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121-489: The English word is first attested in the early 17th century It is from Modern Latin syncretismus , drawing on the [[[:wikt:συγκρητισμός|συγκρητισμός]]] Error: {{Langx}}: invalid parameter: |labels= ( help ) , supposedly meaning "Cretan federation"; however, this is a spurious etymology from the naive idea in Plutarch 's 1st-century AD essay on "Fraternal Love (Peri Philadelphias)" in his collection Moralia . He cites

242-441: A second language . Since many aspects of a person's cultural identity can be changed, such as citizenship or influence from outside cultures, language is a major component of cultural identity. However, more recent research could show, that language may be not a crucial part of a person's identity or cultural identity. Cultural identity is often not discussed in the classroom or learning environment where an instructor presides over

363-418: A betrayal of their pure truth. By this reasoning, adding an incompatible belief corrupts the original religion, rendering it no longer true. Indeed, critics of a syncretistic trend may use the word or its variants as a disparaging epithet, as a charge implying that those who seek to incorporate a new view, belief, or practice into a religious system pervert the original faith. Non-exclusivist systems of belief, on

484-449: A broader range of courses relating to urban professions such as law and medicine. All universities required Latin proficiency, obtained in local grammar schools, to obtain admittance as a student. Throughout the period, Latin was the dominant language of university education, where rules were enforced against the use of vernacular languages. Lectures and debates took place in Latin, and writing

605-418: A cultural identity. It was for a long time believed that if children lose their languages, they lose part or all of their cultural identity. When students who are non-native English speakers, go to classes where they are required to speak only English, they feel that their native language has no value. Some studies found, that this leads to loss of their culture and language altogether and this can lead to either

726-558: A culture is conquered, and the conquerors bring their religious beliefs with them, but do not succeed in entirely eradicating the old beliefs or (especially) practices. Religions may have syncretic elements to their beliefs or history, but adherents of so-labeled systems often frown on applying the label, especially adherents who belong to "revealed" religious systems, such as the Abrahamic religions , or any system that exhibits an exclusivist approach. Such adherents sometimes see syncretism as

847-444: A dynamic for purification and ossification of Latin, and thus its decline from a more productive medieval background. Modern Neo-Latin scholars tend to reject this, as for instance word formation and even medieval uses continued; but some see a kernel of truth, in that the standards of Latin were set very high, making it hard to achieve the necessary confidence to use Latin. In any case, other factors are certainly at play, particularly

968-447: A dynamic yet stable integration of their culture. There are three pieces that make up a person's cultural identity: cultural knowledge, category label, and social connections. Cultural knowledge refers to a person's connection to their identity through understanding their culture's core characteristics. Category label refers to a person's connection to their identity through indirect membership of said culture. Social connections refers to

1089-442: A factor that has recommended it to rulers of multiethnic realms . Conversely, the rejection of syncretism, usually in the name of " piety " and " orthodoxy ", may help to generate, bolster or authenticate a sense of uncompromised cultural unity in a well-defined minority or majority. All major religious conversions of populations have had elements from prior religious traditions incorporated into legends or doctrine that endure with

1210-536: A focus of Neo-Latin studies. For instance, stylistic borrowings flowed from Latin to the Dutch vernacular, where models were lacking in the latter. Cultural identity Cultural identity is a part of a person's identity , or their self-conception and self-perception , and is related to nationality , ethnicity , religion , social class , generation , locality , gender , or any kind of social group that has its own distinct culture . In this way, cultural identity

1331-430: A form through which they can think about their insertion, membership and sociability in the 'real' world. From other perspectives, the question arises on what impact the internet has had on youth through accessing this sort of 'identity laboratory' and what role it plays in the shaping of youth identity. On the one hand, the internet enables young people to explore and perform various roles and personifications while on

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1452-414: A high level in international conferences until the mid twentieth century. Over time, and especially in its later phases after its practical value had severely declined, education that included strong emphasis on Latin and Greek became associated with elitism and as a deliberate class barrier for entry to educational institutions. Post-classical Latin, including medieval, Renaissance and Neo-Latin, makes up

1573-454: A high standard. Even in this period, an excessive focus on grammar and poor teaching methods were seen by reformers as a barrier to the acquisition of Latin. Comenius for instance was credited with significant attempts to make Latin more accessible through use of parallel Latin and native language texts, and more interesting through acquisition of vocabulary and the use of modern and more relevant information in texts. Others worried whether it

1694-660: A kind of bridge of communication across religious as well as linguistic divides in the Res Publica Litterarum . One exception to the general rule of vernacular services in Protestant countries can be observed in the Anglican Church , where with the publication of the Book of Common Prayer of 1559, a Latin edition was published in 1560 for use in universities such as Oxford and the leading grammar and " public schools " (in

1815-536: A longer period. In Poland, it was used as a vehicle of local government. This extended to those parts of Poland absorbed by Germany. Latin was used as a common tongue between parts of the Austrian Empire, particularly Hungary and Croatia, at least until the 1820s. Croatia maintained a Latin poetry tradition through the nineteenth century. Latin also remained the language of the Catholic Church and of oral debate at

1936-405: A marker of difference that requires sensitivity. Kuper presents concepts on cultural identity within the framework of a power dynamic. He writes, "The privileged lie and mislead, but the oppressed come gradually to appreciate their objective circumstances and formulate a new consciousness that will ultimately liberate them." The consciousness is a facet of their identity. Similarly, identity plays

2057-443: A massive change in cultural identity, or they find themselves struggling to understand who they are. Language also includes the way people speak with peers, family members, authority figures, and strangers, including the tone and familiarity that is included in the language. The learning process can also be affected by cultural identity via the understanding of specific words, and the preference for specific words when learning and using

2178-512: A migration of ideas is generally successful only when there is a resonance between both traditions. While, as Bentley has argued, there are numerous cases where expansive traditions have won popular support in foreign lands, this is not always so. In the 16th century, the Mughal emperor Akbar proposed a new religion called the Din-i Ilahi ("Divine Faith"). Sources disagree with respect to whether it

2299-465: A person's connection to their identity through their social relationships. Cultural identity is developed through a series of steps. First, a person comes to understand a culture through being immersed in those values, beliefs, and practices. Second, the person then identifies as a member of that culture dependent on their rank within that community. Third, they develop relationships such as immediate family, close friends, coworkers, and neighbors. Culture

2420-471: A purified Classical Latin vocabulary. Recent study tends to identify a style of Latin that was closer to Classical Latin in grammar, sometimes influenced by vernaculars in syntax especially in more everyday writing, but eclectic in choice of vocabulary and generation of new words. Some authors including C. S. Lewis have criticised the Neo-Latin and classicising nature of humanistic Latin teaching for creating

2541-426: A role in mediating between a human being and the environment in which they exist. The identity of a person is "a result of socialization and customs" that promotes the maintenance of distinct cultural identities from generation to generation. Additionally, identity can be considered that which forms cultures and results in "dictated appropriate behavior." Put another way, identity may dictate behavior that results in

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2662-533: A single Greco-Roman pantheon , and then identifying members of that pantheon with the local deities of various Roman provinces. Some religious movements have embraced overt syncretism, such as the case of melding Shintō beliefs into Buddhism or the amalgamation of Germanic and Celtic pagan views into Christianity during its spread into Gaul, Ireland, Britain, Germany and Scandinavia. In later times, Christian missionaries in North America identified Manitou ,

2783-453: A strong role in education and writing in early colonial Mexico, Brazil and in other parts of Catholic Americas. Catholicism also brought Latin to India, China and Japan. Neo-Latin began in Italy with the rise of Renaissance Latin and humanist reform of Latin education, then brought to prominence in northern Europe by writers such as Erasmus , More , and Colet . Medieval Latin had been

2904-473: A wider audience using the same ideas with more practical applications. Over time, the use of Latin continued where international communication with specialist audiences was paramount. Later, where some of the discourse moved to French, English or German, translations into Latin would allow texts to cross language boundaries, while authors in countries with much smaller language populations or less known languages would tend to continue to compose in Latin. Latin

3025-484: Is a set of phenomena that occur in conjunction between virtual culture – understood as the modes and norms of behavior associated with the internet and the online world – and youth culture . While we can speak of a duality between the virtual (online) and real sphere (face-to-face relations), for youth, this frontier is implicit and permeable. On occasions – to the annoyance of parents and teachers – these spheres are even superposed, meaning that young people may be in

3146-404: Is a term that is highly complex and often contested with academics recording about 160 variations in meaning. Underpinning the notion of culture is that it is dynamic and changes over time and in different contexts resulting in many people today identifying with one or more cultures and many different ways. It is a defining feature of a person's identity, contributing to how they see themselves and

3267-428: Is a widely accepted view of the formation of cultural identity. In this model cultural Identity is often developed through a three-stage process: unexamined cultural identity, cultural identity search, and cultural identity achievement. Unexamined cultural identity: "a stage where one's cultural characteristics are taken for granted, and consequently there is little interest in exploring cultural issues." This for example

3388-445: Is both characteristic of the individual but also of the culturally identical group of members sharing the same cultural identity or upbringing. Cultural identity is an unfixed process that is continually evolving within the discourses of social, cultural, and historical experiences. Some people undergo more cultural identity changes as opposed to others, those who change less often have a clear cultural identity. This means that they have

3509-442: Is characterized by growing awareness in social and political forums and a desire to learn more about culture. This can be expressed by asking family members questions about heritage, visiting museums, reading of relevant cultural sources, enrolling in school courses, or attendance at cultural events. This stage might have an emotional component as well. An example of thought in this stage: "I want to know what we do and how our culture

3630-454: Is clear that the new country of residence can impact immigrants' identity development across multiple dimensions. Biculturalism can allow for a healthy adaptation to life and school. With many new immigrant youth, a school district in Alberta, Canada, has gone as far as to partner with various agencies and professionals in an effort to aid the cultural adjustment of new Filipino immigrant youths. In

3751-611: Is different from others." "There are a lot of non-Japanese people around me, and it gets pretty confusing to try and decide who I am." Cultural identity achievement: "is characterized by a clear, confident acceptance of oneself and an internalization of one's cultural identity." In this stage people often allow the acceptance of their cultural identity play a role in their future choices such as how to raise children, how to deal with stereotypes and any discrimination and approach negative perceptions. This usually leads to an increase in self-confidence and positive psychological adjustment There

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3872-498: Is from a natural to stylised word order. Unlike medieval schools, however, Italian Renaissance methods focused on Classical models of Latin prose style, reviving texts from that period, such as Cicero's De Inventione or Quintilian 's Institutio Oratoria . Teaching of specific, gradually harder Latin authors and texts followed rhetorical practice and learning. In Italy, during the medieval period, at different periods, Classical and Christian authors competed for attention, but

3993-643: Is often the case for how youth today grow dependent on peer approval. When connected, youth speak of their daily routines and lives. With each post, image or video they upload , they have the possibility of asking themselves who they are and to try out profiles differing from those they assume in the 'real' world. The connections they feel in more recent times have become much less interactive through personal means compared to past generations. The influx of new technology and access has created new fields of research on effects on teens and young adults. They thus negotiate their identity and create senses of belonging, putting

4114-440: Is often used to describe the product of the large-scale imposition of one alien culture, religion, or body of practices over another that is already present." Others such as Jerry H. Bentley , however, have argued that syncretism has also helped to create cultural compromise. It provides an opportunity to bring beliefs, values, and customs from one cultural tradition into contact with, and to engage different cultural traditions. Such

4235-704: Is possible to have the ability to obtain competence within two cultures without losing one's sense of identity or having to identity with one culture over the other. (LaFromboise Et Al. 1993) The importance of ethnic and national identity in the educational adaptation of immigrants indicates that a bicultural orientation is advantageous for school performance ( Portes & Rumbaut , 1990). Educators can assume their positions of power in beneficially impactful ways for immigrant students, by providing them with access to their native cultural support groups, language classes, after-school activities, and clubs in order to help them feel more connected to both native and national cultures. It

4356-553: Is seen as a vital context for understanding the vernacular cultures in the periods when Latin was in widespread productive use. Additionally, Classical reception studies have begun to assess the differing ways that Classical culture was understood in different nations and times. Classicists use the term "Neo-Latin" to describe the Latin that developed in Renaissance Italy as a result of renewed interest in classical civilization in

4477-474: Is the stage one is in throughout their childhood when one doesn't distinguish between cultural characteristics of their household and others. Usually, a person in this stage accepts the ideas they find on culture from their parents, the media, community, and others. An example of thought in this stage: "I don't have a culture I'm just an American." "My parents tell me about where they lived, but what do I care? I've never lived there." Cultural identity search: "is

4598-403: Is to be understood as something internal that persists through change or as something ascribed from without that changes according to circumstance." Whatever the case may be, Gleason advocates for "sensitivity to the intrinsic complexities of the subject matter with which it deals, and careful attention to the need for precision and consistency in its application. Cultural identity can also become

4719-478: Is unique from assimilation. Dina Birman and Edison Trickett (2001) conducted a qualitative study through informal interviews with first-generation Soviet Jewish refugee adolescents looking at the process of acculturation through three different dimensions: language competence, behavioral acculturation, and cultural identity. The results indicated that "acculturation appears to occur in a linear pattern over time for most dimensions of acculturation, with acculturation to

4840-754: The Twenty-fifth Dynasty in Manetho's Aegyptiaca , developed a syncretic worship identifying their own god Dedun with the Egyptian Osiris . They maintained that worship even after they had been driven out of Egypt. A temple dedicated to this syncretic god, built by the Kushite ruler Atlanersa , was unearthed at Jebel Barkal . Syncretism was common during the Hellenistic period, with rulers regularly identifying local deities in various parts of their domains with

4961-425: The social norms as presented by the media . Accordingly, instead of learning behavior and knowledge from cultural/religious groups, individuals may be learning these social norms from the media to build on their cultural identity. A range of cultural complexities structures the way individuals operate with the cultural realities in their lives. Nation is a large factor of the cultural complexity, as it constructs

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5082-463: The "other" cult may survive or infiltrate without authorized syncresis . For example, some conversos developed a sort of cult for martyr-victims of the Spanish Inquisition , thus incorporating elements of Catholicism while resisting it. The Kushite kings who ruled Upper Egypt for approximately a century and the whole of Egypt for approximately 57 years, from 721 to 664 BCE, constituting

5203-478: The 14th and 15th centuries. Scientific nomenclatures sometimes prefer the term "New Latin", to show where their terms were coined in the same period. Neo-Latin describes the use of the Latin language for any purpose, scientific or literary, during and after the Renaissance. The beginning of the period cannot be precisely identified. The spread of secular education, the acceptance of humanistic literary norms, and

5324-463: The 1800s among linguists and scientists . Neo-Latin can be said to be the current style of Latin writing, but different periods in its evolution can be seen. Neo-Latin writings were seen as less relevant and deserving of less attention than Classical Latin during the 1800s, as Classical models were asserted as the prime focus for study. Productive use of Latin for most purposes ended in the early 1800s. While Latin remained an actively used language,

5445-511: The American culture increasing and acculturation to the Russian culture decreasing. However, Russian language competence for the parents did not diminish with length of residence in the country" (Birman & Trickett, 2001). In a similar study, Phinney, Horencyzk, Liebkind, and Vedder (2001) focused on a model, which concentrates on the interaction between immigrant characteristics and the responses of

5566-534: The Catholic church affirmed their commitment to Latin in the liturgy and as a working language within the hierarchy at the Council of Trent in 1545–63. Jesuit schools were particularly well known for their production of Latin plays , exclusive use of spoken Latin and emphasis on classical written style. However, the standards ultimately achieved by the whole school system were uneven. Not all students would acquire Latin to

5687-511: The Classical period , scholars from Petrarch onwards promoted a standard of Latin closer to that of the ancient Romans, especially in grammar, style, and spelling. The term Neo-Latin was however coined much later, probably in Germany in the late eighteenth century, as Neulatein , spreading to French and other languages in the nineteenth century. Medieval Latin had diverged quite substantially from

5808-617: The German Celtis . In the late 1400s, some schools in the Low Countries were using the new Italian standards of Latin. Erasmus and other pupils promoted the new learning and Latin standards. The Low Countries established itself as a leading centre of humanism and Neo-Latin; Rotterdam and Leuven were especially well known for these intellectual currents. Neo-Latin developed in advance of and in parallel with vernacular languages, but not necessarily in direct competition with them. Frequently

5929-568: The Neo-Latin period is likewise indeterminate, but Latin as a regular vehicle of communicating ideas became rare following the dissolution of the Holy Roman Empire and after the Congress of Vienna , where French replaced Latin as the language of diplomacy. By 1900, Latin survived primarily in international scientific vocabulary and taxonomy , or more actively, in the upper echelons of the Catholic Church . The term "Neo-Latin" came into use during

6050-605: The Renaissance and Neo-Latin period saw a decisive move back to authors from the Classical period, and away from non-Classical 'minor' authors such as Boethius , whose language was simpler. The changes to schooling in Northern Europe were more profound, as methods had not evolved as quickly. Adopting Italian innovations, changes to the teaching of grammar and rhetoric were promoted by reformers including Calvin , Melanchthon and Luther . Protestants needed Latin to promote and disseminate their ideas, so were heavily involved with

6171-399: The acceptance and censure of others to the test, an essential mark of the process of identity construction . Youth ask themselves about what they think of themselves, how they see themselves personally and, especially, how others see them. On the basis of these questions, youth make decisions which, through a long process of trial and error, shape their identity. This experimentation is also

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6292-759: The added benefit or aim of reducing inter-religious discord. Such chapters often have a side-effect of arousing jealousy and suspicion among authorities and ardent adherents of the pre-existing religion. Such religions tend to inherently appeal to an inclusive, diverse audience. Sometimes the state itself sponsored such new movements, such as the Living Church founded in Soviet Russia and the German Evangelical Church in Nazi Germany , chiefly to stem all outside influences. According to some authors, "Syncretism

6413-517: The bounds of the Church. Nevertheless, studies and criticism of Biblical translations were a particular and important focus of early Humanism, in Italy and beyond. Prominent Neo-Latin writers who were admired for their style in this early period included Pontano , Petrarch , Salutati , Bruni , Ficino , Pico della Mirandola in Italy; the Spaniard Juan Luis Vives ; and in northern Europe,

6534-408: The careful work of Petrarch, Politian and others, first the demand for manuscripts, and then the rush to bring works into print, led to the circulation of inaccurate copies for several centuries following. As the humanist reformers sought both to purify Latin grammar and style, and to make Latin applicable to concerns beyond the ecclesiastical, they began to create a body of Latin literature outside

6655-803: The class. This often happens when the instructor attempts to discuss cultural identity and the issues that come with it in the classroom and is met with disagreement and cannot make forward progress in the conversation. Moreover, not talking about cultural identity can lead to issues such as prohibiting growth of education, development of a sense of self, and social competency. In these environments there are often many different cultures and problems can occur due to different worldviews that prevent others from being able to think outwardly about their peers' values and differing backgrounds. If students are able to think outwardly, then they can not only better connect with their peers, but also further develop their own worldview. In addition to this, instructors should take into account

6776-452: The classical standard and saw notable regional variation and influence from vernacular languages. Neo-Latin attempts to return to the ideal of Golden Latinity in line with the Humanist slogan ad fontes . The new style of Latin was adopted throughout Europe, first through the spread of urban education in Italy, and then the rise of the printing press and of early modern schooling. Latin

6897-578: The classroom. The second way is by using active learning methods such as "forming small groups and analyzing case studies". Through engaging in active learning students learn that their cultural identity is welcomed and accepted. Identity development among immigrant groups has been studied across a multi-dimensional view of acculturation . Acculturation is the phenomenon that results when groups or individuals from different cultures come into continuous contact with one another and adopt certain values and practices that were not originally their own. Acculturation

7018-476: The concept of cultural identity. For instance, contemporary work completed by Stuart Hall is considered essential to understand cultural identity. According to Hall, identity is defined by at least two specific actions, which are similarity and difference. Specifically, in settings of slavery and colonization, identity provides a connection to the past as well as disintegration from a shared origination. Theorists' questions about identity include "whether identity

7139-832: The concordance of eclectic sources. Scientific or legalistic approaches of subjecting all claims to critical thinking prompted at this time much literature in Europe and the Americas studying non-European religions such as Edward Moor's The Hindu Pantheon of 1810, much of which was almost evangelistically appreciative by embracing spirituality and creating the space and tolerance in particular disestablishment of religion (or its stronger form, official secularisation as in France) whereby believers of spiritualism , agnosticism , atheists and in many cases more innovative or pre-Abrahimic based religions could promote and spread their belief system, whether in

7260-542: The continued use of Latin in Scandinavian countries and Russia – places that had never belonged to the Roman Empire – to disseminate knowledge until the early nineteenth century. Neo-Latin includes extensive new word formation . Modern scholarly and technical nomenclature , such as in zoological and botanical taxonomy and international scientific vocabulary , draws extensively from this newly minted vocabulary, often in

7381-494: The cultural arena has changed with the advent of the Internet, bringing together groups of people with shared cultural interests who before would have been more likely to integrate into their real-world cultural arena. This adaptability is what allows people to feel a part of society and culture wherever they go. Language allows for people in a group to communicate their values, beliefs, and customs, all of which contribute to creating

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7502-585: The cultural heritage of Ancient Greece and Byzantium , as well as Greek and Old Church Slavonic languages. Latin was taught extensively in the USA , during the colonial period on the European model of Latin medium education, but was among the first to allow this monopoly to recede. Both Latin and the Classics were very influential nevertheless, and supported an active Latin literature, especially in poetry. Latin played

7623-430: The culture that person abides by. The surroundings, environment, and people in these places play a role in how one feels about the culture they wish to adopt. Many immigrants find the need to change their culture in order to fit into the culture of most citizens in the country. This can conflict with an immigrant's current belief in their culture and might pose a problem, as the immigrant feels compelled to choose between

7744-633: The different cultural experiences of others. This in turn increases the ability to critically think and challenge new information which benefits all students learning in a classroom setting. There are two ways instructors can better elicit this response from their students through active communication of cultural identity. The first is by having students engage in class discussion with their peers. Doing so creates community and allows for students to share their knowledge as well as question their peers and instructors, thereby, learning about each other's cultural identity and creating acceptance of differing worldviews in

7865-467: The example of the Cretans , who compromised and reconciled their differences and came together in alliance when faced with external dangers. "And that is their so-called Syncretism [Union of Cretans]". More likely as an etymology is sun- ("with") plus kerannumi ("mix") and its related noun, "krasis", "mixture". Overt syncretism in folk belief may show cultural acceptance of an alien or previous tradition, but

7986-482: The extent of potential records, even regarding printed works, there is extensive basic work to be done in cataloguing what is available, as well as in digitisation and translation of important works. Neo-Latin was, at least in its early days, an international language used throughout Catholic and Protestant Europe, as well as in the colonies of the major European powers. This area consisted of most of Europe, including Central Europe and Scandinavia ; its southern border

8107-529: The family or beyond. Neo-Latin Neo-Latin (sometimes called New Latin or Modern Latin ) is the style of written Latin used in original literary, scholarly, and scientific works, first in Italy during the Italian Renaissance of the fourteenth and fifteenth centuries, and then across northern Europe after about 1500, as a key feature of the humanist movement. Through comparison with Latin of

8228-438: The form of classical or neoclassical compounds . Large parts of this new Latin vocabulary have seeped into English , French and several Germanic languages, particularly through Neo-Latin. In the eighteenth century, Latin was increasingly being learnt as a written and read language, with less emphasis on oral fluency. While it still dominated education, its position alongside Greek was increasingly attacked and began to erode. In

8349-405: The foundation for an individual's identity, but it may contrast with one's cultural reality. Cultural identities are influenced by several different factors such as ones religion , ancestry, skin color, language, class , education, profession, skill, family and political attitudes . These factors contribute to the development of one's identity . The history of cultural identity develops out of

8470-416: The framework for cultural identities called external cultural reality, which influences the unique internal cultural realities of the individuals within the nation. There is a relationship between cultural identity and new media . Rather than necessarily representing an individual's interaction within a certain group, cultural identity may be defined by the social network of people imitating and following

8591-402: The groups with which they identify. A person's understanding of their own and other's identities develops from birth and is shaped by the values and attitudes prevalent at home and in the surrounding community. Various modern cultural studies and social theories have investigated cultural identity and understanding. In recent decades, a new form of identification has emerged that breaks down

8712-436: The idea of cultural identity. Boas is known for challenging ideas about culture. Boas promoted the importance of viewing a culture from within its own perspective and understanding, not from the outsider's view point. This was a somewhat radical perspective at the time. Additionally, Myron Lustig is credited with contributing the concept of cultural identity theory . A number of contemporary theorists continue to contribute to

8833-409: The increased level of connection and communication. However, there are alternative perspectives on this issue. For instance, Wright theorizes that "The spread of global culture and globalised ideas has led to many movements designed to embrace the uniqueness and diversity of an individual's particular culture." It is also noted that an individual's " cultural arena ," or place where one lives, impacts

8954-445: The internet is the place most frequented by the young people polled. The internet is becoming an extension of the expressive dimension of the youth condition. There, youth talk about their lives and concerns, design the content that they make available to others and assess others' reactions to it in the form of optimized and electronically mediated social approval. Many of today's youth go through processes of affirmation procedures and

9075-641: The learner with spoken vocabulary for common topics, such as play and games, home work and describing travel. In short, Latin was taught as a "completely normal language", to be used as any other. Colloquia would also contain moral education. At a higher level, Erasmus' Colloquia helped equip Latin speakers with urbane and polite phraseology, and means of discussing more philosophical topics. Changes to Latin teaching varied by region. In Italy, with more urbanised schools and Universities, and wider curricula aimed at professions rather than just theology, Latin teaching evolved more gradually, and earlier, in order to speed up

9196-423: The learning of Latin. For instance, initial learning of grammar in a basic Latin word order followed the practice of medieval schools. In both medieval and Renaissance schools, practice in Latin written skills would then extend to prose style composition, as part of 'rhetoric'. In Italy, for prose for instance, a pupil would typically be asked to convert a passage in ordo naturalis to ordo artificialis , that

9317-442: The learning processes from that environment are frequently mentioned not just since they are explicitly asked but because the subject of the internet comes up spontaneously among those polled. The ideas of active learning , of googling 'when you don't know', of recourse to tutorials for learning a program or a game, or the expression 'I learnt English better and in a more entertaining way by playing' are examples often cited as to why

9438-473: The level of abstract thought addressed to other specialists. To begin with, knowledge was already transmitted through Latin and it maintained specialised vocabularies not found in vernacular languages. This did not preclude scientific writings also existing in vernaculars; for example Galileo , some of whose scientific writings were in Latin, while others were in Italian, the latter less academic and intended to reach

9559-572: The liturgy, resisting attempts even in the New World and China to diverge from it. As noted above, Jesuit schools fuelled a high standard of Latinity, and this was also supported by the growth of seminaries, as part of the Counter Reformation 's attempts to revitalise Catholic institutions. While in Protestant areas Latin was pushed out of the Church, this did not make Protestants hostile to Latin in education or universities. In fact, Latin remained

9680-533: The loss was greater where the transition was from sixth grade than from a K-8 system. It was also greater when students from multiple elementary schools merged into a single middle school. Students from both K-8 and middle schools lost achievement in transition to high school, though this was greater for middle school students, and high school dropout rates were higher for districts with grades 6-8 middle schools than for those with K-8 elementary schools. The Jean S. Phinney Three-Stage Model of Ethnic Identity Development

9801-406: The majority society to understand the psychological effects of immigration. The researchers concluded that most studies find that being bicultural, the combination of a strong ethnic and a strong national identity, yields the best adaptation in the new country of residence. An article by LaFromboise, L. K. Colemna, and Gerton, reviews the literature on the impact of being bicultural. It showed that it

9922-590: The most well known example. Throughout this period, Latin was a universal school subject, and indeed, the pre-eminent subject for elementary education in most of Europe and other places of the world that shared its culture. Schools were variously known as grammar schools in Britain, Latin schools in France, Germany, the Netherlands and colonial North America, and also Gymnasia in Germany and many other countries. Latin

10043-404: The needs of different students' backgrounds in order to best relay the material in a way that engages the student. When students learn that knowledge and truth are relevant to each person, that instructors do not know everything, and that their own personal experiences dictate what they believe they can better contextualize new information using their own experiences as well as taking into account

10164-402: The newly converted laity . Religious syncretism is the blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. This can occur for many reasons, and the latter scenario happens quite commonly in areas where multiple religious traditions exist in proximity and function actively in a culture, or when

10285-516: The nineteenth century, education in Latin (and Greek) focused increasingly on reading and grammar, and mutated into the 'classics' as a topic, although it often still dominated the school curriculum, especially for students aiming for entry to university. Learning moved gradually away from poetry composition and other written skills; as a language, its use was increasingly passive outside of classical commentaries and other specialised texts. Latin remained in active use in eastern Europe and Scandinavia for

10406-410: The observations of a number of social scientists. A history of cultural identity is important because it outlines the understanding of how our identities provide a way to see ourselves in relation to the world in which we live. "Cultural identities...are the natural, and most fundamental, constitutive elements of individual and collective identity." Franz Boas is an important figure in the creation of

10527-543: The other hand, may feel quite free to incorporate other traditions into their own. Keith Ferdinando notes that the term "syncretism" is an elusive one, and can refer to substitution or modification of the central elements of a religion by beliefs or practices introduced from elsewhere. The consequence under such a definition, according to Ferdinando, can lead to a fatal "compromise" of the original religion's "integrity". In modern secular society, religious innovators sometimes construct new faiths or key tenets syncretically, with

10648-512: The period, English schools established with charitable structures open to the general public; now a kind of private academy), where the liturgy was still permitted to be conducted in Latin. In this period, it was common for poets and authors to write in Latin, either in place of or in addition to their native language. Latin was a language for "high art" in an "eternal language", that authors supposed might outlast contemporary vernacular writings. It allowed for an international readership that shared

10769-555: The policy of sulh-i-kul , which formed the essence of the Dīn-i Ilāhī, was adopted by Akbar as a part of general imperial administrative policy. Sulh-i-kul means "universal peace". The syncretic deism of Matthew Tindal undermined Christianity's claim to uniqueness. The modern, rational, non-pejorative connotations of syncretism arguably date from Denis Diderot 's Encyclopédie articles Eclecticisme and Syncrétistes, Hénotiques, ou Conciliateurs . Diderot portrayed syncretism as

10890-463: The practical working language of the Roman Catholic Church , and was taught throughout Europe to clerics through the medieval university system. It was a flexible language, with many neologisms. Changes in grammatical practices regarding syntax and other elements such as conjunctions had become established. The Renaissance reinforced the position of Latin as a spoken and written language by

11011-471: The process of emulating Classical models did not become complete. For instance, Catholic traditions preserved some features of medieval Latin, given the continued influence of some aspects of medieval theology. In secular texts, such as scientific, legal and philosophical works, neologisms continued to be needed, so while Neo-Latin authors might choose new formulations, they might also continue to use customary medieval forms, but in either case, could not aim for

11132-411: The process of exploration and questioning about one's culture in order to learn more about it and to understand the implications of membership in that culture." During this stage a person will begin to question why they hold their beliefs and compare it to the beliefs of other cultures. For some this stage may arise from a turning point in their life or from a growing awareness of other cultures. This stage

11253-547: The real world without ceasing to be connected. In the present techno-cultural context, the relationship between the real world and the virtual world cannot be understood as a link between two independent and separate worlds, possibly coinciding at a point, but as a Moebius strip where there exists no inside and outside and where it is impossible to identify limits between both. For new generations, to an ever-greater extent, digital life merges with their home life as yet another element of nature. In this naturalizing of digital life,

11374-434: The reform of Latin teaching. Among the most influential of these reformers was Calvin's Latin teacher and educational collaborator Corderius , whose bilingual colloquies were aimed at helping French-speaking children learn to speak Latin. Among Latin schools, the rapid growth of Jesuit schools made them known for their dedication to high attainment in written and spoken Latin to educate future priests. This took place after

11495-708: The reform of the new secular Latin teaching. The heyday of Neo-Latin was 1500–1700, when in the continuation of the Medieval Latin tradition, it served as the lingua franca of science, medicine, legal discourse, theology, education, and to some degree diplomacy in Europe. This coincided with the growth of printed literature; Latin dominated early publishing. Classic works such as Thomas More 's Utopia were published. Other prominent writers of this period include Dutchmen Grotius and Secundus and Scotsman George Buchanan . Women, while rarely published, also wrote and composed poetry in Latin, Elizabeth Jane Weston being

11616-547: The reification of identity with the individual as a "replicate in miniature of the larger social and cultural entity. Another way to consider cultural identity is that it is "the sum of material wealth and spiritual wealth created by human beings in the practice of social history." Globalization is connected to influences in economics, politics, and society. Accordingly, globalization has an impact on cultural identity. As societies become even more connected, there are concerns that cultural identities will become homogenized through

11737-570: The relevant god or goddess of the Greek Pantheon as a means of increasing the cohesion of their kingdom. This practice was accepted in most locations but vehemently rejected by the Jews , who considered the identification of Yahweh with the Greek Zeus as the worst of blasphemy. The Roman Empire continued the practice, first by the identification of traditional Roman deities with Greek ones, producing

11858-503: The same Classical and recent Latin cultural reference points. The literature did not stand apart from vernaculars, as naturally allusions and the same reference points could flow across language boundaries. However, these dynamics have become less well understood, as academics and other readers are not as familiar with the Latin works of the period, sometimes resulting in simplistic notions of competition and replacement of Latin over time. The actual processes were more complicated and are now

11979-435: The same people were codifying and promoting both Latin and vernacular languages, in a wider post-medieval process of linguistic standardisation. However, Latin was the first language that was available, fully formed, widely taught and used internationally across a wide variety of subjects. As such, it can be seen as the first "modern European language". It should also be noted that for Italian reformers of written Latin, there

12100-700: The scholarship by the Renaissance Humanists . Although scholarship initially focused on Ancient Greek texts, Petrarch and others began to change their understanding of good style and their own usage of Latin as they explored the texts of the Classical Latin world. Skills of textual criticism evolved to create much more accurate versions of extant texts through the fifteenth and sixteenth centuries, and some important texts were rediscovered. Comprehensive versions of author's works were published by Isaac Casaubon , Joseph Scaliger and others. Nevertheless, despite

12221-437: The series of physical features that differentiate a person. Thus at birth, our parents declare us and give us a name with which they will identify us based on whether we are a boy or a girl. Identity is not only a right that declares the name, sex, time, and place that one is born; the word identity goes beyond what we define it. Identity is a function of elements that portrays one in a dynamic way, in constant evolution, throughout

12342-867: The spiritual and fundamental life force in the traditional beliefs of the Algonquian groups , with the God of Christianity . Similar identifications were made by missionaries at other locations in the Americas and Africa who encountered a local belief in a Supreme God or Supreme Spirit of some kind. Indian influences are seen in the practice of Shi'i Islam in Trinidad . Others have strongly rejected it as devaluing and compromising precious and genuine distinctions; examples include post- Exile Second Temple Judaism , Islam , and most of Protestant Christianity. Syncretism tends to facilitate coexistence and unity between otherwise different cultures and world views ( intercultural competence ),

12463-664: The stages of life identity develops based on personal experiences, tastes, and choices of a sexual and religious nature, as well as the social environment, these being some of the main parameters that influence and transform the day to day and allow us to discover a new part of ourselves. Categorizations about identity, even when codified and hardened into clear typologies by processes of colonization, state formation, or general modernizing processes, are always full of tensions and contradictions. Sometimes these contradictions are destructive, but they can also be creative and positive The divisions between cultures can be very fine in some parts of

12584-558: The strength of their cultural identity or to forge one which gives them precedent for actual reform or change. Some critics of cultural identity argue that the preservation of cultural identity, being based upon difference, is a divisive force in society and that cosmopolitanism gives individuals a greater sense of shared citizenship. When considering practical association in international society, states may share an inherent part of their 'make up' that gives common ground and an alternative means of identifying with each other. Nations provide

12705-561: The study cited, a combination of family workshops and teacher professional development aimed to improve the language learning and emotional development of these youths and families. How great is "Achievement Loss Associated with the Transition to Middle School and High School"? John W. Alspaugh's research is in the September/October 1998 Journal of Educational Research (vol. 92, no. 1), 2026. Comparing three groups of 16 school districts,

12826-558: The superiority of vernacular literatures, and the idea that only writing in one's first language could produce genuinely creative output, found in nationalism and Romanticism. More recently, the lack of trained Latinists has added to the barriers. More academic attention has been given to Neo-Latin studies since 1970, and the role and influence of Latin output in this period has begun to be reassessed. Rather than being an adjunct to Classical Latin forms, or an isolated, derivative and now largely irrelevant cultural output, Neo-Latin literature

12947-414: The two presenting cultures. Some might be able to adjust to the various cultures in the world by committing to two or more cultures . It is not required to stick to one culture. Many people socialize and interact with people in one culture in addition to another group of people in another culture. Thus, cultural identity is able to take many forms and can change depending on the cultural area. The impact of

13068-420: The understanding of the individual as a coherent whole subject into a collection of various cultural identifiers. These cultural identifiers may be the result of various conditions including: location , sex , race , history , nationality , language , sexuality , religious beliefs , ethnicity , aesthetics , and food . As one author writes: When talking about identity, we generally define this word as

13189-415: The vast majority of extant Latin output, estimated as well over 99.99% of the totality. Given the size of output and importance of Latin, the lack of attention to it is surprising to many scholars. The trend is a long one, however, dating back to the late eighteenth and nineteenth centuries, as Neo-Latin texts became looked down on as non-classical. Reasons could include the rising belief during this period in

13310-413: The wide availability of Latin texts following the invention of printing , mark the transition to a new era of scholarship at the end of the 15th century, but there was no simple, decisive break with medieval traditions. Rather, there was a process of change in education, a choice of literary and stylistic models, and a move away from medieval techniques of language formation and argumentation. The end of

13431-417: The widening of education and its needs to address many more practical areas of knowledge, many of which were being written about for national audiences in the vernacular. The exact size of the Neo-Latin corpus is currently incalculable, but dwarfs that of Latin in all other periods combined. Material includes personal, unpublished, bureaucratic, educational, and academic output such as notes and theses. Given

13552-454: The world, especially in rapidly changing cities where the population is ethnically diverse and social unity is based primarily on locational contiguity. As a "historical reservoir," culture is an important factor in shaping identity. Since one of the main characteristics of a culture is its "historical reservoir," many if not all groups entertain revisions, either consciously or unconsciously, in their historical record in order to either bolster

13673-453: Was appropriate to put so much emphasis on abstract language skills such as Latin poetry composition. As time went on, the difficulties with Latin teaching began to lead to calls to move away from an emphasis on spoken Latin and the introduction of more native-language-medium teaching. At the beginning of the Renaissance, universities in northern Europe were still dominated by theology and related topics, while Italian universities were teaching

13794-412: Was frequently the normal medium of education, both for teaching the Latin language, and for other subjects. Fluency in spoken Latin was an objective as well as the ability to read and write; evidence of this includes the emphasis on use of diacritics to maintain understanding of vowel quantity, which is important orally, and also on the use of Colloquia for children's learning, which would help to equip

13915-684: Was important for history, literature, plays, and poetry. Classical styles of writing, including approaches to rhetoric, poetical metres, and theatrical structures, were revived and applied to contemporary subject matter. It was a pan-European language for the dissemination of knowledge and communication between people with different vernaculars in the Republic of Letters (Res Publica Litterarum) . Even as Latin receded in importance after 1650, it remained vital for international communication of works, many of which were popularised in Latin translation, rather than as vernacular originals. This in large part explains

14036-446: Was in Latin, across the curriculum. Many universities hosted newly or recently-written Latin plays , which formed a significant body of literature before 1650. Plays included satires on student life, such as the play Studentes (Students), which went through many reprints. Enforcement of Latin-only rules tended to decline especially after 1650. Latin dominated topics of international academic and scientific interest, especially at

14157-409: Was learnt as a spoken language as well as written, as the vehicle of schooling and University education, while vernacular languages were still infrequently used in such settings. As such, Latin dominated early publishing, and made up a significant portion of printed works until the early nineteenth century. In Neo-Latin's most productive phase, it dominated science, philosophy, law, and theology, and it

14278-423: Was no clear divide between Italian and Latin; the latter was seen by Petrarch for example as an artificial and literary version of the spoken language. While Italian in this period also begins to be used as a separate written language, it was not always seen as wholly separate from Latin. The Protestant Reformation (1520–1580), though it removed Latin from the liturgies of the churches of Northern Europe, promoted

14399-647: Was of course the major language of Christian theology. Both Catholic and Protestant writers published in Latin. While Protestant writers would also write in vernaculars, Latin was important for the international dissemination of ideas. Legal discourse, medicine, philosophy and sciences started from a strong Latin tradition, and continued as such. This began to change in the late seventeenth century, as philosophers and others began to write in their native language first, and translate into Latin for international audiences. Translations would tend to prioritise accuracy over style. The Catholic Church made exclusive use of Latin in

14520-420: Was one of many Sufi orders or merged some of the elements of the various religions of his empire. Din-i Ilahi drew elements primarily from Islam and Hinduism but also from Christianity , Jainism , and Zoroastrianism . More resembling a personality cult than a religion, it had no sacred scriptures, no priestly hierarchy, and fewer than 20 disciples, all hand-picked by Akbar himself. It is also accepted that

14641-658: Was the Mediterranean Sea, with the division more or less corresponding to the modern eastern borders of Finland , the Baltic states , Poland , Slovakia , Hungary and Croatia . Russia 's acquisition of Kyiv in the later 17th century introduced the study of Latin to Russia. Russia relied on Latin for some time as a vehicle to exchange scientific knowledge. Nevertheless, the use of Latin in Orthodox eastern Europe did not reach pervasive levels due to their strong cultural links to

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