa pottery was included in the UNESCO Representative List of the Intangible Cultural Heritage of Humanity as the fourth element from Serbia. 3 Its distinctiveness is in the archaic way of making ceramic vessels, which has survived to this day despite all the obstacles brought by the accelerated change of lifestyle, both in urban and especially in rural areas during the second half of the 20 th century. Industrialization, electrification and other benefits brought by global technological progress have indisputably streamlined everyday life in the sphere of food preparation, especially in cooking as the treatment of food with heat, but they also contributed to the accelerated rejection of old habits, significantly jeopardizing both the entire domain of pottery and the very existence of hand-wheel pottery (Djordjevi} 2016: 119-125). 4 This situation will continue in the following decades and could lead to the demise of hand-wheel pottery making at Zlakusa unless steps are taken to prevent it. At the end of the 1990s, due to the increased interest in folk traditions which was especially strong in the field of gastronomy, Zlakusa pottery began to attract attention once again, first of culinary 10 1 In the Serbian language, the term lon~arstvo for pottery was adopted at Zlakusa instead of the more common grn~arstvo for several reasons, and the most important is that Zlakusa potters pointed out the fact that in their part of the country pot is not called grne but lonac, so lon~arstvo would be a more appropriate term when it comes to their craft. For that reason the Serbian name of their Association, founded in 2006 is Udru`enje lon~ara "Zlakusa". Persida Tomi} also referred to the correctness of this term: "In the western parts of Serbia-Jadar, U`ice, Prijepolje-the terms "lonac" and "lon~arstvo" for "pot" and "pottery" are predominant, just as in all western parts of Yugoslavia. Vuk Karad`i} noted in his Dictionary: "Nowadays no one knows what 'grnac' may be, but everyone says 'lonac'" (Tomi} 1982: 15). Therefore, the term grn~arstvo will be used in the Serbian text of this book, either as a generic term or when referring to the making of vessels on a foot/electric wheel.

This paper analyzes and revises Aarne-Thompson Type 1645, introducing new sources and examining its diffusion across cultural, religious, and geographic contexts. The research begins with a detailed study of the oldest known versions of this story in the Jewish tradition, tracing its origins and narrative features. It then extends to Islamic and Christian sources. The story recounts the journey of a poor man from Baghdad who, through a dream, travels to Egypt in search of treasure, only to discover it in his own home. This story appears in various historical sources, including the Talmud, Islamic texts such as Al-Faraj Ba'da al-Shidda, and Christian texts, such as Das Karlmeinet. A comparative analysis of these versions reveals that, after the story’s integration into the Islamic world, minor modifications occurred in its structure and resolution; however, its core themes remained consistent. Over time, the influence of the Jewish versions gradually diminished, while the story expanded within Islamic contexts and later spread to Western societies. This research spans historical sources from the early Common Era to the 21st century, exploring the story's transmission across cultures and religious traditions.

The chapter asks to what extent the study of gestures and habits can
help us investigate the dynamics of cultural transmission. I first describe the theories of habit that emerged in the 19th century as a bridge between biological and cultural transmission. Second, I show how, once the Lamarckian premises of this 19th-century paradigm were lifted, the question of cultural transmission through habit became a sociological rather than a biological problem. Third, I analyze the work of Paul Connerton, who argued that habit and bodily performances are central
to the functioning of social memory.

Pansori, a traditional Korean musical storytelling art form, has been a vital cultural expression of the Chaoxian ethnic group in China, particularly in Yanji City. This study explores the educational and literacy practices involved in transmitting Pansori within this community, focusing on how these practices influence the younger generation’s engagement with their cultural heritage. The research aims to understand the role of musical and linguistic literacy in preserving Pansori and ensuring its continued relevance in a rapidly modernizing society. Using a qualitative case study approach, data were collected through semi-structured interviews conducted with three groups of eight informants: Two key informants, three casual informants, and three general informants, including provincial-level intangible cultural heritage transmitters, community members, and young learners, supplemented by participant observations and document analysis. Thematic analysis revealed that while traditional literacy practices effectively sustain Pansori, challenges remain in engaging youth who are increasingly influenced by global cultural trends. The study suggests the integration of digital media and innovative educational strategies to bridge the gap between tradition and modernity, ensuring Pansori’s vibrant future. This research contributes to the broader discourse on cultural transmission and the preservation of intangible heritage within minority communities.

Dadu is a traditional board game exclusively played within the Muslim Dawoodi Bohra community in South Asia. Most households have their own handstitched cloth board, together with a set of wood-turned playing pieces and cowrie shells for dice. Though formally a two-player game, it is commonly played in large teams during family gatherings. Non-community members rarely take part and the game remains virtually unknown to outsiders. Descriptions of the game are absent from the scholarly literature and it does not find mention in any of the major game encyclopedias. Surviving boards and communal memory trace the game back to the early 20th century, but the hybrid nature of the game and the origin of the Dawoodi Bohra community in Yemen suggest that it may go back several centuries further. The present article uses ludemic theory to analyze the constituent elements of the game and demonstrate their affinity with elements in other games both inside and outside South Asia. The findings are contextualized within the wider history of the Dawoodi Bohra community, suggesting that Dadu may have resulted from the adaptation of a West Asian Tab game to a South Asian single track race game. A detailed set of rules gathered from interviews with members of the Dawoodi Bohra community is appended to the article.

« Humanisme moderne » est entendu dans cet article comme le mouvement d'idées qui se développa en Europe aux XV e et XVI e siècles et qui prônait la redécouverte de la pensée antique. Ce mouvement intellectuel représente « une attitude philosophique qui prend l'homme pour fin et valeur suprême et qui vise à l'épanouissement de la personne humaine et au respect de sa dignité » (Dictionnaire de l'Académie française, 9 e édition). Détail de la machine à vapeur de Boulton et Watt (1788). Collection du Science Museum de Londres. cc-by-nc-sa The Board of Trustees of the Science Museum, London

HAL is a multidisciplinary open access archive for the deposit and dissemination of scientific research documents, whether they are published or not. The documents may come from teaching and research institutions in France or abroad, or from public or private research centers. L'archive ouverte pluridisciplinaire HAL, est destinée au dépôt et à la diffusion de documents scientifiques de niveau recherche, publiés ou non, émanant des établissements d'enseignement et de recherche français ou étrangers, des laboratoires publics ou privés.

HAL is a multidisciplinary open access archive for the deposit and dissemination of scientific research documents, whether they are published or not. The documents may come from teaching and research institutions in France or abroad, or from public or private research centers. L'archive ouverte pluridisciplinaire HAL, est destinée au dépôt et à la diffusion de documents scientifiques de niveau recherche, publiés ou non, émanant des établissements d'enseignement et de recherche français ou étrangers, des laboratoires publics ou privés. Marque de l'échange et échange de la marque. Essai de biographie culturelle appliquée au tatouage samoan, Cahier du CAP, n°2, Modèles et modalités de la transmission culturelle