Dovezi etnologice și paleoetnologice privind vechimea viticulturii în Moldova Centrală
Ethnological and paleoethnological evidence on the antiquity of viticulture in Central Moldavia
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Ethnological and paleoethnological evidence on the antiquity of viticulture in Central Moldavia
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Language is a means of communication in a society. According to linguistic anthropology, a speaker is a social actor who expresses certain ideologies through language. Concepts and ideas, transmitted through language, are part of larger cultural whole in the society. Linguistic anthropology deals with language from a cultural perspective. People represent their mental realities through language which in turn is shaped by culture. Politics is a field of power and dominance. In political discourse,power is exerted through language. Political discourse is to persuade or to motivate the masses. Hence, linguistic choices are important to achieve certain objectives. In Pakistan, the general elections of 2013 were unique in the aspect as it was the first time that one elected democratic government had completed its turn of 5 years and lead towards the next election.Otherwise, the history of Pakistan is marked by incomplete tenures of democratic government and dictatorship. The elections were held on 11 May 2013 in all constituencies of Pakistan. People from all four provinces Punjab, Sindh, Khayber Pakhtoon Khawah, Balochistan, federal area and tribal area had casted their votes.
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Security has become a major object of research for multiple disciplines in the course of the last several decades. This is due to the interdisciplinary nature of the security sciences, in addition to the fact that our reality is undergoing rapid change due to globalisation, and that man attempts to stay abreast of these changes. However, security should never be taken for granted. Ensuring security is a constant process which requires the security subject to continue to act in multiple areas and in multiple dimensions. In the course of this process, the security subject collects impulses which enable it to develop, and rejects those which could potentially pose a threat. This paper is an attempt at presenting the process of security culture formation in individual human security subjects from the perspective of the three-energy stream (three-pillar) theory of security culture.
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The aim of the article is to shed light on cases of stigma among the youngest victims ofthe AIDS epidemic, a topic that Polish readers may not be familiar with. Since the verybeginning of the AIDS epidemic, hemophiliacs have been classified as belonging to theso-called highest risk group, next to homosexuals, drug addicts, and prostitutes. In the ageof hysterical anxiety centered around HIV, young hemophiliacs quickly became the subjectof social repression and persecution.An extremely valuable material that shows the strength of the social stigma, as seen andexperienced from the perspective of a young patient, is Ryan White’s diary documenting hisillness. Ryan’s autobiography illustrates perfectly the development of a negative mythologyconcerning the disease and reveals its destructive potential. The portrayal of the young hemophiliacis a compendium of knowledge about the social mechanisms of stigmatisation,and in particular of strategies aimed to control fear.
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This paper focuses on childhood memories of exile over time. While researching commemorative practices of the Croatian post-WW2 émigré community in Argentina, we mainly find adult (and predominantly male) voices on the trauma of the military and political defeat. It is therefore essential to analyse how the 1.5 generation—those who arrived in Argentina as children—narrate their childhood memory of exile. This research employs qualitative methodological tools of discourse and narrative analysis, studying personal testimonies, gathered through semistructured interviews with members of the 1.5 generation, combined with written, photographic, and audiovisual material. The results of the research show that child memories are not exclusively personal or biographical, but overlap with family and collective memories of the émigré community, especially when it comes to making intellectual sense of their exile experience, even seven decades later. Even though the majority felt uprooted from Croatia and accepted Argentina as their home, in order to make sense of their (personal and family) suffering, they merge their community history with official history, and justify the reasons for their parents’ struggle, without any critical questioning of their parents’ role in the Second World War. This subsequently gives way to a monolithic narrative that is perpetuated through generations.
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On the night of 10-11 March 2020, several Romanian news outlets filmed and photographed hundreds of vehicles in long queues trying to enter Romania from Hungary at the border in Nădlac. The COVID-19 outbreak that had officially begun a few months earlier in China was declared a pandemic by the World Health Organisation the next day, as it was clear that many countries in Europe and in the rest of the world were starting to be severely affected by the new coronavirus. That was not the case in Romania yet, but the level of alert in the country was rather high, mostly because of the strong links between Romania and Italy, the country that was most affected at the time, with more than 10,000 cases and 631 deaths.
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Folk architecture, the way we know it today, is the last sequence of a long developing process (still undergoing), which aesthetically and spiritually, asserts as sum of previous stages. Appearance of rural settlements is highly affected by the economic life and geographic environment, which imposed not only certain arrangement as for shape of settlements but also certain jobs of the inhabitants.Development of houses from those with one room to those with more subsumes under the following specific categories since their appearance to nowadays: the house with a room to live, the house with a room to live and one room, the house with one room to live and porch and larder, the house with two rooms to live each with separate access, the house with three rooms to live. Naturally, each category has variants and sub-variants, whose classification would be less useful and difficult to make.Research of traditional architecture made possible identification of its essential features and a confirmation of its value within a unitary pattern. Study of architecture holdings is a source of information for those who wish to project and build resting on the long, traditional expertise, and certain seized general aspects stand for the whole country.
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The paper is dedicated to the craft of painting Easter eggs in the villages of Lower Danube, which are nowadays situated on the territory of Romania, Republic of Moldova and Ukraine. The tradition of painting eggs disappeared from this area, in the post-war period. Using the references from profile literature and, to a larger extent, the results of field investigations, the author proves that painting eggs was once actively practised by the inhabitants of this region. The information recorded from old persons reveal several significant peculiarities of the custom: the chromatics and old ornaments on eggs; their gradual substitution with naturalistic representations and Christian symbols; technical and linguistic aspects of the occupation; the ritual purity, which should be observed during the custom. The researcher brings into scientific circuit unpublished data that contribute to a better knowledge of the traditional culture from southern Moldova.
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The article presents a model of personalist biography that stands in opposition to the postmodernist one. The personalist biography model refers in terms of anthropology to Viktor E. Frankl, the founder of logotherapy (‘Third Viennese School of Psychotherapy’) and the key thinkers of the personalist movement: Karol Wojtyła, Mieczysław Krąpiec, Józef Tischner and Czesław S. Bartnik. Stressing the subjective aspect of biography, the personalist model allows for capturing the personal character of the created biographical portrait of a given person while also taking into account the postulates formed by the critics of biographical writing in its traditional and later structuralist forms, especially the postulates related to the requirement of biographer’s objectivity and neutrality. The personalist biography model also takes into consideration the insights of the French theorists on the inevitable involvement of the researcher in the reconstructed picture of a life and the considerations on the character of representation (by F. Ankersmit and M. P. Markowski).
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According to data obtained from Romania census we can observe a tendency of a continuous increase in the evolution of the ethnic structure of Roma ethnic population, but a comparison with the results of complementary studies raises question signs regarding a change of an identity nature. For this reason, the paper analyses identity elements specific to Roma communities in Romania, presented in specialty litterature (linguistic, social, economic, educational and judicial elements) and resulted from an investigation based on questionnaired and on an interview focused on groups. The results show the fact that the belonging to a tribe is a main characteristic of Roma population. The ability to speak Romani is low; in Romania there are cases of entire communities of a Roma people which lost their language. Nowadays we can observe a trial to revive the Romani language through inter-cultural programs and the promotion of books and dictionaries. The economic profile of persons of a Roma ethnicity is discouraging, characterized by small incomes, of social assistance or by the performance of poorly paid activities which cannot guarantee a secure income. In the affirmation of a Roma ethnic identity cultural traditions are the ones that come first. The construction process of an identity is now centered on a cultural affirmation, on the mobilization of resources from the community, by encouraging and forming intellectual and political elite. A reconsideration of the Roma ethnics in the structure of the contemporary Romanian society must necessarily begin as a redefining of an identity realized by these ethnics.
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The family is a divine institution founded by God since the creation of man, which has a sacred character, and an important mission, that of becoming a deep community of life and love, which preserves, discovers and communicates all Christian values. Against the growing background of the phenomenon of religious secularization, the integrity of the Christian family has suffered more and more value involutions, finding itself today at the time when serious problems such as infidelity, cohabitation, abortion, migration or domestic violence have taken strong roots in practical living. The solution would be a return to the roots of the Christian values provided for in the Bible, to a practical experience of them in the family as well as in the community, which would give rise to correct, integral and genuine Christian attitudes and behaviors in today’s society.
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The last century of Lithuanian history and the resulting dynamics of political and demographic change have radically transformed the role, meaning and forms of interpretation of Polish heritage in Lithuania. The purpose of the article is to observe the main directions of changes taking place within the cultural memory of Poles living in Lithuania - the largest national minority group in Lithuania. The report presents the processes of changing topicality of Polish heritage in Lithuania in three main areas of active cultural memory: history, art and religion. The first area is represented by objects related to Józef Piłsudski, the second one by the Pohulanka Theatre (now the Russian Drama Theatre) in Vilnius and objects related to Adam Mickiewicz, and the third one by objects related to the cult of Divine Mercy. The article analyses official communication of these memory objects (published by the objects’ owners or official managers) as well as memory practices and rituals carried out in these objects and described on social media and in news articles published in Lithuania in 2017-2019. Observing various types of storage media, in this case, some selected objects of cultural heritage and rituals and texts accompanying them, it is possible to notice processes of variability, exchange, erasing, redefining memory and hence the dynamics of changes in the Polish collective identity in modern Lithuania. The analysis of the formal ritualization and communication of these objects has enabled noticing several interesting trends, above all an occurrence of the phenomenon of polylogue of narratives and the process of universalization of Polish heritage in Lithuania and thus Lithuanian and Polish collective memory approaching each other. The following analysis is valuable as a starting point for reflection on the transformation of the ethnic identity of Poles in Lithuania. The article is one of the first attempts to show the processes of Lithuanian Poles identity transformations through observations of their collective memory dimension. The article presents the main trends and indicates the further potential research directions.
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In her paper, the author examines images of Central Europe created in various popular genres (campus novels, quasi-guidebooks, films, essays) as well as interpretations of the Central European myth from countries of the region. The aim is to reflect on two main Central European narratives. One is a vision of retrospective utopia of lost harmonious coexistence of cultures, religions and nations. The other – an image of the “misery of small Central European states”, of a backward region, immersed in never-ending ethnic conflicts. The author seeks to address the question of how these narratives influence the interpretation of the systemic transition process and of contemporary problems that the region is facing.
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The research on workers’ culture carried out in Poland from the 1960s to the late 1980s has been recognised in this article as a failure. The author discusses the numerous attempts to conceptualise research programmes and their actual implementation in the fields of sociology, anthropology and the emerging cultural studies. She looks for the sources of their failure, reflecting on its nature and possible causes. She asks whether the failure of the research on workers’ culture was not due to the scepticism of the researchers themselves, who might have overlooked important attempts at demonstrating self-awareness and pro-active attitude on the part of the workers, treating them as politically manipulated and therefore inauthentic. She raises the question about both ideological and methodological reasons behind this stance, the latter having to do with a clash between quantitative research and humanistic orientation. She calls for “preposterous” research (as proposed by Mieke Bal) to be undertaken, which would give a different interpretation of the workers’ various cultural initiatives from today’s perspective. Perhaps this would inspire the creation of a counter-history of workers’ culture.
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Krajewski, M., Lewicki, M., Drozdowski, R., Jacyno, M., Frieske, K. W., Buchowski, M., Sarnowska, J., Wieczorkowska, M., Piotrowski, A., Kwiatkowski, P. T., Kaniowska, K., Kubica-Heller, G., & Kotnarowski, M. (2021). Editorial Discussion. Kultura I Społeczeństwo, 65(1), 9-42.
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The authors discuss Yuval Noah Harari’s concept of dataism, which is part of a wider stream of debate on the future of civilization. Depending on the analytical perspective and the type of narration, dataism has been characterized as a kind of faith, an ideology, a worldview, or a set of (conscious) attitudes for which information is a kind of arche. The popularizer of the concept, the anthropologist Yuval Harari, argues that acts of dataism are a useful praxis of the twenty-first century, consisting in the deliberate – but also partly involuntary – entrusting of one’s life affairs (and not only) to algorithms that process data from popular digital devices such as a smartphone. Among the many significant effects thors point to changes in the spheres of work and capital which to produce a profound political and moral revolution.
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The author begins by addressing theories in which love is either the key bond in intimate interpersonal relations (Giddens, Beck, Illouz) or is a set of everyday practices aimed at generating and maintaining a close relationship (Kauffman) and in which love can be understood through certain signs and symbols and other structures of meaning (Danesi). The author’s analysis conforms to the concepts of the sociology of everyday life, the sociology of the couple, and the theory of social practices, according to which an intimate relationship is built on the basis of a couple’s daily activities, which “produce” that relationship through their repetition. The author analyzes ways of showing love to one another in everyday practices and attempts to embed these gestures and symbols in cultural conditions. The author’s reflections are based on a qualitative analysis of empirical research.
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The purpose of this article is to draw attention to the undiscussed and yet very interesting issue of fashion and the clothing of senior citizens. The issue is analyzed here in relation to Georg Simmel’s concept of fashion and specifically his idea of imitation and distinctiveness inscribed in the fashion system. Simmel seems to indicate that the social order determined by fashion is more often respected by women than by men. Therefore, the issue of fashion and clothing is discussed in relation to the gender of the individual. Age is also important. In her own research among people aged 60 and over (a diagnostic survey and interviews), the author of the article sought answers to the following questions: what do seniors think about the clothing of today’s older people? Do they think they dress fashionably – in the sense of following the spirit of modern times, which promotes youth? What determines the way seniors dress in contemporary Poland? The respondents were aware of a change in how seniors dress today and view the change positively. The fashion behavior of seniors is more often approved by women than by men and by younger seniors rather than older ones.
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Bullfighting still produces controversy. It is treated by many as an integral part of Spanish tradition. On the other hand, according to opponents, the treatment of the bull during the show is objectionable, as is the public’s viewing of the bull’s death. The participation of children in the cultivation of the tradition is considered especially problematic. The article discusses actions to promote bullfighting aimed at children. There are two types of such activities: active ones, where the children engage in bullfighting, and passive ones, where they are spectators of bullfighting. The views of adherents and opponents of bullfighting are irreconcilable. Analysis of the discourse shows there is no possibility of negotiation between them.
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The process of secularization, known as the process of the privatization of religion or its denial from the public square, is a heritage of Modernity. This reality had (and continues to have) important consequences for Christian theology. Hence, the renewal of Christian theology is urgent, and has a lot at stake, especially regarding the need for a renewed Christian message within contemporary society. Though public theology appeared as a normal consequence of the need for the renewal of Christian theology, this renewal is not necessarily present in many of its methods. The rigidity of both of its theological methods and language remains a problem for public theology. This article suggests that the new shift in anthropology should be taken into consideration when constructing a viable public theology nowadays. The category of “religious imagination” is of utmost importance since it takes into consideration the new definition of the human being, which is in line more with postmodernism than modernity. Thus, the article sketches the possible substantial contribution the religious imagination brings towards the revitalization of contemporary public theology. Moreover, the article mentions recent Romanian studies on the imagination, which stresses, even more, the richness hidden within it and its possible usage for the construction of a viable public theology.
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