Make Love at War? Representing Gender and Memory in the Soviet Estonian Film Dark Windows (Pimedad aknad, Tõnis Kask, 1968)

2018 ◽  
Vol 6 (1) ◽  
pp. 20-37
Author(s):  
Liis Jõhvik
Keyword(s):  
Everyday Life ◽  
Young Women ◽  
Interpersonal Relations ◽  
Nazi Germany ◽  
National Narrative ◽  
Moral Choices ◽  
The One ◽  
Falling In Love ◽  
The Way

Abstract Initially produced in 1968 as a three-part TV miniseries, and restored and re-edited in 2008 as a feature-length film, Dark Windows (Pimedad aknad, Tõnis Kask, Estonia) explores interpersonal relations and everyday life in September 1944, during the last days of Estonia’s occupation by Nazi Germany. The story focuses on two young women and the struggles they face in making moral choices and falling in love with righteous men. The one who slips up and falls in love with a Nazi is condemned and made to feel responsible for the national decay. This article explores how the category of gender becomes a marker in the way the film reconstructs and reconstitutes the images of ‘us’ and ‘them’. The article also discusses the re-appropriation process and analyses how re-editing relates to remembering of not only the filmmaking process and the wartime occupation, but also the Estonian women and how the ones who ‘slipped up’ are later reintegrated into the national narrative. Ultimately, the article seeks to understand how this film from the Soviet era is remembered as it becomes a part of Estonian national filmography.

scholarly journals Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)

Adeptus ◽  
2015 ◽  
pp. 53-63
Author(s):  
Monika Bogdzevič
Keyword(s):  
Everyday Life ◽  
Interpersonal Relations ◽  
Cultural Images ◽  
Wise Person ◽  
The World ◽  
Cultural Communities ◽  
The Way

The concept of wisdom in Polish and Lithuanian paremiologyIn this paper, an attempt has been made to present the semantic and axiological substance of wisdom hidden in the consciousnesses of two different, namely Polish and Lithuanian, linguistic-cultural communities. The analysis belongs to a branch of linguistics, interpreting language in terms of concepts, viewing it as a source of knowledge about people themselves, different communities, their mentality, ways of perception and interpretations of the way the world is. As a model to present the most thorough understanding of wisdom, the method of cognitive definition proposed by Jerzy Bartmiński is applied. Linguistic-cultural images of wise [person], understood as the concretizations of wisdom have to reveal him/her in opposition to stupid. The cognitive picture of wise is for the most part based on the analysis of features of character and appearance, portrayed behavior, interpersonal relations and the way others have as a perception of wise. Many cognitive parameters of wisdom are revealed while exploring the interactions between people and that of nature (plants, animals) which surrounds them and investigating deeper interpersonal relations with other people. The material for research was taken from Polish and Lithuanian proverbs. The latter occur as a result of world perception, everyday life observation, confrontations with its phenomenon. The proverbs are taken from compendiums of Polish and Lithuanian proverbs: Nowa księga przysłów i wyrażeń przysłowiowych (The New Book of Proverbs and Proverbial Phrases) by Julian Krzyżanowski and Lietuvių patarlės (Lithuanian Proverbs), Patarlių paralelės (Parallels of Proverbs) by Kazys Grigas. Given as cognitive definitions the cultural visions of wise, despite all the emphasized differences, enable us to perceive many evaluations of wise similar or even common to Polish and Lithuanian cultures. Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)Zamierzeniem artykułu jest próba przedstawienia semantycznej i aksjologicznej treści pojęcia mądrości tkwiącej w świadomości dwóch odrębnych wspólnot językowo-kulturowych – polskiej i litewskiej. Przeprowadzona analiza mieści się w nurcie badań językoznawczych, traktujących język jako źródło wiedzy o człowieku, jego mentalności i systemie wartości, sposobie postrzegania i interpretacji świata. Narzędziem opisu jest zaproponowana przez Jerzego Bartmińskiego metoda definicji kognitywnej. Językowo-kulturowe obrazy człowieka mądrego, stanowiąceukonkretnioną wizję abstrakcyjnego pojęcia mądrości, przedstawiają go w opozycji do człowieka głupiego. Obraz człowieka mądrego obejmuje cechy jego charakteru oraz wyglądu, mechanizmów zachowań, charakterystycznych miejsc przebywania oraz uwidacznia związek z zajmowaną przez niego pozycją społeczną. Wiele parametrów kognitywnych mądrości ujawnia się w trakcie analizy różnorodnych relacji człowieka z otaczającą go przyrodą (roślinami, zwierzętami) oraz wynika z bardziej skomplikowanych układów – ze stosunków z innymi ludźmi. Materiał analityczny stanowiły paremia polskie i litewskie, traktowane jako rezultat poznawania świata, obserwacji życia codziennego, zderzenia z różnymi jego zjawiskami. W badaniach wykorzystane zostały kompendia przysłów polskich i litewskich: Nowa księga przysłów i wyrażeń przysłowiowych pod red. Juliana Krzyżanowskiego oraz Lietuvių patarlės (Przysłowia litewskie), Patarlių paralelės (Paralele przysłów) pod red. Kazysa Grigasa. Ujęte w strukturę definicji kognitywnych kulturowe wizje człowieka mądrego, mimo istniejących różnic, pozwalają wyodrębnić sporo wartościowań podobnych albo nawet wspólnych, charakterystycznych dla kultur polskiej i litewskiej.

scholarly journals Able-bodied vs. disabled people – infrahumanisation of students with disabilities (a case study)1

2020 ◽  
Vol 16 (2) ◽  
Author(s):  
Magdalena Bełza-Gajdzica
Keyword(s):  
Students With Disabilities ◽  
Interpersonal Relations ◽  
Academic Community ◽  
University Education ◽  
Disabled People ◽  
Transition Into Adulthood ◽  
Academic Relations ◽  
The One ◽  
The Way

Bełza-Gajdzica Magdalena, Able-bodied vs. disabled people – infrahumanisation of students with disabilities(a case study). Culture – Society – Education no 2(16) 2019, Poznań 2019, pp. 71–83, Adam Mickiewicz University Press. ISSN 2300-0422. DOI 10.14746/kse.2019.16.5. The article discusses the phenomenon of infrahumanisation in academic relations between able-bodied people (both students and academics) and students with disabilities. The main goal of the article is to show that infrahumanisation may make it difficult for young people with disabilities to build their capital for the future in the form of interpersonal relations. The paper uses Arnold van Gennep’s concept of the rite of passage as a model of entering adulthood, and focuses specifically on the stage of university education as the one which completes the transition into adulthood, and marks the beginning of a “normal” life (i.e. one consistent with social expectations). The phenomenon of infrahumanisation shown here on various levelsof academic life disrupts this process, and may hinder the inclusion/integration of disabled people into society. The relations between disabled students and non-disabled people who are part of the academic community in which the students operate may, however, also bridge the distance between the two groups, and thus contribute to paving the way to a respectful society, i.e. the way of equality.

For Girls Only

2021 ◽  
pp. 312-332
Author(s):  
Helen Roche
Keyword(s):  
Young Women ◽  
The Other ◽  
Nazi Germany ◽  
The Political ◽  
Growing Up ◽  
Women And Gender ◽  
Political Roles ◽  
Similarities And Differences ◽  
And Gender ◽  
The One

The schools for girls at Hubertendorf-Türnitz, Heythuysen, Colmar-Berg, and Achern are the least well-known and well-understood component of the Napola system. This chapter begins by giving an account of how the girls’ schools came into being, their aims, and the heated ministerial debates which dogged their foundation. It then describes everyday life at the girls’ schools, and the similarities and differences between their curriculum and that of the boys’ schools. Finally, it sites the aims and practice of the so-called Mädchen-Napolas within recent historiography on women and gender in Nazi Germany. The political infighting which the girls’ schools provoked, the lack of clarity surrounding their programme, and the piecemeal and contested nature of their development, reflect the fundamental flexibility (or incoherence) of the Nazi state’s attitude towards the ‘women question’ more generally. On the one hand, the girls who attended the Mädchen-Napolas were educated to believe that growing up female in Nazi Germany need be no bar to experiencing comradeship, leadership, and a successful career, and they were given an education broadly analogous to that of their male counterparts. On the other hand, the girls were still trained to see taking care of a husband and family as an ultimate good; their later public or political roles would have been largely limited to the state-sanctioned female spheres of the Nazi womens’ and girls’ organizations, and the caring professions. Ultimately, the Mädchen-Napolas demonstrate, in microcosm, both the scope and the totalitarian restrictions inherent in Nazi attitudes towards young women.

scholarly journals AGAMA DJAWA SUNDA (ADS) RELIGIOUS MOVEMENT

2017 ◽  
Vol 19 (1) ◽  
pp. 95
Author(s):  
Didin Komarudin
Keyword(s):  
Everyday Life ◽  
Religious Movement ◽  
The One ◽  
The Way

<p>The study explains that the principles and purposes of the Agama Djawa Sunda - ADS is to serve by the Lord’s command and humanity. ADS believers view religion is not just as a belief, but rather as a measure of life. They also interpret religion as humans rule (rule of man in the act). They call the Lord the Lord as the Gusti Pengeran Si Kang Sawiji-wiji (the One and Only God), the way they pray to their God is not bound by time and place, it can be done anytime and anywhere because the important point is always rembering God. ADS has titis tulis verse called as “pikukuh tilu” (three powers) that becomes a guideline in everyday life, in relation with God and others.</p><p>Penelitian memberikan penjelasan bahwa asas dan tujuan Agama Djawa Sunda adalah mengabdi kepada perintah Tuhan dan kepada perikemanusiaan. Penganut ADS memandang agama bukan hanya sebagai kepercayaan saja, melainkan lebih sebagai ukuran hidup, mereka juga memaknai agama sebagai aturan gawe manusai (aturan manusia dalam berperilaku). Mereka menyebut Tuhannya dengan sebutan Gusti Pengeran Si Kang Sawiji-wiji, cara mereka menyembah Tuhannya tidak terikat oleh waktu dan tempat, bisa dilakukan kapanpun dan dimanapun karena yang penting adalah intinya yaitu selalu mengingat Tuhan. ADS memiliki ayat titis tulis yang disebut pikukuh tilu yang menjadi pedoman dan penduan dalam kehidupan sehari-hari, dalam berketuhanan dan bereperikemanusiaan.</p>

scholarly journals FRELST OG REDDET FRA AIDS?: Unge pigers håndtering af risikoen for hiv i det sydvestlige Uganda

1996 ◽  
Author(s):  
Kristina Wimberley
Keyword(s):  
Everyday Life ◽  
The Other ◽  
Gendered Identities ◽  
Other Hand ◽  
The One ◽  
Point Of Departure ◽  
Oriented Approach ◽  
The Way ◽  
Hiv Aids

Kristina Wimberley: Saved from AIDS? The Manoeuvres of Adolescent Giris in Relation to the Risk of HIV in Southwestern Uganda This articles discusses the representation of adolescent giris in the literature on AIDS and in AIDS interventions. In these contexts an image is created of adolescent giris as passive victims of a static inequality in societies pervaded by patriarchy, and as driven by economic want. On the basis of fieldwork material from Ankole, southwestern Uganda, the articles discusses the meaning of “being saved” for adolescent giris in relation to the risk of HIV. For the giris concemed, “being saved” is characterized by conversion to a new lifestyle in which they are virtuous, honest, kind, and above all: avoid and reject men. However, at some point even saved giris enter into relationships with men. In this situation, the giris may find it advantageous to continue to be “really saved” in certain contexts. From the analysis put forward here it emerges that “being saved” as a form of discourse and action enables giris to create a room for manoeuvre that empowers them to tackle the dangers they face - including HIV/AIDS. This agency emerges in the interplay of, on the one hand the constraining and enabling effects of the various life worlds of giris in Ankole, and on the other hand the way in which gendered identities and relationships are negotiated in everyday life between giris and men, as well as among the giris themselves. It is concluded that the standard analysis of giris’ vulnerability in relation to the risk of HIV/AIDS could benefit from an actor-oriented approach that encompasses the interplay between structure and process. An analysis of this kind may reveal the agency of giris, and not exclusively in relation to economic want. This focus on agency could be a point of departure for more effective HIV/AIDS interventions.

The Bonhoeffer dilemma: Sanctification as the increasing awareness of moral chaos

2020 ◽  
Vol 73 (2) ◽  
pp. 160-170
Author(s):  
Brian S. Powers
Keyword(s):  
Moral Injury ◽  
Nazi Germany ◽  
Christian Life ◽  
To Come ◽  
Moral Choices ◽  
The Way

AbstractDietrich Bonhoeffer's pursuit of a sanctified life took a significant detour from the way in which he thought it would proceed. In seeking ‘good’ moral choices in the crucible of Nazi Germany, Bonhoeffer experienced a profound sense of what we now would recognise as moral injury, which proves to be a powerful and reflexive lens with which to examine his understanding of sanctification. Initially embracing pacifism as a fundamental pillar of Christian life, Bonhoeffer eventually became convinced that there are no pure or ‘right’ moral choices, only competing ‘wrong’ ones. He later wrote from prison that to be like Christ, and to come closer to holiness, was not to seek to avoid guilt, but to take on guilt for the sake of others. This recontextualisation of the idea of sanctification through the lens of Christ's substitutionary guilt suggests that for the responsible actor moral injury may be inevitable.

Ibn-Ul-Arabi's Cultural Environment that Influenced Him

2017 ◽  
Vol 5 (1) ◽  
pp. 165
Author(s):  
Assist. Prof. Dr. Kazım Yıldırım
Keyword(s):  
The Other ◽  
Cultural Environment ◽  
Ibn Rushd ◽  
Other Hand ◽  
The One ◽  
The Way

The cultural environment of Ibn al-Arabi is in Andalusia, Spain today. There, on the one hand, Sufism, on the other hand, thinks like Ibn Bacce (Death.1138), Ibn Tufeyl (Death186), Ibn Rushd (Death.1198) and the knowledge and philosophy inherited by scholars, . Ibn al-Arabi (1165-1240), that was the effect of all this; But more mystic (mystic) circles came out of the way. This work, written by Ibn al-Arabi's works (especially Futuhati Mekkiye), also contains a very small number of other relevant sources.

Emerson's Memory Loss

2017 ◽  
Author(s):  
Christopher Hanlon
Keyword(s):  
William James ◽  
Memory Loss ◽  
Margaret Fuller ◽  
Final Phase ◽  
Important Work ◽  
The Social ◽  
The Many ◽  
The One ◽  
Do So ◽  
The Way

Emerson’s Memory Loss is about an archive of texts documenting Emerson’s intellectual state during the final phase of his life, as he underwent dementia. It is also about the way these texts provoke a rereading of the more familiar canon of Emerson’s thinking. Emerson’s memory loss, Hanlon argues, contributed to the shaping of a line of thought in America that emphasizes the social over the solipsistic, the affective over the distant, the many over the one. Emerson regarded his output during the time when his patterns of cognition transformed profoundly as a regathering of focus on the nature of memory and of thinking itself. His late texts theorize Emerson’s experience of senescence even as they disrupt his prior valorizations of the independent mind teeming with self-sufficient conviction. But still, these late writings have succumbed to a process of critical forgetting—either ignored by scholars or denied inclusion in Emerson’s oeuvre. Attending to a manuscript archive that reveals the extent to which Emerson collaborated with others—especially his daughter, Ellen Tucker Emerson—to articulate what he considered his most important work even as his ability to do so independently waned, Hanlon measures the resonance of these late texts across the stretch of Emerson’s thinking, including his writing about Margaret Fuller and his meditations on streams of thought that verge unto those of his godson, William James. Such ventures bring us toward a self defined less by its anxiety of overinfluence than by its communality, its very connectedness with myriad others.

Introduction

2018 ◽  
Author(s):  
David Konstan
Keyword(s):  
Interpersonal Relations ◽  
Classical Antiquity ◽  
Ancient Ethics ◽  
Other Regarding ◽  
The Relationship ◽  
The City ◽  
The Way

This chapter examines the tension in classical thought between reciprocity and altruism as the two fundamental grounds of interpersonal relations within the city and, to a lesser extent, between citizens and foreigners. It summarizes the chapters that follow, and examines in particular the ideas of altruism and egoism and defends their application to ancient ethics. Various attempts to reconcile the two, especially in respect to Aristotle’s conception of virtue as other-regarding, are considered, and with the relationship to modern concepts of “egoism” and “altruism” is explored. The introduction concludes by noting that one of the premises of the book is that, in classical antiquity, love was deemed to play a larger role in the way people accounted for motivation in a number of domains, including friendship, loyalty, gratitude, grief, and civic harmony.

The Futurists. Experts in World Futures

2018 ◽  
Author(s):  
Jenny Andersson
Keyword(s):  
Cold War ◽  
Status Quo ◽  
The Other ◽  
Futures Studies ◽  
The Future ◽  
The Status ◽  
The One ◽  
The Cold War ◽  
Images Of The Future ◽  
The Way

Alvin Toffler’s writings encapsulated many of the tensions of futurism: the way that futurology and futures studies oscillated between forms of utopianism and technocracy with global ambitions, and between new forms of activism, on the one hand, and emerging forms of consultancy and paid advice on the other. Paradoxically, in their desire to create new images of the future capable of providing exits from the status quo of the Cold War world, futurists reinvented the technologies of prediction that they had initially rejected, and put them at the basis of a new activity of futures advice. Consultancy was central to the field of futures studies from its inception. For futurists, consultancy was a form of militancy—a potentially world altering expertise that could bypass politics and also escaped the boring halls of academia.

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