76 Sentences With "cultural adaptation" | Random Sentence Generator

But one of the new strains in this cultural adaptation is technology.

I'm not sure that this new facade necessarily goes any deeper in cultural adaptation than sounding like a flight attendant.

Appropriating and commingling these traditions is a diasporic strategy signaling cultural adaptation and resilience in a society that marginalizes black people.

"Considering the large amount of ochre processed at the site, this continuity can be interpreted as the expression of a cohesive cultural adaptation, largely shared by all community members and consistently transmitted through time," PLOS ONE explains.

"Considering the large amount of ochre processed at the site, this continuity can be interpreted as the expression of a cohesive cultural adaptation, largely shared by all community members and consistently transmitted through time," the researchers write.

His "Silence" is an act of cultural adaptation (some would call it appropriation) to the third degree: Here an Italian-American Catholic adapts a Japanese Catholic's novel about Portuguese Catholics for a Hollywood movie — arguably American culture's most distinctive art form.

Thomas, who also holds a masters in divinity from the Reformed Episcopal Seminary in Philadelphia and is a scholar of classical religious thought, said Tantra is a "cultural adaptation" that Elise uses in her belief system and that cultural adaptations are common in many religions.

"This suggests that, even if moralizing gods do not cause the evolution of complex societies, they may represent a cultural adaptation that is necessary to maintain cooperation in such societies once they have exceeded a certain size, perhaps owing to the need to subject diverse populations in multi-ethnic empires to a common higher-level power," the authors noted in the study.

The term cross-cultural adaptation refers to the complex process through which an individual acquires an increasing level of the communication skills of the host culture and of relational development with host nationals. Simply put, cross-cultural adaptation is the transformation of a person's own PSI schemas into those of the host culture and acquisition of new PSI schemas in the host culture s/he is residing in. A number of different people may b e subject to cross-cultural adaptation, including immigrants, refugees, business people, diplomats, foreign workers, and students. However, this entry specifically applies cultural schema theory to sojourners' cross cultural adaptation.

Toward an interactive theory of communication-acculturation. In B. Ruben (Ed.), Communication Yearbook 3, 435-453. leading to a complete rendition of the theory in Communication and Cross-Cultural Adaptation: An Integrative Theory, which was further refined and updated with Becoming Intercultural: An Integrative Theory of Communication and Cross-Cultural Adaptation. Kim states that there are five key "missing links" in cross-cultural adaptation literature, which her theory attempts to cover: # Lack of attention to macro- level factors, such as the cultural and institutional patterns of the host environment # Need to integrate the traditionally separate areas of investigation of long-term and short-term adaptation # Cross cultural adaptation must be viewed in the context of new learning and psychological growth to provide a more balanced and complete interpretation of the experiences of individuals in an unfamiliar environment # Efforts must be made to sort and consolidate the factors constituting and/or explaining the cross- cultural adaptation process of individuals # Divergent ideological premises of assimilationalism and pluralism need to be recognized and incorporated into a pragmatic conception of cross-cultural adaptation as a condition of the host environment as well as of the individual adapting to that environment.

Tony Burton. Mexconnect. Retrieved May 8, 2013.Cultural adaptation: the Cinco de Mayo holiday is far more widely celebrated in the USA than in Mexico. Geo-Mexico. May 2, 2011.

Castro, F.G. & Murray, K.E. (2010). "Cultural adaptation and resilience: Controversies, issues, and emerging models", pp. 375–403 in J.W. Reich, A.J. Zautra & J.S. Hall (Eds.), Handbook of adult resilience. New York: Guilford Press, .

The localisation process is most generally related to the cultural adaptation and translation of software, video games, and websites, as well as audio/voiceover, video, or other multimedia content, and less frequently to any written translation (which may also involve cultural adaptation processes). Localisation can be done for regions or countries where people speak different languages or where the same language is spoken. For instance, different dialects of German, with different idioms, are spoken in Germany, Austria, Switzerland, and Belgium.

These human universal patterns include cumulative cultural adaptation, social norms, language, and extensive help and cooperation beyond close kin.Klein, R. G. 1999. The human career: human biological and cultural origins. Chicago: University of Chicago Press.

Three groups of Filipinos were compared to similarly composed groups of Americans: those who were newly recruited to the U.S. Navy, those who had been in the Navy between 1 and 10 years, and those who had been in the Navy from 11 to 25 years. The results indicated that cultural adaptation occurred most in domains such as "Work" and "Service". Cultural adaptation occurred least in domains such as "Family", "Friends", "Society", "Interpersonal Relations", and "Religion". These domains are most influenced by tradition and early socialization.

Cultural adaptation: the Cinco de Mayo holiday is far more widely celebrated in the USA than in Mexico. Geo-Mexico. 2 May 2011. Retrieved 29 April 2013.25 Latino Craft Projects: Celebrating Culture in Your Library. Ana Elba Pabon. Diana Borrego. 2003.

Migration and colonization, particularly during the 19th century, led to significant numbers of Italians settling in Tunisia.El Houssi L. 'Italians in Tunisia: between regional organisation, cultural adaptation and political division, 1860s-1940'. European Review Of History. 2012;19(1):163-181, p.164.

Young Yun Kim's assimilation Theory of Cross-Cultural Adaptation maintains that human transformation takes only one path, assimilative. Kim argues that all human beings experience conformity as they move into a new and culturally unfamiliar environment and that they do so by "unlearning" who they were originally. The concept, cross-cultural adaptation, refers to a process in and through which an individual achieves an increasing level of psychological and functional fitness with respect to the receiving environment. Kim's theory postulates a zero-sum process whereby assimilation or "adaptation" occurs only to the extent that the newcomer lose the characteristics of their original cultural identity, such as language, customs, beliefs and values.

Integrative communication theory is a theory of cross-cultural adaptation proposed by Young Yun Kim. The first widely published version of Kim's theory is found in the last three chapters of a textbook authored by William Gudykunst with Young Yun Kim as second author. See acculturation and assimilation.

Recent developments in evolutionary theory—especially by biologist David Sloan Wilson and anthropologists Robert Boyd and Peter Richerson—have provided strong support for structural functionalism in the form of multilevel selection theory. In this theory, culture and social structure are seen as a Darwinian (biological or cultural) adaptation at the group level.

USAGov en Español provides official U.S. Government information and services in Spanish in a user- friendly way. It gives Spanish speakers access to government information and services, original content, email and social media channels. It is not a direct translation of USA.gov, but rather a social and cultural adaptation designed to address the unique information needs of Spanish speakers.

Clevedon, UK: Multilingual Matters. It is important to note that this book is a trade paperback that has been out-of- print since 1988, that it is not an academic work and it is very difficult to find through interlibrary loan or anywhereKim, Young Yun (2001). Becoming Intercultural: An Integrative Theory of Communication and Cross-Cultural Adaptation. Thousand Oaks, CA: Sage Publications.

Norman Leslie Jones, The English Reformation: religion and cultural adaptation (2002), p. 116. Reynolds was the uncle of John Reynolds and William Reynolds, of a family near Pinhoe, Devon. Adam Hamilton has argued for a relationship to Richard Reynolds, and incidentally for an identification of Thomas Reynolds as a Catholic at an earlier period of his life.Thomas Fowler, Corpus Christi (1898), p. 90.

He retreated from the Calvinist view of predestination. That shift brought him under criticism from Richard Alvey, Master of the Temple.Secor, Philip Bruce (1999) Richard Hooker: Prophet of Anglicanism, p. 95. Controversy over his views followed him to Oxford, where he did tutoring and catechism work (at Hart Hall,Jones, Norman Leslie (2002) The English Reformation: religion and cultural adaptation, p. 29.

Furthermore, the culture of poverty theory, first developed by Oscar Lewis, states that a prolonged history of poverty can itself become a cultural obstacle to socioeconomic success, and in turn can continue a pattern of socioeconomic polarization. Ghettos, in short, instill a cultural adaptation to social and class-based inequalities, reducing the ability of future generations to mobilize or migrate.

The most important academic work on Secoya culture is William Vickers' "Cultural adaptation to Amazonian habitats : the Siona-Secoya of eastern Ecuador", published in 1976. He describes the Sionas and the Secoyas as a single group. The Secoya people are organized politically through the Secoya Indigenous Organization of Ecuador. They have been involved in a conflict with Occidental Petroleum over oil drilling in Block 15 of Ecuador.

BRIC also offers internship placement services in China and Brazil. BRIC is able to place students in both paid and unpaid internships in most industries in both countries. The services include securing interviews, internship placement in the appropriate industry, online language training, face to face language training, resume assistance, interview preparation, housing, visa assistance, cultural adaptation, networking events and 24/7 support.[ "BRIC Language Systems", 2016.

Sojourners generally spend a few years in another culture while intending to return to their home country. Business people, diplomats, students, and foreign workers can all be classified as sojourners. In order to better explain sojourners' cross- cultural adaptation, axioms are used to express causal, correlational, or teleological relationships. Axioms also help to explain the basic assumptions of the Cultural Schema Theory (Nishida, 1999).

After the bear's naming she certainly encountered a novel situation where she experienced cognitive uncertainty and anxiety because of her lack of the PSI schemas in the situation. Hence the difficulties of cross-cultural adaptation for sojourners like Ms. Gibbons. They do not intend to stay and thus will not adapt/experience the stages of axioms which will best prepare them to appropriately fit in.

This study is also an evidence that an expedient technology existed and persisted in Minori Cave in Northern Luzon (Philippines), as in the rest of the Southeast Asian region. The practicality of the industries is not due to cultural stagnation, but as an appropriate cultural adaptation by prehistoric people to their environment and its resources. Mijares, A. (2002). The Minori Cave Expedient Lithic Technology.

This corresponds to Ang and Van Dyne's (2008) nomological network of cultural intelligence model, where cultural intelligence is conceptualized as a more of state-like construct that mediates distal factors, which are typified as trait-like (e.g., personality traits) and intermediate constructs such as communication apprehension and anxiety, which, in turn, are postulated to affect a host of individual and interpersonal outcomes that can be broadly classified into performance and cultural adaptation.

Social localizationThe spelling "localization," a variant of "localisation," is the preferred spelling in the United States. (from Latin locus (place) and the English term locale, "a place where something happens or is set") is, like language localization the second phase of a larger process of product and service translation and cultural adaptation (for specific countries, regions or groups) to account for differences in distinct markets and societies, a process known as internationalization and localization.

Skiffes Creek Sand Spit Site is a historic archaeological site located at Newport News, Virginia. It is a well-preserved, possibly stratified archaeological site containing evidence of prehistoric habitation dating to the Early and Middle Woodland eras. The site is invaluable to documenting settlement patterning and environmental and cultural adaptation in Tidewater Virginia during the period 500 B.C. to A.D. 500. It was listed on the National Register of Historic Places in 1983.

Stephen M. Croucher applies cultivation theory to his theory of social media and its effects on immigrant cultural adaptation. He theorizes that immigrants who use dominant social media while they are still in the process of adapting to their new culture will develop perceptions about their host society through the use of this media. He believes that this cultivation effect will also impact the way immigrants interact with host country natives in offline interactions.

Farmers have practiced soil conservation for millennia. In Europe, policies such as the Common Agricultural Policy are targeting the application of best management practices such as reduced tillage, winter cover crops, plant residues and grass margins in order to better address the soil conservation. Political and economic action is further required to solve the erosion problem. A simple governance hurdle concerns how we value the land and this can be changed by cultural adaptation.

Experience in the host culture causes a change in one's cultural schema. This causes further changes in all other cultural schemas and results in a total change in behavior. Axiom 5: The acquisition of information about interrelationships among the PSI schemas of the host culture is a necessary condition for sojourners' cross- cultural adaptation. Axiom 6: People use both schema-driven and data-driven processing to perceive new information, depending on the situation and their motivations.

Axiom number three and axiom number nine apply quite well to Ms. Gibbons. As a sojourner, the acquisition of host culture PSI schemas would be necessary in order for the sojourner's cross- cultural adaptation to occur. Ms. Gibbons may have lived in Sudan, but she lived inside the walls of Unity School. According to BBC News (2007), once inside the walls of Unity School one would think s/he was at standing on the grounds of an Oxbridge University.

Oberg gave a talk to the Women's Club of Rio de Janeiro on August 3, 1954, explaining feelings common to those facing their first cross- cultural experience. In so doing, he identified 4 stages of culture shock which continue to be commonly used, for example in Winkleman's stages of cultural adaptation. Bobbs-Merrill published Oberg's talk later in 1954 and it was then republished in Practical Anthropology (7:177-182) in 1960. The June 1974 American Anthropologist 76(2):356-360 published an obituary for Oberg.

Traditional family dynamics in refugee families disturbed by cultural adaptation tend to destabilize important cultural norms, which can create a rift between parent and child. These difficulties cause an increase of depression, anxiety and other mental health concerns in culturally-adapted adolescent refugees. Relying on other family members or community members has equally problematic results where relatives and community members unintentionally exclude or include details relevant to comprehensive care. Healthcare practitioners are also hesitant to rely on members of the community because it is breaches confidentiality.

As the number of international students entering the US has increased, so has the number of international students in US colleges and universities. The adaption of these newcomers is important in cross-cultural research. In the study "Cross-Cultural Adaptation of International College Student in the United States" by Yikang Wang, the goal was to examine how the psychological and socio-cultural adaption of international college students varied over time. The survey contained a sample of 169 international students attending a coeducational public university.

The data shows Chinese reports for sexual assault is lower than other countries in Asia Pacific region, but in fact it is not the truth. Recent research has found that there is no existing psychometric measure assessing attitudes toward rape in China. For example, researchers found that men endorse the view that revealing clothing conveys consent for sex.Xue J, Fang G, Huang H, Cui N, Rhodes KV, Gelles R. Rape myths and the cross-cultural adaptation of the Illinois Rape Myth Acceptance Scale in China.

Acculturation is the process of modifying an existing culture through borrowing from the more dominant of cultures. Typically in tourism, the community being acculturated is the destination community, which then experiences dramatic shifts in social structure and world view. Societies adapt to acculturation in one of two ways. Innovation diffusion is when the community adopts practices that are developed by another group; whereas cultural adaptation is less adoption of a new culture and more the process of changing when the existing culture is changed.

White, 1959:8 In other words, they study cultural adaptation to environmental change rather than the bodily adaptation over generations, which is dealt with by evolutionary biologists. This focus on environmental adaptation is based on the cultural ecology and multilinear evolution ideas of anthropologists such as Julian Steward. As exosomatic adaptation, culture is determined by environmental constraints. The result of this is that processual archaeologists propose that cultural change happens within a predictable framework and seek to understand it by the analysis of its components.

Some companies use the term 'linguistic validation' to refer to the entire process for the translation of PRO measures as described in the 'Principles of Good Practice' (Wild et al. 2005),Wild, Grove, Martin, Eremenco, McElroy, Verjee-Lorenz, Erikson, "Principles of Good Practice for the Translation and Cultural Adaptation Process for Patient-Reported Outcomes (PRO)Measures: Report of the ISPOR Task Force for Translation and Cultural Adaptation" Value In Health Vol 8(2) 2005 and the International Society for Pharmacoeconomics and Outcomes Research (ISPOR) Task Force report (Wild et al. 2009),Wild, Eremenco, Mear, Martin, Houchin, Gawlicki, Hareendran, Wiklund, Chong, von Maltzahn, Cohen, Molsen, Multinational Trials—Recommendations on the Translations Required, Approaches to Using the Same Language in Different Countries, and the Approaches to Support Pooling the Data: The ISPOR Patient-Reported Outcomes Translation and Linguistic Validation Good Research Practices Task Force Report Value in Health Vol 12(4) 2009 even if this process does not include patient interviews or a clinician review. The recommended methodology utilises double, independently created translations into the target language, which are then combined into a 'reconciled version' which uses the best of both forward translations.

Anholt’s parents were British, a market research director for Europe in a US company and a university teacher of literature; both were multilingual, and the family was based in the Netherlands until Anholt was five, when they moved to Surrey in south-east England. He attended a boarding school and went on to study social anthropology at Oxford. After graduation he worked for the advertisers McCann Erickson on international cultural issues, then launched a firm, World Writers, which offered to advertisers first-language cultural adaptation rather than simply translation.

Research shows that positive interactions were prevalent long before the inception of wildlife conservation as a discipline, but these interactions have received little focus in mainstream studies. As the aim of conservation is to promote coexistence, we need to look beyond the negative aspect of the human-animal interactions and try to understand co-adaptation strategies that humans have developed over the centuries to survive and flourish with the large cats. The institution of Waghoba is also one such religious and cultural adaptation to coexist with these species.

New York: McGraw Hill. the "cross-cultural adaptation process involves a continuous interplay of deculturation and acculturation that brings about change in strangers in the direction of assimilation, the highest degree of adaptation theoretically conceivable." This view has been heavily criticized, since the biological science definition of adaptation refers to the random mutation of new forms of life, not the convergence of a monoculture (Kramer, 2003). In contradistinction from Gudykunst and Kim's version of adaptive evolution, Eric M. Kramer developed his theory of Cultural Fusion (2011,Kramer, E. M. (2011). Preface.

Gerard Goggin, Global Mobile Media (New York: Routledge, 2011), p. 139. He argues that the iPhone is a kind of cultural adaptation – it adapts the cell phone for the internet and puts it “at the centre of computing, the internet and digital culture”.Gerard Goggin, Global Mobile Media (New York: Routledge, 2011), p. 140. Considering the politics of Apple products where technologies and intellectual property are carefully controlled, Goggin finds that the iPhone is similarly entangled in policies and practices that “circumscribe and manage” how users consume and adapt this technology.

All programs begin with a thorough orientation that incorporates health and safety information and tools for cross-cultural adaptation. Every program is framed around a critical global issue, which provides a lens through which students explore the issue through theory and its local manifestation. Student learning happens through multiple formats — lectures, field visits, language study, homestays, and day-to-day interactions with local communities — in classroom and field-based settings. SIT students learn to put into practice appropriate field research methods such as participant observation, cultural analysis, interviews, transects, oral histories, and quantitative data collection.

Female jurors might look at the woman on the witness stand and believe she had done something to entice the defendant. In Chinese culture, victim blaming often is associated with the crime of rape, as women are expected to resist rape using physical force. Thus, if rape occurs, it is considered to be at least partly the woman's fault, and her virtue is called into question.Xue J, Fang G, Huang H, Cui N, Rhodes KV, Gelles R. Rape myths and the cross-cultural adaptation of the Illinois Rape Myth Acceptance Scale in China.

The intended outcome of URT is simply to reduce uncertainty, whereas AUM's outcome is for cultural adaptation and not solely the reduction of uncertainty. The inherent difference is that managing anxiety is to maintain it between minimum and maximum thresholds along a spectrum, while reducing anxiety is unidirectional. This realization, along with the introduction of mindfulness as a factor of effective communication, led Gudykunst to finally designate an appropriate name for his research: Anxiety/Uncertainty Management theory (AUM). Gudykunst assumed that at least one person in an intercultural encounter is a stranger.

In 2005, Wu's film career started with his first film as director, producer and writer of "Beijing or Bust", a documentary about the trials and tribulations of six American born Chinese who chose to return to Beijing and the cultural adaptation they faced. The film was shown in the 6th Annual San Diego Asian Film Festival in 2005. Wu's second film, The Road to Fame was released in June 2013 and follows students at China's top drama academy, as they prepare to stage a Chinese version of the musical Fame.

The main professional organizations devoted to the field are the WPA Section on Transcultural Psychiatry, the Society for the Study of Psychiatry and Culture, and the World Association for Cultural Psychiatry. Many other mental health organizations have interest groups or sections devoted to issues of culture and mental health. There are active research and training programs in cultural psychiatry at several academic centers around the world, notably the Division of Social and Transcultural Psychiatry at McGill University, Harvard University, the University of Toronto, and University College London. Other organizations are devoted to cross-cultural adaptation of research and clinical methods.

Kim's theory however is self-contradictory for on one hand Kim argues that the newcomer "evolves" toward becoming exactly like the host majority by internalizing the majority's ways of thinking, feeling and behaving while unlearning their own. But on the other hand Kim argues that out of this transformation emerges an intercultural identity, that somehow exists beyond all the contingencies of culture and language itself. Kim claims that individuals that enter a new culture for varying lengths of time, and to include migrant workers, diplomats, and expatriates alike Kim, Young Yun (1988). Communication and Cross-Cultural Adaptation: An Integrative Theory.

Language localisation (or localization, see spelling-differences) is the process of adapting a product's translation to a specific country or region. It is the second phase of a larger process of product translation and cultural adaptation (for specific countries, regions, cultures or groups) to account for differences in distinct markets, a process known as internationalisation and localisation. Language localisation differs from translation activity because it involves a comprehensive study of the target culture in order to correctly adapt the product to local needs. Localisation can be referred to by the numeronym L10N (as in: "L", followed by the number 10, and then "N").

Others focus on the slow accumulation of different technologies and behaviors across time. These researchers describe how anatomically modern humans could have been cognitively the same and what we define as behavioral modernity is just the result of thousands of years of cultural adaptation and learning. D'Errico and others have looked at Neanderthal culture, rather than early human behavior exclusively, for clues into behavioral modernity. Noting that Neanderthal assemblages often portray traits similar to those listed for modern human behavior, researchers stress that the foundations for behavioral modernity may in fact lie deeper in our hominin ancestors.

Intercultural intelligence, or ICI, is a term that is used for the capability to function effectively in culturally diverse settings and consists of different dimensions (metacognitive, cognitive, motivational and behavioral) which are correlated to effectiveness in global environment (cultural judgement and decision making, cultural adaptation and task performance in culturally diverse settings). Intercultural intelligence differs from cultural intelligence in that it is based from the belief in interculturalism while CQ is based from the belief in multiculturalism. The term was first used in 2006 in response to the qualities observed in international executives that enabled them to succeed globally.

But there were some significant differences. For one, as the Arima seminary was a converted Buddhist monastery, and because Valignano emphasized the need for cultural adaptation, the original décor was left largely unchanged. This pattern was repeated in other seminaries at other sites, and, in the 1580 Principles for the Administration of Japanese Seminaries, which goes into great detail about seminary methods, Valignano notes that the "tatami mats should be changed every year" and that students should wear "katabira (summer clothes) or kimonos of blue cotton" and outdoors a "dobuku (black cloak)." The students are instructed to eat white rice with sauce with a side dish of fish.

Kim's research into cross-cultural adaptation started in the 1970s within a survey of Korean immigrants in the Chicago, Illinois area. It finally expanded to study other immigrant and refugee groups in the United States to include American Indians, Japanese and Mexican Americans, and Southeast Asian refugees. In addition to studying groups of immigrants, Young Yun Kim researched groups of students studying abroad in the United States, as well as international students in Japan, Korean expatriates in the United States and American expatriates in South Korea. The first outline of her theory was found in an article titled, "Toward an Interactive Theory of Communication - Acculturation",Kim, Young Yun (1979).

Previous television work include one-episode roles in many other long-running crime drama series including London's Burning, The Knock, Dalziel and Pascoe, Rosemary and Thyme, Apparitions, Doctors, Agatha Christie's Poirot The Hollow, Midsomer Murders Tainted Fruit, Murder in Mind, The Whistle- Blower, The Outcast, The Coroner and Capital. Price has also worked in classical theatre. She played Olivia in the 2003 multi-cultural adaptation of Shakespeare's Twelfth Night at Liverpool Playhouse. Her other Shakespearean roles have included Beatrice in Much Ado About Nothing at the Sheffield Crucible, Miranda in The Tempest at the Old Vic, and Rosalind in As You Like It at Manchester Royal Exchange.

The Carolingian Cross is but one variation in the vast historical imagery of Christian symbolic representations of the crucifixion of Jesus Christ, going back to at least the fourth century. All crosses and Christian symbols have an inherent meaning arising from a multitude of sources and distinct features that set them apart from other religions. From both a design aspect and a theological perspective, the Carolingian Cross consists of a mixture of Christian and pre-Christian concepts built over a long history of cultural adaptation, religious iconography, liturgical practices and theological premises. German graphic designer Rudolf Koch in 1932 published a collection of 158 plates of drawings of Christian symbols.

Bong Rin Ro notes that AGST was formed to stop the "brain drain" of Asian Christian workers to the West: "The Asian Church had depended on western seminaries and churches too long, and the time had come for us to be independent from the West in theological education; otherwise, we would not be able to grow ourselves." He goes on to note that one of AGST's objectives was to "encourage cultural adaptation of theological education. Asian students needed to study theological training within their cultural contexts of poverty, suffering, injustice, non-Christian religions, and communism."Ro, " History of Evangelical Theological Education in Asia," 40.

Iu Mien Communities are lack of financial resources and programs to address the social problem within Iu Mien Communities. Therefore, the government programs allocate funding to Iu Mien Community is essential and vital for their basic survival. Due to rapid cultural adaptation, the second generation of Iu Mien Americans are less impoverished and societally disadvantaged than their parents. Using the financial foundations created by their parents, most second generation Iu Mien Americans are capable of further educating themselves, and ranking higher in the workplace compared to their predecessors. Most second generation Iu Mien Americans don’t have children yet, as this generation is still nearing their reproductive years.

Communication is a prerequisite for successful adaptation of individuals into a new environment. This relies on decoding, or the capacity of strangers to receive and process information, as well as encoding, or the designing and executing mental plans in initiating or responding to messages. There are three commonly recognized categories: #Cognitive: Includes such internal capabilities as the knowledge of the host culture and language, history, institutions, worldviews, beliefs, norms, and rules of interpersonal conduct. #Affective: Affective competence facilitates cross-cultural adaptation by providing a motivational capacity to deal with various challenges of living in the host environment, the openness to new learning, and the willingness to participate in emotional and physical aspects of the host environment.

In spite of the book's title one of Adams' signature images from the book was taken at San Francisco de Asis Mission Church, which is not part of the pueblo itself but is located several miles away. He was captivated by the massive walls and buttresses of the church, saying they "seem an outcropping of the earth rather than merely an object constructed upon it." At the same time, the church was an embodiment of the ongoing cultural conflicts in the area between the Indian and Hispanic cultures; it was a Catholic church built in Indian style and represented how the Taos Indians' survival was achieved in part through cultural adaptation by necessity.

The most commonly held perspective on the end of the Clovis culture is that a decline in the availability of megafauna, combined with an overall increase in a less mobile population, led to local differentiation of lithic and cultural traditions across the Americas. After this time, Clovis-style fluted points were replaced by other fluted-point traditions (such as the Folsom culture) with an essentially uninterrupted sequence across North and Central America. An effectively continuous cultural adaptation proceeds from the Clovis period through the ensuing Middle and Late Paleoindian periods. Whether the Clovis culture drove the mammoth, and other species, to extinction via overhunting – the so-called Pleistocene overkill hypothesis – is still an open, and controversial, question.

Despite her low, sitting position, the depiction of stars, and the gems, as well as a halo, signify the regal status of the Virgin, as she is being attended to while she holds the Child Jesus.Art and music in the early modern period by Franca Trinchieri Camiz, Katherine A. McIver page 15 Saint Juan Diego's account of the appearance of the Virgin of Guadalupe to him in 1531 on Tepeyac Hill in Mexico provides another example of the cultural adaptation of the view of the Virgin Mary. Juan Diego did not describe the Virgin Mary as either European or Middle Eastern, but as a tanned Aztec princess who spoke in his local Nahuatl language, and not in Spanish.

The town's grocery store, Wilke's, is the oldest continuously operated grocery store west of the Mississippi, as well. Elkader also features a renovated Victorian-era opera house, and the Turkey River Mall, a 29-room hotel converted into antique stores. The town featured in a WAMU World View documentary; "Couscous and cultural diplomacy", a documentary that focuses on an openly gay couple, one of whom is Algerian, who settled in Elkader and opened an Algerian-American restaurant. The documentary describes how the couple have largely been accepted as part of the community yet wrestle with cultural adaptation, American identity, and small town politics, as well as many of the personal issues they experienced post 9/11.

Nishida (1999) describes the following nine axioms: Axiom 1: The more often a person repeats a schema-based behavior in his or her culture, the more likely the cultural schema will be stored in the person's memory. Axiom 2: Sojourners' failure to recognize the actions and behaviors that are relevant to meaningful interactions in the host culture are mainly due to their lack of the PSI schemas of the culture. Axiom 3: The acquisition of the PSI schemas of the host culture is a necessary condition for sojourners' cross-cultural adaptation to the culture. Axiom 4: The PSI schemas of a person's own culture are interrelated with each other, forming a network of cultural schemas to generate behaviors that are appropriate in the culture.

From studying Polish immigrants in Chicago, they illustrated three forms of acculturation corresponding to three personality types: Bohemian (adopting the host culture and abandoning their culture of origin), Philistine (failing to adopt the host culture but preserving their culture of origin), and creative-type (able to adapt to the host culture while preserving their culture of origin). In 1936, Redfield, Linton, and Herskovits provided the first widely used definition of acculturation as: Long before efforts toward racial and cultural integration in the United States arose, the common process was assimilation. In 1954, Milton Gordon's book Assimilation in American Life outlined seven stages of the assimilative process, setting the stage for literature on this topic. Later, Young Yun Kim authored a reiteration of Gordon's work, but argued cross-cultural adaptation as a multi-staged process.

Intermarriages between the newly arrived ex-servicemen from Barbados and Jamaica and the Africans liberated from slavery generously enriched elements of culture in the town. The language that resulted from the fusion of these cultures evolved into Krio language, which retained its English base while absorbing other linguistic elements from a variety of African and European languages and dialects which is evident in words such as boku (beaucoup), encore (French); otutu, alakpa, joko (Yoruba); sabi, pikin (Jamaican Maroon Creole and Portuguese); kapu (Mende), etc. The descendants of these repatriated soldiers and the liberated Africans formed a nucleus of the Krio society in Waterloo. In addition, the skills, knowledge and attitudes that the new settlers acquired facilitated their integration into the new settlement and provided the foundation for cultural adaptation and socio- economic reconstruction.

Gooding’s conclusion about the Vail Pass Camp is that the site was used primarily by small hunting and gathering parties sporadically throughout time. Most likely these parties came from the north and east during certain periods, and from the south and west during other periods. Gooding (1981:99) suggests that based on the tools found at the site that inhabitants had “cultural affiliations with the Northwest Plains, the Central Plains, the Great Basin, and perhaps with the Southwest.” Gooding (1981:96–97) believes regional archaeologists have not developed theories for the following reasons: most sites in the area are shallow and open, with poor preservation (especially of datable charcoal); most archaeological work in the region is theoretical; most of the archaeological record is derived from an unchanging cultural adaptation; and the prehistoric inhabitants were not local but derived from the Plains, Great Basin, and Colorado Plateau.

Tanka Bahadur Subba is the present and second vice chancellor of Sikkim University in India Earlier, he was Head of Anthropology Department and Dean of School of Human and Environmental Sciences, North Eastern Hill University, Shillong, India. He was a gold medallist in MA in 1980 and his PhD, awarded in 1985 by University of North Bengal, was on "Caste, Class and Agrarian Relations in the Nepali Society of Darjeeling and Sikkim". Since then he has been researching on various aspects of the eastern Himalayas like ethnicity and development, cultural adaptation, politics of culture and identity, health and disease, and Nepali diaspora. Professor Subba has held prestigious academic positions throughout his career and has received awards like the Homi Bhabha Fellowship (Mumbai), Dr. Panchanan Mitra Lectureship (Asiatic Society, Kolkata) and DAAD Guest professorship at the Free University of Berlin and Baden-Wuerttemberg Fellowship at the South Asian Institute of Heidelberg University.

Considerable variations occur because of local conditions that affect wind currents, however, and areas on the leeward side of the Guajira Peninsula receive generally light rainfall; the annual rainfall of recorded at the Uribia station there is the lowest in Colombia. Considerable year-to-year variations have been recorded, and Colombia sometimes experiences droughts. Colombia's geographic and climatic variations have combined to produce relatively well-defined "ethnocultural" groups among different regions of the country: the Costeño from the Caribbean coast; the Caucano in the Cauca region and the Pacific coast; the Antioqueño in Antioquia, Caldas, Risaralda, and Valle del Cauca departments; the Tolimense in Tolima and Huila departments; the Cundiboyacense in the interior departments of Cundinamarca and Boyacá in the Cordillera Oriental; the Santandereano in Norte de Santander and Santander departments; and the Llanero in the eastern plains. Each group has distinctive characteristics, accents, customs, social patterns, and forms of cultural adaptation to climate and topography that differentiates it from other groups.

Riall W. Nolan (born October 12, 1943) is an American anthropologist, an emeritus professor of anthropology at Purdue University, USA and a faculty member in the MPhil program in International Development at the University of Cambridge, UK. A scholar of international development, cross-cultural adaptation, and applied anthropology, he has conducted research on issues of change and development in Eastern Senegal, Papua New Guinea, Sri Lanka, Tunisia, Somalia, Cote d’Ivoire, Guinea, Indonesia, Thailand, and Western Siberia. His work as a researcher and project specialist has included community led development initiatives with the Peace Corps, USAID, the World Bank, and numerous university and local NGO partners. His research in economic and cultural change has been published in numerous academic journals, and he is the author of several books on practicing and applied anthropology in the context of development, including Development anthropology: Encounters in the real world (2001, 2018), Using anthropology in the world (2017), Anthropology in practice: building a career outside the academy (2003), and A handbook of practicing anthropology (2016).

Echoing the Byzantine depiction of Christ Pantocrator, the Eastern Church portrayed Mary as the regal Queen of Heaven. As this theme spread to the West, prayers such as the Regina caeli, Ave Regina caelorum, and Salve Regina were composed. An example of the cultural adaptation of perspective include the view of the Virgin Mary as a mother with humility (rather than a heavenly queen) as the Franciscans began to preach in China, and its similarity to the local Chinese motherly and merciful figure of Kuanyin, which was much admired in south China.Lauren Arnold, 1999 Princely Gifts & Papal Treasures: The Franciscan Mission to China by page 151Lauren Arnold in Atlantic Monthly, September 2007The great encounter of China and the West by David E. Mungello 1999 page 27A history of ideas and images in Italian art by James Hall 1983 page 223Iconography of Christian Art by Gertrud Schiller 1971 ASIN: B0023VMZMA page 112Renaissance art: a topical dictionary by Irene Earls 1987 page 174 Another example is the Saint Juan Diego's account of the appearance of the Virgin of Guadalupe in 1531 as a tanned Aztec princess who spoke in his local Nahuatl language.