![Лук Балканвокер го убива Корто Малтезе: „Прашина“ на Милчо Манчевски како одговор на западниот културен колонијализам](/api/image/getissuecoverimage?id=picture_2002_9121.jpg)
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It took seven years for Manchevski to make his second feature film. Some time was obviously required to outgrow a somewhat naive belief in the Balkan evil, emanating from his first film, Before the Rain, and maybe to ponder on what he would need more: a major movie award or his intellectual integrity. In my view, he also needed more time to invent so many new and unseen film images.
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Per was the name of a root, very old and very wide: it spread, or so they say, all the way from India to Europe. The traveler Julius Obedient, enchanted by roots, asked it one morning: O root, tell me, what does your name mean? The root answered: to try, to dare, to retaliate. Hypothetical, isn’t it – the traveler replied and continued his traveling so that he can see if what the root said was true. Finally, he met another root, whose name was peira. He turned to the root, asked what its name meant and found out peira is expirience. Then he turned to a different root, whose name was feraz. He learnt that feraz stood for peril, unexpected death.
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The article analyzes the connection of the disputes about Byzantium in Russian culture between the 1840s and the1870s and the conceptual vision of Konstantin Leontiev, set forth in his programmatic work Byzantism and Slavdom (1875). The purpose of the work is to identify the problem of understanding the Byzantine heritage in Russian culture, as well as to study the degree of influence of individual authors on the formation of Konstantin Leontiev’s views. The research direction determines the choice of the historical and literary method. Relevance of the work is confirmed by scholars’ attention to Leontiev’s works and his concept of “byzantism”. The study focuses on the analysis of cultural context of byzantizm. The article notes the actualization of the byzantism concept by Konstantin Leontiev in the 1870s. The similarities and differences between Aleksey Khomyakov’s and Konstantin Leontiev’s positions in the issue of Byzantine influence are considered, and the opinions of Granovsky, Herzen, and Aksakov aregiven. The conclusion is made that Leontiev’s position is closer to that expressed by the camp of the Westernizers,and not to that of his allies – the Slavophiles. Leontiev, by proceeding from the current philosophical and cultural tradition, delves into the process of understanding the Byzantine heritage and forms a new original content for the “byzantism” concept.
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This article provides an overview of how children and young people who are victims of sexual violence seek help and support from online forums, and the reactions and responses following such posts. Also, we look at how rape myths and stereotypes affect both the victims’ and respondents’ attitudes towards sexual violence, victim-blaming, and help-seeking. The analysis is based on 28 original forum posts about personally experienced sexual violence and 361 reactions to these original posts. At the time of the abuse the victims were between the ages of 5 and 17. By combining discursive psychological methodology with qualitative thematic analysis, we were able to distinguish six dominant interpretative repertoires, three dominant repertoires from the victims’ posts (trying to start a dialogue, self-blaming, and uncertainty on recognizing intimate partner rape) and three from respondents’ reactions (victim-blaming, justifying the perpetrator, and the stereotype of the “ideal victim”). For children and young people in our sample, the observed internet forum was mainly a starting point to gain courage and guidance for seeking help offline (e.g., telling one’s mother or reporting abuse to the police). Victims often attributed behavioural self-blame (Janoff-Bulman 1979) to themselves. Intimate partner rape by a peer was often categorized as a betrayal of trust or crossing the boundaries but seldom as a crime. Underaged victims of intimate partner rape showed more characterological blame than other victims. The most common reaction to victims’ posts was victim-blaming, mainly behavioural blaming associated with clothing, alcohol consumption, and (not) resisting the abuse/violence. Victims below the age of ten and victims of intrafamilial sexual abuse were not blamed. The ideology of the “ideal victim” played a pivotal part in the respondents’ reactions and in the observable outcome for the victim. “Ideal victims” were approached with empathy, support, and adequate guidance, in contrast to the victims who diverged from the “ideal victim” stereotype and were blamed, shamed, insulted, and rarely guided to further action. The only victims who got the help they expected (e.g., were able to tell someone or report the crime) were the ones conforming with the “ideal victim” stereotype. When children disclose sexual abuse, the reactions of others are critical determinants of whether the child gets the needed help and support or is silenced. These reactions of others do not include only blaming and shaming but also redefining the experience and the victim status. Rape was often redefined to something less, sometimes even to the extent of the act being normalised as if it was just normal sexual interactions or maybe “sex gone wrong”. Sexual aggression was portrayed as a normal part of male masculinity, and female victims were portrayed as naive and stupid, but at the same time as flirtatious and deviant “gate-keepers” of male sexuality. Interestingly, perpetrator behaviour was justified with the same rhetorical tools as victims were blamed; for instance, intoxicated victims were attributed more blame, yet intoxicated perpetrators were justified or even exonerated of blame. In this study, we looked at language use as an important part of reproducing and perpetuating rape myths and negative stereotypes surrounding sexual violence. This study highlighted how strong rape myths and stereotypes are, and how these are reproduced and reinforced through small everyday interactions over and over again.
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This paper analyses position and perspectives of intercultural dialogue in the context of media and information literacy. Besides author's presentation of several basic elements regarding intercultural dialogue concept, the article also points out significant obstructions regarding intercultural dialogue emphasising new media. In the focus of this article are media and informational literacy, which contribute to the creation of competencies (knowledge, skills and views) for developing an intercultural dialogue. In modern societies across the world, media and information literacy are an important part of wider education, which immanently strengthens intercultural dialogue within the entire society, as well as better understanding and mutual respect among different members of community. This is mostly referred to children and young people that are among the most numerous users of new media.
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In this essay, the author discusses the most recent literary thematics of Islam, the Qur’an, Muslims and Muslim societies in the twenty-first century. In sketch form, this essay focuses on a bibliographical review of the most significant books that have appeared in the topics of Islam, the Qur’an, Muslims and Muslim societies in Europe, the West in general, and the Middle East. The author notes that the scientific thematization of these large areas of research has retained the most important methodological characteristics of the studies that were done during the second half of the 20th century.
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Review of: Ljiljana Marks i Evelina Rudan (ur.), Predaja: temelji žanra. Zagreb: Institut za etnologiju i folkloristiku. 2018. 478 str.
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A myth is a set of symbolic images related by their meaning and gathered in the subconscious minds of generations, where certain aspects of human existence find their specific expression. Since certain time (end of the 18th century) the European civilisation has been generally “scientific” and anti-mythical. This basic paradox – i.e. the disagreement between the science enabling people in western civilisation to live rich life and the need to have complete and ready explanation of the world at the disposal the science may never offer is the basis of modern myths creation. Even modernism had its myths (metanarrations). Postmodernism offers its own myths.
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Culture is a complex system, which shows itself on several levels of our day-to-day life. Culture is one of the parts of the human environment, created by a human and in the process of education, it is internalised as heritage. Culture is specific for each group and it is passed on from generation to generation. It includes values, opinions, attitudes, norms and cultural patterns, which influence ways of thinking, feelings, behaviour and products of material and spiritual nature. Development of intercultural communication competence contributes to broadening of sociological knowledge of a person about culture. It is good to understand and respect different cultures, so that mutual communication can be devoid of misunderstandings and various conflicts. A conflict develops, when some goals, needs or interests are in discordance with others. The goal is to offer a view on interculturality and its establishment in society, so mutual understanding of various cultures is more effective.
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This paper aims to explore the meanings of the English word “arguing” in folk culture and language in Ukraine. It first considers the various definitions and concepts concerning Ukrainian arguing related words and expressions that can fully or partially represent all the meanings of the English word “arguing.” Next, it is studied within the Ukrainian folk tradition proverbs and tales of debates involving the explanation of the most fundamental orientations and patterns, which could constitute the understanding of arguing and public debating there.
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The purpose of this paper is to contribute to further clarifying the characteristics of marine culture in the Northeast of Vietnam from the theory of cultural ecology. The research results of the article will also be a scientific basis to contribute to the study of Vietnam’s sea and islands from the science of culture. In order to carry out this research, the author uses an analytical-synthesis method, which is used to deeply understand the research object, combining a comparative approach to show the similarities and differences between the marine culture of Northeast Sea and some other areas in Vietnam. The author attaches special importance to the practical survey method: participating in cultural activities of residents of some localities in the Northeast Sea of Vietnam (such as Quan Lan Island, Co To Island, Cat Ba Island...), and conducting interviews with people for the purpose of truly describing phenomena related to marine culture. Previous studies in Vietnam only focused on describing the appearance. They stated the values of Vietnamese coastal culture and some localities in the Northeast, but the theory of approach in marine culture research is unclear. This research uses the theoretical framework of cultural ecology to affirm: the people in the Northeastern region of Vietnam with their thinking have created ways to adapt to the natural environment and always creating material and spiritual values that bring about the highest adaptation to nature to benefit their life activities. The research results of this article can be used as a reference for the culture of the islands in the Northeast in particular and the Vietnamese culture in general, including theoretical research on marine culture, as well as the analysis of marine cultural characteristics from cultural ecology theory.
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The article deals with the discovery of a performative context of anthropological discourse. This requires a revision of customary discursive codes “nature/culture” and “culture/civilization” as they are built on the false dualism of the spiritual and the material. It reveals itself in discursive erosion of positional places that ruin each other. Shifts that accompany such a state of things reveal an archaic layer of body-spatial experience based on a non-controversial duality. The projections of this experience, through customary discursive codes, discover non-controversial binary pairs. Fundamental for descriptive ontological judgments of culture is an “internal/external” pair. For normative (ethosrelated) judgments of culture, it is a “close/distant” pair. Together, they make a body-spatial logic of connection in the anthropological discourse between the descriptive and normative levels, thus forming in it various human types through anthropological projections. For cultural discourse, the performative context generally reveals itself as anthropological deixis that makes relevant historically diverse language representations of culture.
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Traditional gipsy music has been a way of communication between any of communities in which this music existed, no matter the region. That is way the accomplished material proposes to present different aspects of the life of some authentic gipsy musician, their feelings and their way of living bath joyful and sad.
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Review of: Jere Paul Surber, Culture and Critique: An Introduction to the Critical Discourses of Cultural Studies, Westview Press, Boulder, 1998.
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Review of: Fabrice Midal, Quel bouddhisme pour l’occident? Editions du Seuil, Paris, 2006.
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Review on: Szilárd Tibor Tóth, Tartu kirjakeele raamid Johannes Gutslaffi grammatikast (1648) «Kodolaste raamatuni» (1913), Tallinn 2019 (Tallinna Ülikool. Humanitaarteaduste dissertatsioonid 52)
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After the devastating Turkish wars in Hungary, in the first quarter of the 18th century to peasants from German states was offered to migrate to the wild areas of South of the Hungarian kingdom, to the so called Schwäbische Türkei (Turkey for Swabian Germans). One group of the inhabitants in villages between the rivers Danube and Tisza, the Roman Catholic village, Hajós was settled from Württenberg. Their language (a unique idiom of Swabish, i. e. Alleman) and geograpical situation made them isolated, and thus developing a very rich peasant culture. Scholars (Mária Schön, Zsuzsanna Bereznai and János Müller) started from 1983, worked on a large ethnographic/folklore project to comprise the traditional lore of the village. Three bulky books (together more than two thousand printed pages) appeared. The first was dedicated to „mentality” of the village people, the second published the best known folk songs, and the third relates about the hardships of the German minority in Hungary from 1938 to 1954. The method of the books is the same: to conduct thousands of interviews, and using all written sources available.Then to make a carefully composed summary of peasant life in Hajós. The books not serve only the folklore textology, but express the self-identity of Hajós village – which is today flourishing again, thanks to the diligant peasants there. Because of the similarity of Bácska villages and their folklore research, the review is dedicated to Anna Szőke, devoted scholar of folklore identity in the Bácska.
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