Anthropology of space

V članku analiziramo popotniške bloge, ki so digitalizirana oblika že dobro uveljavljenega žanra turističnega vodnika. Osredinjamo se na diskurzivno konstrukcijo izseljencev kot integriranih turistov in piscev popotniških blogov. Ukvarjamo se s pojavnostjo nasprotja med Nami in Njimi, kot se ta kaže v izrazih vrednot, vedenja in prostorov. Analizirali smo korpus člankov iz najbolj obiskanih popotniških spletnih revij za izseljence. V drugem delu raziskave interpretiramo korpus besedil izseljencev kot zbirko nasvetov in strategij za privabljanje turistov, ki so tudi značilne lastnosti turističnih vodnikov. Obravnavamo jezikovne in tematske strukture ter tehnike tega podžanra. Analiza temelji na predpostavki, da so popotniške revije za izseljence upravičeno vključene med nove žanre turističnega diskurza. Ta pričevanja o neposrednih izkušnjah izseljencev uporabljajo enake retorične mehanizme kot promocijska gradiva v turizmu. Analiza korpusa je pokazala, da se identiteta izseljencev, l...

Сагледавајући песнички опус Н. Тадића у целовитости, од прве збирке песама Присуства до постхумно објављене Оставштине, истражујемо поетички статус добра у комплексном реторско-онтолошком саодносу фигуре Бога и демонолошких бића. Покушаћемо утврдити да ли је агатологија песничког мишљења у времену нарастајућег зла и ослабљеног субјективитета сведена на ишчезли хоризонт, мртви угао дискурзивитета или јој је пак тадићевски тамни пêв парадоксално доделио изузетније својство у конституисању целине, догађаја певања. осцилирајући између фрагментарности, записа и стиха, с једне стране, и малармеовске бескрајне поеме, с друге, теопоетско гонетање идеје добра пре је чинилац имплицитне поетике, њен онтолошки удео и херменеутичко установљење мистерије песничког знака, него ли филозофско-моралистички и теолошки појам који се може у одређеном опсегу артикулисати. како је, дакле наше тумачење добра тадићеве лирике најпре разумевање песничке имагинације и механизма пре/расподеле знака у симболичком регистру, односно места поетичке моћи остављања трага радикалне другости, рад ће настојати испитати агатолошку модалност писма коју ауторски гест присваја (кроз сакрализацију и/или профанацију света, предмета) у антиномичном динамизму самозаснивања и потирања пред лицем читаоца.

Global perspective on the archaeology of the African Diaspora will be the main theme of this symposium. Papers will discuss results of ongoing research, analysis, and interpretation of archaeological, bioanthropological and other evidence from the African Diaspora. The Howard University based African Burial Ground Project in New York City, a project that utilises an interdisciplinary and explicitly diasporic and comparative perspective, will serve as the hub and model for the symposium.

lusófona. Como vimos dizendo, o desafio é mostrar continuidades e rupturas; histórias comuns e separadas; historicidades afinadas, mas também dissonantes. O panorama é, pois, alvissareiro contanto que crítico e reflexivo e em processo contínuo de feitura e reelaboração.

Meu objetivo com este trabalho é apresentar uma chave de leitura para o que Kant chama de "princípio de razão suficiente", mostrando que, com esse nome, ele se refere, tanto no período pré-crítico quanto no crítico, apenas ao princípio de causalidade, e não ao princípio de razão suficiente formulado por Leibniz, oferecendo abertura para leituras como a de Longuenesse, que vê em Kant uma redução deste princípio àquele. Para defender essa posição, tentarei reconstruir o possível percurso que o princípio de razão suficiente percorreu de Leibniz até Kant, passando, principalmente, por Wolff e pelos debates decorrentes da tradição por ele fundada no pensamento filosófico alemão, argumentando que, no processo de apropriação que a escola wolffiana fez do princípio leibniziano, sua vinculação com o incondicionado acabou sendo esquecida ou ignorada, de modo que se torna inevitável sua redução ao princípio de causalidade.

Quante volte siamo andati in un resort per le nostre vacanze al mare? Un sacco di volte. Lo abbiamo fatto per soddisfare le nostre esigenze e quelle dei nostri figli ancora piccoli. Molto turismo si è riversato in quei luoghi. Con la frequenza e con il tempo, abbiamo imparato a conoscerli meglio. Luoghi progettati tutti nello stesso, identico modo. Sottoposti ad una tale standardizzazione che non rammentiamo più la differenza tra l'uno e l'altro. Ovviamente, non è l'unico campo. La standardizzazione ha riguardato anche altri luoghi destinati al consumo: centri commerciali, outlet, ecc. Ma ha interessato anche tanti luoghi turistici, l'hanno chiamata "turistizzazione" ed è diventata così pervasiva che molte città provano, oggi, a differenziarsi dal modello, anche per mantenere o meglio posizionarsi, differenziandosi, in ambito dell'offerta. Pare che Venosa, alle prime armi, voglia imboccare subito la via della standardizzazione. Si intraprende, dunque, una via che altri, ben più avanti in campo turistico, hanno definito cieca, anziché scegliere un modello differente. Ci si uniforma a presentare sempre nel medesimo modo la città, anziché mantenere e valorizzare la vocazione del luogo. Invece, E' auspicabile pensare ad altra via, anche per non permettere lo scempio tipico della cancel culture insita nella standardizzazione; serve altra via anche per evitare di scoprire che le aspettative andranno potrebbero andare deluse. Marc Augé, antropologo e filosofo francese, è noto per la sua analisi e la scoperta dei non-luoghi. Secondo la sua definizione, i non-luoghi sono aree di passaggio anonime e transitorie, in cui non si stabiliscono relazioni con l'ambiente e che non hanno una storia riconosciuta che li rende veramente unici. Invece, i luoghi antropologici sono quelli in cui la storia è sovrabbondante e che li connota, è luogo sono luoghi di relazioni, delle di tradizioni e senso di appartenenza. Augé ritiene che i luoghi turistici sono non-luoghi, non solo perché sono luoghi del provvisorio e del transitorio, ma anche perché, sottoposti ad una eccessiva standardizzazione, perdono identità storica e diventano luoghi in cui non ci si riconosce. Diventano non-luoghi, non solo per le persone che li attraversano per brevissimo periodo di tempo, divengono tali ma anche per quelli che li abitano (pensiamo ai disastri della

Environmental ethics deals with discussing the ethical framework of environmental values, their organization and regulation, and their ethical premises. One of the main cul-de-sacs that environmental ethics has is its anthropocentrism that can be observed through its diverse ethical approaches-even ecocentric ones, developed as non-anthropocentric egalitarian alternatives. This article aims to question the exclusiveness of Anthropos, the practices, values, and discourses that determine the scope and course of environmental ethics, and the exclusion of nonhuman animals or more-than human beings from its focus. It first examines the main approaches in environmental ethics (land ethic, deep ecology, social ecology, and postmodern environmental ethics)biocentric, ecocentric, anthropocentric, socialist, postmodern-and reveals that they are but limited to the human perspective, deeply rooted in human exceptionalism. All of these approaches provide us with a critical frame that still needs to be deconstructed so that they will not project an anthropocentric orientation. This article posits that the compass of environmental ethics, recently aligning itself to embrace the more-than-human world in its ecocentric attitude, still needs to be revisited for its discourses of exclusion. At this point, new materialism functions as a prolific theoretical site as it diminishes the classical boundaries between human and animal or subject and object that anthropocentric environmental ethics relies on. With such concepts as "agential realism" (Barad), "transcorporeal ethics" (Alaimo), "vibrant matter" (Bennett), or "storied matter" (Oppermann and Iovino) the new materialist view of the human and the nonhuman evolves to end set dualities in the discourses of environmental ethics. This article concludes that the new materialist theory destabilizes any anthropocentric position in environmental ethics and includes more-than-human beings in its ethical focus, discarding any dualities that serve anthropocentrism or human exceptionalism.

In cosmological imagination, moving around is often associated with cosmic beginnings and ongoing processes, whereas stabilisation and fixity signal the creation of a new order, usually after a crisis. This is a pattern that we find in epic poetry, especially poetry that relies on cartographical imagery, such as the Homeric Hymns to Apollo and to Demeter. This chapter explores mobility on the expanse of imaginary maps in Aeschylus' Persians and the Oresteia. It argues that Aeschylus' use of the imagery of cartography and travelling is part of his cosmographical and cosmological reflection. In the Persians, the Persian army's spiralling expansionism, decimation and return to Asia capture in spatial terms the disturbance and restoration of the cosmic equilibrium. The Erinyes' homeless wandering across the Oresteia, including in the route described in the 'Beacons Speech' (Ag. 281-316), encapsulates their perennial problematic and un-integrated status in Zeus' cosmic order as well as the crisis they have brought about because of it.

The aim of the article is to reconstruct the ‘lived space’ of emigrants from the Kingdom of Poland to Brazil and the United States during the journey between home and the European port in the years 1890–1891. The sources were letters found by Witold Kula, compiled and published for the first time in the 1970s in the book Listy emigrantów z Brazylii i Stanów Zjednoczonych 1890–1891 (1973). The article contains an anthropological interpretation of the changing and meaningful relationship between migrants and space, and an indication of stages of the journey as elements of migrants’ geobiographies on the basis of letters from the road.

U organizaciji HAZU, njezinog Razreda za filološke znanosti, Zavoda za lingvistička istraživanja, Odbora za dijalektologiju i Instituta za hrvatski jezik i jezikoslovlje u Zagrebu, u palači HAZU, Zrinski trg 11, održao se od 18. do 20. listopada 2012. dvanaesti po redu znanstveni skup o hrvatskim dijalektima.

Η επιδημική κατάσταση επιβαρύνθηκε σε όλη τη Νοτιοανατολική Ευρώπη το φθινόπωρο του 1922 λόγω της μαζικής κινητικότητας πληθυσμών. Το γεγονός αυτό αποτελούσε μια υγειονομική βόμβα για τη δημόσια ασφάλεια. Αμέσως μετά τη βίαιη εκδίωξή τους από τη Μικρά Ασία και τον Πόντο, εκατοντάδες χιλιάδες πρόσφυγες ελληνικής και αρμενικής καταγωγής βρήκαν καταφύγιο σε μεγάλες πόλεις της Ελλάδας, απειλώντας τη δημόσια υγεία. Ανάμεσα στα επείγοντα προβλήματα ήταν ο κίνδυνος εξάπλωσης μολυσματικών ασθενειών τόσο μεταξύ των προσφύγων όσο και στον γηγενή πληθυσμό. Στο παρόν άρθρο το ερευνητικό ενδιαφέρον επικεντρώνεται στις προσπάθειες να εξουδετερωθεί ο επιδημικός κίνδυνος με πολιτικές που υιοθετήθηκαν ώστε να βελτιωθεί η υγιεινή των προσφύγων και να διασφαλιστεί η δημόσια υγεία. Πρωταγωνιστές στο εγχείρημα ήταν η Κοινωνία των Εθνών 1 και ο Ερυθρός Σταυρός, που συνέδραμαν την ελληνική κυβέρνηση ώστε να περιοριστεί ο κίνδυνος εξάπλωσης των επιδημιών. Το άρθρο καλύπτει χρονικά τις προσπάθειες ανάσχεσης από τον Σεπτέμβριο του 1922 μέχρι και τον Φεβρουάριο του 1923. Κατά την πρώτη ημερομηνία λαμβάνεται η απόφαση να δοθεί βοήθεια προς την Ελλάδα και κατά τη δεύτερη αξιολογείται η αποτελεσματικότητά της. Το υλικό μελέτης έχει αντληθεί από τα αρχεία της Κοινωνίας Των Εθνών.

Today, the haunted house/building exists in a state of ruination. This consists of fragmented narrative devices that miss the possibility of the real presence of the past in the present. Most contemporary exploratory, investigative, touristic, and cinematic penetrations of these pop culture dwellings reach into merely the obvious surface atmospheres of their potential haunted character.

Lo que acontece en el Perú es realmente alarmante. Desde el fallido golpe de Estado de Pedro Castillo y la restauración del poder a partir de la alianza entre la ahora presidenta Dina Boluarte y el Parlamento, la represión no ha cesado y tampoco las movilizaciones.

Brasil e Alemanha, a partir de três níveis de análise: discursos, marcos regulatório e esfera cotidiana. A despeito das diferenças observadas nos dois casos, o trabalho postula que os regimes de coexistência vigentes em ambos países passam por uma crise de legitimidade. No Brasil, o elogio da nação mestiça, harmônica e igualitária, choca-se com a profusão de grupos étnicos a reivindicar, publicamente, justiça e equidade. Na Alemanha, prevalece ainda o ideal romântico da nação predestinada definida pelos laços de ancestralidade. Essa imagem destoa da realidade de uma sociedade culturalmente plural e etnicamente heterogênea.

Metin Çelik yerleştirme, eskiz ve kara kalem çalışmalarından oluşan sergisi Post-Apocalyptıc'te (Kıyamet Sonrası) ile bizleri savaşın, yıkımın ve şiddetin izleyicisi değil tanığı olmaya davet ediyor. 15. İstanbul Bienali'nin komşu etkinliği olan sergi , "İyi bir komşu nasıl olmalı?" sorusuna da cevap veriyor: "Evet, iyi bir komşu olmanın yolu yanı başında yaşanan şiddete, savaşa ve yıkıma duyarsız kalmamaktan geçiyor."

Order and its motto "Piety and science", have done a lot in the history of education of Polish-Lithuanian Commonwealth. The Piarist educated both poor and rich young people caring for them to grow in the spirit of patriotism, devotion and respect for learning and science. They created Collegium Nobilium -an elitary schoolfor Noble youth, who couldn't afford abroad education. One of the most outstanding figures of this period of history, was Stanisław Konarski, whose reforms have largely influenced school success and knowledge development in the country.

This chapter explores typological similarities and differences in motion event descriptions among three Germanic languages, English, German, and Norwegian by examining data from Experiment A developed in the NINJAL Project on Motion Event Descriptions across Languages (MEDAL). This study shows that speakers of these languages mainly employ head-external path-coding patterns across different kinds of motion events, as expected from previous studies. At the same time, we argue that they exhibit intratypological variations in several respects. These include 1) the use of different path-coding devices; 2) the manner and deixis coding positions; and 3) the patterns of certain caused-motion expressions. The inclusion of deixis in the comparison of the three languages reveals that the different ways deixis is coded in these languages account for other differences among them, such as the choice of manner expressions and even the expression patterns of caused-motion descriptions.

The present volume is an outcome of collaborative efforts of experiment-based, cross-linguistic research on the linguistic representations of motion events. The phenomenon of motion is ubiquitous in the world. Your family members walk around at home every day and run to work and school; you see cars passing by, dogs running about, and birds flying away. Such events are frequently seen in daily life and are of interest to people and are talked about by speakers. It is therefore no wonder that every language (to the best of our knowledge) has a specific set of morphological, lexical, and constructional forms to represent motion. Since motion is a multifaceted phenomenon involving several components, expression patterns used sometimes vary within a language, and languages manifest differences in the expressions they adopt. The linguistic descriptions of motion thus provide an interesting set of data that enable us to discuss commonalities and variations among and within languages. A motion event involves several entities. Consider what kinds of notions are involved in the motion event described in example (1).1 (1) Susan ran down the hill toward me. 1 Terms concerning the semantic components of motion in this volume generally follow those of Talmy (1985, 1991), but differ from them in several respects, especially the adoption of the terms "trajectory" and "means of causation".

Autor na osnovi detaljnog opisa hodočašća Gospi od Zečeva iz 1900. godine otvara četiri interpretacijska smjera: 1) ritualno-lječilišni u kojem je kip Majke Božje medijator između prirodnih sila te zaštite od zlih sila koje mogu nauditi čovjeku te od kojih čudotvorni kip može i zaštititi i liječiti, 2) hodočašće kao mjest "miješanog svetišta" koje je vjerojatno rezultat dolaska novog stanovništva pravoslavne vjeroispovijesti u 17. stoljeću, 3) maritimni aspekt koji je odraz višestoljetne tradicije usmjerenosti Nina prema moru i činjenici da je otok Zečevo upravo to - otok, i 4) predajni koji nas upućuje na kontekst sličnih hodočasničkih mjesta koja su povezana s dolaskom i osmanskim osvajanjima na prostoru jugoistočne Europe.

We present a new abstract representation of choreographic motion that conveys the typical fluidity of modern dances, such as those by Isadora Duncan, better than traditional human-like or skeleton-based representations. Our model is formed by five flexible ribbons joining at the solar plexus and is animated from motion capture data using a optimization-based algorithm. CCS Concepts •Human-centered computing → Visualization; •Computing methodologies → Animation; Video is one of the first technology to be used by choreogra-47 phers to represent dance motion, such as Wiliam Forsythe in 48 [FS99, PSF * 09]. However in [Bro89], Brooks demonstrates how 49 the traditional tools of cinematography affect and distort the per-50 ception of choreographic movement. Moreover, De Boer et al. [dB-51 JTAPN18] investigated which representations conveyed movement 52 the best between textual description, 2d animations, 3d animations 53 and auditory description and found that dancers prefered 3d an-54 imations. Motion capture has thus emerged as a promising tool 55 for dance representation as it allows to have a precise 3D record-56 ing. While the preferred visualization style for motion capture in 57 most previous work is stick figures or human-like avatars, some au-58 thors and artists have chosen to explore more abstract visualization 59 styles. D. Poulin and M. Époque developed a concept of "dance 60 without bodies" by using particle animation guided by motion cap-61 ture data [Szp14]. Astier shows the motion capture markers without 62 revealing the dancers bodies in his movie Clinamen [Arc20]. Our 63 method is a new way of using motion capture data to represent 64

This article offers an auditory analysis of Aeschylus' innovative staging of the chorus in Eumenides. The Erinyes' characterization and initial utterances engage a broader tradition of chthonic sound, including the pythikos nomos, an instrumental solo for the aulos that conveyed the serpent's suffering when Apollo slew her at Delphi. The resonance of this sound recalls the primordial cries of other chthonic figures, embodying a voice that cultural listening practices had associated with resistance to Olympian oppression. Such an auditory analysis motivates the Erinyes' unique characterization and staging, while also suggesting the use of auletic sound effects on the tragic stage.

Εισαγωγή: η εννοιολογική υπόσταση του τοπίου Σύμφωνα με την Ευρωπαϊκή Σύμβαση για το Τοπίο (Ν. 3827/2010), «τοπίο» θεωρείται «μία περιοχή, όπως γίνεται αντιληπτή από ανθρώπους, της οποίας ο χαρακτήρας είναι το αποτέλεσμα της δράσης και αλληλεπίδρασης των φυσικών και/ή ανθρώπινων παραγόντων» (άρθρο 1, σ. 393). Το τοπίο αποτελεί μια απτή, άμεσα αντιληπτή και πολυδιάστατη γεωγραφική μονάδα ανάλυσης. Αποτελείται από γεωμορφολογικά χαρακτηριστικά, χλωρίδα, πανίδα, φως, κλίμα, κτίρια και δομημένο περιβάλλον, μνημεία, σχέσεις παραγωγής και κατανάλωσης, μνήμες, αναμνήσεις, σύμβολα, αξίες, ιστορίες, μύθους, βιώματα, ταυτότητες, τελετουργίες, ουτοπίες (Παυλής 2012). Σήμερα η έννοια του τοπίου ως σύνθετου ανθρωπογενούς χώρου έχει διευρυνθεί από ένα τρόπο θεώρησης του κόσμου (Cosgrove 1984) σε ένα χώρο ύπαρξης, ζωής και βιωματικής πρακτικής που προάγει την αμοιβαία ενσωμάτωση και αλληλεξάρτηση εαυτού, σώματος, γνώσης και γης (Wylie 2007). Συνιστά πόρο πολυδιάστατης ανάπτυξης και αποτελεί κοινή κληρονομιά που συνδέεται με την ποιότητα ζωής και την ατομική και κοινωνική ευημερία (Ν. 3827/2010). Μέσω του τοπίου αποτυπώνεται, οριοθετείται, εκδηλώνεται, εκφράζεται και αποδίδεται συνολικότερα, σε μια πιο ολοκληρωμένη βάση, η σχέση ανθρώπου και χώρου. H έννοια του τοπίου έχει δημιουργηθεί, και συνεχώς αναπαράγεται ή επαναπροσδιορίζεται, μέσα από την ανθρώπινη (ατομική και συλλογική) διεπαφή με τον χώρο. Αυτό γίνεται μέσα από όλες τις ανθρώπινες αισθήσεις, τις εγκεφαλικές διεργασίες, τα συναισθήματα που εγείρονται και τις συμπεριφορές που εκδηλώνονται ή ενυπάρχουν στον χώρο, σε συνδυασμό με πολιτισμικούς, φυσικούς, κοινωνικούς, οικονομικούς και πολιτικούς παράγοντες (Παυλής 2012, Terkenli and Pavlis 2012). Το τοπίο απορρέει από τη φαινομενολογική προσέγγιση του τόπου (Δουκέλλης 2005: 14) και έχει να κάνει με τους τρόπους που μπορεί να κα

Sitio, territorio, o hábitat con cierta estructura morfológica pasible de ser leída y aprovechada. Los territorios en que una ciudad puede ser dividida han sido generados y organizados para posibilitar su lectura. Pero la lectura se inicia cuando la ciudad se urbaniza. Se ...

The display of animal images in a household context provides an opportunity to reflect on the relationship between symbolism and iconographic performativity. The combined contributions of the anthropology of space and the anthropology of the image highlight the necessity of thinking about the interaction between figurative representation and its environment. Based on a limited corpus of canine representations placed at the entrance of Pompeian houses, we consider the role of these visual devices in the social ritual of crossing the threshold. The study also provides an opportunity to discuss the heuristic value of a notion such as apotropaism and its related folkloric dimension.

Cet article poursuit une réflexion, débutée dans le précédent volume de la collection Anthropology of Roman Housing, concernant l’apport des cultes domestiques à la compréhension de l’habitat romain. L’objectif de cette méthodologie est d’inverser le questionnement initial qui part de l’organisation de l’espace domestique pour justifier la répartition des sanctuaires au sein de la maison. Je souhaiterais poursuivre ce questionnement sur la liminarité à travers un cas d’étude plus précis, celui de l’entrée de la maison, qui cristallise les problématiques religieuses et sociales en lien avec le franchissement du seuil. L’objectif de cette étude est de dépasser la simple compilation folklorique des rituels magico-religieux et autres anecdotes sur la porte, pour approcher la perception romaine de l’entrée principale et son rôle social.

January 2025 So, I begin in shadows, amid stratification and ruin. I am not referring to the archaeological site itself, be it in ruin and abandoned, but to the basis of the archaeological record by archaeologists that will be finalized, as destruction in summary. As Michael Shanks (2012) has said, "herein lies an archaeological anxiety, that in order to know the past, we dig, we intervene, and destroy" (2012: 91).

Tale principio è appunto l'illimitato. Esso appare come principio negativo e dissolvente, perché ostacolare l'ordine imposto dal limite significa evidentemente ricondurre la realtà a uno stato informe e disorganizzato, ove ogni cosa perde la sua riconoscibilità come ente concreto e gli eventi appaiono slegati, imprevedibili e suscettibili di un'evoluzione priva di logica. Tale stato è tuttavia la necessaria premessa per l'intervento successivo del limite, che in ogni momento corregge la situazione di indefinita potenzialità implicita nell'illimitato e impone agli eventi uno sviluppo razionale". (ZELLINI 1980, p. 15) 1 Lo scritto, pur rielaborando il testo della comunicazione orale, ne mantiene il tono colloquiale e divulgativo. Apparato di note e bibliografia sono ridotti all'essenziale. 2 Cfr. il classico WISSOWA 1912, pp. 136 ss. In tempi recenti lo studio più articolato e completo è quello di DE SANCTIS 2015.

HRV: Na pozadini suvremenog ambivalentnog odnosa prema postu u članku se proučavaju Gospine poruke iz Međugorja koje se tiču posta i otkriva se njihov potencijal za doprinos današnjem aktualiziranju prakse posta u vjerničkom životu. U prvom se dijelu pokazuje posebnost kršćanskog smisla posta, koji je ponajprije teocentrično usmjeren i ima svoju mjerodavnost u Isusovim riječima i primjerima. Zatim se u drugom dijelu post promatra iz perspektive njegove antropološke učinkovitosti u smislu tjelesne i duhovne preobrazbe čovjeka. Potom se u trećem koraku pokazuje kako je Međugorje pridonijelo suvremenom oživljavanju prakse posta. Konačno se u četvrtom poglavlju analiziraju Gospine poruke iz Međugorja koje se odnose na post. U njima se uočavaju i tumače sljedeći vidovi posta: simboličnost posta srijedom i petkom te posta o kruhu i vodi; povezanost prakticiranja posta s cjelovitošću čovjeka; prožetost posta i molitve; post kao izraz pokore; post kao sredstvo borbe protiv Sotone i napasti; post kao put do mira; teškoće s postom vidljive iz Gospinih opomena da se poruke nisu shvatile ozbiljno; post kao priprema za susret s Kristom; post koji treba voditi kršćanskom svjedočenju. Te dimenzije pokazuju da post ima mistagošku ulogu vođenja čovjeka k Bogu i potom svjedočenja njegove prisutnosti u svakodnevnom životu. Analiza sadržaja pokazuje da Gospine poruke ne donose nikakve „novotarije“, nego u obliku kratkih kateheza aktualiziraju biblijske temelje, Kristov primjer i stoljetnu tradiciju posta za današnje okolnosti osobnog i zajedničkog života Crkve i svijeta.

ENG: The backdrop of the contemporary ambivalent attitude towards fasting is used in
this paper to study the messages of Our Lady of Medjugorje regarding fasting, revealing their potential for contributing to the actualization of the practice of fasting in religious life today. The first part explores the uniqueness of the Christian significance of fasting, which is primarily theocentrically oriented and whose authority arises from the words and examples of Jesus. In the second part, fasting is observed from the perspective of its anthropological effectiveness in terms of the physical and spiritual transformation of man. Then, in the third part, the author shows how Medjugorje contributed to the modern revival of the practice of fasting. Finally, the fourth chapter analyses the messages of Our Lady of Medjugorje, which relate to the notion of fasting. In that context, the following types of fasting are observed and interpreted: the symbolism of fasting on Wednesdays and Fridays as well as fasting on bread and water; the connection between practicing fasting and the wholeness of a person; permeation of fasting and prayer; fasting as an expression of penance; fasting as a means of fighting against Satan and temptations; fasting as a path to peace; the challenges of fasting evident from Our Lady’s admonitions that the messages were not taken seriously; fasting as a preparation for meeting Christ; fasting that should lead to Christian testimony. These dimensions show that fasting has a mystagogic role of leading people to God and then witnessing His presence in everyday life. The content analysis shows that Our Lady’s messages are not “innovations”, but forms of short catechesis that actualize the biblical foundations, Christ’s example and the centuries-old tradition of fasting for contemporary circumstances surrounding the personal and common life of the Church and the world.

Keywords: fasting, fasting with the heart, prayer, penance, peace, theocentric and Christological dimension of fasting, fasting and testimony, fasting as mystagogy

La descente aux enfers de Le Corbusier continue avec la publication de trois ouvrages incendiaires en 2015 qui décortiquent et révèlent la face obscure et fascisante de cet architecte et urbaniste mondialement célèbre (« Un Corbusier », de François Chaslin (Seuil) ; « Le Corbusier, un fascisme français », de Xavier de Jarcy (Albin Michel) et « Le Corbusier, une froide vision du monde », de Marc Perelman (Michalon).
Une exposition organisée par la Fondation Le Corbusier au centre Georges Pompidou en 2015 a mis le feu aux poudres en provoquant une tribune collective publiée dans le journal Le Monde le 2 avril 2019, par Jean-Louis Commolli et Michelle Perrot exigeait la dénonciation officielle du fascisme de Le Corbusier par le Ministre de la Culture Franck Riester, avec le retrait du projet de musée Le Corbusier et l’abandon tout soutien public et de toute référence à Le Corbusier dans l’enseignement public de l’architecture.
C’est à une véritable excommunication de Le Corbusier qu’appelait cette tribune dans Le Monde. Michel Guerrin, rédacteur en chef au Monde expliqua en réponse que sans sous-estimer cette face obscure de Le Corbusier, réelle et historiée, il ne fallait pas céder à l’excès et brûler publiquement Le Corbusier, personnalité complexe et influencée par les tensions totalitaires de l’entre-deux- guerres. Cet appel au calme tempéra l’ardeur des chasseurs de tête mais n’en demeure pas moins les questions historiques qui taraudent la mémoire de Le Corbusier.

Batı kamuoyunda, poltka yapıcıları arasında ve akadem camasında 11 Eylül 2001 terör saldırılarından sonra çeştl Müslüman coğrafyalarda ortaya çıkan pek çok devlet dışı örgütlü şddet bçm “chat” söylem perspektfnden ele alınmıştır. Afganstan’dan Çeçenstan’a, Keşmr’den Surye’ye dek uzanan coğrafyada farklı bağlamlarda farklı faktörlern etks dahlnde ortaya çıkan organze şddet, “radkal İslam” ve “köktendnc terörzm” etketlemeler doğrultusunda ncelenmştr. Küresel chatçılık söylemnn nasıl br ortamda ortaya çıktığı sorusu cevaplanırken bağlamdan kopuk nesnel genellemelern yapılamayacağı gerçeğ göz ardı edlmemeldr. “Chatçılık” kıstasında değerlendrlen her br örgütlü şddet bçm ster etnk çatışma ster ayrılıkçı br syan sterse de terörst organzasyonlar kümes perspektfnden ele alınsın; çatışmaların zledğ radkalleşme, bağlamın çerğ ortaya çıkarılmadan anlaşılamamaktadır.

Cet article explore un paradoxe du récit de voyage : le rapport aux cartes de géographie y est largement thématisé, mais il est rare que ces objets à la fois pratiques et esthétiques soient donnés à voir au lecteur. Les contraintes éditoriales ne suffisent sans doute pas à expliquer cette absence, voire cet escamotage, qui permet surtout d’éviter la confusion avec des genres voisins : la relation savante et le guide touristique, où l’on exhibe plus volontiers les cartes.

Este artigo centra-se no Estado Novo, nas décadas iniciais de 1930 e 1940. Procura-se
analisar o imaginário colonial nacional, a partir da narrativa visual criada em três exposições: a
Grande Exposição Industrial Portuguesa de 1932, a I Exposição Colonial Portuguesa, em 1934, e a
Secção Colonial da Exposição do Mundo Português, em 1940. Em todas, o Império exibia-se em
«miniatura», através de conjuntos de aldeias e habitações típicas das várias colónias, aí se incluindo
exemplares da fauna local e indígenas. Esta forma de comunicação visual impunha uma imediatez
sensorial que permitia chegar ao grande público, inspirada nas técnicas de encenação de ambientes
etnográficos fixadas nos circuitos das grandes exposições desde meados de Oitocentos. Pretende-se,
assim, analisar as formas cenográficas expositivas utilizadas, recorrendo ao universo iconográfico
daí resultante, de carácter propagandístico — nomeadamente revistas e filmes — no intuito de
compreender o processo de objectificação cultural a que foi submetido o universo colonial
português.

Kulturbegreppet har på ett intressant och litet olycksbådande sätt varit på väg ut ur etnologin. Under senare år förefaller det inte ha varit någon som har tagit det på riktigt allvar. I alla fall inte om man ser till de uteblivna försöken att utveckla begreppet. Kultur är istället ...

This essay offers an interdisciplinary analysis that investigates the connections between religious freedom, the regulation of places of worship, migration phenomena also in relation to the experience of work, and the protection of fundamental personal rights. All of these are analyzed focusing on the processes of the construction of legal subjectivity within the Italian legal system. The starting point is the analysis of the doctrine’s current regulations on the construction and management of places of worship in urban space. Such space will be analyzed in its semantized dimension and in its action as a signifier for those who inhabit it. In this sense, a categorical myopia emerges, compromising the lawmaker’s ability to create inclusive norms that acknowledge and respect the diverse pluralities within the territory. This exclusionary approach to otherness is equally evident in other legal contexts, ranging from labor law to migration regulation. The second part of the article is devoted to empirical field study. When we speak of space, we are never speaking of a mere ‘set’ in which human experience takes place, but rather of an integral part of that experience. For this reason, it is not possible to speak of a single space, but of spaces of experience, particular not universal, subjectified by the experience of the individual and communities. Fully understanding the mechanisms that generate the space of experience and thus subjectivity has—now more than ever—become the challenge of the modern state, and thus of democratic experience as such. Intercepting the mechanisms of territorial inhabitation by migrant communities and others becomes essential to be able to both respond to the demands dictated by the principle of effectiveness of norms with specific regard to places of worship, and to guarantee the presence of a discourse for the self-determination of religious freedom. After all, the moment a freedom is constitutionally granted, it is no longer hetero-deterministically definable, as such designating the failure of the very principles—democratic and constitutional—the state is supposed to protect. In short, the essay aims to highlight the shortcomings of processes of construction of legal subjectivity associated with religious experience with respect to the principles of universal dignity and equality enshrined in the Constitution.

Complementarity and symmetry have structured human and social relationships since the Sumerians and Egyptians, as evidenced by the most ancient sources: myths and artistic products. Social belonging and cultural identification with the ingroup or outgroup has always led to frequent conflicts or attempts at cooperation.

The edited volume 'Stone Masters' examines stones, tutelary spirits and power encounters in Laos, Thailand, Cambodia, Myanmar and Vietnam. The title choice is a deliberate break with previous tendencies to refer to “the so-called guardian spirits” as benevolent, when in fact they are often capricious, violent and dangerous. Inspired by the panel ‘Stone Masters’ from the 22nd Biennial Conference of the Asian Studies Association of Australia (ASAA), held at the University of Sydney in July 2018, the volume is assembled in three sections and includes a Foreword by Luiz Costa, who advocates for a reading of the book in its entirety. He states that although each essay is self-standing and is crucial to the sum of all contributions, “a reader who does not read the whole book will miss out”.
https://www.laostudies.org/journal/journal-lao-studies-jls?fbclid=IwY2xjawHbM7VleHRuA2FlbQIxMQABHfh_3ZWyH8OhTwVqlbCN2AACTWF6oCgrniW1aEMDFitKo8l0vr70Y5kPAg_aem_FptWQlOfRx_I3_Wdo6A72g

В публикации представлены полевые материалы о группе молодёжи, которая собиралась в окрестностях станции метро «Китай-город» и имела самоназвание КГ [кы(э)гэ́] или кэгэ́шники.  В настоящее время эта молодёжная солидарность прекратила своё существование. В интервью, собранных автором, зафиксированы повседневные практики кэгэшников (потребление алкоголя и иных психоактивных веществ, общение и прослушивание музыки, совместное проведение досуга вне места сбора, приятельские и половые отношения), маркируется различие между «волнами» солидарности. Также в материалах отражена рефлексия кэгэшников о «волнах» КГ и причинах исчезновения солидарности. В публикацию вошли тексты, записанные от участников различных «волн» КГ. Исследование проводилось автором с 2018 по 2020 год методом полуструктурированного глубинного интервью. В публикацию включены фрагменты из 14 полевых интервью, структурированных по рубрикам.

In the introduction to his highly recommendable book Age of Concrete: Housing and the Shape of Aspiration in the Capital of Mozambique, David Morton informs the reader that his account addresses the question of nationalism in a different way. In place of the usual stories of decolonization that revolve around "strikes, nationalist appeals, boycotts and rebellion" ( ), he provides an alternative view of nation building literally through the action of home builders. As he contends, "home dwellers of the subúrbios of Mozambique's capital helped give substance to what governance was and what governance should be." Since governance in this case is irrespective of colonial or postcolonial dispensation, Morton provides a dense social history of housing in Maputo that straddles these dichotomies. Focusing on the three decades surrounding the country's independence, namely the 1960s, the 1970s, and the 1980s, Age of Concrete starts by successfully engaging with the specificity of Portuguese colonialism. Morton begins by criticizing Fanon's description of the dual city and the currency such a concept has enjoyed in the field of urban studies, and then moves on to provide a rich and nuanced discussion of housing and city-making under Portuguese rule. Contrary to one of the main tenets of the theory on African colonial cities, the author argues that Maputo was for the most part devoid of anything that resembled buffer zones separating the city per se from the informal settlements. Even though Portuguese settlers lived for the most part in the so-called City of Cement, there were various zones of intimacy and co-habitation between colonizers and colonized. Age of Concrete is about the aspiration for housing, and not simply for any random house, but for a house in concrete. It provides a description of how many of Maputo's inhabitants yearn for houses, build and keep them, and then through these processes they relate, or fail to relate, to the state. For the most part, Morton is too sympathetic to the notion that by building their own houses people are shaping their neighborhoods, a concept he calls popular urbanism, borrowed from Emily Callaci. However, since the book only sparsely addresses the question of urbanism, or city-making, it is hard to understand the extent to which Maputo residents have historically been successful in such a quest.

Introduction: The idea of the region When geography was institutionalized as an academic disciple at the end of the nineteenth century, one of the most central topics of discussion concerned the connections of systematic geography and regional geography. In 1907, Alfred Hettner argued that, rather than systematic chorological studies, the main core of geography should be the study of regions. In similar vein, H. C. Darby argued in 1948 that 'one of the main features in the development of modern geographical thought has been the increasing importance attached to the idea of the region' (1948, 426). Correspondingly, Fred Schaefer in his classic article 'Exceptionalism in Geography', emphasized that the heart of geography is regional, although he criticised previous regional geographers for methodological inadequacy and argued for more developed quantitative methodologies (1953, 230). 'The idea of the region', the title in E. W. Gilbert's classic article published in Geography, was the dominant perspective through which literary geographers scrutinized the connections between space and text in the 1960s. It was, as Gilbert argued, a difficult and a complicated theme, something that could not be studied through exact science. Instead, Gilbert emphasized how regional literary geography is a form of art comparable to poetry and painting, suggesting that geographers should follow the example of descriptions in regional literature, which, he thought, gets closer to reality than

Drawing on the burgeoning field of Global Libidinal Economy, this article argues that informality (i.e., the informal economy) is global capitalism's unconscious, both hiding and revealing the latter's instability and shadowy, indeed "dirty" if not "dangerous," underside. On the basis of a fieldwork-based case study in Recife, Brazil, we bring out informality's exploitative dimensions-unspoken yet crucial to the functioning of capitalist markets; as well as its spontaneous and creative sides, which like the "return of the repressed," act as disturbance and potential threat to these markets. Conceptualizing informality in this (psychoanalytic) way helps foreground the antagonisms upon which capitalism is founded, forebodingly betraying themselves despite attempts to suppress and gentrify them.

Lawscape is presented as a loop in the continuum between the abstract (law) and the concrete (space). This continuous concept consistently reevaluates its self through rigorous analysis of its own aspects whether they be evidence based or just felt. This process is affected by withdrawal and in this way viewed outside this machine. It is important to mention that this concept lies in antroposenic period which is heavily defined as the age of human and technological interaction. To furthermore understand the previous statement, we need to keep in mind this tumultuous time of mixing scientific advancements with social problems that creates a place of indefinite disbalance.Although all of these aspects influence one another, in the end they are governed by a higher influence and that is power. No matter how crucial some facts or aspects are and how much we care to see them or not ,their continuous change is influenced by it. Sometimes are eyes are somewhat blinded by how certain systems, ideologies, concepts function, but it's relatively simple. Financial power rules above all governance, ideas, movements, theories, concepts, it controls our main two components and that's both law and space hence its has a strong grip on lawscape .

The sentence "Italians don't spit on the ground" (Gli italiani non sputano per terra) echoes the statement by which a young man from a migrant family draws a symbolic border between those who deserve to be in Italy, and the undeserving. The cultural fundamentalism practiced by the state and many natives, which is based on an atavistic and exclusionary conception of culture and citizenship, is suffered on a daily basis by the young Muslim people of Bangladeshi descent featured in this article, but they in turn internalize this ideology, encouraged by brilliant careers. Based on the interpretation of interviews and other materials collected during an ethnographic research that took place in Rome between 2018 and 2020, we will see how their endorsement of a hegemonic rhetoric of "integration and security" informs three discursive movements (critique of the migrant person, critique of mobility, and critique of migrant Islam) that are resolved through an ideology of "merit". In this way my interlocutors reproduce an exclusionary nationalism that increasingly characterizes Western societies since the so-called civic turn by discriminating between descendants of migrant families who are "integrated", mainly through the acquisition of an "Italian culture" conceived in reifying and ultimately elitist terms, and the undeserving, namely migrant people and their "non-integrated" descendants. Their case sheds light on the relationship between nationalism, citizenship and the production of elites, suggesting that the concept of merit ends up disguising social inequalities, and that there is no escape from the phantoms of exclusionary identities in state thought.

In recent years the use and significance of drawing as a research meth-od for recording ethnographic information has undergone renewed analysis by anthropologists. Their interests have ranged from a focus on the epistemological status of the line to the dialogical dimension of drawing as social practice. While art historians have celebrated Covarrubias’s work in terms of his “drawing a cosmopolitan line” and archaeologists have acknowledged the importance of his Olmec draw-ings to Meso-American archaeology, cultural anthropologists have over-looked Covarrubias as a visual anthropologist. His drawings in Island of Bali (1937) as well as his archived sketches are important contributions to the ethnographic record of Balinese culture at a significant moment in the transformation of Balinese society. His sketches, in particular, offer a rich corpus of cultural information on everyday life in Bali in the early 1930s, as well as ethnographic information about non-verbal dimensions of the ...

Passado algum tempo da proclamação do regime republicano em Portugal (1910) e da Lei da Separação do Estado das Igrejas, publicada em 1911, o Estatuto Orgânico das Missões Católicas Portuguesas na África e Timor (1926) retoma a estreita relação entre Estado e missionários – os católicos portugueses “em condições especiais”401. O decreto nº 12.485, que ficaria conhecido como o Estatuto João Belo e posteriormente, a Constituição de 1933, reafirmaram o catolicismo como a religião oficial da nação portuguesa.
Nesse artigo, nossa proposta é pontuar questões específicas a respeito da missão conjugada de civilização e cristianização empenhadas pelo Estado Português e a Igreja Católica. Para isso, analisaremos um instrumento de propagação dos feitos imperialistas portugueses durante a Ditadura de Salazar (1933-1970), os chamados “Cadernos Coloniais”. Mobilizaremos um número que nos interessa especialmente, de título “Missões Católicas Portuguesas”, escrito pelo padre Joaquim Alves Correia, em 1936. O recorte temporal se situa entre a promulgação do decreto de 1926 e a publicação do Cadernos, em 1936.