Auswahl der wissenschaftlichen Literatur zum Thema „Contreculture (Long Global Sixties)“

NSF has been involved in the design and construction of vessels that support academic oceanographic research as well as in their maintenance and operation since the sixties. As we look to the future, the academic fleet will face new challenges set by the evolving research agendas of that community. Rapid changes in technology and the drive to make continuous global ocean observations will have a significant impact on the fleet. Developing a long-range fleet plan, taking into account future science and federal budgetary trends, can help keep the community, the government and the fleet on course for the future.

(Inter)nationalist Popular Education: Security Policy, Nationalism and Advocacy in the Swedish Folk High Schools’ Action on Development Issues 1950-1969Folk High Schools in Sweden have a long history of engaging internationally, especially as regards courses on development studies (u-landslinjer) that emerged in the late sixties. The purpose of this article is to track some of the discourses about internationalisation, development and aid that preceded those courses, as well as to scrutinise ideas of the role of the Folk High School (folkhögskola) in the emerging field of development aid. Analysing material from Tidskrift för svenska folkhögskolan (Journal of the Swedish Folk High School) between 1950 and 1969, the study shows that the discourse on internationalism takes its starting point from an already established nationalism and nordism. National security also arises as an argument for engaging in development issues. The analysis also shows that there is a shift in the role of the Folk High School in the evolving development work; from “helping” to “advocating.” The results raise questions about how we can understand today’s Folk High School courses on global development against the background of the debates of the fifties and sixties.

Abstract Global 1968 stood in opposition to the two major social movements of the previous two centuries, namely the nationalist movements and the old left. Turkey entered into this epoch as a Third World country with a record of broken promises to various social groups, including the Kurds. This article focuses on the Kurdish ’68ers who protested the systematic oppression, exploitation, and forced assimilation of the Kemalist Republic through new action repertoires and organizational capabilities. It explores their particular subjectivity and agency and analyzes their unlikely alliance with the Workers’ Party of Turkey (tİp). The article’s overarching argument is that the Turkish left’s historical burden of nation-state centrism and a Turkish national identity determined the failure of the New Left in Turkey. In contrast, the Kurdish left was able to carry on the legacy of the New Left and the ’68ers today because of the said historical subjectivity and agency.

This paper analyses the notion of the ‘city of holidays’ in Spain by means of seven theses. Analysed as a transhistorical construction, valid to narrate the cultural history of modern tourism, the ‘city of vacations’ represents the symbiosis of a constructive model, a nationalist and religious imaginary, and an urban device of patrimonial origin. This construction defines the Spanish tourist paradigm, seen in the long-term, as it constitutes a recurrent- and mutant- fantasy that accompanies the economic and social Modernity associated with tourist development. Although the triumph of the Francoist Spanish vacation model is celebrated in the sixties, it has a much earlier genealogy, which takes us back to the foundational imaginaries of national-Catholicism and its ceremonial places. Born from the romantic discourses of the Restoration, linked to the neo-Catholic sanctuaries, the ‘city of vacations’ reemerges after the Civil War as a central part of the patrimonial discourse of the new Regime. There, the accumulation of capital at the base of the so-called ‘tourist miracle’ comes directly from the violence of Franco’s repression, including slave labour. At the same time, this model responds to the new economic logics of the Cold War framework, where the ecological and environmental cost of this urban model of development, based on itinerancy and mass-circulation, is dissolved. The celebration of the contemporary identity of today’s Spain as a global tourist power is carried out at the expense of this violent genealogy, even though such an identity is probably unsustainable in the eco-energetic and social horizon to which we are collectively heading.

The Italian scholar and political leader Antonio Gramsci (1891-1937) was an active opponent of the dictatorial government ruling his country before the 2nd World War. He was kept in prison for11 years, until his death, by the ruling Fascist Party and during that time he filled over 3,000 pages, writing about Linguistics, History and Philosophy. He was concerned with the duty of Italian progressive intellectuals to create a ‘common literary language’, accessible to the under-privileged Italian people, who until then had been excluded from culture. After the war, during the sixties of last century, a ‘common Italian language’ started developing, through the introduction of the 10-years long compulsory school and the increasing power of mass media: that language was not fit to become the common literary language of the Nation. The writer and movie director Pier Paolo Pasolini (1922-1975), who in his novels gave voice to the sub-urban proletarians of the city of Rome, was highly unsatisfied with the new common language that was in the process of being established in the country. As for China, when the imperial system was abolished by the ‘Xinhai revolution’, in 1911, the belief became increasingly widespread among intellectuals that the rebirth of China had to be based in the global rejection of the Confucian tradition and that the ‘Báihuà’ (people’s language) should be adopted in literature, replacing the ‘Wényán’ (classical language), not accessible to the common people. Lu Xun and his colleagues eventually succeeded in their efforts of establishing the ‘Báihuà’ as the common literary language of China. Purpose of the paper is the comparison between the efforts exerted by these literati in creating a ‘common literary language’ in their respective countries.

The message that Nepal is rich in water resources has been spread in Nepal since a long time. If one looks at the total quantum of water that flows out of Nepal in one year, the above message sounds valid but as the flow of water is not under anybody’s control and flow occurs under gravity as it precipitates or exits the water springs, it should be considered in two dimensions: volume and time. In my opinion, Nepal is water stressed most of the time of year: flood stressed during the monsoon and drought stressed during the rest of the year. Nepal is rich in ice-mass, which is depleting at an alarming rate due to global warming giving rise to formation and increase in volume of glacial lakes that increases the vulnerability and risks to the economic activities along the river basins. Similarly, Nepal is rich ing round water resource with the total annual replenish able reserve of about 12 BCM mostly located in the Terai plains. The most debatable is the surface water that mostly falls as rain during the monsoon and cascades down crossing into India, is often devastating, as it passes. Nepal’s water resource is generally related to its hydropower potential calculated as 83,000MW by Dr. Hari Man Shrestha back in the sixties. Hydropower potential is a number that is based on the energy potential and the market, therefore, it is changing from time to time due to change in demand pattern and the market rates. Myopic view of looking at the Himalayan waters relating it to energy production as the energy production (TAF-June 2018) comprises a meager percentage of total benefit which lies mostly on multiple use of water directed towards the following two aspects: (1)Reduction in the losses of life and property due to floods and unwanted mountain phenomenon, mostly flood related disaster risk reduction, and (2) Flood Water management for converting the curse of floods into assets by way of its multiple uses, both consumptive as well as non-consumptive including food revolution, navigation, fishery, water supply, replenishment of ground water, energy production and recreation.

ISCPES stands for International Society for Comparative Physical Education and Sports and it is going to celebrate its 40th anniversary in 2018. Since the beginning (Israel 1978) the main goals of the Society were established under a worldwide mind set considering five continents and no discrimination of any kind. The founders wanted to compare Physical Education and Sports across the world, searching for the best practices deserving consideration and applied on the purpose of improving citizen quality of life. The mission still stands for “Compare to learn and improve”.As all the organizations lasting for 39 years, ISCPES experienced several vicissitudes, usually correlated with world economic cycles, social and sports changes, which are in ISS journal articles - International Sport Studies.ISS journal is Scopus indexed, aiming to improve its quality (under evaluation) to reach more qualified students, experts, professionals and researchers; doing so it will raise its indexation, which we know it is nowadays a more difficult task. First, because there are more journals trying to compete on this academic fierce competitive market; secondly, because the basic requirements are getting more and more hard to gather in the publishing environment around Physical Education and Sports issues. However, we can promise this will be one of our main strategic goals.Another goal I would like to address on this Editorial is the language issue. We have this second strategic goal, which is to reach most of languages spoken in different continents; besides the English language, we will reach Chinese, Spanish and Portuguese speaking countries. For that reason, we already defined that all the abstracts in English will be translated into Chinese, Spanish and Portuguese words so people can find them on any search browser. That will expand the demand for our journal and articles, increasing the number of potential readers. Of course this opportunity, given by Motricidade, can be considered as a good example to multiply our scope.In June 2017 we organized a joint Conference in Borovets, Bulgaria, with our colleagues from the BCES – Bulgarian Society for Comparative Educational Studies. During those days, there was an election to appoint a new (Portuguese) president. This constitutes an important step for the Portuguese speaker countries, which, for a 4th year term, will have the opportunity to expand the influence of ISCPES Society diffusing the research results we have been achieving into a vast extended new public and inviting new research experts to innovative debates. This new president will be working with a wide geographical diverse team: the Vice President coming from a South American country (Venezuela), and the other several Executive Board members are coming from Brazil, China, Africa and North America. This constitutes a very favorable situation once, adding to this, we kept the previous editorial team from Australia and Europe. We are definitely committed to improve our influence through new incentives to organize several regional (continental) workshops, seminars and Conferences in the next future.The international research is crossing troubled times with exponential number of new indexed journals trying to get new influence and visibility. In order to do that, readers face new challenges because several studies present contradictory conclusions and outcome comparisons still lacking robust methodologies. Uncovering these issues is the focus of our Society.In the past, ISCPES started its activity collecting answers to the same questions asked to several experts in different countries and continents across the world. The starting studies developed some important insights on several issues concerning the way Physical Education professionals approached their challenges. In the very starting documents ISCPES activity focused in identifying certain games and indigenous activities that were not understood by people in other parts of the world, improving this international understanding and communication. This first attempt considered six groups of countries roughly comprehending 26 countries from all the continents.ISCPES has on its archives several seminal works, PhD proposals and program proposals, which constitutes the main theoretical framework considered in some textbooks printed at the end of the sixties in the XXth century.The methods used mostly sources’ country comparisons, historic development of comparative education systems, list of factors affecting those systems and a systematic analysis of case studies; additionally, international organizations for sports and physical education were also required to identify basic problems and unique features considered for the implementation of each own system. At the time, Lynn C. Vendien & John E. Nixon book “The World Today in Health, Physical Education and Recreation”, Englewood Cliffs, New Jersey: Prentice-Hall, Inc. 1968, together with two monographies from William Johnson “Physical Education around the World”, 1966, 1968, Indianapolis, Phi Epsilon Kappa editions, were the main textbook references.The main landscapes of interest were to study sports compared or the sport role in Nationalisms, Political subsidization, Religion, Race and volunteering versus professionalism. The goal was to state the true place of sports in societies.In March 1970, Ben W. Miller from the University of California compiled an interesting Exhibit n.1 about the main conclusions of a breakfast meeting occurred during the American Association for Health, Physical Education and Recreation. There, they identified thirty-one individuals, which had separate courses in “Comparative and/or International Physical Education, Recreation and Sports”; one month later, they collected eighteen responses with the bibliographic references they used. On this same Exhibit n.1 there is detailed information on the title, catalogue description, date of initial course (1948, the first), credit units, eligibility, number of year offer, type of graduation (from major to doctorate and professional). Concluding, the end of the sixties can be the mark of a well-established body of literature in comparative education and sports studies published in several scientific journals.What about the XXIst century? Is it still important to compare sports and education throughout the world? Only with qualitative methods? Mixed methods?We think so. That is why, after a certain decline and fuzzy goal definition in research motivations within ISCPES we decided to innovate and reorganize people from physical education and sports around this important theme of comparative studies. Important because we observe an increasing concern on the contradictions across different results in publications under the same subject. How can we infer? What about good research questions which get no statistically significant results? New times are coming, and we want to be on that frontline of this move as said by Elsevier “With RMR (results masked review) articles, you don’t need to worry about what editors or reviewers might think about your results. As long as you have asked an important question and performed a rigorous study, your paper will be treated the same as any other. You do not need to have null results to submit an RMR article; there are many reasons why it can be helpful to have the results blinded at initial review”.https://www.elsevier.com/connect/reviewers-update/results-masked-review-peer-review-without-publication-bias.This is a very different and challenging time. Our future strategy will comprehend more cooperation between researchers, institutions and scientific societies as an instrument to leverage our understanding of physical activity and sports through different continents and countries and be useful for policy designs.Next 2018, on the occasion of the UE initiative Sofia – European Capital of Sport 2018 we - Bulgarian Comparative Education Society (BCES) & the International Society for Comparative Physical Education and Sport (ISCPES) - will jointly organize an International Conference on Sport Governance around the World.Sports and Physical Education are facing complex problems worldwide, which need to be solved. For health reasons, a vast number of organizations are popularizing the belief that physical education and sports are ‘a must’ in order to promote human activity and movement. However, several studies show that modern lifestyles are the main cause for people's inactivity and sedentary lifestyles.Extensive funded programs used to promote healthy lifestyles; sports media advertising several athletes, turning them into global heroes, influencers in a new emerging industry around sports organizations. Therefore, there is a rise in the number of unethical cases and corruption that influence the image of physical education and sports roles.We, the people emotional and physically involved with sports and physical activity must be aware of this, studying, discussing and comparing global facts and events around the world.This Conference aims to offer an incentive to colleagues from all continents to participate and present their latest results on four specific topics: 1. Sport Governance Systems; 2. Ethics and Corruption in Physical Education and Sports Policies; 3. Physical Education and Sport Development; 4. Training Physical Educators and Coaches. Please consider your selves invited to attend. Details in http://bcesconvention.com/

Victor Turner describes the individual experience of travel as ‘liminal’. Opening new vistas of possibility, it upturns ordinary social conventions and codes, constructing in their place new communities of hope and change. Such utopian moments of encounter are, however, just that—moments that are fleeting and generally inconsequential. This paper seeks to understand and critique Turner’s ideas of liminality, pilgrimage and communitas within the context of Australian social movements in the ‘long’ and ‘global’ 1960s. Though often ignored or marginalised in local and international scholarship, Australia had a much more complex and interesting experience of this period than the paucity of scholarly work would indicate. In fact, a variety of activists in areas ranging from Indigenous rights to the peace and workers movements pushed the boundaries of political discourse during a period marked by stultifying social and cultural climates. Through a focus on three travel narratives—those of Brisbane radical Brian Laver and young Communist Party of Australia (CPA) members to Czechoslovakia and Bulgaria during 1968, Sydney Trotskyite Denis Freney to Algeria in the early 1960s and five Indigenous activists to a Black Power conference in Atlanta, Georgia in 1970—this paper will highlight the importance of global connections to Australian social movements. The notion of liminality will initially be critiqued through a focus on pre-histories to travel: the ideas, rumours and local problems that can be glossed over in work heralding the power of the moment. Such moments of encounter were, however, still transformative for these activists, with their variety of experiences facilitating what Turner called communitas, spontaneous affinities and solidarities across borders of race, culture and understanding. The pilgrims’ return concludes this discussion, with their ‘translation’ of global ideas into new, local contexts giving them the role not just of a missionary, but also a mediator—disrupting travel’s supposed fleetingness and locating its importance to the transnational flow of ideas during the Sixties.

Abstract This article delves into the artistic production of a group of Iranian painters whose work is considered revolutionary art. It shows how the murals and canvases painted during the early revolution of 1978–1979 in Iran were influenced by the visual culture of the revolutionary movements in Latin America. The study brings to light an overlooked aspect of the Global South revolutions during the Long Global Sixties. It supports the idea that the 1978–1979 “Islamic” revolution was chiefly a revolution against a dictatorship also driven by groups inspired by leftist ideology and iconography. These groups, consisting mainly of younger revolutionaries, were motivated by ideals like solidarity, anti-imperialism, anti-capitalism, internationalism, and Third World relations.

L'art du Mithila désigne des formes rituelles et artistiques pratiquées au Bihar (Inde) et au Teraï (Népal). Issue de fresques réalisées par les femmes, aux marges de valeurs brahmaniques androcentrées, l'artification marchande globalisée des peintures conduit à des reconfigurations créatives, discursives, sociales, déplaçant vers le centre les peintres du Mithila.Le montage de plus de 500 expositions dans 36 pays (1935-2019) montre une accélération des circulations des œuvres artifiées et de leurs créatrices du Sud global, jouissant de formes de reconnaissance dans un monde de l'art dominant dont elles sont souvent exclues, en raison de subalternisations multiples (genre, caste, classe, clivages Nord/Sud et urbain/rural). L'histoire connectée de la réception transnationale de leur art s'étend du moment colonial tardif et de la postindépendance au moment postmoderne, en lien avec le tournant global, catalysé par le kairos indophile et contreculturel des Long Global Sixties. Une pensée critique prônant l'empowerment, basée sur le lien entre féminismes et indophilie contreculturelle favorise l'engagement sur le terrain de l'artification de médiateurs transculturels.Le moment colonial tardif et de la postindépendance est représenté par M. et W. Archer et des artistes-médiateurs gouvernementaux indiens comme U. Maharathi, fondateur de l'institut de design de Patna. Les Archer interprètent des pratiques à l'aune d'une vision organique de l'art et d'une esthétique universelle liées au freudisme et aux avant-gardes. Leader indépendantiste, Maharathi expose et commercialise l'art du Mithila. Ses ambitions de patrimonialisation résonnent avec l'affirmation d'une indianité liée à la construction de l'identité nationale. L'artification marchande se construit vers les années 1930, avant qu'une crise agricole, alimentaire et politique (1966-67) n'agisse comme catalyseur des circulations globales et de la légitimation des peintres. Avec l'entrée dans la première phase de mondialisation de la réception, celle de l'indophilie contreculturelle, des médiateurs transculturels (Y. Véquaud, E. Moser Schmitt, R. et N. Owens, T. Hasegawa) se situent dans un champ culturel transnational postbourdieusien traversé par des tensions, des convergences idéelles (féminisme, justice sociale) et des dissonances: bohème artistique et littéraire vs anthropologie appliquée au développement; intensification des flux marchands globaux vs idéalisme critique contreculturel et utopie communautaire villageoise. L'éphémère convergence de passeurs de (contre)culture et de médiateurs indiens autour d'un modèle alternatif fait advenir un kairos et un monde de l'art transculturel, décloisonné. Ce nexus entre médiateurs construit des figures féministes de peintres autour d'un art des marges et de la résistance créative. Le moment postmoderne de la globalisation tardive introduit pluralité discursive et déconstruction de visions du Nord-global réifiées, androcentrées et primitivistes et de la triangulation féminisme libéral-développement-tourisme. Les peintures sont réinterprétées à l'aune d'une « contemporanéité multiple » axée sur le flux ou d'identités imbriquées translocales, subversives au prisme des tournants postcolonial et de genre.Le kairos contreculturel est unique dans l'histoire de la réception de l'art maïthil, dont l'éphémère convergence des artificateurs est souvent occultée. Il ouvre la voie aux circulations globales, à la construction d'un champ transnational, à la déconstruction de la valeur d'«authenticité». L'art des femmes peintres entre sur la scène contemporaine globalisée, réapprécié à l'aune de canons transnationaux. En résultent transferts et hybridations entre contreculture et féminismes, en Inde et dans le Nord global. S'y forge une pépinière artistique et un catalyseur du mouvement des femmes, ouverts au féminisme inclusif et à une effervescence créative, leviers d'un changement de paradigme dans les renouvellements des artistes du Mithila
Mithila art refers to ritual and artistic forms practised in Bihar (India) and the Terai (Nepal). Originating in frescoes painted by women on the margins of androcentric Brahmanic values, the globalised commercial artification of paintings has led to creative, discursive and social reconfigurations, moving the Mithila painters from the periphery to the centre.The setup of more than 500 exhibitions in 36 countries (1935-2019) illustrates an acceleration in the circulation of artified artworks and their creators from the global South, who are enjoying forms of recognition in a dominant art world from which they are frequently excluded, due to multiple oppressions (gender, caste, class, North/South and urban/rural divides). The connected history of the transnational reception of their art can be traced from the late colonial and post-independence moment to the postmodern moment, in connection with the global turn that was catalysed by the indophile and countercultural kairos of the Long Global Sixties. Critical thinking that advocates empowerment, based on the nexus between feminisms and countercultural indophilia, fosters a commitment to the artification of transcultural mediators.The late colonial and post-independence moment is represented by M. and W. Archer and Indian government artist-mediators such as U. Maharathi, the founder of the Patna Design Institute. The Archers employ practices an organic conception of art and a universal aesthetics, which is linked to Freudism and the avant-garde, to interpret practices. Maharathi, an independence leader, exhibits and commercialises Mithila art. His ambitions for heritagisation resonates with the assertion of an Indianness linked to the construction of national identity. Commercial artification began to develop in the 1930s, preceding an agrarian, food and political crisis (1966-67) that acted as a catalyst for global circulation and the legitimisation of painters. With the entry into the first phase of globalisation of the reception, that of the countercultural indophilia, transcultural mediators (Y. Véquaud, E. Moser Schmitt, R. and N. Owens, T. Hasegawa) are situated within a post-Bourdieusian transnational cultural field characterised by an array of tensions, ideological convergences (feminism, social justice) and dissonances: artistic and literary bohemia vs. anthropology applied to development; intensification of global trade flows vs. critical countercultural idealism and village community utopia. The ephemeral convergence of (counter)cultural brokers and Indian mediators around an alternative model has given rise to a kairos and a transcultural, decompartmentalised art world. This nexus between mediators constructs feminist figures of painters around an art of the margins and creative resistance.The postmodern moment of late globalisation introduces a discursive plurality and the deconstruction of reified, androcentric and primitivist visions of the Global North, as well as the ‘liberal feminism-development-tourism' triangulation. The paintings are reinterpreted in terms of a ‘multiple contemporaneity' centred on flux, or of overlapping translocal and subversive identities, in the prism of postcolonial and gender shifts.The countercultural kairos is unique in the history of the reception of Maithil art, whose ephemeral convergence of artificators is often overshadowed. This paves the way for global circulation, the construction of a transnational field, and the deconstruction of the value of ‘authenticity'. The art of women painters enters the globalised contemporary scene, reappraised in the terms of transnational canons. This has resulted in transfers and hybridisations between counterculture and feminism, in India and in the Global North. An artistic incubator and a catalyst for the women's movement is being forged, open to inclusive feminism and creative effervescence, which serve as levers for a paradigm shift in the renewal of Mithila artists

In the 1960s, global decolonization and the civil rights movement inspired hope for structural change in the United States, but more than fifty years later, racial disparities in income and wealth, education, employment, health, housing, and incarceration remain entrenched. In addition, we have seen a resurgence of overt White supremacy following the election of President Trump. This chapter considers the potential of movements like Black Lives Matter and the Standing Rock water protectors in light of the experiences of the Black Panther Party, the American Indian Movement, and other efforts at community empowerment in the “long sixties.”