scholarly journals The Catholic 1968: Poland, Social Justice, and the Global Cold War

Slavic Review ◽  
2018 ◽  
Vol 77 (3) ◽  
pp. 638-660 ◽  
Author(s):  
Piotr H. Kosicki
Keyword(s):  
Cold War ◽  
International Development ◽  
Catholic Church ◽  
Sexual Politics ◽  
Soviet Bloc ◽  
Post Colonial ◽  
Humanae Vitae ◽  
New Vision ◽  
The Third World ◽  
The Catholic Church

In the 1960s, the Catholic Church underwent a revolution in the teaching and practice of its faith, known as aggiornamento. Catholics responded by pioneering new forms of agency in world affairs in the Global Sixties. This was a cross-Iron Curtain story, affecting communist and non-communist countries in Europe, as well as developing countries across the world – a story of transfers and encounters unfolding simultaneously along multiple geographical axes: “East-West,” “North-South,” and “East-South.” The narrative anchor for this story is the year 1968. This article explores the seminal role of east European Catholics in this story, focusing on Polish Catholic intellectuals as they wrote and rewrote global narratives of political economy and sexual politics. A global Catholic conversation on international development stalled as sexual politics reinforced Cold War and post-colonial divisions, with the Second and Third Worlds joining forces against First World critics of a new papal teaching on contraception, Humanae Vitae. Paradoxically, the Soviet Bloc became the prism through which the Catholic Church refracted a new vision of international development for the Third World.

Tashkent ‘68: A Cinematic Contact Zone

Slavic Review ◽  
2016 ◽  
Vol 75 (2) ◽  
pp. 279-298 ◽  
Author(s):  
Rossen Djagalov ◽  
Masha Salazkina
Keyword(s):  
Cold War ◽  
Third World ◽  
Soviet Bloc ◽  
Complex Relationship ◽  
Post Colonial ◽  
The Third ◽  
Independence Movement ◽  
History Of ◽  
The Third World ◽  
The Cold War

AbstractThis essay seeks to reconstruct the history of the first Tashkent Festival of Cinemas of Asia and Africa (1968). It offers an account of the festival as a highly heterogeneous and productive site for better understanding the complex relationship between the Soviet bloc and the Third World in the crucial moment between the victory of post-colonial independence movement and the end of the Cold War.

Finnish humanity and independence The breadth of Bawa's oeuvre

2003 ◽  
Vol 7 (2) ◽  
pp. 101-103
Author(s):  
DAVID ROBSON
Keyword(s):  
Catholic Church ◽  
Third World ◽  
Rapid Urbanization ◽  
The Third ◽  
Population Explosion ◽  
The Third World ◽  
The Catholic Church

I would like to respond to one of the points raised by Richard Murphy in his perceptive review of my book on Geoffrey Bawa (arq 7/1, pp86–88). His description of Bawa as an architect ‘in the Third World but decidedly not of it’ exercised by the fact that Bawa, like Luis Barragán, failed to address ‘pressing problems of population explosion and rapid urbanization’ in his work and that ‘with the exception of some work for the Catholic Church, Bawa's opus was built exclusively for the country's elite’.

Peripheral eyes: Brazilians and India, 1947–61

2015 ◽  
Vol 10 (1) ◽  
pp. 122-146 ◽  
Author(s):  
Ananya Chakravarti
Keyword(s):  
Cold War ◽  
Postcolonial Studies ◽  
Second World War ◽  
World War ◽  
Post Colonial ◽  
Colonial Experience ◽  
European Colonialism ◽  
The Third World ◽  
The Cold War ◽  
Second World

AbstractThe post-Second World War era witnessed the need for new political forms to accommodate the aspirations for national identity of newly decolonized nations within the hegemonic structure of the Cold War. Although both Cold War historiography and postcolonial studies have analysed these phenomena, the place of Latin America in general and Brazil in particular remains fraught with conceptual difficulties, largely due to the very different (post)colonial experience of this region from the rest of the ‘Third World’. This article examines how three Brazilian intellectuals and diplomats observed India from its independence until the annexation of Portuguese India by the Indian Union in 1961. In exploring their peripheral gaze, it shows how Brazilian self-identification with the West, and particularly its complex relationship with the heritage of European colonialism, prevented a truly commensurable experience, despite a sense of commonality with India based on their peripheral position in the global political structure.

“Comradely Brainwashing”: International Development, Labor Education, and Industrial Relations in the Cold War

2019 ◽  
Vol 16 (3) ◽  
pp. 39-67 ◽  
Author(s):  
Jeff Schuhrke
Keyword(s):  
Cold War ◽  
International Development ◽  
Third World ◽  
Industrial Relations ◽  
Labor Education ◽  
Trade Unionism ◽  
Policy Objectives ◽  
Social Scientific ◽  
The Third World ◽  
The Cold War

In 1962, the AFL-CIO launched its government-funded labor education project in Latin America — the American Institute for Free Labor Development (AIFLD) — to spread the tenets of anticommunist, “free” trade unionism. From its earliest days, leftists and anti-imperialists accused the Institute of being a CIA front with the mission of “brainwashing” Third World workers into becoming counterrevolutionaries. While AIFLD was indisputably a Cold War program aligned with US foreign policy objectives, its goal of proselytizing US-style industrial relations should not be understood solely as a CIA-manufactured ploy. It was also the product of a broader social-scientific vision in the 1950s and 1960s to rapidly “modernize” the Third World and to stabilize labor conflict through rational, pluralist industrial relations.

The Queer Third World

2020 ◽  
pp. 214-235
Author(s):  
Ilan Kapoor
Keyword(s):  
International Development ◽  
Queer Theory ◽  
Third World ◽  
The West ◽  
Post Colonial ◽  
Nation States ◽  
World Nation ◽  
The Third World ◽  
The Relationship ◽  
Two Sides

This chapter assesses the relationship between the concepts of “queer” and “Third World,” and attempts to group them in their common inheritance of subjugation and disparagement and their shared allegiance precisely to nonalignment and a radical politics (of development). In assembling both terms one is struck by how, in the mainstream discourse of international development, the Third World comes off looking remarkably queer: under Western eyes, it has often been constructed as perverse, abnormal, and passive. Its sociocultural values and institutions are seen as deviantly strange — backward, effete, even effeminate. Its economic development is depicted as abnormal, always needing to emulate the West, yet never living up to the mark. For their part, post-colonial Third World nation-states have tended to disown and purge such queering — by denying their queerness and, in fact, often characterizing it as a “Western import” — yet at the same time imitating the West, modernizing or Westernizing sociocultural institutions, and pursuing neoliberal capitalist growth. The chapter claims that the Western and Third World stances are two sides of the same discourse but, drawing on Lacanian queer theory, also suggests that a “queer Third World” would better transgress this discourse by embracing queerness as the site of structural negativity and destabilizing politics.

scholarly journals Sakramenty komunii

2009 ◽  
Vol 62 (4) ◽  
pp. 285
Author(s):  
Marek Jagodziński
Keyword(s):  
Catholic Church ◽  
Theological Reflection ◽  
True Nature ◽  
New Vision ◽  
The Catholic Church

Contemporary personalistic and communicational sacrametology shows that not only the sacraments of Holy Orders and Matrimony are at the service of communion (Catechism of the Catholic Church), but all the sacraments are at this service and all of them are really the sacraments of communion. This new vision helps to see their true nature more clearly and fully, brings more systematics to the theological reflection about the sacraments and it could be very useful for shaping a Christian’s faith and life.

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