Identita může zahrnovat různé domény: morální, spirituální, profesní, etnickou, genderovou, vztahovou, politickou. U mladých lidí z etnických minorit je v identitě časté centrální téma etnické identity. V současné době v ČR dospívá početně zastoupená druhá generace Vietnamců. Výzkumy zabývající se identitou u této populace v ČR však zatím chybí. Cílem této práce bylo zachytit, jak uvažují nad svou identitou mladé české Vietnamky (18-22 let) v těchto doménách: vzdělávací a profesní, partnerská, etnická, osobní. V kvalitativním výzkumu u 6 participantek byla využita metoda interpretativní fenomenologické analýzy (IPA). Výzkum prokázal některé shodné prvky v identitě se skupinou amerických Vietnamců 1,5. a 2. generace – zejména v hodnotovém ukotvení, významu rodiny a vietnamské komunity při exploraci identity a vytváření životních závazků. Výsledky z tohoto výzkumu jsou využitelné zejména pro zvýšení kulturní senzitivity školních poradenských pracovníků na středních a vyšších odborných školách, případně poradenských pracovníků vysokoškolských poradenských center, pracujících i s populací českých Vietnamců. and Identity can include different domains-moral, spiritual, gender, career, relationships, ethnic, politic. The ethnic identity is very important and central theme of identity among young from ethnic minority groups. In the present time, the second generation of Vietnamese Czech youth is growing up in the Czech Republic. There is lack of research describing the exploration of their identity. The aim of this study was establish, how young (18-22) Vietnamese Czech women think about their identity in the educational and career, relational, ethnic and personal domain. The qualitative study on six participants used interpretative phenomenological analysis (IPA). The results indicated similar patterns among Vietnamese Czech young women and Vietnamese Americans, especially in the area of life values and importance of the family and vietnamese community in the process of exploration identity and making commitments. The present findings should be used to increase culture sensitivity at school and university counselors and advisors working with Vietnamese Czech students.
Jesuits missionaries from the Czech lands overseas: Czechs and Germans? The subject of the Spanish king, speakers of Latin, Spanish and native tongues.
This article deals with the fundamental features of Taylor´s concept of recognition and considers some problem areas to which cultural recognition is relevant. Our identity is partly characterized by the recognition or the misrecognition - too often by the misrecognition - of others. The collapse of original social settings has brought a transition from honour to dignity, implying a redefinition of identity and authenticity. The period in which people from western society lived in their pre-determined settings, and with corresponding characters they were called to represent, has lost its relevance today. Taylor distinguishes between the politics of universalism and the politics of difference, both of which are based on the politics of this transition from honour to dignity. Taylor refers to context and particular sociability values, although the community’s perception does not reflect any overly-particularist tendencies. His thesis has universalist elements from which he derives normativity. Universal moral ontology is, according to Taylor’s thesis, a condition for particular values and standards in practice., Martin Solík., and Obsahuje poznámky a bibliografii
While anthropologists have always studied spatial aspects of cultural practices, space, place and landscape were rarely the central topics of their research and writing. Space was considered as passive, secondary background to cultural processes rather than their integral component, shaping force and product. It may be argued that for a long time space was not taken sufficiently seriously as to inform thoroughly ethnographic research and theoretical debates about culture. This has changed and a new anthropology of space, place and landscape is forming, drawing inspiration from cultural geography’s advanced conceptualizations of space while retaining anthropology’s special interest in cultural processes and the evolution and dynamics of human behavior. Of the three widely used spatial concepts – space, place, and landscape – it is the last one that has turned out to be the most difficult to define and apply in systematic research. In this article we offer some suggestions about the possible ways of conceptualizing landscape in anthropology in order to make this concept of a real research value and theoretical utility.