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Thomas, Riley, Jocelyn Alcantára-García, and Jan Wouters. "A Snapshot of Viennese Textile History using Multi-Instrumental analysis: Benedict codecasa’s swatchbook." MRS Advances 2, no. 63 (2017): 3959–71. http://dx.doi.org/10.1557/adv.2017.604.
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AbstractThe Habsburg Empire was a sovereign dynasty ruled by the Habsburgs between the 15th and 20th centuries. Although its borders were not defined before the 19th century, what is now Austria, Hungary, some areas of the Czech Republic, the Netherlands and Italy were at some point part of the Empire. Starting in the 17th century, the Empire had Vienna as the capital, which was a hub for culture and craft where silk was a valued commodity. Despite the political and cultural importance of the Empire, little is known of its trade practices and sources of raw material. Using a combination of X-Ray Fluorescence (XRF) and High Performance Liquid Chromatography-Photodiode Array Detector (HPLC-PDA) for the study of a Viennese swatch book, we conducted the first systematic approach to understanding the industry. Benedict Codecasa, a prominent merchant active in Vienna between the late 18th and early 19th century sold silk and other textile goods. Authorized by the Royal Court, Codecasa was assumed to sell luxurious and high-quality textiles. However, our results suggested colored goods were dyed with more focus on aesthetics (finding a similar color) rather than quality through unique recipes. This greatly contrasts with other contemporary textile industries praised for their quality and which, in turn, might be related to comparatively lesser quality textiles sold in Vienna.
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Ha, Sha. "The Problem of a National Literary Language in Italy and in China in the 20th Century: Antonio Gramsci, Pier Paolo Pasolini, Lu Xun." International Journal of Comparative Literature and Translation Studies 7, no. 3 (July 31, 2019): 1. http://dx.doi.org/10.7575/aiac.ijclts.v.7n.3p.1.
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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.
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Kara-Murza, A. A. "“Chieftain” Subculture in Russia in Search of Historical Alternatives (V.V. Shulgin)." Russian Journal of Philosophical Sciences 62, no. 4 (July 6, 2019): 7–24. http://dx.doi.org/10.30727/0235-1188-2019-62-4-7-24.
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The article examines the views of the prominent Russian politician and publicist Vasily Vitalyevich Shulgin (1878–1976), whom the author considers to be the largest ideologist of the “chieftain” political subculture in Russian political culture. Following Shulgin, the author distinguishes two fundamentally different models of power: “monarchical” (traditional) type of power and “chieftain” (or “charismatic”) type of power. V.V. Shulgin was one of the first Russian thinkers who, after Alexander Pushkin and Sergei Solovyov, considered the “golden age” of the Russian society to be under the rule of “leaders-heroes” (for example, Peter the Great). Shulgin explained many of the problems of Russian statehood revealed in the early 20th century by the degradation of the Russian ruling class and specifically the Romanov dynasty. Under these conditions, the national leader P.A. Stolypin (similar to Bismarck in Germany or Mussolini in Italy), able to bring the country out of crisis by evolution, had appeared “next to the monarch,” but he has not been appreciated by Russian society and it has caused a national catastrophe. The First World War has accelerated the degradation of the Russian government. The “democratic forces” that came to power in Russia for a short time could not nominate a new “leader” from their ranks (Shulgin treats Alexander Kerensky rather ironically). Shulgin foresaw that “intermediate figures” like the White generals or the Red diarchy of Lenin and Trotsky would eventually give way to the autocratic rule of an all-Russian “Chief,” who would combine the ideology of the Whites and the will of the Reds.
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Bârlea, Gheorghe. "Leonidas Donskis – an encyclopedic Renaissance-like figure." Romanian Journal for Baltic and Nordic Studies 6, no. 2 (December 15, 2014): 241–54. http://dx.doi.org/10.53604/rjbns.v16i2_16.
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This report was made at the Doctor Honoris Causa conferred to Prof. Leonidas Donskis by Valahia University of Târgoviște on November 6th, 2014. The editors express their gratitudeto Vlad-Gabriel Ghiorghiu, a CoolPeace graduate, for the admirable translation of this report. The publication of this report is supported by EEA Grants, contract no 4/22.07.2014. Currently a professor of advanced studies and academic development at the ISM University of Management and Economics of Kaunas and Vilnius, Lithuania, and a former member of the European Parliament, Leonidas Donskis was born on the 13th of August 1962 in Klaipėda, Lithuania. From 2005 to 2009 he served as dean of the Faculty of Political Science and Diplomacy at Vytautas Magnus University of Kaunas, Lithuania. As a docent, visiting and associate professor, he also taught at the University of Helsinki, Finland, in the field of social and moral philosophy, at the University of Tallinn, Estonia, in the field of philosophy and theory of culture, as well as universities from the United States (Dickinson College, Pennsylvania and Montevallo University, Alabama) in the field of cultural studies and universities from England, Italy and Hungary in similar fields of endeavor. Alongside his scholarly career stands his remarkable contribution to the field of the mass-media, both as a producer and moderator of cultural programs for the Lithuanian Television or as editor for the print media (The Baltic Times, The Ukrainian Week etc). The academic bettering carried out in countries like Lithuania and Finland spawned his encyclopedic character and determined the ramification of his intellectual interests. His bachelor’s degree in philosophy and theater, received from the Lithuanian State Conservatoire (presently the “Lithuanian Academy of Music and Theatre”) in 1985 was followed by a master’s degree program in philosophical studies at the University of Vilnius (1987). From the same university he took his first doctorate in philosophy and the humanities, with a thesis about the culture in crisis and the philosophy of culture in the views of O. Spengler, A. J. Toynbee and L. Mumford (1990). This was soon to be followed by a second doctorate, received from the University of Helsinki, with a thesis dwelling on the relation between ideology and utopia, moral imagination and cultural criticism in the 20th century (1999).
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Burganova, Maria A. "LETTER FROM THE EDITOR." Scientific and analytical journal Burganov House. The space of culture 17, no. 5 (December 10, 2021): 8–9. http://dx.doi.org/10.36340/2071-6818-2021-17-5-8-9.
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Dear readers, We are pleased to present to you Issue 5, 2021, of the scientific and analytical journal Burganov House. The Space of Culture. Upon the recommendation of the Expert Council of the Higher Attestation Commission, the journal is included in the List of Leading Peer-reviewed Scientific Journals and Publications in which the main scientific results of theses for the academic degrees of doctor and candidate of science must be published. The journal publishes scientific articles by leading specialists in various humanitarian fields, doctoral students, and graduate students. Research areas concern topical problems in multiple areas of culture, art, philology, and linguistics. This versatility of the review reveals the main specificity of the journal, which represents the current state of the cultural space. The journal traditionally opens with the Academic Interview rubric. In this issue, we present an interview with Alexander Burganov, Academician of the Russian Academy of Arts, an outstanding Russian sculptor, National Artist of Russia, Doctor of Art History, Professor, Director of the Burganov House Moscow State Museum, interviewed by Irina Sedova, the Head of the 20th Century Sculpture Department of the State Tretyakov Gallery. This dialogue became part of the sculptor’s creative evening at the State Tretyakov Gallery, which included a personal exhibition, donation of the sculptural work Letter, screening of a special film and a dialogue with the audience in the format of an interactive interview. In the article “The Apocalypse Icon from the Kremlin’s Assumption Cathedral. Dating and Historical Context”, T. Samoilova points out the similarities between some motifs of the Apocalypse iconography and the motifs of Botticelli’s illustrations to the Divine Comedy, as well as the role of a line in both artworks which testifies to the influence of the Renaissance art on icon painting of the late 15th — early 16th centuries. Studying palaeography and stylistic features of the icon, the author clarifies the dates and believes that the icon was most likely painted after 1500, in the first decade of the 16th century. P. Tsvetkova researches the features of the development of the Palladian architectural system in Italy, in the homeland of Andrea Palladio. On the examples of specific monuments, drawings and projects created during two and a half centuries, the author analyses the peculiarities of the style transformation in the work of Palladio’s followers, the continuity of tradition, deviations from canonical rules. In the article “Artistic Features of the Northern White Night Motif in the Landscapes of Alexander Borisov and Louis Apol”, I. Yenina conducts art analysis and compares the works of the Russian “artist of eternal ice”, A. Borisov, and the Dutch “winter artist”, L. Apol. They were the first to depict such a phenomenon as a white night in the Far North. V. Slepukhin studies the artworks of the first decades of the Soviet era in the article “Formation of the Image of a New Hero in Russian Art of 1920- 1930”. The author concludes that the New Hero in the plastic arts of the 1920s–1930s was formed as a reflection of social ideals. The avant-garde artists searched for the Hero’s originality in the images of aviators, peasants, women. The artists of socialist realism began to form the images of the “typical” heroes of the time — warriors, athletes, rural workers, scientists, as new “people of the Renaissance”. In the article “Dialogues of the Avant-garde”, A. N. Lavrentyev presents a comparative analysis of spatial constructions created by the Russian Avant-Garde Artist Alexander Rodchenko and the famous kinetic European and American artist Alexander Calder in the first half of the 20th century. Wei Xiao continues his analysis of contemporary art in the article “Chinese Sculpture in the New Era”. The author notes that the art of sculpture is in many ways a reflection of social change, both in terms of cultural content and practice. The author emphasises the need for cultural identity to preserve national traditions and spirituality. Xu Yanping’s article “The Dynamics of the Choral Culture Development in China in the 1930s on the Example of Huang Tzi’s Oratorio Eternal Regret” is a scientific study of a particular phase of the active entry of Chinese choral music into the sphere of the oratorio genre, directly related to the name of the great Chinese composer, Huang Tzi. It also highlights the issues of the country’s political life in the 1930s, which actively influenced the creation of nationwide singing movements and new choral works in the country. The author believes that the oratorio Eternal Regret presented in the article is a unique creation that organically combines ethnic musical material and Western composition techniques. The publication is addressed to professionals specialising in the theory and practice of the fine arts and philology and all those interested in the arts and culture.
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Kõnno, Andres, Agnes Aljas, Maarja Lõhmus, and Ragne Kõuts. "The Centrality of Culture in the 20th Century Estonian Press." Nordicom Review 33, no. 2 (December 1, 2012): 103–17. http://dx.doi.org/10.2478/nor-2013-0017.
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Abstract The present article highlights the importance of the comparative longitudinal study of massmediated content in comparing the evolution of public spheres in neighbouring countries. In order to contextualize our research on the Estonian media system, we simultaneously conducted a similar study on Finnish and Russian newspapers of the same period. The 20th century was a period of rapid change in Estonian society and, compared with Finnish and Russian newspapers, Estonian newspapers paid more attention to issues that were labelled as “cultural”. In the Estonian press the understanding that ‘culture’ is important prevailed, as it was one of the most stable elements of content throughout the century. The significance of governance-politics and economics depended on the political situation and historical context. The interpretation of data is based on the binaries “centre” vs. “periphery” and “self-reference” vs. “other-reference”.
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Stalmaszczyk, Piotr. "Celtic Studies in Poland in the 20th century: a bibliography." ZCPH 54, no. 1 (April 30, 2004): 170–84. http://dx.doi.org/10.1515/zcph.2005.170.
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Introduction Celtic Studies are concerned with the languages, literature, culture, mythology, religion, art, history, and archaeology of historical and contemporary Celtic countries and traces of Celtic influences elsewhere. The historical Celtic countries include ancient Gaul, Galatia, Celtiberia, Italy, Britain and Ireland, whereas the modern Celtic territories are limited to Ireland, Scotland, Wales, Isle of Man, Cornwall and Brittany. It has to be stressed that Celtic Studies are not identical with Irish (or Scottish, Welsh, or Breton) Studies, though they are, for obvious reasons, closely connected.
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Ferry, Emma. "Craft, Community and the Material Culture of Place and Politics, 19th–20th Century." Journal of Modern Craft 8, no. 3 (September 2, 2015): 407–11. http://dx.doi.org/10.1080/17496772.2015.1099255.
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Daechsel, Stefano. "Simondon’s Technical Culture and a Politics of Problems." Sensorium Journal 3 (March 26, 2021): 5–17. http://dx.doi.org/10.3384/sens.2002-3030.2021.3.5-17.
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There is a timeliness to Gilbert Simondon’s call in On the Mode of Existence of Technical Objects (1958) for a technical culture that fosters a ”genuine awareness of technical realities.” Writing in the context of mid-20th century France, Simondon worried about a lack of technological understanding and envisaged a technical culture in which technological education would be considered as essential as literacy to meaningful participation in society. Sixty years on, the need for widespread technological awareness is greater than ever. The aim of this article is to clarify and support this claim by examining it through the lens of a politics of problems that can be found in Deleuze’s Difference and Repetition (1968).
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Choate, Mark I. "Sending States' Transnational Interventions in Politics, Culture, and Economics: The Historical Example of Italy." International Migration Review 41, no. 3 (September 2007): 728–68. http://dx.doi.org/10.1111/j.1747-7379.2007.00092.x.
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This article uses archival evidence to study in depth the historical policies of Italy as a classic sending state. Most of the mass migrations of a century ago came from multinational empires, but Italy was a recently formed independent state. Ambitious to benefit from emigration while assisting and protecting emigrants, Italy reached out to “Italians abroad” in several ways. For example, the state opened a low-cost channel for remittances through a nonprofit bank; promoted Italian language education among Italian families abroad; supported Italian Chambers of Commerce abroad; and subsidized religious missionary work among emigrants. Italy's historical example of political innovation and diplomatic negotiation provides context, comparisons, and possibilities for rapidly changing sending-state policies in the twenty-first century.
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Cerasi, Laura. "From corporatism to the “foundation of labour”: notes on political cultures across Fascist and Republican Italy." Tempo 25, no. 1 (April 2019): 239–55. http://dx.doi.org/10.1590/tem-1980-542x2018v250113.
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Abstract: Until the mid-1930s, corporatism represented the main vehicle of self-representation that fascism gave to its own resolution of the crisis of the modern state; the investment in corporatism involved not only the attempt to build a new institutional architecture that regulated the relations between the State, the individual and society, but also the legal, economic and political debate. However, while the importance of corporatism decreased in the last years of the regime, the labour issue to which it was genetically linked found new impetus. After Liberation Day, the labour issue was not abandoned along with corporatism, but it was laid down in Article 1 of the Constitution. The aim of this paper is to acknowledge the political cultures that in interwar years faced the above-mentioned processes, with particular reference to the fascist “left”, the reformist socialists and, above all, Catholics of different orientations, in order to examine some features of the relationship between the labour issue and statehood across the 20th century.
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Norval, Aletta J. "Book Review: Creating order. Culture as politics in 19th and 20th century South Africa." Progress in Human Geography 23, no. 2 (June 1999): 328–29. http://dx.doi.org/10.1177/030913259902300234.
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Söllner, Alfons. "Totalitarismus – eine kleine Ideengeschichte des 20. Jahrhunderts." Politisches Denken. Jahrbuch 29, no. 1 (January 1, 2019): 87–103. http://dx.doi.org/10.3790/jpd.29.1.87.
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Totalitarianism is problably the most ambivalent political idea of the 20th century: it stands for the most negative experience with politics, it was used as polemical weapon within the major political conflicts of the epoch, and it attracted as many ingenious political thinkers in order to clarify totalitarianism as a scientific concept. The essay is only a sketch and tries to reconstruct the variations of the concept throughout five stages: its origins in Mussolini’s Italy, the pluralistic formation in the 1930/40s, the canonization during the cold war, its diminuation in the 1960/70s, and the comeback after 1989. The author argues that it is exactly the multiplicity or even then controversial character of the concept which makes it so significant for the ruptured history of the 20th century.
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Ennis, Juan Antonio. "Italian-Spanish Contact in Early 20th Century Argentina." Journal of Language Contact 8, no. 1 (December 17, 2015): 112–45. http://dx.doi.org/10.1163/19552629-00801006.
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This article attempts to provide a general approach to the exceptional language contact situation that took place in Argentina from the end of the 19thcentury until the first decades of the 20thcentury, in which an enormous immigration flow drastically modified the sociolinguistic landscape. This was most evident in urban environments—and among them especially the Buenos Aires area—and led the local ruling elites to set up a complex and massive apparatus for the nationalisation of the newcomers, which included a language shift in the first stage. Given that the majority of immigrants came from Italy, the most widespread form of contact was that between the local varieties of Spanish and the Italian dialects spoken by the immigrants, which led to the creation of a contact variety called Cocoliche that arose, lived then perished. Although this contact variety did not survive the early years, at least not as a full-fledged variety, the history of its emergence and the ways in which it can be studied today nevertheless make it an object of special interest for research perspectives oriented around the question of the early years of language contact. This article gives an account of this history so as to provide an analysis of a series of documents that, in a highly mediated way, can be used as an unreliable but nonetheless interesting corpus for the study of language and culture contact.
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Baroni, Francesco. "Tra esoterismo, New Age e mistica cristiana: le dottrine del « Cerchio Firenze 77 »." Aries 11, no. 2 (2011): 167–88. http://dx.doi.org/10.1163/156798911x581225.
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AbstractOne of the most interesting features of the 20th-century esoteric revival in Italy is the rise of a lively spiritualist culture. Many spiritualist groups, while still paying attention to physical phenomena (levitation, apports, etc.), produced a rich doctrinal literature of increasingly sophisticated content. The 'Cerchio Firenze 77' is certainly the most famous among these groups. It emerged around the Florentine medium Roberto Setti (1930–1984) and was active throughout the 1950s, the 1960s and the 1970s. The doctrines exposed by the 'Masters' to the participants in the séances show a complex interweaving of esoteric themes, mystical ideas and scientific concepts that made the works of 'Cerchio' highly successful, and comparable to the great classics of 20th-century channeling, such as Jane Roberts's 'Seth books'.
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Isra Sarwar, Muhammad Shamshad, and Farooq Arshad. "Crisis of Identity in 20th Century: The Case of the Sikhs in India." PERENNIAL JOURNAL OF HISTORY 3, no. 2 (December 20, 2022): 280–97. http://dx.doi.org/10.52700/pjh.v3i2.123.
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Punjab has been in turmoil since the partition of British India and now its predicament is the outcome of blend of factors. These factors may include mixing of religion with politics, central machination, vote-bank polities and obvious economic grievances. In the post-partition period, the Sikhs demanded affirmative discrimination largely based on colonial heritage job and regional autonomy. They started using ethnic symbols like history, geography, culture and land to gain sympathies of the masses and to attain greater political autonomy and economic benefits. Unfortunately, the Congress considered their struggle for identity disturbing for the secular outlook of India and put this social issue into the conceptual framework of communal politics and aligned it with Sikh tradition. The situation was politically engineered by Congress through mixing religion with politics and it took decisive actions following the divide and rule policy and extracted electoral benefits out of it. The militant operations against fellow the Sikh citizens and manipulated actions radicalized the society which created social unrest and urged the Sikhs to demand a separate state. This article has highlighted the Sikh political struggle for the
recognition of their separate identity and demand for Khalistan. The critically analyzed historical study is based on qualitative methods by using secondary sources.
Punjab has been in turmoil since the partition of British India and now its predicament is the outcome of blend of factors. These factors may include mixing of religion with politics, central machination, vote-bank polities and obvious economic grievances. In the post-partition period, the Sikhs demanded affirmative discrimination largely based on colonial heritage job and regional autonomy. They started using ethnic symbols like history, geography, culture and land to gain sympathies of the masses and to attain greater political autonomy and economic benefits. Unfortunately, the Congress considered their struggle for identity disturbing for the secular outlook of India and put this social issue into the conceptual framework of communal politics and aligned it with Sikh tradition. The situation was politically engineered by Congress through mixing religion with politics and it took decisive actions following the divide and rule policy and extracted electoral benefits out of it. The militant operations against fellow the Sikh citizens and manipulated actions radicalized the society which created social unrest and urged the Sikhs to demand a separate state. This article has highlighted the Sikh political struggle for the recognition of their separate identity and demand for Khalistan. The critically analyzed historical study is based on qualitative methods by using secondary sources.
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Paterson, Lindsay. "Scottish higher education and the Scottish parliament: the consequences of mistaken national identity." European Review 6, no. 4 (October 1998): 459–74. http://dx.doi.org/10.1017/s1062798700003616.
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The creation of a Scottish parliament in 1999 will crystallize a cultural crisis for Scottish higher education. Scottish universities retained their autonomy after the 18th-century union between Scotland and England because the union was about high politics rather than the affairs of civil society and culture. Unlike in England, the universities developed in close relationship with Scottish agencies of the state during the 19th century, and these agencies also built up a system of non-university higher education colleges. In the 20th century, the universities (and later some of the colleges) sought to detach themselves from Scottish culture and politics, favouring instead a common British academic network. So the new constitutional settlement faces Scottish higher education institutions with an enforced allegiance to the Scottish nation that will sharply disrupt their 80-year interlude as outposts of the British polity.
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Li, Yan. "The Influence of Changes of Islam and Politics Relations in 20th Century on the Strategy of Belt and Road." International Journal of Social Science Studies 6, no. 2 (January 23, 2018): 123. http://dx.doi.org/10.11114/ijsss.v6i2.2945.
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In the early twentieth century, with the independence of the Islamic nations, the religion of Islam withdrew from the traditional unification of religion and state (caesaropapism) to private life. The secularization of Islam has taken its course and its political characteristics have weakened. In the process of globalization of economy, politics and culture, the development of all countries became uneven and imbalanced. In the mid-to-late 20th century, it turned out that the secularization and modernization advocated by the nationalist had failed to effectively solve the development problems which the Muslim countries faced. This made Islam continue to strengthen its position in both domestic and international political life of Muslim countries. The traditional religious identity has become a powerful tool for the domestic cohesion and international fight against power. The analysis of the changes of Islamic religion and politics relations in 20th century can help to understand and reflect on the frequent ethnic and international conflicts in the world at present. Such changes will also affect the development strategy of China’s Belt and Road initiative.
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Rocke, Michael. "The Biblioteca Berenson at Villa I Tatti." Art Libraries Journal 33, no. 1 (2008): 5–9. http://dx.doi.org/10.1017/s0307472200015157.
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Although it began as the personal library of one of the most influential art historians and connoisseurs of the last century, the Biblioteca Berenson now has a broad interdisciplinary scope that goes far beyond art and art history. As the library of Harvard University’s Center for Italian Renaissance Studies since the 1960s, it has become a major resource for research into all aspects of the society, culture and thought of Italy between about 1200 and 1650. Nonetheless the Berenson Library offers rich and often unique resources for art historical research, both on the Renaissance and on the 20th century.
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Sulhan, Ahmad. "Islam Kontemporer: Antara Reformasi Dan Revolusi Peradaban." Ulumuna 12, no. 1 (November 5, 2017): 143–56. http://dx.doi.org/10.20414/ujis.v12i1.395.
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The 19th and 20th centuries were periods for main transformation in Muslim history: periods of degradation and conquest, independence and revolution, renaissance and reform. Toward the 19th century, world power moved from Muslim world to Europe. It was remarked by emerging power of British, France, Spain, Russia, Netherlands, Italy and Portuguese. They dominated Muslim societies in Asia, Africa, and Middle East in economic, military, politic and ideological aspects. Muslim societies’ responses to Europe domination were diverse from rejection and confrontation to emigration and non-cooperative attitudes of traditional Muslim. They planned reform, reconstructed Islamic thinking and beliefs, reformed theology and Islamic law, and emphasized Muslim’s self-esteem significance, unity and solidarity in facing cultural threats and Europe colonialism. However, not few secular Muslims and reformers, were proud and greatly imitated Europe civilization and cultures. They did secularization that ended khalifah system in order to reconstruct Muslim societies.
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Weiss, Max. "THE CULTURAL POLITICS OF SHIءI MODERNISM: MORALITY AND GENDER IN EARLY 20TH-CENTURY LEBANON." International Journal of Middle East Studies 39, no. 2 (May 2007): 270a. http://dx.doi.org/10.1017/s0020743807070407.
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This article contributes to the history of Shiء Islam in Lebanon under the French Mandate by looking at Shiءi religious and cultural engagements with the problem of gender. In the first section, religious treatises written by ءulamaʿ in the context of a politicized “culture war” waged over the proposed reformation of ءAshuraʿ mourning practices during the 1920s and 1930s are analyzed to elucidate the relationship between idealised gender behavior and religious practice. In the second section the Shiءi modernist monthly journal al-ءIrfan is utilized to show how it advocated certain “proper” roles for men and women in an adequately pious Shiءi society. Finally, jokes and other materials published in al-ءIrfan are examined to demonstrate how multifaceted gender norms were in Shiءi Lebanon. These sources paint a rich historical portrait of Shiءi cultural politics by complicating conventional conceptualizations of Shiءi society under the Mandate and illustrating how Shiءi cultural identities have been produced and negotiated over time.
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Pelden, Sonam, Elizabeth Reid Boyd, Madalena Grobbelaar, Kwadwo Adusei-Asante, and Lucy Hopkins. "Ladies, Gentlemen and Guys: The Gender Politics of Politeness." Social Sciences 8, no. 2 (February 15, 2019): 56. http://dx.doi.org/10.3390/socsci8020056.
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Are there ladies and gentlemen in the 21st century? Do we need them? In the 20th century, lady became particularly unpopular with second wave feminists, who preferred ‘woman’. Gentleman was seen as similarly politically incorrect: class, race and culture bound. Following previous research on the word lady, we explore here some current evocations and debates around these words. We consider how the more casual, etymologically gendered term ‘guy’ has been utilized for men and women, and how it functions to reflect and obscure gender. While the return of the lady might be considered a consumer fad, a neo-conservative post-feminist backlash, or nostalgia for an elite ‘polite society’, it also offers an opportunity for a deeper discussion about civility as part of a broader conversation that is gaining impetus in the Western world. Politeness is personal and political. Whilst evidence for a comeback of the gentleman is limited, we critically consider the re-emergence of the lady as reflecting a deeper desire for applied sexual and social ethics. Such gender ethics have global, social and cultural ramifications that we ought not to underestimate. The desire for a culture of civility is gaining momentum as we are increasingly confronted with the violent consequences of a culture without it.
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Puggioni, Federico, and Laura Pistidda. "Urban and Cultural Resilience: Built Heritage, Culture, Technology, Future." Journal of Architectural/Planning Research and Studies (JARS) 19, no. 1 (October 30, 2021): 161–78. http://dx.doi.org/10.56261/jars.v19i1.243871.
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In the Western and in the Mediterranean cities a broad reading of cultural dynamics, together with the overlapping of the historical layers and an historical-based reading of cities and territories, allows readers to identify the presence of a continuous combination of dynamics of urban and cultural resilience. Appearing in bibliographies separately only in recent decades, urban and cultural resilience, social-economical system (SES) and adaptive circles can be used to theorise structural patterns recurring over time in specific contexts. This essay highlights the resilient structure of urban developments, cultural expressions, design, arts, quality gastronomic products, diffused craftsmanship and diffused know-how in the second half of the 20th century in Italy, delineating some resilient future perspectives for the continuation of these dynamics.
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Demchenko, Alexander I. "The Great Saratov Triad of the Early 20th Century." ICONI, no. 3 (2019): 52–64. http://dx.doi.org/10.33779/2658-4824.2019.3.052-064.
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Saratov is justifiably called one of the most significant centers of the artistic culture of the Russian Near-Volga Region. When analyzing the condition of that domain of the plastic arts represented by painting and graphics, it is necessary to state that during the course of the entire 19th century (not to mention the previous century) the figures of the artists were merely episodic: Jean Baptiste Savin, a Frenchman in his origin (famous for his portraits and watercolors), watercolor painter Maria Zhukova, Andrei Godin (who was the first teacher of Mikhail Vrubel) and Feodor Vassiliev (the first instructor of Victor Borisov-Musatov), portraitists and church painters Lev Igorev and Nikolai Rossov. For the most part, the artists who worked beyond the confines of Saratov were its natives, who were veritably well-known artists – Vassily Zhuravlev and Alexei Kharlamov. The high flourishing of painting in Saratov at the end of the 19th and the beginning of the 20th century was prepared by the activities of Hector Baracchi, originally from Italy, and graduate from the St. Petersburg Academy of the Arts Vassily Konovalov. They exerted a decisive influence on the local artistic school, the main representatives of which were Victor Borisov-Musatov, Pavel Kuznetsov, Piotr Utkin, Alexander Savinov, Kuzma Petrov-Vodkin (a native of Khvalynsk), as well as sculptor Alexander Matveyev. However, there were three names which have become the most “celebrated” for Saratov, which led the brilliant assemblage of remarkable artists pertaining to the visual arts and were in the vanguard of the so-called era of “cultural boom,” as the high artistic accomplishments of the late 19th and early 20th century are sometimes referred to. They are Victor Borisov-Musatov, Pavel Kuznetsov and Kuzma Petrov-Vodkin. The present essay is devoted to them.
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Lubardic, Bogdan. "Serbia and Russia mirroring obtainment in philosophy 1920-2020: Synoptic reflexion." Zbornik Matice srpske za drustvene nauke, no. 173 (2020): 1–13. http://dx.doi.org/10.2298/zmsdn2073001l.
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The author endeavours to reconstruct the ways in which the relations between Russia and Serbia in the 20th and 21st century are reflected through the philosophies of both, respectively. Reasons are given for the importance of institutional reception of Russian philosophy into Serbian cultural space, and vice versa. It is demonstrated that the relating of Russia and Serbia in philosophy is important theoretically and spiritually, and equally as a form of identity politics in culture.
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Sokolov, Oleg A. "Unsheathing Poet’s Sword Again: The Crusades in Arabic Anticolonial Poetry before 1948." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 2 (2022): 335–51. http://dx.doi.org/10.21638/spbu13.2022.211.
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Both Arab and Western scholars agree that, starting in the mid-20th century, the correlation of Western Europeans with the Crusaders and the extrapolation of the term “Crusade” to modern military conflicts have become an integral part of modern Arab political discourse, and are also widely reflected in Arab culture. The existence of works examining references to the theme of the Crusades in Arab social thought, politics, and culture of the second half of the 20th century contrasts with the almost complete absence of specialized studies devoted to the analysis of references to this historical era in Arab culture in the 19th century and first half of the 20th. An analysis of references to the era of the Crusades in the work of Arab poets before 1948 shows that, already in the period of the Arab Revival, this topic occupied an important place in the imagery of anti-colonial poetry, and not only in Egypt, Syria, and Palestine, historically attacked by the Crusaders, but also in other regions of the Arab world. If, before World War I, Arab poets only praised the commanders of the past who defeated the Crusaders, then afterwards the theme of the Crusades was also used to liken the European colonialists to the “medieval Franks”. The authors of the poems containing images from the era of the Crusades were, among others, the participants of the Arab Uprising of 1936–1939 and the Arab-Israeli War of 1947–1949, who set their goal with the help of poetry to mobilize the masses for the struggle.
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Skorupski, John. "The Future of Ideals." Royal Institute of Philosophy Supplement 48 (September 2001): 193–208. http://dx.doi.org/10.1017/s135824610001078x.
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The early part of the twentieth century was as revolutionary in the domain of ethical ideas as in other realms. An ethical culture inherited from the preceding century was to all appearance destroyed. This culture, the high-bourgeois culture of the nineteenth century, had emerged gradually from years of revolution and counter-revolution, and seemed then to be developing steadily and expanding its reach towards the end of the century and up to the first world war. Yet what followed it, and in fact overlapped with it, being already presaged well before the war, was quite other: the mainly 20th century phase we call ‘Modernism’, acutely fragmented not only in aesthetic but also in ethical terms, marked in politics by nationalist, collectivist and populist clashes. However, Modernism too, and in particular, many of the ideas in ethics which were characteristic of it, now belongs to history. That much has for some time been clear; the change is complicated, confused, hard to outline; discernibly though, we're in a new period and have been for perhaps a third of a century—quite how long depends on which aspect of change one considers, and on how one interprets its character.
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Wang, KaiPing. "Beyond Binary Logics of Assimilation: Cultural Hybridity in Gish Jen's Novel Typical American." Global Political Review VII, no. II (June 30, 2022): 138–47. http://dx.doi.org/10.31703/gpr.2022(vii-ii).15.
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This paper will conduct an exploration of cultural hybridity through a study of Gish Jen’s novel Typical American, which reconfigures the cultural identities of Chinese Americans as a dynamic, shifting and fluctuating process in the liminal and ‘in-betweenness’ space that Chinese Americans occupy in between Chinese culture and American dominant culture. Gish Jen’s literary works would disintegrate literary Chinatown’s us/other binary oppositions. This study is aimed at redefining the identity politics of diasporic Chinese Americans at the moment of crossing the geographical, cultural, political and social borderline in a postmodern and postcolonial scene as well as in the multicultural scene of the late 20th century.
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Zhao, Jialin, and Rainer Feldbacher. "Reflection of Sexual Morality in Literature and Art." Journal of Critical Studies in Language and Literature 1, no. 3 (August 21, 2020): 81–88. http://dx.doi.org/10.46809/jcsll.v1i3.32.
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Tocqueville, in his book “Democracy in America”, talked about the concept of sexual morality, introduced it into his newpolitical science, and reflected on the situation of social morality before and after the French Revolution with the help of hisinvestigation of American social morality. From the end of the 19th century to late 20th century, the development of sexualmorality in the US and France has undergone different changes. In France before and after the Revolution, sexual ethicsshowed a very different picture, from palace porn culture and pornography before the Revolution to revolutionary moralethics during the revolutionary period and to sexual ethics after the revolution. The US turned from the Puritans' sexualmorality in the early 18th century to the sexual liberation movement in the 19th and 20th centuries. From the historicalexperience of the US and France, we can see three basic forms of sexual morality: the state of greed, the state of politics, andthe state of holy love. The revolutions were not only initiating the construction of democracy, but also changed the definitionof its most basic figure that is the individual. This paper places sexual morality in the three dimensions of reality, politics andreligion. Taking The United States and France as examples, with the help of textual analysis and comparison, thedevelopment course, different forms and contemporary values of sexual morality will be explored.
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Kusenko, Olga I. "Preface to translation." History of Philosophy 27, no. 2 (November 10, 2022): 117–30. http://dx.doi.org/10.21146/2074-5869-2022-27-2-117-130.
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In this article, we provide the first commented edition and translation of an important fragment from Vladimir Zabugin’s posthumous work “The History of the Christian Renaissance in Italy” (Milan, 1924). Zabugin was a Russian historian, philologist and thinker, who lived and worked in Italy in the first quarter of the 20th century. He made an important contribution to the history of ideas with his concept of “Christian Renaissance”, abolishing the postulated antithesis of the Middle Ages and Renaissance as well as the idea of the Renaissance as the revival of antiquity. A sudden death in a mountaineering accident in the Italian Alps prevented Zabugin from completing his outstanding monography: editing the text, compiling notes, bibliography, name index, the absence of which made it very difficult for specialists to refer to the text. That is because a special focus of the present article lies in commenting the fragment and guiding the reader through Zabugin’s key conceptional points. The presented fragment of the first chapter of the book sought to emphasize the continuity of classical and christian culture in Italian proto-Renaissance literature, philosophy, architecture, fine arts. Refering to the eve of the Renaissance (13th century), Zabugin clearly demonstrates how the Christian culture “imperat” here, and the pagan one “ministrat”.
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Marashi, Afshin. "PRINT CULTURE AND ITS PUBLICS: A SOCIAL HISTORY OF BOOKSTORES IN TEHRAN, 1900–1950." International Journal of Middle East Studies 47, no. 1 (February 2015): 89–108. http://dx.doi.org/10.1017/s0020743814001469.
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AbstractThis article investigates the evolution of print culture and commerce in Tehran during the first half of the 20th century. The first section examines technological changes that facilitated the commercialization of texts and then details the history of early print entrepreneurs in the Tehran bazaar. The second section examines the expansion of the book trade between the 1920s and 1940s, tracing the emergence of modern bookstores in a rapidly changing Tehran. I argue that patterns of change in print commerce between 1900 and 1950 contributed to the emergence of mass culture by midcentury. This new mass culture involved the social and political empowerment of a diversity of new reading publics in the city, and enabled the emergence of new forms of popular politics.
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Jianyin, Sun. "Antinomies of culture and critique of modernity." Thesis Eleven 144, no. 1 (February 2018): 3–12. http://dx.doi.org/10.1177/0725513618755774.
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The critique of modernity was one of the important themes in philosophy in the 20th century. Theorists focused on the spiritual characteristics of modernity by which they tried to find a solution to the crisis of modernity, a solution beyond economics and politics. György Márkus, one of the members of the Budapest School, focused on the culture of modernity for 30 years. He presented a critical theory of modern culture. His theory had a clear logic and offered a compelling view. At the core of his theory of cultural modernity was the idea of the ‘antinomies of culture’. These antinomies are of vital importance since the struggle and tension between the poles of culture provides, on his view, the energies and orientation required for the development of cultural modernity. In this essay, I will try to analyse the reality of cultural modernity in China employing Márkus’s ideas and evaluating the significance of his theory.
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Orekhovsky, Petr, and Vladimir Razumov. "The Onset of Narcissistic Culture: Consequences for Education, Science and Politics." Ideas and Ideals 13, no. 3-1 (September 30, 2021): 84–102. http://dx.doi.org/10.17212/2075-0862-2021-13.3.1-84-102.
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Scientists and teachers have been discussing the peculiarities of dissemination of postmodernism in different areas of society, usually ignoring universities and scientific organizations. During the dominance period of the rationally-oriented intellectual culture, the communication methods among specialists have been developed, assisting to describe any phenomena. Postmodernism, factually revolutionizing communication and discourses, radically changes the communities producing them. Without understanding the essence of these changes, it becomes almost impossible to comprehend what, how and why they are engaged in universities and scientific organizations, and what is happening in economy and in politics? The mentioned transformations have been identified in the article as a phenomenon of the onset of narcissistic culture. Accepting the concept of high culture and a multitude of local cultures, it is reasonable to note the increasing processes of the cultural patterns, which transfer between different areas of private and public life, which more and more complicate being of an individual in culture, when, in particular, the expansion of human freedom is accompanied by enhancing the control over him. Imagine a carnival unfolding in a space arranged like a rhizome (fractal). In this way, from the deconstruction of concepts we move on to the deconstruction of slogans, which, presumably, served as a source for a new type of public perturbation from the end of the 80s of the 20th century till the present time. In modern universities, research institutes, entrepreneurship, politics along with liberal values a large-scale dissemination of narcissistic culture took place. The slogan Science Must Serve the People is being deconstructed. Thus, narcissistic culture unfolds beyond the boundaries of this slogan. At the same time, the carriers of narcissistic culture belonging to different generations, educational and academic statuses become not only carriers of new patterns of behavior, but pose themselves in a very special way in society. Individualization beats the standards, including professional ones. Recognizing that culture is an external factor to subjects, mainly predetermining collective memory, as well as collective thinking and imagination (expectations), and the transition from mass to narcissistic culture changes the social roles and transforms the society. Even in elite universities professionalism is squeezed out in order to achieve the needs for convenience and comfort. The loss of the importance of professionalism in the environment causes a response - self-isolation (absenteeism) of specialists. In the field of entrepreneurship, replacing mass culture with a narcissistic one required new artistic models, a change in behavior style, and legitimization of hedonism and egocentrism. Perhaps this is the reason for the decline in the world economic growth rates. Under the prevailing conditions a healthy lifestyle becomes a necessary setting for meeting certain social and political indicators. There has been a dramatic cultural shift in electoral democracy. It is no longer important to ‘enrapture the hearts and souls’, but to be in admiration of yourself and your close environment. Absenteeism is an immanent feature of narcissistic culture, leading the individual to alienation from the political life of the society. Narcissistic culture has always existed, but postmodernism served as a unique medium for its dissemination. Despite numerous criticisms of narcissistic culture, it brings a high diversity to all areas where it penetrates, and this diversity can act as a trigger mechanism to the beginning of a new round for the development of mankind. Narcissistic culture in the 20th century is an external factor changing the flow of all social processes, including economic, political, and social ones. A project ignoring the peculiarities of cultural narcissism discussed above is doomed to failure.
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Gantner, Eszter B. "Interpreting the Jewish Quarter." Anthropological Journal of European Cultures 23, no. 2 (September 1, 2014): 26–42. http://dx.doi.org/10.3167/ajec.2014.230203.
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The persecution, flight and murder of European Jews in the first half of the twentieth century and the profound social and political transformations that decisively affected European cities in the final decade of the 20th century have radically altered urban 'Jewish landscapes'. New stakeholders and institutions emerged with their own networks, goals and interests, and have constructed, staged and marketed 'Jewish culture' anew. The resultant Jewish spaces are being constituted in an urban space located at the intersection of ethnic representation, collective memory, and drawing on an imagined material culture, which includes architectural, physical and digital spaces (e.g. synagogues, Jewish quarters). This Europe-wide process is closely related to the delicate politics of memory and to discourses on the authenticity of cities. This article analyses how the image of 'Jewishness' plays an increasingly important role in the marketing of historical authenticity that cities and their tourism affiliates are undertaking.
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Brennen, J. Scott. "Revealing rays: X-posing corruption of the body and the body politic." Journalism 18, no. 5 (January 25, 2016): 592–608. http://dx.doi.org/10.1177/1464884915625631.
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Drawing on theoretical insights from science and technology studies, this historical analysis addresses how late 19th century American science journalism helped translate the X-ray, as a new media technology, from the physics laboratory into the public sphere. Described as a form of light, the X-ray was given the moral and physical agency to see into concealed spaces and reveal and cure the ailments within, whether of the body or the body politic. As part of a general epistemological framework distinct from photographic realism, these assumptions about the possibilities of knowing can also be seen across public culture at the turn of the 20th century from politics, to journalism, to philosophy, to popular culture. Ultimately, this study highlights how newspaper coverage helped construct the X-ray as a heterogeneous public object while contributing to a larger set of understandings about what can be known and done in public life.
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Rosidin, Didin Nurul, Mila Amalia, Ihsan Sa'dudin, and Eka Safitri. "Muslim Social Movements in Cirebon and the Emergence of National Resistance Movements Against the Dutch Colonial Government in the Early 20th Century Indonesia." Journal of Asian Social Science Research 4, no. 1 (August 12, 2022): 63–86. http://dx.doi.org/10.15575/jassr.v4i1.64.
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The early twentieth century saw the emergence of Muslim social movements as a new model of resistance against the Dutch colonial rule in Indonesia. This model of the resistance movement was a response to various changes in politics, social and religious culture in the early decades of the 20th century due to dynamics within the Muslim community as well as the new policy of the colonial government. This article studies the emergence of Muslim social movements in Cirebon, West Java, and its impacts on the development of the Muslims’ resistance movement against the Dutch colonial rule in Indonesia. There have not been many studies of Cirebon's role in Islamic social movements in the early 20th century. Therefore, this article, using a historical method, attempts to contribute to this literature by examining social movements carried out by Muslims in Cirebon and their impacts on the emergence of resistance against Dutch colonial rule in Indonesia. The findings show that Cirebon, which was one of the main centres of early Islamic civilization in the Indonesian archipelago, played a prominent role in the emergence of Muslim social movements in early 20th century Indonesia. Various Muslim social organizations emerged in the area such as Sarekat Islam, Persarekatan Ulama, Nahdhatul Ulama, and Muhammadiyah. Although these social-religious organisations had differences or were in tension on various issues, their emergence succeeded in convincing the native people of the importance of a new strategy in their resistance against the long and hegemonic rule of the Dutch colonial government which had ruled the Cirebon region since the late 17th century.
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Mažeikis, Gintautas. "L. KARSAVINO ISTORIOSOFINIS MESIANIZMAS IR EURAZIJOS IDĖJA." Problemos 73 (January 1, 2008): 25–41. http://dx.doi.org/10.15388/problemos.2008.0.2021.
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Straipsnyje analizuojamos Karsavino Eurazijos ir simfoninės asmenybės teorijos ir jų įtaka asmeniniam Karsavino likimui, jo sofiologinėms mesianistinėms nuostatoms. Aptariama svarbiausių filosofinių Karsavino idėjų genezė: gyvo religingumo ir bendrojo religinio fondo, gnostinės pleromos interpretacijos, Šv. Trejybės dialektika ir jos santykis su N. Kuziečio filosofija, simfoninės asmenybės teorija. Pagrindinis teiginys apie Karsavino ir Kuziečio filosofijų skirtumą yra pagrįstas kristologiniais Karsavino argumentais apie Kuziečio filosofijos nepakankamumą aiškinant Dievo kaip Possest eksplikacijos ir komplikacijos problematiką. Karsavinas, remdamasis ortodoksiniais kristologiniais teiginiais, simfoninės asmenybės bei ideokratijos teorija bei tipologine, istoriosofine civilizacijų klasifikacija, pagrindžia kairiąją Eurazijos sąjūdžio ideologiją, kuri išliko aktuali ir šiandienos Rusijos politinei situacijai. Straipsnyje parodomos lietuviškosios filosofijos ir Karsavino samprotavimų paralelės ir keliamas klausimas dėl Eurazijos ideologijos nesvarstymo tarpukario Lietuvoje. Straipsnio pabaigoje grįžtama prie filosofinio Karsavino apsisprendimo, saikingų, asmeninių mesianistinių jo nuostatų ir sokratiško likimo tardymų, įkalinimo Abezės lageryje laikotarpiu. Pagrindiniai žodžiai: gyvasis religingumas, simfoninė asmenybė, panteizmas, gnoticizmas, mesianizmas.Historiosophical Messianism of L. Karsavin and the Idea of Eurasia Gintautas Mažeikis SummaryThe historiosophical and messianistic ideas of L. Karsavin and his ideology of left Eurasia were based on the theological and gnostic symbolism of the early 20th century, F. Schelling’s philosophy of Myth and Universality, Vl. Solovjov’s Philosophy of Universality, Mystics of Christology, the Orthodox understanding of Saint Trinity, typological theory of civilizations. At the beginning of his mediaeval researches Karsavin investigated sacral events in rural areas in the 17th–18th centuries, especially in Italy, magic activities and popular beliefs in Christian Saints, based on uncritical, natural, live religious feelings and spontaneous faith. He maintained live religious faith to be the background for the significance and utility of all canonical religious rules and churches. These ideas are similar to the French school of Annales and to the M. Bakhtin’s theory of Carnival issues of the Mediaeval tradition of laughter. However, Karsavin re lated his consideration of spontaneous hierophany to the gnostic tradition of Divine Pleroma. It is important to them in order to interpret the philosophy of Nicolaus Cusanus, especially his conception of God as Possest and a permanent and contradictory process of explicatio and complicatio. On the basis of Cusanus’ philosophy, Karsavin developed his personal idea of dialectics of Saint Trinity as a union of Divine personalities. Karsavin maintained that the conception of Cusanus is insufficient because Cusanus didn’t explain the role of Christ in the full reunification of sinful human beings with God. By Karsavin, Cusanus avoided pantheistic tendencies and therefore couldn’t develop the theory of divination of personality. On the contrary, Karsavin develops the idea of divination of oneself in his theory of Symphonic personality. Every personality is a form of free solution and responsibility, love and self-sacrifice. Therefore, the personality develops itself from an autonomous individual into the personality as a family, the personality as a nation, as a state, and finally the personality transforms into a cosmic human being, or Adam Kadmon. The hierarchic growth of personality, his ontology presupposes his essential responsibility for the development of nation, state, culture and civilization. It was the basis of Karsavin’s messianism. The nation or culture couldn’t be developed in the necessary direction, towards divinity, without creative and self-sacrificing activity of the individual. The hierarchical conception of the world personality presupposes the ideocratic form of government. The idea of the ideocratic power makes Karsavin’s political considerations similar to the Soviet system of power. Karsavin from 1925 until 1929 was the leader of the left wing of the Eurasia movement which was located in Paris. He initiated and supported a dialog with Bolsheviks’ representatives. However, Karsavin strongly criticized communism and Bolsheviks from the Orthodox point of view. Karsavin was a deep believer and couldn’t support the destruction of churches by the Soviet regime. However, today it is possible to say that Karsavin’s political visions are very similar to the modern Vl. Putins’ regime in contemporary Russia. Eurasia and Symphonic Personality ideas became important motives for Karsavin’s coming to Lithuania in 1928. However, after arrival he didn’t participate in any political movement and developed his civilization ideas, the conception of ideocratic power and Symphonic Personality there. In the Lithuanian period, he becomes closer to the Russian Orthodox tradition of Old Believers and its ideas of self-sacrifice to populace. Karsavin didn’t emigrate from Lithuania in the threat of Soviet occupation. On the contrary, he spread his ideas of Symphonic Personality, dialectics of Trinity, self-sacrificing after the War and even in the concentration camp in Abeze until his death in 1952. Keywords: live religions, Symphonic Personality, pantheism, gnosticism, messianism.-size: 11pt;">
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McDougall, James. "DREAM OF EXILE, PROMISE OF HOME: LANGUAGE, EDUCATION, AND ARABISM IN ALGERIA." International Journal of Middle East Studies 43, no. 2 (April 8, 2011): 251–70. http://dx.doi.org/10.1017/s0020743811000055.
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AbstractIn Algeria as in many other cases, experiences of exile and diaspora played a major role in the creation of nationalist politics in the 20th century; exile has also been a recurring literary figure in expressions of Algerian cultural politics since independence. This article examines a range of literary sources to consider the politics of language and culture in Algeria since the 1940s. It shows how identification with Arabism has enabled Algerians to articulate claims to community, solidarity, and sovereignty, first in a conception of national “salvation” against the colonial state and then as both a state-sponsored project of political legitimacy and an indication of the limits of that project. A sense of these limits can be gained by a brief consideration of the complexity of the country's sociolinguistic landscape and the often unorthodox creativity of its literary self-expression since independence.
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Piskurewicz, Jan. "Roman Pollak (1886–1972) i jego rola w rozwoju stosunków naukowych i kulturalnych polsko-włoskich." Kwartalnik Historii Nauki i Techniki 67, no. 3 (October 3, 2022): 43–90. http://dx.doi.org/10.4467/0023589xkhnt.22.023.16326.
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Roman Pollak (1886–1972) and His Role in the Development of Polish-Italian Scientific and Cultural Relations This article characterizes the biography and endeavors of Roman Pollak (1886–1972) – an outstanding Polish literary scholar who also contributed greatly to the development of Polish-Italian scientific and cultural relations in the 20th century. His interest in Italian culture manifested itself at an early age, and he later expressed it in his scientific work. During the interwar period, he was a professor of Polish Language and Literature at the University of Rome and a delegate of the Ministry of Religious Affairs and Public Education to Italy. During his service, he contributed to the revival of the existing polonophile circles and institutions in Italy, as well as the creation of many new ones, which also operated after World War II. The year 2022 marks the 50th death anniversary of Pollak.
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Landsbergytė-Becher, Jūratė. "PHENOMENOLOGY OF THE FRONT LINE IN LITHUANIAN CONTEMPORARY CULTURAL LANDSCAPE." CONTEMPORARY LITERARY STUDIES, no. 18 (December 13, 2021): 66–73. http://dx.doi.org/10.32589/2411-3883.18.2021.246957.
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The image of the front line is deeply rooted in the contemporary Lithuanian discourse about cultureand politics. The strands of its cultural landscape connect art, media, politics and history. The concept of the line here performs like a literary metaphor deeply ingrained in everyday consciousness as a defensive front line due to the painful history of the nation’s experience. The confrontation with the constant threat of the Russian Empire and the catastrophes of occupation, especially in the 20th century, drew the Lithuanian prototype of the nation’s resistance and filled the 21st-century daily discourses with reflections on the emerged meaning of the Mannerheim Line. This actualised vision travelled to the spaces of artistic creation, music, cinematography, literature, creating feelings of infinity, spaces of transcendent landscapes, bridges of time and the dramaturgy of the Baltic archetypes of contiguity. These insights aim to unfold the Lithuanian discourse of contemporary culture with the special mark of the front line.
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Bjurström, Erling. "Whose Canon? Culturalization versus Democratization." Culture Unbound 4, no. 2 (June 1, 2012): 257–74. http://dx.doi.org/10.3384/cu.2000.1525.124257.
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Current accounts – and particularly the critique – of canon formation are primarily based on some form of identity politics. In the 20th century a representational model of social identities replaced cultivation as the primary means to democratize the canons of the fine arts. In a parallel development, the discourse on canons has shifted its focus from processes of inclusion to those of exclusion. This shift corresponds, on the one hand, to the construction of so-called alternative canons or counter-canons, and, on the other hand, to attempts to restore the authority of canons considered to be in a state of crisis or decaying. Regardless of the democratic stance of these efforts, the construction of alternatives or the reestablishment of decaying canons does not seem to achieve their aims, since they break with the explicit and implicit rules of canon formation. Politically motivated attempts to revise or restore a specific canon make the workings of canon formation too visible, transparent and calculated, thereby breaking the spell of its imaginary character. Retracing the history of the canonization of the fine arts reveals that it was originally tied to the disembedding of artists and artworks from social and worldly affairs, whereas debates about canons of the fine arts since the end of the 20th century are heavily dependent on their social, cultural and historical reembedding. The latter has the character of disenchantment, but has also fettered the canon debate in notions of “our” versus “their” culture. However, by emphasizing the dedifferentiation of contemporary processes of culturalization, the advancing canonization of popular culture seems to be able to break with identity politics that foster notions of “our” culture in the present thinking on canons, and push it in a more transgressive, syncretic or hybrid direction.
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Glebova, I. I. "Literature and Dictatorship: Culture of the Beginning of the 20th Century in Search of Ideal Power (Essay)." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 104, no. 1 (March 28, 2022): 162–82. http://dx.doi.org/10.30570/2078-5089-2022-104-1-162-182.
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The end of the 19th — beginning of the 20th century is a watershed moment for Russia. It was the era of “theomachy”, or getting rid of the former gods (authorities, restrictions, coercion and control), in politics, economy, science and culture. In this sense, the motto “Down with the autocracy!” is the political equivalent of the poets’ slogan “Throw Pushkin off the ship of Modernity”. Poets, like politicians, wanted to break out of the past by removing its linchpin — the tsar, the old power. Some intended to reestablish it, others — to rethink it. Politicians sought their ideal in “geography” (the political structure of advanced, democratic Europe), poets — in culture. And they found it in Peter the Great — the revolutionary on the throne, the demiurge of St Petersburg’s Russia. That cult, which was seemingly organic for that culture, concealed the expectations that can be politically deciphered as “the dictatorship of development”. It was Peter’s model of transformation (radical upheaval, a step from the past into the future, with the leader heading the process) that was adopted by the Russian culture as a normative. The revolution and the new (“October”) world, with its eulogy of the future, dictatorship, and cult of the leader, have become the answer to the questions of the beginning of the century and their test. The article views revolution precisely as an experience (which, for all its intensity and tragic nature, has received insufficient reflection) that failed to have any impact on the subsequent political practice. At the same time, although the main goal of the study is political in nature, the author draws on literary, mostly poetic sources, showing how revolutionary practice (not only at the start, but also at the end of the century) highlights the extent to which the “irresponsible chatter” of poets was truly reflective in political and moral respects.
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Bertolino, Maria Anna, and Federica Corrado. "Culture-Based Practices as Driver of Local Development Processes in Mountain Areas—Evidence from the Alpine Region of the Province of Cuneo (Italy)." Sustainability 14, no. 21 (October 22, 2022): 13713. http://dx.doi.org/10.3390/su142113713.
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Over the last few decades, Alpine communities have been affected by many social, cultural, economic and demographic changes that have challenged the hegemonic development models of the 20th century and questioned the city–country cleavage. Nevertheless, the huge potential expressed by culture-based practices in low-density areas—such as the Alps—still represents an unexplored field of research. In order to progress in research in the field, through the analysis of a case study in the Italian Western Alps (Cuneo, Piedmont Region), the article proposes a new methodology of analysis and highlights that new places of cultural production are emerging and that the related culture-based practices can play the role of driver of innovative and sustainable development paths. Based on the results of the case-study analysis, the article presents a taxonomy of new practices in which the binomial culture–territory acts as a driver and explores how these processes can be transferred to similar contexts, in particular, other low-density areas.
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Peritz, Jessica Gabriel. "Orpheus's Civilising Song, or, the Politics of Voice in Late Enlightenment Italy." Cambridge Opera Journal 31, no. 2-3 (July 2019): 129–52. http://dx.doi.org/10.1017/s0954586719000168.
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AbstractThis article explores new conceptions of voice in late eighteenth-century Italy as expressed in discourses connected with opera reform. Inspired by the convergence of Enlightenment epistemologies of feeling and neoclassical aesthetics, certain progressive singers and literati sought to rebrand the singing voice as an agent of moral and political edification. Here, this ideology-laden project is traced through two conflicting representations of singer-poets, both of whom wield the power of lyric song to achieve political ends. First, the article unpacks Giuseppe Millico's narrative of his performance as Gluck's Orfeo (published in Naples in 1782), in which the singer argues for voice as audible interiority and, as such, a warrant of political subjectivity. It then turns to a reading of Gastone della Torre di Rezzonico's libretto for Giuseppe Sarti's dramma per musica Alessandro e Timoteo (Parma, 1782), in which voice transforms into an instrument of anti-absolutist critique. The article concludes by considering how these two modes of voice were imagined, together, as capable of revivifying Italian culture.
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K. Ryan, Mary. "Filming Change: Civil Rights through the Lens of Guess Who’s Coming to Dinner? and To Kill a Mockingbird." [Inter]sections 9, no. 23 (January 4, 2021): 1–16. http://dx.doi.org/10.31178/inter.9.23.1.
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The 1960s were a turbulent decade in the United States. Significant social changes, especially in the realm of antiracism and antisexism, were afoot. Concurrently, in an echo to such dramatic social change, popular culture was also evolving. This article examines two relevant films to evaluate their ability to perform a moral critique of gender and racial politics in the 1960s. Alongside an analysis of social and political trends and Supreme Court cases, I compare two critically acclaimed industry films, To Kill a Mockingbird (1962) and Guess Who’s Coming to Dinner (1967), to better understand cultural and political reforms in the 20th century.
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Coombe, Paul. "Epistemology, Power, Discourse, Truth and Groups." Group Analysis 50, no. 4 (August 14, 2017): 478–94. http://dx.doi.org/10.1177/0533316417725837.
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This article begins with reference to a recent publication that has challenged some of the previously asserted origins and attributions of group analysis and psychoanalysis. Trigant Burrow was one of the earliest psychoanalysts and coined the term ‘group analysis’ in a certain context early in the 20th-century. The book edited by the Petegatos in Italy is then used as the basis of a study examining the nature of epistemology and its being intimately and necessarily associated with power: a politics of truth. What follows then is an exploration of the work of philosophers, in particular Foucault, and others, venturing across the realms of sociology, history, politics and psychoanalysis and the nature of discourse. It is demonstrated that the claims for truth in any sphere of human life need to be subject to healthy doubt and that the perversion of truth in groups is an ever present risk which we must all take responsibility to challenge.
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Eremenko, Galina A. "Passeism in the Musical Culture of France." Observatory of Culture 16, no. 2 (July 5, 2019): 171–82. http://dx.doi.org/10.25281/2072-3156-2019-16-2-171-182.
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The specialists note and highly appreciate the openness to creative dialogue with different European and regional cultures in their works about the artistic history of France. In the introductory section, the article is focused on the importance of the opposite trend, developed in the 19th — early 20th century in all spheres of art. The purpose of the new movement is “national revival”, interest in the origins of the great heritage of the French masters of past epochs. The author concentrates on the peculiarities of interaction between leading composers, musicians-performers and teachers with the traditions of music professionalism of the French composer school. Furthermore, she explains the main reason of “back to the past” addiction by desire to preserve the unique distinction of artistic thinking in the terms of intensive cultural influences in Italy, Germany and Russia. The article provides the facts of creative activity of the leaders of “national renewal”. There are presented some journalistic statements of the leading French composers to confirm their unanimous recognition of the actual value of national classics to the future of French culture. There is explicated the panorama of creative experiments (C. Franck, C. Saint-Saëns, E. Satie, impressionists and composers of the “young generation”) on reconstruction of national traditions of distant epochs. The coverage of events and display of artistic phenomena of musical and cultural life of France allowed the author to form a context to consider the problem of aesthetic and stylistic character: new understanding of the phenomenon of “artistic tradition” and “dialogue with tradition” in the epoch of modernism. The comparison of different forms of “dialogue with the past” in the Russian culture of the beginning of the 20th century and in creative works of the leader of European retrospectivisme I.F. Stravinsky gave grounds to use the concept of “passeism” to characterize the special French type of inheritance of the “lessons” of the predecessors. Introducing the concept of “passeism” in contrast to the accepted in Russian musicology “musical neoclassicism” and giving reasons of the effectiveness of its application, the author seeks to identify the idea of preserving soil foundations of tradition as a way of national self-identity (prosody, rhetoric, form) pertaining to the French composer school.
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Soll, Jacob. "Accounting for Government: Holland and the Rise of Political Economy in Seventeenth-Century Europe." Journal of Interdisciplinary History 40, no. 2 (October 2009): 215–38. http://dx.doi.org/10.1162/jinh.2009.40.2.215.
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In the 1650s, political administrators across Europe began adopting accounting strategies to manage government. Although the method of double-entry book-keeping emerged during the Middle Ages and spread from Italy during the Renaissance, governments were slow to adopt it. Inspired by the Dutch precedent, however, English, French, German, and Russian rulers and ministers looked to accounting to build new military industrial complexes. This general movement represents a paradigmatic change in the language of politics, away from traditional humanist theory toward a technocratic culture that would later evolve into the political-economic movement of the eighteenth century.
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Hillström,, Magdalena. "Contested Boundaries: Nation, People and Cultural History Museums in Sweden and Norway 1862–1909." Culture Unbound 2, no. 5 (December 17, 2010): 583–607. http://dx.doi.org/10.3384/cu.2000.1525.10234583.
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It has become commonplace to assert that museums embody, perform and negotiate national identities. Many researches in museum history have stressed a close relationship between nation building and the origin and formation of the modern public museum. Museums, it is argued, contributes to the construction and representation of the ethnical and historical distinctiveness of the nation’s self’. This article explores the ambiguities of the concept when applied to the establishment of cultural history museums in Sweden and Norway during the latter half of the 19th century. It shows that the relation between nation building and early museum building in the Scandinavian context was more intricate than earlier has been assumed. Museum founders like Artur Hazelius, who opened the Scandinavian-Ethnographic Collection in 1873 (renamed Nordiska museet 1880), was deeply influenced by Scandinavianism, a strong cultural and political force during the 19th century. Union politics played an important role for museum politics, as did the transitions of the concepts of “ethnography” and “nation”. At the very end of the 19th century the original concept of “nation” meaning people and culture gradually was subordinated to the concept of “nation” as state and political territory. In early 20th century museum ideology cultural history museums were strongly connected with “nations” in the modern sense. Consequently, efforts to “nationalise” the folk-culture museum were made both in Norway and Sweden. A contributory force was, naturally, the dissolution of the Swedish-Norwegian union in 1905.
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Tuoheti, Alimu. "The Retrospect of Modern China on Islamic Studies—Centered on People, Institutions and Their Academic Activities." International Journal of Social Science Studies 9, no. 5 (August 30, 2021): 166. http://dx.doi.org/10.11114/ijsss.v9i5.5338.
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The academic history of Islam in China. It not only refers to the academic history of Chinese scholars' research on Chinese Islam, but also includes the carding of various researches and achievements of Chinese scholars on foreign Islam and Muslims. This includes the study of Islamic classics such as Koran and Hadith, History, Pedagogy, Philosophy, Politics, Society and Culture. Islam and Muslims in different regions of foreign countries also have different characteristics, and the research methods also respect this aspect of attention. On the origin of academic history: according to the author's own and previous research results, it can be concluded that academic research with contemporary significance began at the beginning of the 20th century. Under the background of the introduction of Western learning to the East, modern academic research methods also affected the research field of Islam in China. There are four imams with high academic level, such as Ha Decheng, Wang Jingzhai, Da Pusheng and Ma Songtin. There is also Chen Hanzhang, Chen Yuan and Chuan Tongxian non-Muslim scholars joining the ranks of Islamic researchers. There was little research before the 20th century. The year 2000 can be regarded as the dividing line in the evolution of modern Islamic academic history. The period from the beginning of the 20th century to the founding of new China can be regarded as the beginning period. The period from the founding of new China to the reform and development can be regarded as the initial period. During this period, due to various political movements and other reasons, China's Islamic academic history and many other fields suffered setbacks such as stagnation to varying degrees. The period from reform and development to 2000 can be regarded as the prosperous period of Islamic academic research in contemporary China. During the period from 2001 to now, the subject consciousness is clear and the research methods are diversified. Many industries and scholars have actively participated in this research field, that is, using the theories and methods of religion, ethnology, anthropology, sociology, history, philosophy, linguistics, culture, politics and other disciplines to systematically study the historical, political, economic, cultural and other phenomena of Islam and Muslims, so as to lay a foundation for the further development of China's Islamic research.