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The purpose of this paper is to understand the pattern and perception of alcohol drinking among the Lahu people in northern Thailand.

A qualitative method was used to elicit information on the patterns and perceptions of alcohol drinking amongst the Lahu tribespeople. Question guidelines had been developed from literature reviews and approved by three experts in the field of public health and alcohol studies. A total of 21 participants of different ages and sexes from 3 separate Lahu villages were invited to provide information. All interviews were taped and transcribed before analysis. A content analysis was used.

Lahu people begin alcohol consumption at an average of 12 years, with males usually beginning before females of the same age. Consuming alcohol is perceived to be a sign of adulthood and is also used as a means of gaining social acceptance from others in the community. Alcohol is consumed throughout the year with young and old, male and females, describing varied reasons for drinking. Income, parental behavior, and peer pressure contributes to the onset of alcohol drinking among young Lahu people. Several factors contributed to the use of alcohol among the Lahu people such as sex, age, occupation and income, peer pressure, taste and price as well as cultural adaptations amongst the farming community that play a significant role in the frequency of alcohol consumption amongst the Lahu community.

The results should support the development of peer education on the negative impact of alcohol use among the young people, and development of a community agreement on reducing excessive alcohol use in the Lahu community should be implemented.

This chapter examines the historical relationship between Honduran Lenca worldview and how ecological resources are managed through ritual practice. The way in which the Lenca conceive of the biophysical environment is an active process of meaning-making that takes place through their interaction with the environment. The Lenca codify this relationship in the compostura, a complex set of ceremonial performances linked to economic practices that mediate human needs and desires with those of the ancestors who animate the landscapes surrounding households and communities. Through an examination of contemporary, historical, and archeological cases in western Honduras, this chapter explores how ritual economy shapes, and is shaped by, environmental worldview.

The purpose of this paper is to examine the efforts of an ethnic Miao migrant worker association to recreate and engage with festivals both in the host society of the Pearl River Delta and back home in Southeastern Guizhou province of Southwest China. It analyzes how and under what conditions the disadvantaged migrant workers collectively demonstrate and assert their cultural identity in festival activities, rekindling and strengthening their ethnic consciousness.

Based on ethnographic field data, this study focuses on the connections between migrant workers’ lives in modern host societies and their traditional culture back home. Special attention is paid to the temporal dynamics of migrant workers’ cultural identity and socio-economic development.

The leaders of the Miao migrants’ association created network linkages to channel the flow of labor, capital and culture between the host society and the migrants’ hometown, and made efforts to secure institutional embeddedness at both ends of the flow. Their use of festivals and related heritage as cultural capital has facilitated the cultivation of network linkages and institutional embeddedness for economic advancement and overcoming ethnic prejudices and institutional disadvantages.

By illustrating how the economic development has been imbricated with culture, this research enhances understanding about the role of network linkage and institutional embeddedness in the flow of labor, capital and culture between host society and home place of migrant communities.

This longitudinally informed ethnographic work explores the interlocking socioeconomic and cultural roles, changes as well as effects of home-brewed alcoholic beverages in Maragoli society of western Kenya. The informants’ emic perspectives enhance existing knowledge and understanding of the commodification of home-brewing of alcohol. The participants’ experientially anchored views provide refined insights into how home-brews are influenced by the disintegration of livelihoods and women brewers’ need to earn money independently from men’s income to meet their financial needs. This work also documents alcohol-related maladaptive aspects including men’s misappropriation of funds, malnutrition, domestic violence, sexual promiscuity, rape, prostitution, and disposal of agricultural inputs and produce to obtain money to buy brews.

This study used a combination of qualitative and quantitative research methods to enhance data quality, validity, reliability, and deep learning of the dynamics and ramifications of home-brewing of alcoholic products.

This study’s empirical results show Maragoli brewers’ ingenuity in their risk-aversive efforts to: (1) optimize positive benefits and (2) reduce the unintended maladaptive consequences of home-brews.

This work demonstrates that brewers are not passive victims of their productive resource constraints. They exercise ingenuity in producing and selling alcoholic beverages to earn a living even though this venture generates unintended harmful outcomes. This calls for interventions by governmental arms, nongovernmental organizations, and community-based support networks to empower brewers and their clientele to venture into alternative enterprises and consumption of less harmful refreshments. Safety-nets should also be in place to minimize vulnerability and social fragmentation attributable to home-brewed alcohol.

The current research aims to develop a measurement scale of consumption rituals. On the basis of literature review and second-hand data, this paper conceptualizes consumption rituals and compiles the initial items. Furthermore, through the scale development process, this paper constructs and verifies the four dimensions of consumption rituals, namely, uniqueness, commitment, ceremoniality and nonfunctionality.

First, qualitative data gathered in an open interview and secondary data from the Internet were examined, and then they were converted into initial statements. Then researchers refined and evaluated the statements to form the initial items. After two rounds of exploratory factor analysis (EFA), the items were tested and improved to make them clear representatives of the conceptual structure and the final items of the Consumption Ritual Scale were formed. Finally, through confirmatory factor analysis (CFA), the items were retested and revised, and the reliability and validity of the scale were assessed, so as to obtain the final scale.

Empirical studies show that the scale has good reliability and validity, and has good discriminative validity with related variables (such as the sense of sacredness, sense of participation, feeling of awe, sense of control and sense of identity).

This paper selects rituals in the consumption context as the research object, explores and verifies the conceptual dimension, constructs a four-factor dimensional model and develops a measurement scale of consumption rituals.

This paper aims to respond to the following question: What does ongoing recovery from depression look like, and what role might spirituality have for individuals’ meanings of recovery if it has any meaning at all?

In this paper, the authors reconceptualize recovery from depression as ritual, as ongoing recovery, or recovery as a process, resonated with many of the 40 participants (all ages) from the study, and much of the sociological literature on recovery from depression (Fullagar and O’Brien, 2012; Garrett, 1997, 1998; Karp, 1994, 1996, 2016; O’Brien, 2012). To explore the interplay between participants’ accounts of recovery as ongoing, and the meanings of spirituality, the authors used a ritual analysis inspired by Collins (2004).

From the accounts presented in this paper, the authors suggest that participants are, if subconsciously, using objects with a special or spiritual significance to filter through their thoughts and memories as a way to create what Collins (2004) calls an emotional charge. The authors argue that these emotional charges assist people with lived experiences of depression in distancing from, and reconnecting to, certain social ties, including a particular family member, friend or social group, as part of their recovery. The authors are calling this process, ritual distancing.

Recovery from depression includes a process of reconnection to the self and others, and this process sometimes includes a self-defined spirituality (in objects and social connections).

In Mesoamerica, the processes of making and using hand-woven cloth are well known ritual and mundane practices often regarded as markers of primordial identity and clear indications of deep historical continuities with the pre-Columbian past. This chapter analyzes a set of commemorative wall hangings from Tecpán, Guatemala from the perspective of ritual economy to argue that ritual weaving persists in contemporary Mesoamerica within global economic contexts. The Tecpán textiles contain multiple significations that, in addition to indicating cultural continuities and community identity, symbolically link hamlets to the municipality, represent development projects completed, and symbolize the connections these hamlets have to the broader global economy. This analysis of weaving and cloth is contextualized within the cultural and economic conditions of Tecpán in order to discuss the interrelationship between the ritual and the mundane, as well as what hand-woven cloth means to contemporary Maya weavers.

This study aims to identify and validate the different clusters of wine consumers in India based on the wine-related lifestyle (WRL) instrument. It also investigates how the identified clusters differ in terms of socio-demographic characteristics, such as age, gender, income, education, employment and marital status.

The authors conducted a survey using a structured questionnaire to collect data from wine consumers in India. The number of participants totalled to 432. The authors first identified the clusters using latent profile analysis. The authors then used the decision tree analysis based on a recursive partitioning algorithm to validate the clusters. Finally, the authors analysed the relationship between the identified clusters and socio-demographic characteristics using correspondence analysis.

Three distinct segments emerged after data were subjected to latent profile analysis, namely, curious, ritualistic and casual. The authors found that the curious cluster had a high mean score for situational and social consumption while the ritualistic cluster had a high mean for ritualistic consumption. The findings also suggest that the casual cluster had more female wine consumers.

This study makes methodological contributions to the wine consumer segmentation approach. First, it adopts a latent profile analysis to profile Indian wine consumers. Second, it validates the obtained clusters using the decision tree analysis method. Third, it analyses the relationship between the identified clusters and socio-demographic variables using correspondence analysis, a technique far superior to the Chi-square methods.

The purpose of this paper is to understand how food is used to create identity and community for gamers during core rituals. These meanings are to be explored within the broader context of subcultural experience in an investigation of the motives and the self‐concept dynamics underlying this symbolic consumer behaviour.

This paper uses an interpretive research strategy and adopts a multi‐method ethnographic approach that includes: netnography: multiple, in‐depth, ethnographic interviews; and prolonged participant observation. Interview informants are young Irish subcultural members aged between 18 and 23. Data analysis proceeds according to a constant comparative method.

The findings suggest that the social gaming ritual, when intersected with food, is closely linked to issues of identity, community, fantasy and escape, gustatory rebellion and prolonged hedonism. Commensality during the core social gaming ritual contributes to a sense of communitas, while the “junk” nature of the shared food products helps to manufacture the hedonism of the event. The social ritual then is sovereign and bound by its own subcultural parameters, which oppose mainstream culture's norms and dietary regulations. From its role in helping to create a Utopian and rebellious experience, food is then leveraged as part of the gamers' collective identity. Practitioner implications of the results are discussed.

This paper investigates contemporary food consumption behaviour within a postmodern community. The main contribution pertains to providing an insight into a previously neglected group of food consumers.

In this chapter the authors take an auto-ethnographic approach to draw from recent experiences of being integrally involved in the death rituals pertaining to a close family member, ranging across three different cultural backgrounds, all located in Aotearoa New Zealand and involving intercultural complexities. All of these funeral proceedings were unusual circumstances, due to the status of the deceased, meaning that in all three instances, the rituals were very public, due to cultural expectations. Through narrative descriptions, this chapter illuminates the ways in which traditional cultural values are played out in contemporary contexts and their importance in providing a framework of support for the bereaved families through the mourning period, albeit in the public gaze. Despite the impacts of colonization, immigration, and globalization, these traditional practices, passed down through generation after generation, demonstrate their resilience and contemporary application in service of the emotional and spiritual well-being of the respective collectives.