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In autumn 1944, after the re-conquest of Lviv, the Soviet authorities began a process of Sovietization. A key factor in this process was to create the new elite of the big city, who were expected to replace the old elite, seen as ‘inappropriate’ in terms of ethnicity and class. The new elite of the main industrial, cultural and political centre in the post-war Ukrainian Soviet Socialist Republic (USSR), who were inextricably linked with the Communist Party, played a decisive role in a major change of Lviv as an urban organism. The elite members were the bearers of the dominant political system and behaviour, which were often completely foreign to the indigenous inhabitants of the city. They were characterized, as it may seem, by the absolute deference to superiors, passivity and susceptibility to a variety of social pathologies such as alcoholism, abuse of power and finally extensive bribery and institutionalized looting. This article describes some of the most typical cases illustrating the new political landscape of the Soviet Lviv.
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A presentation of collection of documents "The Jewish Question (1939–1944). Documents from the Bulgarian Diplomatic Archives", edited by A. Kotchankova
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The objectives are to analyze the development of the relations in the sphere of the culture between Switzerland and Germany in the 1930-40’s and to determine the reasons for termination of the cultural dialogue between the countries after the arrival of national socialists in German and conditions of its recovery after the Second World War. The historical-genetic and comparative methods were chosen for the study. With the use of the historical-genetic method, the evolution of the German-Swiss cultural relations in the first half of the XX c. was explored. Appeal to the comparative method has enabled to draw the conclusions about the features of the bilateral cultural relations between Switzerland and Germany in the period between the two world wars, during the war of 1939 – 1945 and post-war years. Scientific novelty of the proposed article is that for the first time in Ukrainian historiography an attempt to explore the development of the cultural relations between Switzerland and Germany in 1930 – 40's was made. Conclusions. The main reasons of the Swiss efforts to withdraw from the involvement in the German cultural world in the late 1930's – 40's were memories of the First World War, when the conflict between the French and German communities had put in jeopardy the peace within the Swiss society, and a desire not to create the pretext for the global public accusations against Switzerland of its involvement in the crimes of the national socialists, which could raise doubts about the issue of Swiss neutrality. The background for the restoration of the cultural dialogue between the countries was the desire of Swiss to support the formation of a new democratic regime in the neighboring country, which was realized through the activities of both individual private artistic associations and institutions, and the work of the Swiss diplomacy, which through the analysis of the cultural situation of the particular German states was searching for the potential areas and ways of cooperation.
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The purpose of the work. The socio-cultural tourism practices fully reflect processes caused by postmodernism as a culture and a special type of thinking and perception of the world. The goal of the research is to determine the transformations that occur with tourism practices in the contemporary postmodern culture under the influence of networking technologies of the virtual world. The research methodology is based on the cultural approach with the use of historical and logical methods. Indicated methodological approach allows to reveal and analyze virtual tourism practice as a new form of cultural relations. The scientific novelty of the work lies in the fact that some of the new travel practices are considered as a product of post-modernism, appeared in the conditions of widespread network technologies and virtual reality. Conclusions. Today we do not know what cultural effects virtual tourism and virtual travel community bring, but their development is a natural process. On the one hand their appearance is due to the presence of computer communications systems under the influence of which the perception of the world changes, on the other hand ‒ to the formation of the virtual culture, under the influence of which a new type of a tourist with special needs and behavior is born. Social tourism communities are a valuable tool for cultural exchange, personal and emotional growth and increasing of number of connections with other people. In addition, such online platforms provide a space for people who can participate in the formation of relationships in the fields of non-commercial tourism space. These relations are formed under the influence of expectations and values of individuals and create cultural realities.
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In the novel “A Strangeness In My Mind” Orhan Pamuk narrates the strangeness appearing during the internal migration shaping the last fifty years of Turkey and squattering and urbanization as a result of this migration. The strangeness as the main concept of the novel began when the protagonist Mevlüt realized that he got married to the ugly sister of the lovely girl whom he loved at the first sight and sent a lot of letters to.One of the themes that constitute the literary center of the novel is the political conflict during the narrated time. Orhan Pamuk sets a high value in his novel on political differentiation or polarization that appears in the 1970s; gradually contains a large part of society and can be called as “nationalist- idealistic” and “leftwinger- revolutionist”. The writer puts in this political conflict the protagonist Mevlüt and his cousins Korkut and Süleyman for right-wing while he puts Mevlüt’s friend Ferhat for left-wing. Orhan Pamuk puts a relation between the political differentiation narrated in the novel and districts of the squatter houses built by those who migrated from the villages to Istanbul. Thus he gives these new districts a political identification. The writer tries to make clear about recollection of past events and experiences on the narrated time of the novel. For this reasons he describes differences, slogans and graffities of the both sides. On the other hand, he writes the 1970s political events to make the readers criticize this conflict. The political differentiation narrated in the novel aims not to strengthen the tendency to polarization, mainly to reject the violence and to make a long lasting peacefull and humanistic consciousness. In his novel “A Strangeness in My Mind” Orhan Pamuk describes the case of social and cultural facts and events in a literary way. It can be said that the author actualises in this novel his literary thoughts inspired by the German writer and philosopher Friedrich Schiller’s essay named “Naive And Sentimental Poetry”
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Anthropology, like archeology and history, was a science that was supported by Turkish Republic, in accordance with the process of nation-state construction and the programme of westernization, in 1920’s and 1930’s in Turkey. In Early Republic era, anthropology, studied in mainstream pozitivist and racist paradigm of Europe, translated into Turkish, as a racescience. However after Second World War, anthropology confronted its past and gotout of that paradigm and headed towards universal and culturalrelativism yet the same rapid changes were not observed in Turkey anthropology, due to reasons arising from internal political developments. Since 1990’s, in connection with the general change process of capitalism, although social/cultural anthropology has gradually attracted the attention of the students and the people in Turkey, compared with other social sciences, it is still the least known science. Hence we are in an age in which we witness an increasingly interest to anthropology in every professional field whose subjects are human from psychology to medicine, from politics to art. In this context, teachers’ lack of anthropological knowledge and perspective is a major problem. This article aims at to show why and how teachers must utilise more from anthropology.
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I grew up in a medium-sized Turkish Village, situated in the interior Aegean region of Western Turkey, which has relatively infertile and arid land on which villagers have been producing best quality tobacco since the 1960s. The land is not suitable for most other crops, such as cotton, which require an irrigation system. The village has some fertile and wet land near Banaz River, a small river that enables some families to grow vegetables and grapes. Apart from tobacco, until its production was restricted in the 2000s, other productive activities had a very limited impact on the village economy. Specialization in tobacco production in the 1980s and 1990s resulted in the intensification of the processes of commodification within the village. The subsistence sphere of the village, for instance, has been transformed to the commodity sphere. Many aspects of subsistence goods and activities have been transformed into commodities. Milk, eggs, and bread, for instance, have become available in the village market. In this article I argue that the supply of labor and service in such processes in the village depend on women’s labor organized by patriarchal relationships. However, women use social spaces, reciprocal labor exchanges , and women’s helping parties to empower their existence and create room to be active in decision making processes.
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Nation-State and Western based modernization process is one of the main aims since the foundation of Turkish Republic. In this process, modernization of cities was considered very important. Starting from the 1950s, a big migration process from rural areas to urban areas started in Turkey. This situation accelerated the social change process. Present social structure of the country emerged with the effect of this social change process. While people from different social classes were living together during the traditional neighborhood life, this social structure changed. People from the same social classes preferred living in same/similar places. But, this structure also started to change in recent years with the effect of government’s housing projects. Aim of this study is to examine the opinion that people from different social classes are living in Housing Development Administration of Turkey’s (TOKİ) cluster housing areas because of their economical price advantages since their location is very far away from the city center and thus, a social structure where people from different social classes are living together may emerge. Throughout this aim, in-depth interviews were done with families living in TOKİ Ankara Yapracık houses.
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Globalization is shaped by the encounter of different cultures. The unique interactions of global and local results in the process of globalization. Culinary programs on TV channels emerge as a result of and take their inspiration from the cultural hybridization that takes place within the context of globalization. Culinary programs on TV is as old as the television itself. Because nutrition is a basic need for human life food programs also serves as an instrument of popular culture and entertainment. Parallel to the rise of interest in culinary programs in the 1990s and especially 2000s the interest in visual cultural artifacts also increased. Popular culinary programs in certain countries affected change in the content of such programs in others. This change in content happened by cultural interactions and hybridization. International TV channels such as Food Network, 24 Kitchen, local TV channels such as Planet Mutfak, culinary programs of celebrity chefs such as Rachael Jay, and Jamie Oliver, and TV programs of Turkish chefs such as Refika Birgül and Arda Türkmen can be shown as an instance of cultural hybridization. Other instances of such cultural hybridization culinary TV programs include the Turkish version of Come Dine With Me, Yemekteyiz and again the Turkish version of phenomenal Master Chef, Master Chef Türkiye.
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A manifold of studies in various disciplines have been carried out upon the concept of death, which is the inevitable and mutual fate of all living beings. It can be said that the historical trajectory of studies that seek to understand and explain the psychological reality of death is quite new, even though the phenomenon frequently concerned different fields such as religion, philosophy, art, literature, medicine, biology and law. It is observed that psychological studies concerning death started to attract Western psychologists with the beginning of 20th century, and these studies (thanatology researches) gained momentum since then, getting even more intense by mid-1950s Regardless of the level of development and together with the verbal culture, all societies bear a certain oral culture that is inevitably significant for socio-cultural integration, in the sense that “in the oral culture, the ground of knowledge is human memory”, offering an undeniable prosperity. The concept of death prevails quite commonly in the traditional oral culture of Anatolia as well, with its temporal aspects such as the before, the after and the moment of death. Having a connection with religion and faith, this commonality should also be thought of in relation to further cultural aspects such as respect for the dead, the attitude towards the event of death and the rich cultural history behind. This study will be concerned with unraveling the concept of death within the context of Sivas and through the elements of oral culture and tradition, together with its resonation in faith, social life and societal behavior.
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Fragmentation of Macedonia, as a result of policies pursued by the governments in Belgrade and Athens in 1913, marked the beginning of systematic persecution against the Bulgarian. population in Vardar and Aegean part of this area.
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To have a roof over one’s head was an unattainable dream for many people in Prussia after 1871 in the era of industrialisation and urbanisation. The groups for whom that problem was the most acute were: peasants, agricultural labourers, labourers paid per day, factory workers, craftsmen, poorer white collar workers and low-ranking officials. The dwelling forms were strongly influenced by a growing phenomenon of pauperisation of lower urban classes, industrialisation, an enormous inflow of people into towns, inappropriate nutrition and an inadequate satisfaction of other basic needs. Yet, it was in the 19th century when the bourgeois cultural image of a friendly home was constructed, which has become a space of rest against the threats of the outside world and a basis for the present-day mass concept. But, at that time only members a tiny part of the society managed to get this friendly retreat; for the overwhelming majority their homes were just sleeping places.
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