Статті в журналах: "Cultural history of time"

1

Oravec, Jo Ann. "Time Capsules: A Cultural History." Journal of Popular Culture 37, no. 4 (April 7, 2004): 735–37. http://dx.doi.org/10.1111/j.0022-3840.2004.096_9.x.

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2

Matuozzi, Robert N. "Time Capsules: A Cultural History (review)." Libraries & the Cultural Record 39, no. 2 (2004): 241–43. http://dx.doi.org/10.1353/lac.2004.0035.

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3

Burke, Peter. "Reflections on the Cultural History of Time." Viator 35 (January 2004): 617–26. http://dx.doi.org/10.1484/j.viator.2.300212.

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4

Zhivov (†), Viktor. "Conceptual History, Cultural History, Social History." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 2 (November 1, 2014): 1–14. http://dx.doi.org/10.21900/j.vivliofika.v2.746.

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V. M. Zhivov’s introduction to Studies in Historical Semantics of the Russian Language in the Early Modern Period (2009), translated here for the first time, offers a critical survey of the historiography on Begriffsgeschichte, the German school of conceptual history associated with the work of Reinhart Koselleck, as well as of its application to the study of Russian culture. By situating Begriffsgeschichte in the context of late-nineteenth and early twentieth-century European philosophy, particularly hermeneutics and phenomenology, the author points out the important, and as yet unacknowledged, role that Russian linguists have played in the development of a native school of conceptual history. In the process of outlining this alternative history of the discipline, Zhivov provides some specific examples of the way in which the study of “historical semantics” can be used to analyze the development of Russian modernity.

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5

Ferreira Dieppe, Carla. "The colour of time." Cadernos de Pesquisa do CDHIS 34, no. 1 (June 26, 2021): 285–93. http://dx.doi.org/10.14393/cdhis.v34n1.2021.56793.

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A presente resenha trata de discussões contemporâneas sobre a convergência entre a História Cultural, imagem e culturas visual e digital na Pós-Modernidade. A obra "The Colour of Time: a new history of the world", do historiador e jornalista Dan Jones e da artista e especialista em imagens históricas Marina Amaral, é um produto da cultura de convergência, possibilitada pela Revolução da Informação e pela criação da Internet. A coloração das fotografias em preto e branco resgata o trabalho dos daguerreotipistas do final do século XIX e início do século XX, em uma releitura da prática de aproximação da imagem do real com recursos da cultura visual e digital.

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6

Born, Georgina. "Making Time: Temporality, History, and the Cultural Object." New Literary History 46, no. 3 (2015): 361–86. http://dx.doi.org/10.1353/nlh.2015.0025.

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7

Torop, Peeter. "Semiotics of cultural history." Sign Systems Studies 45, no. 3/4 (December 31, 2017): 317–34. http://dx.doi.org/10.12697/sss.2017.45.3-4.07.

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The interpretation of cultural history in the context of cultural semiotics, especially interpretation of semiotics of cultural history as a semiotics of culture, and semiotics of culture as a semiotics of cultural history, gives us, first, a deeper understanding of the analysability of cultural history and, at the same time, of the importance of history and different aspects of temporality for the semiotics of culture. Second, the history of the semiotics of culture, especially the semiotics of culture of the Tartu-Moscow School of Semiotics, is an organic part of cultural history, while the self-presentation of the school via establishing explicit and implicit contacts with the heritage of Russian theory (the Formalist School, the Bakhtin circle, Vygotskij, Eisenstein etc) was already a semiotic activity and an object of the semiotics of cultural history. Third, the main research object of semiotics of culture is the hierarchy of the sign systems of culture and the existent as well as historical correlations between these sign systems. Such conceptualization of the research object of semiotics of culture turns the latter into a semiotics of cultural history. Emphasizing the semiotic aspect of cultural history can support the development of semiotics of culture in two ways. First, semiotics of culture has the potential of conducting more in-depth research of texts as mediators between the audience and the cultural tradition. Second, semiotics of culture as a semiotics of cultural history can be methodologically used for establishing a new (chronotopical) theory of culture.

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8

Needham, Susan, and Karen Quintiliani. "Communicating time, place, and history." Journal of Asian Pacific Communication 32, no. 1 (August 4, 2022): 6–24. http://dx.doi.org/10.1075/japc.00082.nee.

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Abstract Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Soul” or “Khmer Spirit”), is a culturally salient ideological discourse found in modern Cambodian culture in the homeland and the diaspora. Prolung Khmer draws on symbols and practices from Cambodia’s 2000-year cultural heritage, linking Khmer history, religion, language, the arts, and socio-political relationships in an essentialized ideology of Khmer culture. Using a genealogical analysis, this article traces the historical development of Prolung Khmer from earliest times to the present with examples from Cambodia and the diaspora. We argue that through its use, Prolung Khmer delineates, historicizes, and naturalizes what it means to be Khmer in the homeland and the diaspora.

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9

PETERSON, DEREK R. "NONCONFORMITY IN AFRICA'S CULTURAL HISTORY." Journal of African History 58, no. 1 (February 8, 2017): 35–50. http://dx.doi.org/10.1017/s0021853716000657.

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AbstractThis article uses E. P. Thompson's last book – Witness against the Beast (1993) – as an occasion to claim oddity, peculiarity, and nonconformity as subjects of African history. Africa's historians have been engaged in an earnest effort to locate contemporary cultural life within the longue durée, but in fact there was much that was strange and eccentric. Here I focus on the reading habits and interpretive strategies that inspired nonconformity. Nonconformists read the Bible idiosyncratically, snipping bits of text out of the fabric of the book and using these slogans to launch heretical and odd ways of living. Over time, some of them sought to position themselves in narrative structures that could authenticate and legitimate their dissident religious activity. That entailed experimentation with voice, positionality, and addressivity.

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10

Padilla Peralta, Dan-el. "Hammer Time: The Publicii Malleoli Between Cult and Cultural History." Classical Antiquity 37, no. 2 (October 1, 2018): 267–320. http://dx.doi.org/10.1525/ca.2018.37.2.267.

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This article studies the adoption of the nickname Malleolus (“little hammer”) by members of the gens Publicia in mid-republican Rome to illustrate the importance of grounding cultural history in the lives of seemingly minor political players and the mundane objects with which they came to be associated. After reviewing the occupational significance of hammers during the First Punic War (Part I), I scrutinize the ritual and cultic intersignifications of hammers in fourth- and third-century BCE central Italy (II) in order to set up a comprehensive reconstruction of the social and semiotic networks that structured and mediated the dedication of a temple to the goddess Flora by the brothers Publicii Malleoli at a time of internal political crisis and external conflict (III). Central to the political and intercultural contests of mid-republican Rome was the generative force of the polyvalent and object-centered cognomen in establishing and promoting individual and collective identities.

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11

Nechtman, Tillman W. "Time travelers: victorian encounters with time & history." Nineteenth-Century Contexts 43, no. 1 (January 1, 2021): 125–27. http://dx.doi.org/10.1080/08905495.2021.1870267.

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12

Kostetckii, Victor V. "Cultural picture of Russian history." Vestnik of Samara State Technical University. Series Philosophy 4, no. 2 (July 29, 2022): 29–48. http://dx.doi.org/10.17673/vsgtu-phil.2022.2.4.

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With a cultural approach, the history of Russia falls into three different stories: the history of the state, the history of the ethnic group, the history of the culture itself each of which lives its own life and in its own time. The Russian state did not form around the Russian world, but around the Danish money of the IX-XI century, the phenomenon of which distorts the whole picture of European feudalism. The ethnic culture of Slavism is determined by the taboo system of civilization in the process of Indo-Aryan migrations, which can theoretically be restored. As for the Russian culture, it is more original and Russian state, and Slavic. Russian culture, the Russian spirit are related to the society of the nobility of previous civilizations, borrowing elements of chivalry. The overlapping of three different stories turns into both the originality of Russia and many oddities in politics, economics, warfare, in the fields of art, religion, education.

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13

Nesset, Tore. "“Cyclic” time in the history of Russian." Studies in Language 40, no. 3 (October 14, 2016): 591–621. http://dx.doi.org/10.1075/sl.40.3.04nes.

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This article offers a diachronic analysis of the concept of “cyclic” time in Russian, more specifically of temporal adverbials such as utrom ‘in the morning’ and vesnoj ‘in the spring’ that refer to the diurnal and annual temporal cycles in nature. It is argued that evidence from diachrony bears on important theoretical questions: Is the sensitivity to “cyclic” time in language due to cultural factors? How does the external factor of culture interact with language internal factors in the formation of temporal concepts? The proposed analysis indicates that the linguistic development in Russian does not mirror changes in cultural practices and values. Instead, the main burden of explanation is placed on a language internal factor, namely the general drift towards more analytic constructions in Russian, which I argue paved the way for the concept of “cyclic” time as reflected in the grammar of the Russian language today.

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14

Tolmacheva, Marina, and Paul B. Henze. "Layers of Time: A History of Ethiopia." African Studies Review 44, no. 3 (December 2001): 134. http://dx.doi.org/10.2307/525627.

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15

Radoulova, Nadejda. "DAUGHTERS' TIME: HISTORY OF DISCONTINUITY." East Central Europe 29, no. 1-2 (2002): 383–86. http://dx.doi.org/10.1163/187633002x00622.

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16

Krämer, Sybille. "The Cultural Techniques of Time Axis Manipulation." Theory, Culture & Society 23, no. 7-8 (December 2006): 93–109. http://dx.doi.org/10.1177/0263276406069885.

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The originality of Kittler is not his preference for technical media, but his insight in the linking of media with the technique of time axis manipulation. The most elementary experience in human existence is the irreversibility of the flow of time. Technology provides a means for channeling this irreversibility. Media are practices that use strategies of spatialization to enable one to manipulate the order of things that progress in time by transforming singular events in reproducible data. Human bodies cannot be seen as media because they are subject to the linearity of time. Are media a priori functioning universals for Friedrich Kittler? The answer is: no. Media history has a beginning (writing) and an end (computer).

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17

Flanagan, Frances. "Time, history, and fascism in Bertolucci's films." European Legacy 4, no. 1 (February 1999): 89–98. http://dx.doi.org/10.1080/10848779908579947.

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18

Костянтин Анатолійович Яценко. "MULTICULTURAL EDUCATION AS A MEANS OF SOLVING INTER-CULTURAL RISKS: PRO ET CONTRA." Intermarum history policy culture, no. 5 (January 1, 2018): 362–71. http://dx.doi.org/10.35433/history.111827.

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The article researches the essence and content of multicultural pedagogical paradigms common in the world practice. Thus, J. Benx's pedagogical model is understood as a continuous process that requires long-term investments of time and effort, as well as carefully planned actions and monitoring. L. Frazierer's pedagogical concept is aimed at the development of cultural diversity through the introduction of specially designed methodological materials into the educational practices and a special procedure of this material submission. U. Hunter offers multicultural education through the establishment of structural educational priorities, in which the emphasis is shifted towards cultural pluralism and the maintenance of the cultural heritage of disappearing ethnic groups. In the concept of B. Parekh, the content of pedagogical multicultural practices, first of all, is freedom in the study of other cultures, acquainting students with different models of historic knowledge through the use of the entire world cultural heritage. The content of multicultural education for K. Grant is the approval and popularization of an alternative lifestyle for all people on the basis of equality of education and ensuring the availability of knowledge of all cultural diversity. B. Sizemor under multicultural education understands the assimilation of knowledge about various groups and organizations that counteract the oppression and exploitation by studying the realities and ideas which result from their work. S. Nieto considers multicultural education as the pedagogical process aimed at counteracting all forms of discrimination, deepening of interpersonal contacts between pupils and students, spreading the principles of democracy and social justice in the pedagogical process.From the socio-philosophical standpoint, the analysis of the prospects of introducing elements of multicultural pedagogical models into the domestic educational space of the educational institutions as an instrument of tolerance of intercultural relations between Ukraine and Poland is conducted.The problem of the emergence of intercultural contradictions in the context of the existence of the historical memory of separate individuals and the nation as a source of conflict is considered. The priority directions of practical implementation of elements of multicultural pedagogy in the sphere of education, family, church, activity of cultural and educational centers, public associations, mass media with the aim of establishing intercultural dialogue and tolerance of relations between bearers of different cultural traditions are determined.

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19

Choriyeva, Madina A. "HISTORY OF CREATION "SHAH-NAME" FIRDOUSI." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 12 (December 1, 2021): 45–48. http://dx.doi.org/10.37547/philological-crjps-02-12-09.

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The name of Ferdousi and his heritage, both creative and the legends about him, are a cultural code that plays an important role in the unity of the Persian cultural space, extending far beyond Iran. And at the same time the author of "Shahnameh" became a romantic legend of the West. The image of the poet, who created the greatest work, but did not receive recognition during his lifetime, turned out to be very close to European romantics. As well as the theme of the struggle against tyrants and autocrats, therefore, in many interpretations, Ferdousi appears not only as an unrecognized genius, but also as a victim of persecution.

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20

Movahedi, Siamak. "Cultural Preconceptions of Time: Can We Use Operational Time to Meddle in God's Time?" Comparative Studies in Society and History 27, no. 3 (July 1985): 385–400. http://dx.doi.org/10.1017/s001041750001149x.

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Almost on the eve of the Iranian revolution, the shah's regime adopted a policy of daylight-saving time to cope with a chronic power shortage in Tehran, a densely populated city of more than four million people. The clock was moved ahead by an hour in the spring and set back again in the fall. Few decisions of the old government evoked as much public criticism and outcry as this one. Thousands of complaints were registered against the plan. The Department of Energy was swamped by daily protest letters and phone calls. Iran's daily newspapers printed hundreds of letters and editorials decrying the idea as absurd and futile. Comedians capitalized on the arbitrary nature of the official time as they sought to mobilize public ridicule of the government. Many people rejected the plan outright and adhered to the old time. Others kept both times. When you asked someone for the time of the day, the immediate response was “which time do you mean, the old time or the new time?” For some people, the rejection of daylight-saving time became a symbol of opposition to the shah's regime—it was at least justified as such.

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21

Albogachiyeva, Makka S. G. "THE ABAZIN LANGUAGE: HISTORY AND PRESENT TIME." Ural Historical Journal 71, no. 2 (2021): 90–98. http://dx.doi.org/10.30759/1728-9718-2021-2(71)-90-98.

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The article analyzes the prerequisites and the main causes and factors that influenced the current state of the Abazin language. Various processes related to the preservation of the national language are ongoing in Abaza society. Russia’s modern abazins live compactly in the Abazinsky district of Karachay-Cherkessia, they are one of the five title nations of the republic. However, their significant part left homeland in the middle of the 19th century and emigrated to the Ottoman Empire. As a result of this relocation, the abazins found themselves scattered around various parts of the world. The absence of their own writing and life in a foreign cultural environment led to a significant loss of the communicative properties of the Abazin language. Many factors influenced the functional change of the language — political, socio-economic, cultural, etc. At the turn of the 20th–21st centuries, realizing that the native language is on the verge of extinction, the abazins started vigorous activity to preserve the language, uniting the efforts of not only those living in the Russian Federation, but also fellow tribesmen from other countries of the world. This was facilitated by the holding of the World Abkhaz-Abazi Congress and the creation of other public organizations aimed at preserving national culture and language. These processes are gaining strength thanks to information technologies that allow not only broadcasting, but also seeing the interlocutor and communicating with him. Native speakers can teach the Abazin language to anyone, regardless of where they live. Thus, modern abazins use all available resources to preserve their original culture.

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22

Brindle, Lara, and Ned Lukacher. "Time-Fetishes: The Secret History of Eternal Recurrence." Sixteenth Century Journal 30, no. 4 (1999): 1105. http://dx.doi.org/10.2307/2544654.

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23

Smith, Thomas C. "PEASANT TIME AND FACTORY TIME IN JAPAN." Past and Present 111, no. 1 (1986): 165–97. http://dx.doi.org/10.1093/past/111.1.165.

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24

Ellick, Carol J. "A Cultural History of Archaeological Education." Advances in Archaeological Practice 4, no. 4 (November 2016): 425–40. http://dx.doi.org/10.7183/2326-3768.4.4.425.

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AbstractTo know where we are going, we need to know where we have been, so it seems only fitting that, to produce a special issue on designing and assessing public education programs in archaeology, we need to look back to the establishment of public outreach and archaeological education in the United States and, specifically, within the Society for American Archaeology. Archaeological education, as a subfield of archaeology, can trace its roots to individual efforts at sharing archaeology with the public, but especially to the first Save the Past for the Future Conference in Taos, New Mexico. It was here that the idea took root that, to stem vandalism and looting, we need to educate people about archaeology. This meeting was the springboard for federal initiatives like Project Archaeology and Passport in Time, and it was also the birthplace for the SAA Public Education Committee. For more than 25 years, archaeologists have been creating public outreach programs, students have graduated college thinking of public outreach as a career path, and TV shows have sensationalized our profession, but what do we really know about what we’ve done, whether we’ve made a difference, and how it can propel ourselves and future generations of archaeological educators forward?

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25

Parasher-Sen, Aloka. "Perceptions of Time, Cultural Boundaries and ‘Region’ in Early Indian Texts." Indian Historical Review 36, no. 2 (December 2009): 183–207. http://dx.doi.org/10.1177/037698360903600201.

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26

Talbot, Cynthia. ":Textures of Time: Writing History in South India, 1600–1800.(Cultural Studies.)." American Historical Review 110, no. 5 (December 2005): 1477–78. http://dx.doi.org/10.1086/ahr.110.5.1477.

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27

Mallon, Florencia E. "Time on the Wheel: Cycles of Revisionism and the “New Cultural History”." Hispanic American Historical Review 79, no. 2 (May 1, 1999): 331–53. http://dx.doi.org/10.1215/00182168-79.2.331.

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28

Hoopes, James, and Richard Rabinowitz. "Time Capsule." American Quarterly 42, no. 1 (March 1990): 116. http://dx.doi.org/10.2307/2713230.

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29

Eräsaari, Matti. "Time and the other time: Trajectories of Fiji time." History and Anthropology 29, no. 4 (March 22, 2018): 407–24. http://dx.doi.org/10.1080/02757206.2018.1445624.

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30

Tucker, Spencer C., and David G. Shomette. "Tidewater Time Capsule: History beneath the Patuxent." Journal of the Early Republic 15, no. 4 (1995): 684. http://dx.doi.org/10.2307/3124035.

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McClellan, Charles W., and Paul B. Henze. "Layers of Time: A History of Ethiopia." International Journal of African Historical Studies 34, no. 2 (2001): 467. http://dx.doi.org/10.2307/3097525.

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Steineck, Raji C. "Time in Old Japan: In Search of a Paradigm." KronoScope 17, no. 1 (March 28, 2017): 16–36. http://dx.doi.org/10.1163/15685241-12341368.

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Various attempts have been made to systematize fundamental patterns of temporal organization and to establish links between these patterns and natural and cultural evolution. This paper compares three pertinent theories of time in the light of evidence from Japanese cultural history: the hierarchical theory of time by J. T. Fraser, the fourfold paradigm of time imageries by Y. Maki, and the social learning theory of time by G. Dux. It demonstrates that the “canonical forms of time” established by these authors can be brought into meaningful conversation with each other and that they suggest helpful methodologies for the analysis of temporal perspectives in Japanese history. At the same time, comparative analysis reveals reasons for caution against simplified evolutionary accounts of cultural history. From very early on, Japanese literary sources evince an acute consciousness of conflicting temporalities. At the same time, there is no unified “Japanese concept of time”—neither trans-historically nor at any given period.

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Cordell, Linda S., and Steadman Upham. "Culture and Cultural Behavior: One More Time, Please." American Antiquity 54, no. 4 (October 1989): 815–19. http://dx.doi.org/10.2307/280685.

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The comments by Reid and others demonstrate a continued failure to distinguish problems of a general theoretical nature from those concerns relating to specific interpretations of southwestern prehistory. We separate these issues here. We also suggest that confusion arises because there are important philosophical differences between our approaches.

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Robins, Marianne, Roger Robins, and William H. McNeill. "Keeping Together in Time: Dance and Drill in Human History." Sixteenth Century Journal 28, no. 3 (1997): 945. http://dx.doi.org/10.2307/2543056.

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Da Costa, Jade Crimson Rose. "Pride Parades in Queer Times: Disrupting Time, Norms, and Nationhood in Canada." Journal of Canadian Studies 54, no. 2-3 (December 2020): 434–58. http://dx.doi.org/10.3138/jcs-2020-0045.

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Stepanchuk, Olga. "ACTIVITIES OF OLEH SHTUL-ZHDANOVYCH DURING WORLD WAR II." Intermarum history policy culture, no. 8 (December 30, 2020): 89–100. http://dx.doi.org/10.35433/history.11206.

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The aim of the article is to study the political, social and cultural activities of Oleh Shtul-Zhdanovych during World War II. In the process of the research general and special historical methods and basic principles of historical knowledge were used. The principles of historicism and scientificity allowed to analyze the activities of Oleh Shtul-Zhdanovych seen in the perspective of social and political events of the time. The principle of objectivity helped to critically analyze the literature and source base of the study. The principle of systematicity allowed to form a holistic picture of the activities of Oleh Shtul-Zhdanovych during World War II. Being based on the available source base, the article presents an unprecedented generalized image of Oleh Shtul-Zhdanovych’s activity during World War II, comprising the scientific novelty of the research. The author made conclusions that the political activity of Oleh Shtul-Zhdanovych during World War II was quite active and diverse. He became a member of the OUN (M) marching groups and actively participated in the political life of occupied Kyiv, closely cooperating with leading figures of the nationalist movement, especially with Olena Teliha and Oleh Olzhych.Oleh Shtul-Zhdanovych’s social and cultural activity during World War II is represented by his work in the editorial office of the newspaper “Ukrainske Slovo” (“Ukrainian Word”) (Kyiv). Oleh Shtul-Zhdanovych’s cooperation with Taras Bulba-Borovets was of great importance, while its purpose was to unite all independent forces against a common enemy. In fact, their cooperation supported a permanent political connection between the OUN (M) and the forces of Taras Bulba-Borovets. According to Oleh Shtul-Zhdanovych, the main goal of any struggle was to gain Ukraine’s independence. In general, the research provides an estimation of the political, social and cultural activities of Oleh Shtul-Zhdanovych in the Ukrainian lands during World War II.

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37

Gibbons, Luke. "Race Against Time: Racial Discourse and Irish History." Oxford Literary Review 13, no. 1 (July 1991): 95–117. http://dx.doi.org/10.3366/olr.1991.005.

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Breen, T. H., Robert E. Gallman, Darrett B. Rutman, and Anita H. Rutman. "A Place in Time." William and Mary Quarterly 42, no. 2 (April 1985): 251. http://dx.doi.org/10.2307/1920432.

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39

Fu, Poshek. "Trans-Pacific Cultural Connections." Journal of American-East Asian Relations 24, no. 1 (April 8, 2017): 27–40. http://dx.doi.org/10.1163/18765610-02401008.

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The University of Illinois has one of the largest international student populations from China in the United States. An u.s.-based journalist recently headlined it as the “University of China at Illinois” and the sobriquet has caught fire in China. Actually, the university has a long history of connection and engagement with China that stretches back to 1908–1909, at a time when the United States was not yet a significant global power in the Pacific. This essay looks at the dreams, hopes, and problems in this long history in the changing context of u.s.-China relations, which involved using American education to shape the hearts and minds of young Chinese before the idea of “soft power” became popular.

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Medvedeva, Ludmila P. "Millennial Moment (History of Service Menologies Publication in Modern Time)." Bibliotekovedenie [Russian Journal of Library Science], no. 5 (October 19, 2010): 50–58. http://dx.doi.org/10.25281/0869-608x-2010-0-5-50-58.

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The article at the first time describes the history of the publication of the Russian Orthodox Church liturgical Menologies in the second half of the XX - early XXI centuries, process of formation of this traditionally multivolume collection during the last years and now is analyzed. The development of historical and cultural aspects in light of the integrated reconstruction of the Moscow Patriarchate's publishing activity in Russia is of the most immediate interest.

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Bezklubenko, Serhii. "Cultural Processes of “Time of Perestroika and Glasnost”." Culturology Ideas, no. 15 (1'2019) (2019): 113–25. http://dx.doi.org/10.37627/2311-9489-15-2019-1.113-125.

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This article analyses artistic phenomena in the period of «perestroika and glasnost» (1985–1999) and reveals the question of the main problems in that historical period. In the period of «perestroika and glasnost» in the cultural industry, the process of «information saturation» acquired the character of filling in «white spots». The forbidden and forgotten works, «works from the box», start mass-publishing, «films from the shelf» come to film distribution, numerous «books from a special fund» return to library subscriptions. Works that previously appeared only in samizdat are reprinted, phenomena recognized by the Soviet regime as «undesirable», «alien», or even «hostile» are returned to art – from both the ideological and purely artistic sides. The fall of the Iron Curtain played a major role in the rapid disintegration of the official quasi-communist ideology. Information - the most devastating weapon - destroyed the «wall», which passed through the feelings and opinions of people. Information on the real state of things outside the USSR «leaked out» through various channels. Previously blocked truthful information gushed out in full flow both from external and internal sources quickly acquiring the size of the «critical mass», starting an uncontrollable «chain reaction», which led to «information explosion». This «explosion» transformed - not to say deformed - the public consciousness, people acquired the opportunity to know everything about themselves and their history, and the process of «information saturation» began in the culture and art industry.

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Bal, Mieke. "Activating Temporalities: The Political Power of Artistic Time." Open Cultural Studies 2, no. 1 (July 1, 2018): 84–102. http://dx.doi.org/10.1515/culture-2018-0009.

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Abstract Inspired by Marx’ view of “untimely temporalities,” I connect my own conception of the need for anachronism in art history with some contemporary artworks focusing on the political importance of art in the present. The analyses of work by three contemporary artists who each bring their own aesthetic of slowness, interruption, and activism to their art leads to a conception of political art as activating rather than directly activist. In addition to Marx, especially his view of temporality, and to Henri Bergson as a major philosopher of time, the article also establishes connections with the ideas of contemporary cultural analyst Kaja Silverman. These three thinkers, each in their own way, undermine the binary oppositions on which so much of thought is based.

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GREEN, A. "Time and History in Madame Bovary." French Studies 49, no. 3 (July 1, 1995): 283–91. http://dx.doi.org/10.1093/fs/49.3.283.

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GREEN, ANNE. "TIME AND HISTORY IN MADAME BOVARY." French Studies XLIX, no. 3 (1995): 283–91. http://dx.doi.org/10.1093/fs/xlix.3.283.

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Clavin, Patricia. "Time, Manner, Place: Writing Modern European History in Global, Transnational and International Contexts." European History Quarterly 40, no. 4 (September 9, 2010): 624–40. http://dx.doi.org/10.1177/0265691410376497.

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The article examines the origins and relationships between global, transnational history and international history, and the potential of these fields of enquiry to reshape European history. Divided into three parts, and drawing on a range of global and European examples, the article examines some of the ways in which transnational history holds the potential to blur established chronological boundaries and offer new approaches to the mapping of time. Global and transnational history has also helped to identify new processes and relationships in modern history, posing, in particular, new questions of comparative history and of Europe’s relations with the world. The article concludes by identifying new sites of historical enquiry in European history and proposing additional ones.

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Glebkin, Vladimir. "A socio-cultural history of the machine metaphor." Review of Cognitive Linguistics 11, no. 1 (June 28, 2013): 145–62. http://dx.doi.org/10.1075/rcl.11.1.04gle.

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In Michelangelo Antonioni’s film Blow-up, a scene of affection, after enlarging the negatives, transforms into a scene of an attempted or an actual murder. It seems a good image to characterize the change of the initial view of conceptual metaphor from a more precise perspective. The conceptual metaphor theory emerged with the claim that primary metaphors, such as Categories Are Containers, More Is Up, Affection Is Warmth, and even Time Is Money, were determined by the fundamental constants of our perceptual experience; hence, they could not change or evolve, and had no history. Later, however, plenty of studies have provided strong evidence that such metaphors, being much more complicated structures, essentially rest on the cultural-historical ground. The article can be considered as a step in this direction. It addresses the machine metaphor as a cultural-historical phenomenon examining its development from Antiquity to Early Modernity. The author reveals that conceptual machine metaphor appears in the Middle Ages, long before Newton and the Industrial Revolution, in the wake of the transformation of basic elements of the cultural model from Antiquity to the Middle Ages.

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Bank, Rosemarie K. "What Space Is This Time? Historiography in the Space of History." Pamiętnik Teatralny 70, no. 4 (December 20, 2021): 25–40. http://dx.doi.org/10.36744/pt.980.

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In asking the question embedded in the title, this article explores the tension between inertia and change in cultural historical studies. Inertia in this context does not mean inactive or inert (i.e., without active properties), but the structural constraints that are revealed when codes, forms, practices, roles, etc., contest. What kinds and forms of socio-cultural knowledge, values, or structures are maintained, developed, or abandoned across geographies and throughout a system’s history? Rather than thinking in terms of core and margin and related binaries of difference and “othering,” inertia and change as historiographical strategies focus on the dynamics that affect social systems and structures, preserving some systems to conserve energy while introducing or forsaking others. In the process of exploring these spaces in historiographical time, this article draws historical examples from attempts among scholars and performers in the United States in the latter nineteenth century to stage “American” histories that stored, rejected, and created past and contemporaneous historical spaces at such sites as Lewis Henry Morgan’s view of Ancient Society (1877), the Columbian Exposition of 1893, and Buffalo Bill’s Wild West.

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Topolovská, Tereza. "The Glass Room: Housing space, time and history." Crossroads A Journal of English Studies, no. 36(1) (2022): 22–36. http://dx.doi.org/10.15290/cr.2022.36.1.02.

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This article presents The Glass Room (2009), a novel by the British author Simon Mawer set in Brno, the Czech Republic, as a unique literary portrayal of a historical period and Modernist architecture in fiction. Shortlisted for the Man Booker Prize, the novel marked a turning point in its author’s career, inspiring both theatrical and film adaptations, and, perhaps more importantly, it sparked a resurgence of interest in its model, the famous Tugendhat House, a revolutionary piece of Modernist architecture built between 1928 and 1930 by Ludwig Mies van der Rohe. The narration of the novel is determined by the centrality of both the Landauer House and its main living space, the Glass Room, and their capacity to frame the intimate histories of the characters as well as the tumultuous social, political, and cultural developments of Central Europe. The spatial poetics of The Glass Room reflects this thematic complexity, whilst expressing the key aesthetic and ethical preoccupations of Modernist architecture and contribut-ing to the novel’s role in providing a multifaceted insight into history and architecture.

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Bergman, Ingela. "Indigenous Time, Colonial History: Sami Conceptions of Time and Ancestry and the Role of Relics in Cultural Reproduction." Norwegian Archaeological Review 39, no. 2 (October 2006): 151–61. http://dx.doi.org/10.1080/00293650601030024.

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Roth, P. A. "Thomas Kuhn: A Philosophical History for Our Time." Common Knowledge 8, no. 2 (April 1, 2002): 418–19. http://dx.doi.org/10.1215/0961754x-8-2-418-a.

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