scholarly journals The “Other” at Home: Deportation and Transportation of Libyans to Italy During the Colonial Era (1911–1943)

2018 ◽  
Vol 63 (S26) ◽  
pp. 211-231 ◽  
Author(s):  
Francesca Di Pasquale

AbstractThis article analyses the practices of deportation and transportation of colonial subjects from Libya, Italy’s former possession, to the metropole throughout the entire colonial period (1911–1943). For the most part, the other colonial powers did not transport colonial subjects to Europe. Analysing the history of the punitive relocations of Libyans, this article addresses the ways in which the Italian case may be considered peculiar. It highlights the overlapping of the penal system and military practices and emphasizes the difficult dialogue between “centre” and “periphery” concerning security issues inside the colony. Finally, it focuses on the experience of the Libyans in Italy and shows how the presence there of colonial subjects in some respects overturned the “colonial situation”, undermining the relationship of power between Italians and North Africans.

2019 ◽  
Vol 30 (1) ◽  
Author(s):  
Tautvydas Vėželis

This article examines the problem of overcoming nihilism in Heidegger’s dialogue with Jünger. It is suggested that nihilism is manifested in various forms and is the deep logic of the whole history of European civilization. One of the main aims of this paper is to outline the relationship of nihilism and Nothing in Heidegger’s dispute with Jünger, viewing how Heidegger distinguishes his approach from Jünger’s point of view. Heidegger, on the one hand, treats nihilism as consummation of the Western metaphysical tradition, on the other hand, identifies Nothing itself as the shadow of Being, which cannot be overcome in the traditional dialectical thinking manner.


2016 ◽  
Vol 5 (2-3) ◽  
pp. 136-152
Author(s):  
Akira Nishimura

This paper asks whether public commemorations in contemporary Japan are post-secular or not. More precisely, it investigates the postwar history of the relationship between such commemorations and the principle of keeping religion and government separate, as embodied in the constitution. Referring to several contemporary cases, I provide an overview of the discourses and actual conditions of the separation of religion and state at Chidorigafuchi National Cemetery (Chidorigafuchi Kokuritsu Senbotsusha Boen 千鳥ヶ淵国立戦没者墓苑) and Yasukuni Shrine (Yasukuni Jinja 靖国神社). In conclusion, I point out on one hand that the non-denominational expressions seen in Chidorigafuchi and other facilities show a distinctive kind of religious expression. On the other hand, I underscore that the excessive avoidance of religious participation by government officials derives from the Yasukuni issue and related legal trials. I explain the relationship of those phenomena in terms of two types of secularization: natural secularization and artificial secularization.


REPERTÓRIO ◽  
2010 ◽  
pp. 176
Author(s):  
Teatro & Dança Repertório

<div>A dança perpassa a história de todas as civilizações antigas. Na cultura primitiva, ela estabelece uma forma de comunicação única entre um povo e suas tradições. Essa comunicação ocorre por meio de um vocabulário próprio de movimentos e gestos corporais que também farão parte dos rituais religiosos. No caso dos textos judaicos, a dança está associada a comemorações bélicas, à conquista militar, à realização pessoal e ao culto à divindade, além de exemplificar um aspecto do “ritual pagão” dos povos não-judaicos. Por sua vez, o episódio envolvendo a filha de Herodias, Salomé, registrado nos evangelhos de <em>Mateus e Marcos</em>, foi relido nos séculos posteriores figurando sua dança apenas em associação com a licenciosidade romana. O objetivo desse texto é analisar a relação dos textos velho-testamentários com a dança e opô-la ao relato de Marcos, ressaltando o modo peculiar com que o autor constrói sua narrativa. Nesse sentido, buscamos uma aproximação entre o texto literário bíblico e as práticas da dança no contexto judaico e romano.</div><div><br /></div><div><div><br />Dance passes through the history of all ancient civilizations. In the culture of primitive society, it provides a unique form of communication between people and their traditions. This communication occurs through a specific vocabulary of movements and body gestures which is also part of religious rituals. In the case of Jewish texts, the dance is associated with the celebration of war, military conquest, personal accomplishment and to worship their god, besides its "pagan worship" nature in non-Jewish cultures. On the other hand, the story of the dance of Salome, in <em>Matthew and Mark</em>, was reread in later centuries fi guring dance only in association with the Roman licentiousness. The aim of this paper is to analyze the relationship of old-testamentary texts with dance and oppose them to Mark's account, highlighting the peculiar way in which the author described the dance, the setting and characters of the story. In this sense, we seek an approximation between biblical literary text and the practice of dance in a Jewish and Roman context.</div></div>


Sociologija ◽  
2018 ◽  
Vol 60 (4) ◽  
pp. 750-768 ◽  
Author(s):  
Djordje Ignjatovic

It is likely that there is no phenomenon that has led to more discussion and which has caused such contradictory assessments as the case of the prison sentence and the penitentiary institutions in which it is carried out. It seems that criminologists and penologists can not agree on any matter related to the prison sentence and penitentiary institution - from when they were created - to the explanation of why they survive despite all the criticism. After a brief review of the history of imprisonment and penitentiary institutions, the paper highlights the basic problems of modern penitentiary systems related to institutions, the population in them, the institutional staff and the relationship of the society towards them. It also pointed to attempts to find an exit from the crisis of the penitentiary system in order to eventually find an answer to the question: why does society, despite all the controversies that have been accompanying them for two centuries, continues to hold deprivation of liberty and penitentiary institutions as a key part of the penal system? The answer is: because it suits those who make strategic political decisions, but also the opinions of citizens about what to do with offenders. The most that science can do today is to influence the development of awareness that there are other ways of reacting and that there are people in the penitentiaries who, in order to protect the society, do not have to be there; also, and to influence that those who are there are provided with the conditions of a decent person, and to devise such treatments that will reduce the recidivism.


Author(s):  
Leonor Cabral Matos Silva

Team 10 and Lisbon share a piece of history: namely, a few elements of Team 10, such as Alison and Peter Smithson, Amâncio Miranda Guedes, Giancarlo de Carlo and Jullian de la Fuente, and the Lisbon School of Architecture (or the “Lisbon School”). This text is about the specifics of this conjunction. This paper explores the short but necessary question of whether there was a last formal Team 10 meeting in Lisbon in 1981, and from that point on, it goes back to present: (1) a disclosure of the history of the word ‘revision’ within the teaching of architecture in the school, one which portraits the coming of the Team 10 elements just mentioned; it then (2) outlines the relationship of Team 10 elements with the Lisbon School, namely highlighting, on the one side, the school’s official attitude of support, and on the other side, the pedagogical grounds’ relative disinterest; and finally (3), the text suggests there is no clear answer to the question of whether there had been a formal Team 10 final meeting in Lisbon in 1981. Therefore, in conclusion, it delivers an argument about Lisbon being more than an informal gathering derived from a reunion intention; it considers this a happening that might just now emerge from the unspoken history of architecture as nothing more than a delicate moment, although it was Team 10’s last significant moment.


2011 ◽  
Vol 45 (3) ◽  
pp. 491-499 ◽  
Author(s):  
HUMEIRA IQTIDAR ◽  
DAVID GILMARTIN

Pakistan occupies an uncertain and paradoxical space in debates about secularism. On the one hand, the academic consensus (if there is any), traces a problematic history of secularism in Pakistan to its founding Muslim nationalist ideology, which purportedly predisposed the country towards the contemporary dominance of religion in social and political discourse. For some, the reconciliation of secularism with religious nationalism has been a doomed project; a country founded on religious nationalism could, in this view, offer no future other than its present of Talibans, Drone attacks and Islamist threats. But on the other hand, Pakistan has also been repeatedly held out as a critical site for the redemptive power of secularism in the Muslim world. The idea that religious nationalism and secularism could combine to provide a path for the creation of a specifically Muslim state on the Indian subcontinent is often traced to the rhetoric of Pakistan's founder, Muhammad Ali Jinnah. But debate among Muslim League leaders specifically on the relationship of religious nationalism with secularism—and indeed on the nature of the Pakistani state itself—was limited in the years before partition in 1947. Nevertheless, using aspects of Jinnah's rhetoric and holding out the promise of secularism's redemptive power, a military dictator, Pervez Musharraf, was able to secure international legitimacy and support for almost a decade.


Author(s):  
Temenuga Trifonova

A number of studies have explored the notions of “medium specificity” and “intermediality,” while others have analyzed the different ways in which photographs and films signify or the different phenomenological experiences they make possible. The notions of “photographic truth,” “indexicality,” “stillness,” and “movement,” and the relationship of photography and cinema to life, death, history, memory, and the unconscious, are recurring themes. The scholarship on photography and that on cinema trace two parallel tendencies in the history of the two media: on the one hand, the photograph as “trace” versus the tradition of staged photography; on the other hand, the “realist” versus “formalist” tendency in cinema. For most of its history, photography has been said to enjoy a privileged relationship to reality: the photograph has been described as “an imprint,” “a mold,” or “a trace” of reality. Parallel to the idea of the photographic index and the photography of spontaneous witness it gave rise to, however, is another tradition of photography, one that runs from early staged photography and pictorialist photography, through surrealist photography, to “cinematic photography”—this tradition foregrounds the discursive character of the photographic image, its origins in other images. While the history of photography has been defined by the tension between these two parallel traditions, the balance of power shifting from one to the other and back again, the digital turn is generally believed to have put an end to the idea of photography as “witness,” even as a number of early-21st-century photographers claim to pursue “new documentary” or “new realism” within a highly stylized, staged photography. The digital has provoked similar anxieties among film historians and theorists, who continue to debate whether the digital has brought about the disappearance of “cinema” or just the disappearance of “film.” The tension between these two parallel traditions in scholarship on photography and cinema has been complicated by a third criterion, according to which the two media have been theorized: stillness/movement. If indexicality and stillness have been the two key concepts in photography scholarship, movement has played a similar structuring role in the case of cinema. And just as the two dichotomies undergirding photography and cinema scholarship—the indexical versus discursive nature of the photographic image, and the realist versus formative tendency in cinema—are increasingly losing their credibility and usefulness, the still/moving distinction has also been challenged by the proliferation of hybrid artistic practices. This article is organized around four categories: (1) photography and cinema in their relation to modernity, (2) debates on medium specificity and the challenge of the digital both to photography and cinema, (3) cinematic photography, and (4) photography and cinema as “spectral” media.


Author(s):  
Oksana S. Rudova

The author of the article tried to trace the formation of the idea about the connection of the works of Vladimir Nabokov with Nikolai Gogol's tradition based on the material of the Russian émigréecritics’ works of and literary critics of the 20th—21st centuries. This process is considered as a progressive one, largely specified by the development of researching idea. The émigréecriticism saw the reason for the similarity these writers’ works in their similar aesthetics based on the relationship of the perception of the world and the human. In turn, literary studies of the late 20th century presented a new way of comparison, where Nabokov's prose is considered to be a complicated fiction on the whole, in which there is not only Nikolai Gogol's subtext, but also allusions to the other writers’ works, called "polygenetics". The author of the article offers a generalisation of methodological nature, indicating different types of literary links.


2020 ◽  
Vol 16 (2) ◽  
pp. 89-106
Author(s):  
E. A. Frolova

The traditional theme of “Me” and “the Other” in the light of modern politics and sociology reveals new problems connected to history of culture of different nations. Existential, social and psychological aspects of the relationship of Me and the Other present now a universal scale and thus require common efforts for their solutions. Mass migration from Asian and African countries to Europe and the USA poses new questions about mutual relations of cultures and religions. In front of Me there are new images of the Enemy emerging; they require a revision of the habitual values, including a new vision of a person’s place in society, nature, and the importance of their scientific discoveries.


2006 ◽  
Vol 51 (1) ◽  
Author(s):  
Juan Adolfo Bonaccini

A relação de Hegel com o ceticismo está longe de ser clara. A par de existirem alguns poucos trabalhos sobre o assunto, e de Hegel abordar o tema em várias obras, não está bem determinado se Hegel possui uma teoria global sobre o ceticismo ou se apenas é um mero crítico de posturas céticas clássicas na antiguidade e na modernidade. Em que pese Hegel ser um crítico ferrenho do ceticismo moderno (por ex., em textos como Sobre a relação do Ceticismo com a Filosofia, as Preleções sobre História da Filosofia e a Enciclopédia das Ciências Filosóficas), a sua crítica não se restringe a esta ou aquela forma de ceticismo, mas se funda numa teoria geral do saber que compreende o ceticismo como uma atividade negativa constitutiva da consciência e pretende refutá-lo enquanto ele reifica essa negatividade numa pretensão de verdade. A refutação consiste na descrição do modo como o ceticismo filosófico seria um saber parcial, e por isso auto-refutativo. O presente trabalho pretende sugerir que isto ocorre, sobretudo, na Fenomenologia do Espírito, cujo caráter “fenomenológico” propriamente dito não parece poder ser bem compreendido, sem tomar como pano de fundo o problema do ceticismo. PALAVRAS-CHAVE – Hegel. Fenomenologia. Ceticismo. Refutação. ABSTRACT Hegel’s position towards skepticism is far from being clear. On the one hand, there are just a few studies on the subject and Hegel faces the issue in several of his writings; on the other hand, it is not established yet if Hegel has a global theory about skepticism or if he is just a critic of Ancient and Modern skeptical attitudes. In spite of Hegel being known as a sharp critic of Modern skepticism (for example, in works like On the relationship of skepticism to philosophy, Lectures on the history of philosophy and Encyclopedia of philosophical sciences), his criticism is not restricted to specific forms of skepticism, but it is rather founded upon a general theory of knowledge which takes skepticism as a negative activity constitutive of our natural consciousness and intends to refute the skeptical attitude as that negative activity of self-consciousness is reified and turned out into a special kind of truth claim. Hegel’s refutation consists in describing the way philosophical skepticism would be understood as a partial and self-defeating attitude of knowing. The present study suggests that this procedure is to be seen above all in the Phenomenology of Mind, whose “phenomenological” character cannot be rightly understood without taking properly into account the problem of skepticism. KEY WORDS: Hegel. Phenomenology. Skepticism. Refutation.


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