Culture and Politics

Em uma era onde a subversão social se infiltrou nas veias da democracia, é hora de erguer a voz contra a normalização do absurdo. Para um espectro social cada vez maior, o assassinato em massa, a morte coletiva, a pobreza institucionalizada, a dependência forçada do Estado e os atos de autoritarismo disfarçados de legalidade não são apenas tolerados são celebrados como "revolução".

Mit dem Aufbau von Hoch- und Fachhochschulen in strukturschwachen Regionen hofften alle ostdeutschen Landesregierungen, die marode Wirtschaft zu stabilisieren. Doch wie sollte das geschehen? Wer wählte Standorte aus? Welchen Einfluss auf die Gründungen nahmen lokale Initiativen? Mit welchen Herausforderungen war der Aufbau verbunden? Gab es weitere Konflikte zwischen Hochschulen in der Metropole und denen in Regionen? Der Aufsatz geht diesen Frage am Brandenburger Fall nach. Die hochschulgeschichtliche Forschung wird damit um eine regionale Perspektive auf den Hochschulumbau Ost erweitert. Auch bildet die Geschichte der ostdeutschen Fachhochschulen noch ein Desiderat.

Part of the research activities of the 3gRETROspective project, this article aims to investigate the means of constructing female characters in the five plays selected by the project’s team: "The Sleepy Adventure" author Teodor Mazilu (1964), "The Second Love" author Corneliu Leu (1965), "The Road to Everest" author George Genoiu (1975), "Nascendo" author Alina Nelega (1995) and "This Animal that Hurts Itself" author Teona Galgoțiu (2019).

This review reveals the complexities, pitfalls and gaps in the processes of policy making in Pakistan at the highest levels. How political leaders, political parties, institutions of military, bureaucracy, judiciary & media power houses interact with each other? Does presidential matter in decison making? Is it power to persuade or repution or perception that  has shaped Zardari presidency? Find out if this review provides answers to these questions...

A partir de un ángulo hermenéutico que articula algunas de las premisas del giro decolonial y las de la ontología nihilista de Gianni Vattimo, el presente trabajo aborda El entenado, novela del escritor argentino Juan José Saer, con el fin de des-ocultar en la diégesis la (de)colonialidad del ser. Nuestra propuesta sostiene que la novela es un breviario ontológico que da cuenta de una comprensión nihílica, transmoderna y ultrametafísica del ser -la decolonialidad del ser- que tiene como posibilidad la reducción de la violencia que lleva aparejada una comprensión metafísica del ser, fundamento de la instauración del mundo moderno/colonial -la colonialidad del ser-.

This Master's Thesis aims to analyze the different popular and religious festivals that were celebrated from the second half of the 15th century in the Middle Ages.
We will study the relationship that arises between the late medieval nobility and the festival, taking as an example the life of the nobleman Miguel Lucas de Iranzo who was Constable of Castile. The Acts of Constable Iranzo will be the main source that we will use for the development of our work, along with some outstanding works from the late Middle Ages.

Comenzaré con una tesis, enunciada de manera seca: el ser humano no tiene fundamento: se constituye en la relación. Pero la posibilidad de relación, en un sentido auténtico, es decir, no determinada enteramente por los instintos naturales, es plenamente social desde sus mismas raíces. Este es el sentido en el que "no tiene fundamento". La especie humana ciertamente comparte algunas características facilitadoras que le proporciona su conformación biológica y genética básica-postura, dimorfismo sexual, encefalización, infancia prolongada, cuidado parental colectivo, capacidad vocal y gramatical-, pero todo esto predispone y no limita. El hombre tiene una estructura instintiva mucho menos estricta que otras especies superiores (incluidos otros primates) y el hombre debe siempre hacerse a sí mismo, tanto social como individualmente. Y este devenir se determina, con la contribución decisiva del lenguaje, en el largo proceso histórico de aprendizaje y diálogo sociocultural, en el que no es este lugar el lugar para detenernos.

The starting point for this work is MacIntyre's idea of life as an enacted narrative. MacIntyre introduces the idea of narrative in After Virtue, as part of his theory of virtue, after the concept of practice and before the concept of tradition. The representation of human life in narrative terms brings to the fore the longstanding relationship between philosophy and literature. In the following text I will try to examine the concept of the narrative structure of human life as it was first presented in After Virtue and demonstrate its continuity in MacIntyre's later work. In this context, I will attempt, first, to examine whether MacIntyre's idea of narrative can provide a basis for the unity of human life and action and, second, to identify its main differences from theories that emphasize fragmentation and see life as a series of disconnected events and interpretations challenging the notions of coherence and unity.

This course explores the intersection of politics and culture through the interpretive framework developed by anthropologist Clifford Geertz. Geertz's work has profoundly influenced political science, particularly in the study of political symbols, nationalism, and ideology. The course will examine how culture shapes political action and governance, using Geertz's concepts such as "thick description" and "theater state." This course will provide students with a deep understanding of how culture shapes political life through the lens of Clifford Geertz's interpretive approach. Through critical discussions and independent research, students will develop skills in analysing political symbols, narratives, and ideologies within diverse cultural contexts. Course Objectives By the end of the course, students will be able to: 1-Understand the politics and culture through the ethnographic research. 2-Analyze political phenomena using Geertzian concepts. 3-Critically assess Geertz's contributions and limitations in the study of politics and culture. 4-Apply Geertzian analysis to contemporary political issues and case studies.

Polish and Yugoslav cultural space inspired by postwar conditions, which in Socialist Federal Republic of Yugoslavia (SFRY) were mainly fashioned by the events stemming from the conflict between Josip Broz Tito and Stalin, is the background for the article whose aim is to demonstrate how Polish literary critics censored Dragoslav Mihailović's literary work-the writer whose works cover the topic of Yugoslav labour camps. Despite the fact that since 1948 Yugoslavia constituted a separate entity among countries representing people's democracies and that the Titoist model of socialism was frequently subject to criticism, the withholding strategies of description assumed by Polish literary critics in 1970s to address Dragoslav Mihailović's achievements prove the inability to face the issue of Titoist oppressiveness

The main structure of Nietzsche's writings consists of philosophical debate, poetry, cultural criticism, and storytelling, as well as a wide range of art, lexicography, history, religion, and science. His writings, while full of short sentences and irony, include many other topics such as ethics, aesthetics, tragedy, epistemology, atheism and self-awareness. It has been morality. His writings were a new style in German; Very deep and concise writings, mixed with revolutionary ideas that Nietzsche himself calls his writing method selective. One of his most famous statements is God is dead, which has caused a great deal of controversy. Nietzsche's belief or non-belief in the existence of God is a completely secondary issue. For Nietzsche himself, what matters is not the reasons for proving or disproving the existence of God, but how to believe in the existence of God. In other words, this is not a theoretical or ontological discussion, but a genealogical culture. It is important for Nietzsche that the concept-God (gods)-how and to respond to what needs have been formed in the human mind and has evolved to this day, so Nietzsche seeks the genealogy of the forces that have created and developed the concept of God. It does not see itself as presenting evidence of the absence of God to believers in the context of atheists in history, but rather analyzes and exposes the historical and cultural reasons and motives for believing in God's "birth" and possibly "death." The reason, he says, is why he plays the role of a prisoner who declares the death of God. They used to say that it was nothing more than an illusion, but that if he was neither a believer nor an atheist here, he would not. " It does not matter if he was or was not, it does not matter if I believe in him or not, it's important that he is dead. It is questionable, and of course it is clear that every prisoner rejoices in the death of his prison guard.

In the 1960s the artist and animator Radek Pilař created a number of short films using the technique of direct painting onto film material. For many different reasons an impervious aura surrounds these works placing them in a historically unenviable position. Although their existence is generally known, they have not been made readily available and, as a result, have not been adequately reflected upon. Considering the dearth of experimental art films in 1960s Czechoslovakia, it seems quite surprising that Pilař's films have not yet become the subject of academic research, at least to the extent to which Petr Skala's films have attracted such interest. At the same time, both of these creators had a common problem. Their films from the turn of the 1970s underwent a number of revisions and mediations over the following decades, making it practically impossible to distinguish between the original works and the authors' or investigative fiction

This study, using the example of Radek Pilař, summarizes a specific type of video artists’ involvement at the time of the Czechoslovak political “normalization” of the 1980s. It focuses on the difference between positions of artists within official and unofficial art, related institutions, technological and creative limitations. From this perspective, using the example of the video industry, the SČVU [Union of Czech Visual Artists], and the production unit Supraphon Music Video, the author describes negotiating strategies in the promotion of video art as a creative discipline within state cultural organizations. The study discusses Radek Pilař as an artist introducing current themes of contemporary art into the beginning of normalization, but soon successfully establishing himself in the field of art for children. Thanks to his quickly acquired reputation in this area, he became an ambivalent actor who could negotiate effectively with state authorities, but at the same time did not always fulfill his own creative emancipation.

Studie na příkladu tvorby Radka Pilaře sumarizuje specifický typ aktérství videoumělců v době československé normalizace. Zaměřuje se na rozdíl pozic v oficiálním a neoficiálním umění, na související instituce, technologická a tvůrčí omezení. Z této perspektivy popisuje na příkladu oboru videa SČVU a produkční jednotky Supraphon Music Video vyjednávací strategie při prosazování videoartu jako tvůrčí disciplíny v rámci státních kulturních organizací. Radek Pilař je ve studii pojímán jako umělec přinášející do začátku normalizace aktuální témata dobového výtvarného umění, avšak záhy se úspěšně etablující na poli umění pro děti. Díky rychle získanému renomé v této oblasti se pak mohl stát ambivalentním aktérem, který mohl se státními orgány efektivně vyjednávat, avšak zároveň ne vždy úspěšně usiloval o vlastní tvůrčí emancipaci.

How do middle-class Muslims make sense of their religion and of their own selves as Muslims, while occupying the position of highly stigmatized religious minorities? How do they live with and attempt to resolve the contradiction of an Islam that is the source of all that is good and worthwhile and an Islam that stands for backwardness, fanaticism, and terror? This dissertation, based on twenty four months of participant observation in India (Delhi) and the United States (New York City), focuses on how middle-class Muslims in these two sites are re-making what it means to be a pious Muslim and a modern person, as they live their everyday lives in ways that demonstrate that it is entirely possible to be both religious and modern in a world which routinely places Islam in an antithetical relation to modernity. I argue that given the insistent dominant representations of Muslims as anti-modern and backward, Muslims cannot help but engage with the discourses that produce them as such. Th...

The aim of this paper is to discuss the issues concerning the New Economic Po licy (NEP) of Malaysia. Even though the policy has ended nearly 20 years to-date, the issues of unequal treatments felt by the non-Bumiputeras and power struggle are still debatable. Regardless the outcry, it is undeniable that the NEP has great significant on putting the economic and social balance between ethnics in the country. The basic idea of NEP is as a plan to upscale the economic and to have an equal distribution of the national wealth without neglecting any parties as well as maintaining our country well-being.

The aim of this paper is to discuss the issues concerning the New Economic Po licy (NEP) of Malaysia. Even though the policy has ended nearly 20 years to-date, the issues of unequal treatments felt by the non-Bumiputeras and power struggle are still debatable. Regardless the outcry, it is undeniable that the NEP has great significant on putting the economic and social balance between ethnics in the country. The basic idea of NEP is as a plan to upscale the economic and to have an equal distribution of the national wealth without neglecting any parties as well as maintaining our country well-being.

The study focuses on the changes in the concept of tradition in the context of the study of music and dance folklore in the Czech lands. In the field of ethnology, which focuses its attention not only on the present but also, and very importantly, on society in its historical dimension, tradition is a topic that researchers return to at different times. The text presents reflections on the changing scholarly terrain associated with music and dance folklore, presenting different approaches to its study and shifts in its interpretation. Attention is paid to the evolution of the content of terms such as folklore, folklorism and ethnocultural traditions, the problematic use of E. Hobsbawm's concept of invented tradition in the study of contemporary traditions and in the construction of new traditions referring to traditional folk culture.

Nowadays, ethnology can hardly assert that folklore traditions are only a phenomenon that lives independently in villages as a part of the everyday life of the local inhabitants. The role of folklore, even of that documented in different collections largely, has essentially changed alongside the transformation of the society, the rapprochement between village and town ways of life and the beginning expressions of mass culture. Some expressions have remained a continual part of everyday culture as a residue, some have been transmitted into new environments and contexts, some have been reconstructed, and others significantly stylized or deduced. They were and are a source of inspirations and modern expressions that in many respects take over the functions similar to the original ones. How should we understand folklore traditions in the 21% century and analyse them? The study based on field research dealing with two distinctive expressions (the male solo dance verburtk and 'male folklore choirs in the Slovdcko region) tries to answer this question. Contemporary Czech ethnology classifies both expressions as so-called ethno-cultural traditions. The chosen field probes capture the present situation in one of the folklorically most distinct ethnographic areas in the Czech Republic, documenting the wealth and diversity of the folklore tradition that just pretend to be continual in many cases-at least it looks like this on the surface.

The history of the Romanian lexic is complex especially because the vocabulary has been permanently enriched with loans from the language of the different peoples and civilizations with which it came into contact. These loans are obviously the result of the historical circumstances and of the geographic context in which the Romanian language evolved. The majority of the neighboring idioms, among which the Turkish, contributed to the enrichment of the Romanian lexicon. It should be noted that the names of coins of Turkish origin were known to the inhabitants of both Romanian principalities, but given the geographical proximity and direct trade relations, especially those from Wallachia and Moldavia. We will try through this intervention to be part of a wider approach, to follow one at a time the attestation of these terms in the written language, possibly also the evolution of the numismatic pieces they call, offering some landmarks related to their circulation in the Danube area Down, historically. We stop in the next lines on the "para", this being the most frequently-named Turkish currency name among those that circulated to the north of the Danube.

Pakistan's national dress, the shalwar kameez (see Fig. 20.1), consists of a tunic paired with loose tapered-leg pants, complemented by a scarf or dupatta for women. This gendered uniform has been donned by most Pakistani women in politics for the past four decades. Under the leadership of Prime Minister Imran Khan (2018-2022), for the first time in Pakistan's visual history, first lady Bushra Bibi's employed a unique purdah, traditionally a one-piece cloak draping over a woman's head torso and face. Despite this fashion first, little research has been done on the fashion choices of women in politics in the country, and how this traditional dress is employed by women as a means of negotiating their contentious relationship with the public sphere (Khan et al. 2020). While an Islamic headscarf or hijab and the sometimes accompanying face veil or niqab are often assumed to signify patriarchal subjugation associated with a lack of agency, as Saba Mahmood (2011) argues, women also actively make this choice to signify their relationship with their faith that supersedes earthly relationships. On the other hand, political women wearing Western clothing is widely viewed as immodest in Pakistani culture-invoking ire as well as occasional violence (Alam 2021). While the religious attire of the former first lady is largely seen as apolitical, married just six months before the election, I argue her unusual choice of dress should be viewed in the context Z. Alam (B)

Este capítulo estudia las formas en que la escena rockera argentina atravesó y se posicionó frente a la agudización de la crisis socioeconómica y política de finales de los años 90 y sus reacciones inmediatas ante el estallido de diciembre del 2001. En tal sentido, se plantea que la crisis estuvo lejos de ser percibida como un proceso estructural que conmovía a la sociedad argentina en todas sus
facetas y fue vivida, en cambio, por los músicos, oyentes y productores del rock local como un fenómeno externo que los afectaba “desde afuera”, pero que no los involucraba directamente. Desde la perspectiva de la historia del rock, queda en evidencia que la crisis del 2001 involucró diversos sentidos y temporalidades y que se vio marcada también por procesos de orden transnacional, como la irrupción de internet.

Este capítulo estudia cómo fue recordada la crisis del 2001 en su vigésimo aniversario a través de diferentes podcast. El análisis aborda a los distintos actores que los produjeron y estudia las distintas lecturas sobre la crisis del 2001 que propusieron. El foco del capítulo está puesto, sin embargo, sobre la novedad del formato conmemorativo. A diferencia de otros aniversarios pasados, en diciembre de 2021 el podcast apareció como una vía muy importante a través de la cual se habló sobre la crisis. En este sentido, este capítulo busca reflexionar sobre cómo las características de este formato fueronpuestas en relación con (o, incluso, determinaron) los diferentes discursos de memoria producidos en esta coyuntura.

La vie théâtrale bucarestoise entre le 23 août 1944 et le 31 décembre 1947 se situe dans un contexte politique complexe, marqué par le passage de la dictature d'extrême droite à l'ascension de l'idéologie imposée par l'Union Soviétique. La deuxième partie de l'étude est dediée aux créations des artistes qui débutent pendant cette période en tant que metteurs en scène, tels que Moni Ghelerter, W. Siegfried, Alexandru Finți, Oleg Danovski, Dinu Negreanu, Mihai Raicu. Leur travail était tres varié du point de vue stylistique, comme par exemple dans les représentations avec La dernière heure de M. Sebastian et Oncle Vania d'Anton Tchekhov (mise en scène par Moni Ghelerter), La machine à écrire de J. Cocteau (mise en scène par W. Siegfried), La jeune garde d'après Al. Fadeev, l'une des premières pièces soviétiques incluses dans le repertoire vers la fin des années 40 (mise en scène par Mihai Raicu). L'auteur analyse l'offensive de la propagande com...

Este material, diseñado en el marco de un proyecto más amplio, responde a necesidades específicas expresadas por funcionariado público de distintas áreas de la administración, a través de la respuesta de un cuestionario ad hoc diseñado con el fin de identificar en qué medida se aborda la interculturalidad en el ejercicio de sus funciones, qué dificultades o limitaciones encuentran para ello, y hasta qué punto los recursos y servicios disponibles resultan oportunos a tal fin.

El MANUAL de competencias interculturales aplicadas al desarrollo de proyectos en la administración pública, surge como resultado de una preocupación compartida por las ciudades de Bilbao, Castelló de la Plana y Donostia-San Sebastián, junto con la isla de Tenerife representada por su Cabildo Insular, todas ellas ciudades miembro de la Red de Ciudades Interculturales (RECI), impulsada por el Consejo de Europa, en el marco del programa europeo Intercultural Cities.

After the creation of Pakistan 1947, the popularity of non-secular voices and capitalist ideas have been measured, largely, in term of their success in representing Pakistan as a theocratic or a capitalist state. This has led to an oversight of various secular and socialist writers such as Sibte Hassan who stood against the non-secular and capitalist forces. Sibte Hassan is omnipresent in the intellectual community of national and international scholars. In this research paper an attempt is being made to highlight Sibte Hassan biography, analysis of his writing's themes, and the impact of his writings on Pakistan historiography. In the light of political and social context, it discusses various ups and downs of his socialist, journalist, intellectual and political career. The main themes of his works such as socialist interpretation of the history of Pakistan, struggle between secularism and fundamentalism in Pakistan, feudalism, dictatorship and democracy will be discussed in detail. It also focuses on his writings which left an enormous impact on Pakistan's historiography. He is generally credited as being the man behind the dissemination of socialist ideas in Pakistan. Despite his command over English, Persian, much of his literary and non-literary writings are in Urdu. He was inspired by Karl Marx (1818-1883) and Fredrich Engle's (1820-1895) ideas which paved the way for his socialist interpretation of Pakistan's history. He had profound influence over the younger generation of Pakistan.

Pécs was the fist city in Hungary to be European Capital of Culture. Before the title year, 2010, Pécs was relatively popular with domestic tourists but less known on the international tourism market. Due to the large investments and the variety of programmes, the cultural city character of Pécs strengthened, to the extent that now the name of the city is almost exclusively associated with cultural tourism, and other forms of tourism-MICE tourism, enological tourism etc.-are overshadowed. The success or unsuccessfulness of the programme is still debated; it takes years until all impacts can be fully evaluated.

El trabajo indaga los itinerarios de los "best seller políticos" de derechas a partir del análisis de seis presentaciones en la Feria del Libro de Buenos Aires de 2022. En un contexto de polarización, las presentaciones escenifican disputas bajo lógicas propias del mundo cultural y editorial. La idea de "batalla cultural" como momento para interpelar se pone en escena en eventos que funcionan como espacios de sociabilidad cultural y política. Presentamos un modelo para el análisis de las presentaciones y avanzamos con su abordaje a partir de dimensiones clave para la construcción colectiva del libro político: la dinámica de los eventos, la performance de los autores y el comportamiento del público. Se busca aportar a la comprensión de los sentidos políticos de los libros de divulgación masiva, teniendo en cuenta el lugar que ocupan estos eventos en la configuración de una literatura que interpela a autores, lectores/compradores y editores.

Daný konferenčný príspevok skúma význam inkluzivity a slobody v kultúre na Slovensku so zameraním na výzvy, ktorým čelia mladí, neetablovaní a marginalizovaní umelci. Zároveň analyzuje aktuálne spoločenské politické faktory, ktoré obmedzujú rozmanitosť a slobodu umeleckého prejavu, a upozorňuje na zásahu do kultúrnej politiky. Príspevok predstavuje prípadové štúdie a odporúčania na zlepšenie podmienok kultúry na Slovensku.

Kľúčové slová: Kultúra na Slovensku. Inkluzivita v kultúre. Kultúrno-politická situácia. Cenzúra.

Alexis de Tocqueville, aristocrat and political philosopher, was active in French politics, first under the July monarchy (1830-1848) of Louis Philippe who abdicated because he disagreed with the First Republic's decision to execute Louis XVI, and then during the Second Republic (1849-1851) which succeeded the 1848 French Revolution. He despised the old regime and argued that the importance of the French Revolution was to initiate the process of modernizing the French state. The French Revolution, however, failed because of the inexperience of the deputies, who were too wedded to the abstract ideals of the Enlightenment. He retired from politics after the 1851 coup of Louis Napoleon Bonaparte which he opposed.

The primary focus of this article is to explain how MacIntyre, as part of his project of the critique of modern morality, treats Nietzsche and his genealogical explorations of morality, and how adequate his interpretation is. This article includes an introductory elucidation of his larger project of what he himself rightly calls as disquieting and quieting suggestions (MacIntyre 2011: ch.II). This would enable us to situate our specific problem in a larger and meaningful context and make it more intelligible. It will also explain how MacIntyre places Nietzsche within his own critical endeavor to make a general claim on the enlightenment project of moral philosophy, so that he can make a radical disjunction between the Nietzschean and Aristotelian morality. It follows how MacIntyre interprets certain Nietzschean terms like "will to power" and "Ubermensch" to fit his essential articulation of Nietzsche's moral theory as a culmination of enlightenment project of individualistic morality and 'Nietzschean emotivism'. Our aim is to show that MacIntyre's emotivistic interpretation of Nietzsche is not right; however, despite the recent attempts to place Nietzsche in the virtue ethics camp alongside with Aristotle, MacIntyre has been right to present Nietzsche and Aristotle as polar opposites.

For many years, physicians had been solidly Republican. I argue the majority of physicians increasingly abhor the Republican Party because it's curtails their medical freedom, is against their economic interests, the composition of physicians' members have dramatically changed, and their cultural views has seismically shifted away from it. Lastly, this articles provides iron clad evidence that physicians are indeed leaving the Republican Party.

For the sake of the weaker ones, especially for people in the villages, I must explain: what is ballet? Otherwise, they wouldn't know. It's a play where everyone speaks with their feet, using their heads for nothing. Here, the characters' faces do not move for the world-anger, good humor, or surprise cannot be shown, they must all be expressed with the feet. Hm. It is easy to express anger with the foot, by giving someone a good kick, but joy? Now, that is the art.

Entre La hybris del punto cero y Crítica de la razón latinoa- mericana tenemos varias nociones diferentes de los lugares del pen- samiento y sus problemas. Lo que nos lleva a preguntar cuál es el lugar (locus de enunciación) del pensador crítico (o decolonial) en la obra de Castro-Gómez. En estos dos libros vemos varias nociones del lugar del pensamiento que son problematizadas. Por ejemplo, recurrir a un fundamento geocultural puro es un problema que des- carta la pluralidad de posiciones y agonismos que Castro-Gómez encuentra en la condición posmoderna. Otra versión de esta homo- geneización del lugar en el pensamiento latinoamericano es la colo- cación de América Latina como la exterioridad de la modernidad. El intento de adjudicar la localización de América Latina resulta, en cambio, en el vaciamiento de toda especificidad que conduce a la deslocalización.
Entonces, ¿dónde podemos encontrar una noción crítica de lugar? ¿Existe un locus de enunciación que evite la trampa de la determinación geográfica, en un extremo, y la hybris desarraigada del punto cero, en el otro? Argumento que la noción de heterarquía podría ser útil aquí para pensar una noción del lugar donde se encuentran lo local y lo global.