PAOLO FREIRE: PEDAGOGIKA ZATIRANIH
Review of: Zala Gruden - Paolo Freire: Pedagogika zatiranih. Ljubljana: Krtina, 2019. 194 strani (ISBN - 978-961-260-126-3), 20 EUR
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Review of: Zala Gruden - Paolo Freire: Pedagogika zatiranih. Ljubljana: Krtina, 2019. 194 strani (ISBN - 978-961-260-126-3), 20 EUR
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Through Tim Ingold's concept of dwelling, I emphasize the dynamic, changing reality of culture. Culture in this understanding emerges in social processes and relationships, which is in stark contrast with the concept of a homogeneous, unchanging, bounded thing. To inhabit the landscape is to be in constant interaction with the social and ecological environment, which implies an integrative, non-dichotomous (biological or material as opposed to symbolic or imaginary) understanding. The basic premise of my writing is that the vâlva băii in Roșia Montană – an integral part of the local social imaginary – is an active agent in the local social, ecological and economic relations. I trace how these relations have been transformed over the last century in line with the modification of socio-political macro-contexts and with the accompanying changes in production processes. In local discourses and in the post-industrial empirical realities, the Canadian mining company (through its activities over the last twenty-five years) has become an entity with powers and authority akin to the vâlva băii. Inspired by Taussig's (2010[1980]) analysis of South America, I interpret the marginalization of the mining fairy as a local response to the company's alienating activities, and implicitly, to the processes of globalization and capitalism.
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This article discusses the integration of the genre of lament into the history of Lithuanian culture “BUDĄ Senowęs-Lëtuwiû Kalnienû ĩr Ƶámajtiû” (1845), written by Simonas Daukantas (1793–1864). The motifs, which are often found in the work – death, suicide, funeral rites, graves, foreign land, the collapse of cities/nation, are characteristic of the lament, as seen in folklore, antiquity and Christian works. The theme of the work was to reveal the uniqueness and value of the Lithuanian nation and allowed Daukantas to connect the personal destiny of his family with the history of the whole nation. The work began after his brother Alexander (1805–1841), who was arrested by the authorities in Odessa on suspicions of being involved in a secret political anti-establishment organization, committed suicide. The topic and emotionality of the lament genre suited the contemplation of the conflict between his brother, i.e. the moral hero, and Russia’s ruthless government. Daukantas was well acquainted with the Classical Antiquity and Christian tradition, where there is an abundance of laments/elegies. Daukantas was interested in Lithuanian folklore and its research. He also prepared and in 1846 published a collection of Lithuanian folk songs. This article for the first time draws attention to the fact that Daukantas relied on the education-focused magazine “Le Catholique”, which Ferdinand Eckstein started publishing in 1826. In the first issue of this magazine, the article “On Lithuanian Poetry” (De la poésie des Lithuaniens) not only writes extensively about Lithuanian folk songs, but also pays special attention to the lament. Daukantas, like the Romantics, took an interest in the exalted glorious lost history of his nation in the search for elevated expression. The genre of lament is where the link between death and greatness is especially prevalent. The elevated style was well-suited for the theme of death, loss and grief. It is believed that Daukantas chose the lament as one of the text codes because of the genre-specific themes and because of the grandeur and directness of the linguistic expression that it allowed. The long rhythmic sentences that predominate in the work often resemble a lament, a litany that invites the reader to get involved and participate in the communal ritual.
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This text focuseds on the hitherto unknown issue – Orthodox community of the town of Brzeziny, the capital of poviat under the same name from 1867 to 1914. It analyzes what social groups constituted Orthodox community putting particular stress on the government officials on poviat level as they and their policy had the most powerful influence on the lives of people of Brzeziny. The article also deals with the Orthodox church in Brzeziny.
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In this paper, we will deal with stereotypes that one of the most versatile Serbian artists, Momo Kapor, explains and interprets about his people in the book A Guide to the Serbian Mentality. Since the appearance of the earliest travelogues about the Balkans and its inhabitants, the image that was transmitted further into the world has represented this area as wild and its people as insufficiently civilised. Writing for the review of the national airline in order to interest those who will soon land in Serbia, to better explore the space where they found themselves, Momo Kapor uses previously adopted stereotypes in an interesting way – some deepening and some denying, sometimes establishing new ones. In order to better understand the function of stereotypes in Kapor's painting of Belgrade, we will compare his descriptions of the capital of Serbia with the capital of Bosnia from the Sarajevo trilogy. The subject of our work will be treated with the rules of literary imagology, a science that originated within the framework of comparative literature, and its subject of research is the presentation of the Other in literature.
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Our paper is based on the indissoluble relationship between gender, identity and language determinism, which are perfectly reflected in phraseology. The methodological approach is derived from Dolník’s theory of cultural identity as a set of mentefacts, sociofacts and artefacts. Language as part of culture and implicitly part of identity becomes an instrument by which people can interpret the world in which they live, leading to linguistic determinism. In addition, the components of cultural identity overlap not only with the stages of individual language development, but also with the stages of phrasemes’ development. Based on the relationship between individual identity, cultural collective identity, language determinism, and phrasems’ development, considering that cultural memory involves language memory (Dolník, 2010: 93), we can infer that gender issues are faithfully reflected in phraseology. It applies to both Slovak and Serbian as Slavic languages, whose phraseologies reflect their pride and prejudice in identity and gender-related issues.
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L’étude est un hommage que l’auteur rend au professeur universitaire Nicolae Constantinescu à l’occasion de son anniversaire de 80 ans. Contributeur exceptionnel du périodique „Studii și comunicări de etnologie” depuis long temps avec des études dʼune profondeur idéologique et scientifique particulière, Nicolae Constantinescu est en même temps un bon collègue et ami de tous les ethnologues de Sibiu, quelle que soit lʼinstitution dans laquelle ils travaillaient: le Musée Astra, lʼUniversité „Lucian Blaga” ou lʼInstitut de Recherche Socio-Humaine de lʼAcadémie Roumaine. Avec son style unique, Nicolae Constantinescu sert, comme peu de gens ont réussi à le faire, le folklore roumain, la nation et le pays. Ses lettres que nous publierons ci-dessous vont renforcer et confirmer nos déclarations. Même depuis la huitième décennie du siècle passé – conclut l’auteur – le professeur Nicolae Constantinescu imposait une nouvelle manière de recherche, une nouvelle perspective dans le traitement de la culture populaire, celle de l’anthropologie culturelle.
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Unter dem Begriff Biologismus verstehen wir die Anwendung strikter wissenschaftlicher biologischer Maßstäbe und Begriffe auf die Gebiete, die nicht (oder nicht primär) durch die Dominanz biologischer Verhältnisse bezeichnet werden. Die Annahme des biologistischen Determinismus (etwa in der soziobiologischen Variante) resultiert notwendigerweise mit der Auffassung, dass die Kultur durch die biologischen Gesetze determiniert wird. Als Antithese zu einem solchen Reduktionismus stellt sich der Kulturalismus heraus, d. h. die Betonung des Vorrangs kultureller Determinanten im Prozess der Bildung der Kultur und der menschlichen Welt überhaupt. In diesem Beitrag wird bewiesen, dass ein solcher Kulturalismus nur die falsche Alternative zum Biologismus ist. Die menschliche Welt kann auf angemessene Weise nur dann begriffen werden, wenn alle relevanten Dimensionen ihrer Gestaltung in Betracht gezogen werden. Die Voraussetzung dafür ist die Befreiung von allen reduktionistischen Versuchungen.
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The topicality of Friedrich Nietzsche’s thought is reflected in his critique of mass culture, society and the state, and scientific methods, which later had a significant impact on modern discourse. Mass culture is the foundation of modern social reality as a force of decadence and nihilism that degrades the authentic and creates a mediocre culture. Nietzsche opposed a “culture” that implies a transcendence and sublimation of “nature” into the forms of “moral” ideals, and he called for a natural life without harmful cultural influences that are an obstacle to a healthy human life. The idea of nihilism present in culture is relevant to our time because it manifests as a loss of depth or meaning in life itself, which, like nature, is chaos, without structure or empirical evidence. To understand the scientific revolution and its impressively devastating pace in the high-tech laboratories of our global research ecosystem, relevant is Nietzsche’s perspective aimed at demystifying science, especially positivism and naturalism, which seek to impose truth based on scientifically verified knowledge. Scientific interpretations and constructions are efforts to control and “humanise” nature by adapting chaos to our anthropomorphic expectations, needs, and concerns and making chaotic nature predictable. The paper shows that Nietzsche’s critique of culturalism and naturalism is based on the vision of the life of the “last man human” who rejects the culture of self-overcoming and dismantles reduces the fear of the uncertain and sudden and lives enframed in reality as presented by the scientific community. In the life of the contemporary human being, the will to live is merely maintained because he lacks the will to power
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Cultural heritage is related to the build patrimony, to the preserved urban areas, urban activities and tendencies, but also to the perseverance to complete, in the spirit of a unitary space, through continuity, the established values. Memory is related to the identification of images, as a proportion, color, detail, silhouette and atmosphere. Perception of deep space lines is related to the retrieval of objects that defined architectural history and memory locations. The sum of these elements is essential for memory image and its replication in mind. Identity is related to the ‘space sense’, and it is the extension from which a person could recognize a space as a distinct existing form, different from another one, being unique, particularity, and having its own characteristics. The sense depends on the shape space and its quality, but also on culture, temperament, status, experience, and current acuity of the observer. This paper exemplifies these ideas related to urban memory and continuity by describing some significant projects.
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Lipscani, the old city centre, grained with history, tradition and culture, left too much longer in indifference and oblivion, began to revive again from piles of debris and stone. It is known that in the past, the Lipscani Street which gave its name to the area was one of the most important commercial streets of Bucharest. The marvellous architecture in neoclassical and neo-baroque style of nineteenth century gave a particular character to the centre of the Bucharest. In 1948, the buildings were nationalized, and in 1980, the communist authorities had given the houses to the gypsy citizens, they brought them into an advanced state of decay. The situation is applicable for the whole discussed area- Covaci, Gabroveni, șelari, șepcari and Smârdan Street. Many buildings were abusive occupied, the ownership is currently difficult to establish. The community that lived in the old centre of Bucharest is also hard to define. There is no truly local community, but a disparate, not interested, abusive one, often of a very poor condition. The true community is that who lives in the area, though it would be desirable, to an extended meaning, the community consists of people of Bucharest. Six years ago, I wrote an article together with two colleagues, an article that aimed to draw a warning against the lack of interest of the authorities in the rehabilitation of the area and in solving the problem of the abusive take-over the buildings from the historic area of Bucharest. Back then, the rehabilitation operation had not yet begun.
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The article presents an overview of basic concepts related to socialization and social competence, considered in the direction of the determinants of social competence and its main components. The process of socialization in a temporal aspect has been studied, reflecting examples and research highlighting the influence of social factors on human behavior, and through which the relation socialization - social competence is emphasized. Тhe main components of social competence, according to the author, are outlined, the combination of which contributes to the realization of productive and full-fledged, constructive interpersonal relationships.
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In 1506, the printer Liechtenstein published the “Biblij Cžeská w Benátkach tisšten” (Bohemian Bible printed in Venice). The Venetian Bible (as it is commonly called) was written in Czech and was commissioned by three Prague residents. This article aims to show the Czech Bible of 1506 as an interesting “object” that somehow connects two very distant cultural realities of the early sixteenth century: Venice, the most important center of European printing, especially humanist printing, and Prague, the center of Utrakism. This study will focus on three aspects: the situation of Bohemian printing art in the early sixteenth century, which has received the most attention; the reasons why the Bible is a “printed artifact”; and finally, the choice of Venice as the place of publication. The paper concludes with a brief reflection on the legacy of the Venetian Bible – a hybrid of two book cultures.
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There is no unanimous accord regarding the epistemological background of cultural and social anthropology. This fact hampers the relation between anthropology and other sciences of man, as ethnology and sociology. By way of a “weak” epistemology, it is to be discovered that the anthropologist makes his researches in an alien culture, using a methodology of long-term fieldwork, and the ethnologist/ sociologist in their own culture. A weak epistemology takes experience and subjectivity into account. An anthropology at home based on this epistemology is also possible, if the anthropologist strictly uses the instruments of anthropology. Many times, studies that are sociological, psychological, ethnological etc. are confused to be anthropological in Romania and in entire Balkan zone. Adopting the previous epistemological perspectives may be a good point of departure for a true professionalization and institutionalization of cultural and social anthropology in Romania and in the Balkans.
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Vestea morții etnomuzicologului Mircea Câmpeanu, în 9 noiembrie 2021 (la doar șaizeci și doi de ani!), a avut efectul unui trăsnet. Nimic nu anunța un asemenea deznodământ! La ultima noastră discuție din vară (telefonică) m-a informat că încearcă să-și finalizeze un proiect mai vechi, noul statut de tânăr pensionar permițându-i să se ocupe, îndeaproape, de lucrările de licență ale unor studenți și să-și petreacă ceva mai multă vreme cu familia.
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In the folktales of the ethnicities of the Carpathian Basin, the phenomenon of stepchildhood (due to orphanhood, separation, removal from home, transfer or remarriage) occurs quite frequently. This phenomenon has been thoroughly mapped by mythologists and folklorists, by exegetes and prominent scholars of medieval and modern history from the perspective of different disciplines. However, the literary hermeneutic analysis of these narratives reveals the historical and socio-cultural background, the individual and local community experience from which the existence of a marginalized child, sometimes barely tolerated and sometimes totally deprived of rights in the family, can be interpreted. As a compensation for the unbearable foster-life, the storytellers aim to overwrite the bad experience by creating a good fortune through the intercession of a helping being, a ‟God-sent man”, assisting the hero.
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In allen Gegenden wohin die Römer während ihrer Eroberungszüge gelangten, werden fast regelmässig Beweise sehr starker kultischer Wechselbeziehungen angetroffen. Einerseits scheiden klar in diesem Prozess alte Provinzen des Ostens aus, die vor der römischen Besetzung auf eine tausendjährige kulturelle und somit auch kultische Tradition zurückblicken konnten, von jenen in Europa und Nordafrika, die auf primitiven kulturellen und kultischen Fundamenten fussten.
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The purpose of the article is to theorize the features of the communicative process in accordance with the social status of the individual and identify its specifics in the context of cross-cultural communication. Research methodology. A typological method was used to identify the characteristic features of social status; method of system analysis and synthesis, as well as the method of culturological analysis, which contributed to the consideration of social status as an important factor in the culture of communication in general and intercultural communication in particular, etc. Scientific novelty. The social status of the individual is studied and its components (career, income, lifestyle, age, etc.) are analyzed in the context of influencing the features of intracultural and intercultural communicative process; features of selfidentification of social status by representatives of different countries are revealed; features of language etiquette as a functional-semantic universal in the context of marking social relations established within the communicative process are considered; the correspondence of the level of intercultural communication to the social role and social prestige of the individual is clarified. Conclusions. Social status as a concept and phenomenon combines the most important socio-economic and socio-psychological characteristics. In the process of intercultural communication, social status, together with the absolute and relative ratios of age, gender, degree of closeness, tone of communication or the degree of adherence to etiquette norms of communicators are among the factors influencing the choice of communication. The study found that the level and features of the communicative act in the process of intercultural communication are most influenced by socio-psychological aspects, such as social role and social prestige. Self-identification of social status in different countries has national-specific features and directly depends on social prestige (for example, Americans and Ukrainians) and the social system (British). In the XXI century. Due to the dynamic intensification of international contacts, communication between representatives of different cultures and social statuses is intensified, which, in the context of interpenetration and mutual adaptation of cultural norms and standards of behavior, affects the transformation of etiquette norms of interethnic communication. At the present stage, the representation of the social status of the individual in the context of self-expression and the formation of their own identity plays an important role. Some elements of inter-cultural communication become part of the image of the individual, so he can change the perception of belonging to a certain social status, forming the necessary perception of the interlocutor.
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The purpose of the article. Research of cultural features of archaization of visuality in the context of modern creation of images which leads to the emergence of new aesthetic practices and modes of vision. The research methodology consists in the application of systematic, axiological and cultural-philosophical approaches, as well as communicative and hermeneutical methods to understand the characteristics and strategies of interpretation of visual practices in the context of modern culture. The scientific novelty lies in the attempt to determine the cultural role of archaic visual practices in the syncretism of the latest media. Conclusions. New functions of perception and vision are emerging in the new media reality. The idea of expanding the media correlates with expanding perception. The emphasis in modern research is on the dynamic aspects of the vision and configuration of aesthetic experience, of which the media are an integral part. Going beyond the paradigm of ocular-centrism determines the research attention to the dimensions of procedural and archaic elements of visual thinking. This makes it possible to consider the visuality in the trends of simplification and complexity of the image in the latest aesthetic practices that set new modes of vision. Procedural, ambivalence, amodality, simultaneity, permanence of vision, variability of its angles («vision from the inside», asymptotic, lateral, branched vision), on the one hand, are evidence of regression of the «smart eye», on the other – contain powerful cultural potential, which allows to restore the forgotten synergy of person with the world and the foundation of the practice of creation of images from primary sensations. In the age of nanotechnology, the basis of new vision modes is the threshold or boundary between different media formats, which allows overcoming the sharp transitions of scaling and switching. This is due to the establishment of balance: a constant process of creative renewal, expression and dynamics when the whole changes in the process of formation. Due to the actualization of simplified archaic forms, the complexity of the visual model of culture and identity is balanced.
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