scholarly journals A voz feminista em ação: Suzanne Lacy e Andrea Dworkin

2020 ◽  
Vol 2 (2) ◽  
pp. 389-417
Author(s):  
Mirna Xavier Gonçalves
Keyword(s):  
Public Space ◽  
Contemporary Art ◽  
Target Audience ◽  
The Public ◽  
The People ◽  
Contemporary Artist

Dentre todas as possibilidades de ação feminista, há a militância em espaço público e a prática em apoio às mulheres, bem como a levada de consciência sobre pautas feministas para as mulheres, tanto no âmbito privado como no público. Esta era a abordagem de Andrea Dworkin, que proferia discursos em marchas e levava suas próprias experiências para o âmbito da escrita, sua prática profissional. A mesma abordagem era utilizada por Suzanne Lacy, artista contemporânea que, através de instalações urbanas, realizava suas ações de militância combinada à arte. Este trabalho visa traçar parâmetros comuns entre estas duas mulheres, focando em suas pautas e na reverberação de seus trabalhos um em relação ao outro, bem como na sociedade.Palavras-chave: Público. Arte Contemporânea. Feminismo. AbstractAmongst all possibilities of feminist action there’s the militant strategy: to take the word of action into the public space, to act in women’s aid, to talk to your target audience and bring your discourse to the people. That was Andrea Dworkin’s strategy, who would bring her speeches into women’s marches and take her experience into her writing, which was her profession. The same strategy was taken by Suzanne Lacy, contemporary artist who focuses on urban installations to mix political and artistic action. This paper correlates these two authors, focusing on their preferred subjects and how their works reverberated together and in society.Keywords: Public. Contemporary Art. Feminism.

scholarly journals Poetic Examination of Spatial Experience: Suprematist Composition No. 1, Black on Grey by Kristina Leko

2018 ◽  
Vol 12 (1) ◽  
pp. 163-176
Author(s):  
Katarina Rukavina
Keyword(s):  
Public Space ◽  
Contemporary Art ◽  
Virtual Space ◽  
Spatial Experience ◽  
The Public ◽  
Social Sphere ◽  
The Social ◽  
Material Goods ◽  
Art Intervention ◽  
The City

The paper analyses the concept of space in contemporary art on the example of Suprematist Composition No. 1, Black on Grey by Kristina Leko from 2008. Referring to Malevich’s suprematism, in December 2008 Leko initiated a project of art intervention in Ban Jelačić Square in Zagreb, where she intended to cover in black all commercials, advertisements, signs and names of various companies. This poetic intervention, as the artist calls it, was intended to prompt people to relativise material goods in the pre-Christmas period. However, despite the authorisation obtained from the city authorities, the companies concerned refused to remove their respective advertisements, be it for only for 24 hours, so this project has never been realised. The project, however, does exist in the virtual space, which is also public, and continues to act in the form of documentation. The non-feasibility of the intervention, or rather its invisibility on Jelačić Square, makes visible or directly indicates the ordering of the powers and the constellation of values in the social sphere, thus raising new questions. Indeed, in this way it actually enters the public space, sensitising and expanding it at the same time.

scholarly journals Prinsip-Prinsip Etika Kristiani Bermedia Sosial

2021 ◽  
Vol 1 (1) ◽  
pp. 56-68
Author(s):  
Simon Simon ◽  
Tan Lie Lie ◽  
Heppy Wenny Komaling
Keyword(s):  
Social Media ◽  
Public Space ◽  
Hate Speech ◽  
Christian Ethics ◽  
Media Ethics ◽  
Literature Study ◽  
The Public ◽  
Study Approach ◽  
The People ◽  
At Will

Indonesian netizens are often labeled as social media users at will without heeding politeness when interacting. This assessment is further confirmed by a survey conducted by Microsoft,  that Medsos users are labeled as netizens with the worst politeness level for Southeast Asia scale. The predicate is certainly aimed at allreligius netizens without emphasizing certain beliefs. The low politeness indicates the lack of social media ethics applied by the people of the country. Ironically, Indonesia is known as areligius and civilized country, it seems invisible if you look at the behavior of netizens who are. The method used in this paper is descriptive qualitative method with a literature study approach. The description of this topic religion certainly teaches how politeness and politeness in the public space are displayed especially in social media, because politeness is an indikator we are called ethical or not. The principle of Christian ethics teaches that when using social media what a believer must do is not to do body shaming with other online media users, or not to comment racistically. Because God does not differentiate between fellow humans by loving one and not loving another just because humans are different physically, race or nation. The next principle of Christian ethics in social media is not to argue theologically and not to spit negative things. The goal is to avoid quarrels, let alone hate speech. Netizen Indonesia kerap di cap sebagai pengguna media sosial sesuka hati tanpa mengindahkan kesantunan ketika berinteraksi. Penilaian ini makin dipertegas melalui survei yang dilakukan oleh Microsoft,  bahwa pengguna Medsos dilabeli sebagai netizen dengan tingkat kesopanan paling buruk untuk skala Asia Tenggara. Predikat itu tentu ditujukan kepada semua netizen yang beragama tanpa menitik-beratkan keyakinan tertentu. Rendahnya kesopanan menandakan kurangnya etika bermedia sosial diterapkan oleh masyarakat tanah air. Ironisnya, Indonesia yang di kenal sebagai negara yang religius dan beradab, hal itu seakan tidak terlihat bila melihat perilaku netizen yang bar-bar. Metode yang digunakan dalam tulisan ini adalah metode kualitatif deskriftif dengan pendekatan studi kepustakaan. Uraian dari topik ini agama tentu mengajarkan bagaimana kesopanan dan kesantunan di ruang publik ditampilkan terlebih dalam bermedia sosial, karena kesopanan itu merupakan indikator kita di sebut beretika atau tidak. Prinsip etika Kristiani mengajarkan bahwa ketika bermedia sosial  yang  harus dilakukan orang Kristen  adalah tidak melakukanbody shaming kesesama pengguna media online, maupun tidak berkomentar secara rasis. Karena Allah tidak membeda-bedakan sesama manusia dengan mengasihi yang satu dan tidak mengasihi yang lain hanya karena manusia itu berbeda secara fisik, ras atau bangsa. Prinsip etika Kristiani berikutnya dalam bermedia sosial adalah tidak berdebat secara teologis dan tidak mengumbar hal negatif. Tujuannya  agar tidak terjadi pertengkaran apalagi ujaran kebencian.

scholarly journals Doing Public Theology in African Christianity: A Reflection on Communiques by Churches in Ghana

2021 ◽  
pp. 190-200
Author(s):  
Kwabena Opuni-Frimpong
Keyword(s):  
Public Space ◽  
Common Good ◽  
Holistic Approach ◽  
Public Theology ◽  
The Public ◽  
African Christianity ◽  
Secondary Sources ◽  
The People ◽  
The Common ◽  
Public Concerns

Faith in public life can be associated with Christianity in Ghana from the days of the early Western missionaries. Christian faith perspectives on matters of public concerns however, assumed a wider scope with the practice of regular issuance of communiques to governments and the people of Ghana by the churches. Christian ministry is expected to be holistic. A holistic approach in Christian ministry is considered to lead to the holistic development of the nation for the common good and the glory of God. Church leaders subsequently, bring their faith perspectives to matters of public concerns as a ministerial mandate to be in pilgrimage with the people. The study is a reflection on how the churches’ communiques are done and the factors that make the communiques theological in the public space. It further seeks to identify the contribution of the construction of communiques to public theology in Christianity in Ghana. The study as qualitative, examines both available primary and secondary sources. Copies of communiques of some selected churches, ecumenical bodies and joint communiques by ecumenical bodies are examined to appreciate insights of communiques by the churches. The study seeks to make a contribution to the theological construction of public theologies in Ghana and African Christianity. KEYWORDS: Public Theology, African Christianity, Communique, Common Good

Japanese Buddhism and the Public Sphere: From the End of World War II to the Post-Great East Japan Earthquake and Nuclear Power Plant Accident

2012 ◽  
Vol 1 (3) ◽  
pp. 203-225 ◽  
Author(s):  
Shimazono Susumu
Keyword(s):  
World War Ii ◽  
Public Sphere ◽  
Public Space ◽  
Nuclear Power ◽  
The Public ◽  
The People ◽  
The Media ◽  
The Public Sphere ◽  
Definition Of ◽  
Hanshin Earthquake

Abstract Until the 1990s, a commonly held view in Japan was that Buddhism had withdrawn from public space, or that Buddhism had become a private concern. Although Buddhist organizations conducted relief and support activities for the people affected at the time of the Great Hanshin Earthquake in 1995, they were often seen to be out of place, and little attention was given to them by the media. However recently there are areas in which Buddhism can be seen as playing new roles in the public sphere. Religious organizations seem to be expected to perform functions in fields that lie outside the narrow definition of religion. These expectations are becoming stronger among Buddhist organizations as well. In this paper, I describe some areas in the public sphere in which Buddhist groups are starting to play important roles including disaster relief, support of the poor and people without relatives, provision of palliative care and spiritual care, and involvement in environmental and nuclear plant issues.

scholarly journals WADAH PERTUKARAN PENGALAMAN RUANG DI MENTENG

2020 ◽  
Vol 2 (1) ◽  
pp. 951
Author(s):  
Muhammad Yumna Helmy ◽  
Fermanto Lianto
Keyword(s):  
Public Space ◽  
Stress Ratio ◽  
Urban Life ◽  
Daily Routine ◽  
The Public ◽  
The People ◽  
Shared Space ◽  
Physical Layout ◽  
Very High

The urban life is not separated from the saturation of the daily routine and activities, which causes the level of stress ratio in major cities such as Jakarta is quite high. During the demands and routine of life, many people looking for entertainment or recreation to take off the fatigue of daily activities. The role of interaction room for the people of Menteng is very important, in addition to the physical layout of the environment, the public space also bears the function and significance of social and cultural very high. However, the rapid growth of the city's demand for urban land demands increased. The privatization of land, either individually, as well as legal entities/institutions, has caused the existence of public space to be increasingly affected. Even in the crowded settlements of residents, people have no more public space adequate to host their activities. People no longer have a shared space to interact with each other, communication between citizens; children no longer have a place to play in the outside space, so that the culture of togetherness and tolerance is increasingly misguided. With the presence of this container during busy and the needs of the surrounding community, it is expected to increase the attitude of tolerance between the community and produce new activities that can increase the productivity and tolerance between the surrounding residents who have a wide impact on the region. Abstrak Kejenuhan akan rutinitas serta aktivitas harian yang serba padat mwarnai kehidupan di perkotaan, hal ini yang mengakibatkan tingkat rasio kemungkinan stress di kota-kota besar seperti Jakarta lumayan besar. Ditengah rutinitas hidup, banyak orang yang mencari hiburan maupun rekreasi untuk semata-mata melepas kepenatan dari aktivitas sehari-hari. Kedudukan ruang interaksi bagi warga Menteng sangat berarti, tidak hanya menyangkut tata ruang fisik lingkungan, ruang publik juga mengemban peranan dan arti sosial serta kultural yang sangat besar. Tetapi, perkembangan kota yang cepat mengakibatkan tuntutan kebutuhan lahan perkotaan kian bertambah. Privatisasi lahan baik secara individual ataupun badan hukum/lembaga telah menimbulkan eksistensi ruang publik kian terpinggirkan. Apalagi di permukiman-permukiman padat penghuni, warga sudah tidak mempunyai lagi ruang publik yang mencukupi untuk mewadahi aktivitas mereka. Penduduk tidak lagi mempunyai ruang bersama buat silih korelasi, komunikasi antar warga, anak-anak tidak lagi mempunyai tempat bermain yang nyaman di ruang luar, sehingga budaya kebersamaan serta toleransi terus menjadi terkikis. Dengan hadirnya wadah ini di tengah tengah kesibukan dan kebutuhan masyarakat sekitar, diharapkan dapat meningkatkan sikap toleransi antar masyarkat dan menghasilkan kegiatan kegiatan yang baru yang dapat meningkatkan produktivitas dan toleransi antar warga sekitar yang berdampak luas terhadap kawasan sekitar.

Images between Religion and Art

2017 ◽  
Keyword(s):  
Mass Media ◽  
Public Space ◽  
Contemporary Art ◽  
Religious Art ◽  
Critical Potential ◽  
The Public ◽  
The Past ◽  
The Relationship ◽  
Religion And Art ◽  
Contemporary Artists

This chapter discusses the different ways contemporary artists re-use religious motifs and the effects of such citations. In the majority of cases their artworks function as a context to turn that religion into a topic, and an object of discussion. The critical potential of contemporary artworks that deal with religious themes lies somewhere apart from art’s rejection or mocking of religion, as blasphemy retains its proximity to the specifically religious power of images. When contemporary artists reuse religious motifs they become counter-motifs. The interest in religion, in its various traditions and guises, indicates a desire for self-understanding by re-staging the past. The multifaceted relationship between contemporary art and religion is examined through a detailed discussion of twelve exhibitions organised between 1999 and 2010, which approach religion and religious art from a variety of perspectives. Many of the curators claim that they are emphatically not religious, nor trying to send a religious message. Including religion in the infrastructure of display associated with contemporary art creates a different visibility in the public space and asks questions concerning such visual practices as iconoclasm; the relationship between commercialism, mass media and religion, and the afterlife of religious art, among many others.

Pericles and His Circle: Family and Friends

2014 ◽  
Author(s):  
Vincent Azoulay
Keyword(s):  
Public Space ◽  
Personal Relationships ◽  
Private Sphere ◽  
The Public ◽  
The People

This chapter focuses on Pericles' family circle and his network of friends. It first considers Pericles' marriage to show how kinship structures functioned in Athens before discussing the tension between oikos and polis, the private sphere and the public space, in Pericles' refusal to take part in even the most elementary rituals of family sociability. It then examines how Pericles neglected the traditional forms of friendship and the sociability that was associated with them, noting that thoughout his career, Pericles set the friendship of the people before his personal relationships. It also discusses the criticisms leveled against Pericles for his equivocal friendships and, in particular, his hospitality toward foreigners and even foreign women.

scholarly journals The Constitutionalization of International Law After Liberalism

Politeja ◽  
2021 ◽  
Vol 18 (6(75)) ◽  
pp. 5-27
Author(s):  
Piotr Uhma
Keyword(s):  
International Law ◽  
Public Space ◽  
The United States ◽  
The State ◽  
International Level ◽  
Liberal Internationalism ◽  
The Public ◽  
Modest Contribution ◽  
The People ◽  
The Usa

Many political changes that have taken place across the world in the last decade have been connected with the spill-over of a new narrative in the public dimension. Among other things, this narrative has emphasized returning control over the public space to the people once again, revitalization of the democratic community, restraint on an expansion of judicial power over representational politics, and in many instances, a specific national approach to the questions of governance. These trends have gained the name “illiberal democracy”, a description which Viktor Orban introduced into the language of political practice a few years later. Indeed, in many countries worldwide, from the United States of America (USA) during the presidency of Donald Trump, Central and Eastern Europe, to Turkey and Venezuela, it has been possible to observe changes which had the principal leitmotif to negate liberal democracy as the only possibility of organizing public space within the state. These trends are continuing, and there are no signs of them disappearing in the near future. The new dispensation in the USA under President Biden also does not guarantee an immediate return to the liberal internationalism of the 1990s. Political changes directed toward the constitutional space of the State have inspired researchers to consider the issues of new constitutionalism, new forms of democracy, and the rule of law beyond liberalism. This article is an attempt to transfer these considerations to the international level. The text aims to consider whether withdrawal from the liberal doctrine could also be observed on an international level and what these facts could mean for the intellectual project of constitutionalization of international law. Building upon reflections on constitutionalism and constitutionalization of international law, this text presents what has up until now been the mainstream understanding of international law as a liberal construct. This showcases the illiberal turn observed among certain countries as exemplified by the anti-liberal and realist language of their constitutional representatives. In this respect, this analysis is a modest contribution to the so far nascent field of sociology of international law. However, the main endeavor of this article is to unchain the notions of international liberalism and constitutionalization of international law as being popularly understood as two sides of the same coin. Consequently, the idea of political constitutionalism of international law is introduced. Seeing things from this perspective, this text focuses on the material rather than formal aspects of international law's constitutionalization. Within the stream of so called thick constitutionalism, there are a few elements listed with which the discussion about international law may continue to engage, if this law is to be considered as legitimate not only formally, but also substantially.

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