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This article aims to reflect the potential connections between Cyprian Norwid, hisliterature and thoughts on Europe with the elements of the forthcoming conceptsof Central Europeanism. On the one hand, the author of Vade-mecum can delivera sensitized view of Central European multinationalism, especially in his Venetianshort stories like Menego or Lord Singelworth’s Secret and meanwhile (in hispolitical journalism, for example, Recit d’une peintre d’histoire) acts as if he wascapable of efficiently understanding the first general XIX-century idea ofMitteleuropa. On the other hand, Norwid could react to the issues of CentralEuropeanism ambiguously and flamboyantly – among others by expressing theopinions about still primal and incestuous patriotism of Southern Slavs.
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The study of population changes and ethnic composition is one of the most important issues for analyzing the political or socio-economic situation of the modern era. It is especially relevant for countries where ethnic diversity is characteristic.Since the 1990s, the political and economic crisis has been exacerbated by major events in the world, leading to ethnic conflict in some countries. Since the 19th century, the European part of the great states has been doing its utmost to address the ethnic problems that have emerged as a result of the national liberation movement and skirmishes.The national/ethnic diversity characteristic of Georgia is rare for such small and small countries. This is a characteristic of the country’s wealth and chance for integration into a diverse world.
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In this paper, attempts are being made to present the fashion and dressing of different social stratums in XIV-XV century and to classify the various typologies during this period. For the first time, has been taken into consideration the myth of mourning found in various parts of the traditional costume. Based on written sources, the engravings of foreing travelers, as well as the older generation of Albanian photographers, we argue that the male felt pant (tirqe) came into use in the second half of the XX century.
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This article represents a part of the project “The ethnographic bibliography on Scanderbeg”. By presenting a thematic bibliography this project intends to mark a new phase in the ethnographic approach. This bibliography sorts the most important contributions of Scanderbeg from the ethnographic reviews such as Etnografia Shqiptare and Kultura Popullore including other important ethnographic sources published during 1940- 1990. The aim of the bibliography is to investigate how scholars reckoned Scanderbeg during this period considered as the most important years for the creation of the ethnographic science in Albania. This bibliography includes studies not only from ethnographers but scholars from other disciplines as well, whose contributions are to be considered important for the field of ethnology.
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This article takes into consideration a specific period in the history of music in Albania: the one that runs from the mid 1940s until the 1960s. The focus is on the process of musical institutionalization during the dictatorial regime. I am not referring just to a history of musical instititions but to that complex and thorough process of institutionalization that took place during that period. The research method combines the institutional memory traced from archival data sources and the discourse about music. It is an ethnomusicological approach in the study of the history of albanian music.
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The text deals with two original works by Nenko Balkanski, which are owned by the Regional History Museum – Blagoevgrad. The author’s attention is also focused on the conservation of the paintings.
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The following text presents the vision of a bystander unbiased observer on the matter of assimilation of guilt and its transformation into both-an element of national identity and a resource for the process of cultural heritage formation. as a form of ‘cultural production’, this process aims to update of old values in the context of new understanding, as well as expanding the field of scientific research into the field of individual and community groups, in order to discover new cultural values and turn them into metacultural artifacts. Observations on this subject cover various forms of objectification of the memory – war memorials, monuments, memorial plaques, tombstones, residential property, and various forms of space - produced in the process of “overcoming guilt” and “internationalization of memory”. Their increasing number, the emergence of dynamic counter-monuments at the end of the 19th century as a form of protest against “hard set memory”, as well as the search for new visions are indicative of the deepening crisis of memory and guilt rather than the acceptance and outgrowing the current complex of guilt. As an indisputable product of internal and external factors of influence, the memory of guilt and the need to be continuously and unconditionally recognized and accepted continues to be active in the German mentality to date. The many and increasingly modern monumental and memorial forms reflect the unquestionable attempts of German society to rehabilitate both the victims and itself in the international memory, which in turn leads to serious changes in the construction of cultural and social identity.
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In terms of style aspect, the Bulgarian fine arts from the first two decades of the twentieth century have an extremely diverse character. The different styles and movements appearing on the Bulgarian art scene of- 502 ten put the authors wandering between the motives of the Sacred and the Native. The work of the artist Naum Hadzhimladenov was formed in this ambience. Born in Samokov in 1894 and graduated from the State Academy of Art in 1921 in the class of Prof. Ivan (Jan) Mrkvichka, the young artist became interested in the fashionable at the time styles of representing the motives of the Sacred and the Native, and the connections between them. Even in his early works he was engaged with the questions of good and evil, the answers to which he found in the images of Jesus and Judas. He created many drawings and paintings on biblical themes and with religious motifs from the spiritual life of the Bulgarians – memorial services, prayers, and liturgies. Apart from the sacral-native motives, the search for the Native in the artist’s work develops in two other directions. On the one hand, there are the few works from his student years in which his passions for symbolism and attempts to delve into mythological and fairy-tale plots (“Samodiva”, “Folk Song”, “Shepherd and Samodivi (fairies from the Bulgarian folklore)” are clearly visible. On the other hand are his paintings, representing the life of the Samokov people (“The old Fountain”, “Market in Samokov”, “Wedding”). By the end of the 1940s, the drama in his religious paintings would be replaced, with a new look of irony at the characters. In the 50’s and 60’s among its plots will appear cafes, nativity scenes, circus performances. The search for the Native will never interested him again, and the Sacred will become comic. At the age of 91, Naum Hadzhimladenov passed away, leaving behind a huge work and a rich array of archival materials. Still poorly researched and unknown to the general public, Hadzhimladenov has found his own place in the history of Bulgarian art.
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There are lots of Christian religious temples on the territory of the Municipality of Karbinci. All of them have religious as well as cultural-historical significance. But as the rest of the material good in the municipality, the Christian religious temples are vulnerable to negative influences and consequences of natural disasters. These types of hazards can lead to their damage or destruction. Therefore, it is necessary to assess the threat of natural disasters at these religious temples in order to further take measures and activities for their protection and rescue in case of occurrence of such dangers.
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There is a growing consciousness among Muslim scholars of feminist scholars’ tendency to generalize and make unwarranted assumptions regarding the position of women in the Muslim World. Western feminists have not succeeded in their assumed mission to “rescue” Third World women. This article is written in response to Chandra Mohanty’s “Under Western Eyes: Feminist Scholarship and Colonial Discourses” (1988, 1991). The problems that Western scholars face if attempting to promote Third World women’s rights include the failure of some campaigns by Western feminists through analyzing some of the Western feminism limitation in areas such as the geopolitics, especially the history of colonialism, and cultural and religious specificities of these Third World societies. This article analyzes problems that Western scholars face when attempting to participate in calling for Third World women’s rights, following Mohanty identification of three main problematic analytic principles. There is a tendency to universalize values such as freedom and agency, coupled with a misunderstanding of the meaning of social and religious conventions such as the wearing of the veil or headscarf. Furthermore, investigation of issues facing Muslim women is complicated by the fact that Western feminists are consistently seen as a threat and an indirect way to colonize this part of the world. The article concludes that the key to building new understanding is to avoid the tendency to essentialize or totalize the experience of women of an unfamiliar culture.
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Feminism encompasses such a wide range of cultural and ideological movements that one may rightfully ask: What is Feminism after all? Post-feminism, Girl Power feminism, Do-Me feminism, Queer feminism, Postcolonial feminism, Cyber feminism, “I'm not a feminist... but...” feminism, Third Wave feminism, postfeminist men, Libertarian feminism, illustrate prolific productions in feminist meanings that are multiple, contradictory, may overlap in their beliefs and other times deny one another. Some of these after-feminism movements have often been criticised of being anti-feminist, too commodified by a mainstream patriarchal media language, while others of being apolitical because of celebrating an indeterminate and intersectional subject. In this article I argue for a feminism that is able to be political while embracing an indeterminate and intersectional subject, by replacing identity politics which is exclusionary and perpetuates hierarchical thinking, with an activist politics that is not subject centred but object (policies and practices) centred. Accepting an epistemological position that challenges categorical thinking and embraces indeterminacy and contradiction, is not incompatible with political activism, it reveals in fact potentialities to change the way we think about politics and to rethink possibilities for changing oppressive mentalities. I explore therefore aspects of feminism's politics of representation and its struggle with defining its own subject on one hand and on the other hand I use my ethnographic field-work research on sexual and gender identity within a LGBT community in Belgium, in order to illustrate the lived-experience of the intersectional subject. By this means I don't want to create an antagonistic relation between representation and the lived-experience but show the complexity of their interdependency in the process of identity and self making. The non-categorical subject should no longer be disquieting, but become a new means of engaging politics. In this regard I draw on third wave political agenda as exemplary for integrating a feminist political agenda with an intersectional and contradictory subject.
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Review of: Anto ČARTOLOVNI: "Ethical and anthropological aspects of the emerging field of neuroprosthetics" - Aracne editrice, Rome, 2016., 184. p. Reviewed by: Luka Poslon.
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The article outlines the capacity of anthropological exploration of language enabling cross domains knowledge through the reconstruction of ideologies, beliefs, habits, traditions specific to the culture of social communities. The research opportunities opened by contextualized linguistic information are supported by communication functionality and non-neutral relationship between linguistic sign representing the world, the world itself and references. The language samples analyzed anthropologically bring forward the social and cultural nature of the linguistic information. The understanding and acknowledgement of the language accumulation of cultural values target the improvement and responsibility of the social behaviour (Hudson, 1980:2-4) expressed in the material nature of word. (Vâlcu, 2013: 33-46).
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Indulgence with the idea of death, whether at a conscious or sub-conscious level, has been an age-old preoccupation of human thought and consciousness. All human beings are composed of a tangible and an intangible part, i.e. the body and the soul/mind respectively. The ‘body’ is as essential an element of our human identity as the soul or the mind. However, the legal arena is often seen grappling with controversies concerning the concept of personhood in relation to the dead (either the body or any other physical remains). Some of these controversies arise from our linguistic approach to death and personhood. The objective of this work is thus, to indulge in a philosophical discourse on death, to unravel the relationship between the concept of “personhood” and the subjective self “I” in terms of its identity and dignity (corporeal or incorporeal, and deceased or conscious). This research will look into some of the issues regarding the changing trends in our approach towards (dead) ‘body’ and ‘personhood’, i.e. what makes us a ‘person’ and what role does the tangible (body) and the intangible parts (soul/mind) play in the assertion of our personhood and right to dignity; and also, how the legal and the philosophical arenas are grappling with these approaches. This work finds out that the existing diameter of certain concepts is too narrow to encompass our sense of morality, ethics, and the changing trends of society, science and technology.
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There are always indispensable links between the values of the human person and their sense of social orderliness, and such relationships define how considerable such development is to their existential and essential living. In our contemporary society, there are needs to understand the human persons and their metaphysical demands for social order and development. With this concern, the paper recognizes that human society has been advancing many mythologies and approaches toward development and growth, but the same human society has been neglecting the communal nature which it possesses, where many human values (the respect for human life, rights and dignity, sense of common good, socialization based on truth and trust, ascetic social continence, moral sincerity, etc.) are supposedly fading away, and some, culturally abandoned. This paper tries to explicate the metaphysical valuation of the human person in the pursuance of social order and development in our world of conflicting developmental ideologies interests that are dehumanizing and reducible. It projects that social order and development can be adequately realized when the human society reasonably and fully upheld the values of human togetherness, inter-subjectivity and inter-transcendence.
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The paper discusses the common stages of personal and social development, with a particular emphasis on the exposure to and the use of manipulation. The concept of manipulation gives more insight about differentiation of society and personality. The aim of the research is to identify the interrelated stages in individual and social development associated with the use of manipulation. The process of differentiation and integration reveals distinction between the true essence (Self) and a Persona. To illustrate this, the study applies philosophical solutions proposed by anthropological and individuation theories that regard a person as irreducible to just an “element” of society. This means that each individual actively influences the reproduction and development of social forms, as sociality is a universal characteristic of both society and each individual.
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The article outlines the culinary history of the period 1840–1888, based on memoirs, literary works, and the first Romanian gastronomic works. The article offers a presentation of main events and of social structures, covering the relationships between the peasantry and the boyars, the free professions and the industrialists. It draws attention to the different ways in which the Romanian gastronomic synthesis of eastern and western influences operated in references to food and eating in literary works and in Romanian cookbooks from the middle of the nineteenth century. The suggestion is made that cookbooks might have played a role in strengthening the identity of the bourgeoisie, and thus the development of a middle class.
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This article discusses the manner in which peasant food is mentioned in the Romanian medical writings throughout the 19th century. The physicians’ interest in peasant food appeared in the first decades of the 19th century, gaining momentum in its second half. Of the multitude of medical writings that tackle the subject I have selected for analysis three works: one by Doctor Constantin Caracas, published in 1830, and two other works awarded by the Romanian Academy in 1895. If in Caracas’s work the peasant food resembles the peasant, namely, it is coarse and primitive, by the end of the century, even if the situation did not change fundamentally, the physicians N. Manolescu and G. Crãiniceanu started to discover recipes worthy of inclusion in the national gastronomic heritage. In other words, peasant gastronomy followed closely the changes in the status of the peasant in the national ideology.
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The Passion of Jesus Christ is a popular devotional text created to promote the worship of Christ’s blood and wounds. It originated in the early modern times as an echo of late medieval listing and counting forms of piety. A typical early modern version of the Passion of Jesus Christ consists of Christ’s address to three women mystics who prayed for a revelation of the number of blows and drops of blood he shed during the Passion, a description of devotional practice in honor of the Passion, a list of graces that can be obtained by such devotion, and the attribution of apotropaic properties to its copies. It has been shown that the text was circulated in numerous cultures (e.g., English, Ethiopian, German, Irish, Italian), however, its early modern dissemination in the cultural area of Glagolitic literacy has not been treated. This paper analyzes the surviving Croatian Glagolitic attestations of the Passion of Jesus Christ by situating them in a broader comparative context. The comparison of the Croatian Glagolitic Passion of Jesus Christ with an Italian amulet found in Roccapelago (Emilia-Romagna) revealed that this text appeared in the Croatian Glagolitic cultural area as the result of a trans-Adriatic cultural transfer. Moreover, the paper shows that Croatian Glagolitic writers not only disseminated the Passion of Jesus Christ in codices, but indeed utilized it as a template in the production of textual amulets.
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