scholarly journals DESIGNING THE SOVIET IDENTITY (THROUGH THE EXAMPLE OF ELYOR ISHMUKHAMEDOV’S FILMS TENDERNESS AND LOVERS)

2020 ◽  
Vol 16 (4) ◽  
pp. 33-62
Author(s):  
SVETLANA Ya. SHCHEBROVA ◽  
Keyword(s):  
Cultural Identity ◽  
Everyday Life ◽  
Cultural Transformation ◽  
Semiotic System ◽  
Main Research ◽  
The People ◽  
Life Model ◽  
The 1960S ◽  
The Stability ◽  
The Masses

The article studies the Soviet identity, which fell into a crisis in the context of globalization and ethnic localization, gradually intensifying after the collapse of the USSR. In response to the decay of the Soviet mentality, it is necessary to understand how to overcome the split in society and make the process of cultural transformation under modernization conditions less painful for people. One of the mechanisms of forming the cultural identity of peoples is an appeal to the positive experience in common history. Simply copying the previous forms and means of forming cultural identity is impossible, since socio-economic foundations change; therefore, the problem needs a different solution. Exploring the Soviet past, one can understand which ideological values contributed to the consolidation of society in order to use this experience in construction of Russian civilizational identity. The purpose of the article is to study the films by Elyor Ishmukhamedov Tenderness (1966) and Lovers (1969) as “texts” that construct Soviet identity by dint of the recognition and acceptance of the ideal life model by the society. Since humans transform themselves and the world around them through an imitation, the main research questions are as follows: what social interaction features can be identified in these films? What is the appeal of the Soviet discourse and how is it transmitted in such seemingly “non-ideological” films? Ishmukhamedov’s films were studied as a semiotic system, in which the main myths and archetypes were revealed that had a manipulative and mobilizing influence on the viewer, thereby creating an image of a Soviet person which is attractive to the masses. The everyday life captured in these films symbolizes the stability and reliability of living in the USSR and Central Asia in the 1960s. After analyzing the figurative system of the Soviet-time everyday life in Ishmukhamedov’s films, the author finds out that identity is a system consisting of ethnic, cultural, age, natural, social, professional, mental, artifact identities, as well as the identity of the genus and small groups, which set the models and patterns of behavior for a Soviet person, which patterns were accepted and copied by the people.

scholarly journals A Sectoral Analysis of Poverty in Pakistan

1999 ◽  
Vol 38 (4II) ◽  
pp. 859-872 ◽  
Author(s):  
Muhammd Ali Bhatti ◽  
Rashida Haq ◽  
Tariq Javed
Keyword(s):  
Rural Areas ◽  
Poverty Line ◽  
Vulnerable Groups ◽  
Demographic Indicators ◽  
The People ◽  
Long Run ◽  
Market Economy System ◽  
The 1960S ◽  
The Masses ◽  
Economy System

Since independence, the problem of mass poverty in Pakistan has been substantial. The number of the destitute has continued to soar. The problem of poverty now looks to be beyond control. The vast masses of the people, particularly in rural areas, are indeed, miserably below the poverty line. Moreover, the socioeconomic and demographic indicators are dismal. Official planning and the market economy system have failed to lessen poverty. The policies formulated to eradicate it have failed to achieve their objectives. The issue of poverty in Pakistan has its significance for sustainable development. Long run development is not possible without protecting the rights of the vulnerable groups and the participation of the entire population in the development process. Although Pakistan’s economic growth has been quite respectable for much of the last four decades but it has failed to trickle down to the masses. The country has experienced poverty and stagnation in 1950s, increasing poverty and growth in the 1960s, stagnation of growth but declining poverty in the 1970s, increasing growth and declining poverty in the 1980s and finally, increasing poverty and falling growth in the 1990s [MHCHD/UNDP (1999)].

Cinema and Nation Formation in Tanzania

Utafiti ◽  
2015 ◽  
Vol 11 (1-2) ◽  
pp. 84-105
Author(s):  
Mona N. Mwakalinga
Keyword(s):  
National Culture ◽  
Freedom Of Expression ◽  
National Cinema ◽  
Nation Formation ◽  
The People ◽  
Initial Stage ◽  
1960S And 1970S ◽  
The Government ◽  
The 1960S ◽  
The Masses

Through a national cinema theoretical framework, this article interrogates how cinema aided the Tanzanian government in the invention of a national culture identity during the country’s nation-building phase of the 1960s and 1970s. It is argued that in its initial stage of nation formation after Independence, the government used cinema as an apparatus to construct a national identity that confirmed and adhered to the ruling class’s interests and idea of a nation. Thus by controlling how cinema was produced, distributed, and exhibited to the masses through the 1960s and 1970s, the government did not bring about unification of the people; rather it helped in solidifying the primacy of the government. The cinema produced by the government was a cheer leading cinema which provided no space for analysis of issues; further, it was a cinema that denied freedom of expression to its filmmakers and to its audiences.

scholarly journals POWER AND «OPIUM OF THE PEOPLE»: ANTI-RELIGIOUS AGITATION AND PROPAGANDA IN SOVIET UKRAINE IN 1944–1991

2018 ◽  
pp. 291-307
Author(s):  
Антон Олександрович Сичевський
Keyword(s):  
Communist Party ◽  
Central Committee ◽  
Communist Labor ◽  
Organizational System ◽  
The People ◽  
The Media ◽  
Set Up ◽  
The 1960S ◽  
Harsh Criticism ◽  
The Masses

The article analyzes the implementation mechanism and organizational system of anti-religious agitation and propaganda in Soviet Ukraine. The author recorded a conflict between the republican and all-union centers for religious cults regarding the implementation of religious policies and atheization of the population. It is analyzed how the change in the state leadership of the USSR in 1954 led to a radical reassessment of the ideological struggle with religion as a relic of class formations in the minds of people.It was established that in the 1960s cinematographic works were actively involved in anti-religious propaganda. The actual number of regional commissioners to the Council for Religious Affairs also increased, committees for assistance were set up in all cities and districts of the regions, public councils for the coordination of anti-religious work were organized under the regional committees of the Communist Party of Ukraine. It was found out that within the framework of the atheistic education of society, the Soviet leadership introduced the concept of Soviet «non-religious» holidays and rituals, honoring the leaders of communist labor. The structural formalization of organizations responsible for the introduction of the new Soviet rituals in the 1970s is analyzed.The article describes the employment of the media resource and state publishing houses that published millions of copies of atheistic periodicals and literature for the sake of «eradicating the religious consciousness of the masses» by the party leadership. The reduction of state influence on the affairs of believers since the mid-1960s and the harsh criticism of the liberal course in relation to religion at the All-Union Conference of Commissioners for Religious Affairs in 1972 are analyzed. It is proved that, despite the «Perestroika», the idea of religion as a reactionary ideology and the need to transform the society of mass atheism into a society of general atheism prevailed in atheistic education.The author found out that in the Central Committee of the Communist Party of Ukraine a discussion on the importance of rethinking the strategy of religious policy to establish a dialogue with churches and guaranteeing believers the possibility of religious freedom began only in 1990.

scholarly journals Sociocultural and anthropological aspects of the feat in the Bashkirs worldview

2021 ◽  
Author(s):  
З.Н. Рахматуллина
Keyword(s):  
Everyday Life ◽  
Historical Memory ◽  
Spiritual Experience ◽  
Special Significance ◽  
Native Land ◽  
The People ◽  
The Stability ◽  
The Individual ◽  
Historical Past ◽  
The Ideal

Автор рассматривает концепты подвига и родной земли в традиционной картине мира башкир. В башкирской культуре концепт подвига обладает особенной значимостью: подвиг выступает одним из механизмов регуляции общества, а на индивидуально-психологическом уровне определяет готовность личности к поступку. В основе подвига лежит представление об идеальном, находящее отражение в мифоэпических, литературных произведениях, органически соединивших в себе историческую память и духовный опыт народа. Устойчивость мифологического сознания позволяет сакрализировать героическое историческое прошлое народа, передавая память о нем из поколения в поколение, перенося ее в сферу повседневной жизни. The author considers the concepts of the feat and the native land in the Bashkir traditional worldview. In Bashkir culture, the concept of a feat has a special significance: the feat acts as one of the mechanisms for regulating society, and at the individual psychological level determines the readiness of the individual to act. At the heart of the feat is the idea of the ideal, which is reflected in mythoepical, literary works, organically combining the historical memory and spiritual experience of the people. The stability of the mythological consciousness allows us to sacralize the heroic historical past of the people, passing it down through generations, transferring it to the sphere of everyday life.

Creating Cultural Identity in China

2020 ◽  
Author(s):  
Patrick Wertmann
Keyword(s):  
Cultural Identity ◽  
Cultural Heritage ◽  
Communist Party ◽  
Common Sense ◽  
Target Groups ◽  
The Past ◽  
The People ◽  
Economic Transformations ◽  
The Government ◽  
The Masses

In recent years, China has experienced social, cultural, political and economic transformations. In order to stabilise the country in the midst of dramatic change and to legitimise the continuing rule of the Communist Party, the government has promoted nationalism and the building of a common sense of cultural identity among the people. One of the most familiar and available means to do this is to remind people of China’s ancient past. This chapter focuses on the field of archaeology to show how growing interest in cultural heritage work has produced new ways of bringing the past to the people. New ways of making the past accessible to the masses will be introduced in this chapter. These include the construction of new museums, the popularisation of archaeological discoveries, and focus on new target groups through mobile digital museums.

scholarly journals Socio-philosophical analysis of the visualization of cultural identity in the “theater” of everyday life

2019 ◽  
Vol 22 (1) ◽  
pp. 57-67
Author(s):  
L. V. Prokopovych
Keyword(s):  
Cultural Identity ◽  
Everyday Life ◽  
Special Functions ◽  
Modern World ◽  
Self Presentation ◽  
Philosophical Foundations ◽  
The People ◽  
Characteristic Features ◽  
Theory Of The Image ◽  
Philosophical Understanding

The purpose of the study is to identify the specific features and socio-philosophical foundations of the visualization of cultural identity in the “theater” of everyday life. The research methodology is based on: 1) the theory of the image, which evolves from the perception of the image as a simple sign to the understanding that in some cases it can become a symbol (with broad interpretational possibilities); 2) method of sociocultural analysis in the framework of concept of theatricality of sociocommunicative manifestations of culture. The effectiveness of the concept of theatricality of sociocommunicative manifestations of culture is due to the fact that it allows you to “collect” at one point performative, medial, iconic, semiotic and other concepts of philosophical understanding of social processes and phenomena. This approach showed the need for a new look at the dramatization of life, where not only “the whole world is the theater, and the people in it are actors”, but also every person is a “theater”. A look at the modern world as a combination of individual, personal “theaters” (the scientific novelty of the research) made it possible to identify the special functions of costume and jewelry in the scenography of these “theaters”. These functions are manifested in situations that require a person to create a certain image. Then the costume and jewelry become: 1) an active component of the sociocommunicative space, as mediums of information of a certain nature; 2) a form of self-presentation; 3) a way to visualize cultural identity. It is shown that the causes of the emergence of cultural phenomena of fashion and theatricalization of life are the same: in both cases, the desire of people to “try on” different roles is realized. This correlates with the possibility of simultaneously determining several identities for one person, which means not a loss of identity or the replacement of one’s own identity (imposed), but the search for additional personal identities. Costume and jewelry provide ample opportunities for such personal creative experiments with identity/roles in the “theater” of everyday life. Characteristic features of the modern “theater” of everyday life, as well as the cultural situation in general, are dynamism, frequent changes of form and states. Therefore, the change of images (which is easily accomplished by changing jewelry and accessories) contributes to this sociocultural game.

Moving Forward

2011 ◽  
Vol 42 (3) ◽  
pp. 225-230 ◽  
Author(s):  
Janet B. Ruscher
Keyword(s):  
Everyday Life ◽  
Interpersonal Communication ◽  
Spatial Metaphors ◽  
The People ◽  
Stationary Objects ◽  
Study Participants ◽  
Affective Forecasts

Two distinct spatial metaphors for the passage of time can produce disparate judgments about grieving. Under the object-moving metaphor, time seems to move past stationary people, like objects floating past people along a riverbank. Under the people-moving metaphor, time is stationary; people move through time as though they journey on a one-way street, past stationary objects. The people-moving metaphor should encourage the forecast of shorter grieving periods relative to the object-moving metaphor. In the present study, participants either received an object-moving or people-moving prime, then read a brief vignette about a mother whose young son died. Participants made affective forecasts about the mother’s grief intensity and duration, and provided open-ended inferences regarding a return to relative normalcy. Findings support predictions, and are discussed with respect to interpersonal communication and everyday life.

CRITICAL STUDY ON DATABASE AND PROMINENT PROGRAMMES

2013 ◽  
Vol 4 (1) ◽  
pp. 44-47
Author(s):  
Dr. Vinod Kumar ◽  
Gagandeep Raheja ◽  
Sukhpreet Singh
Keyword(s):  
Human Brain ◽  
Everyday Life ◽  
Modern Society ◽  
Database Systems ◽  
Simple Device ◽  
Critical Study ◽  
Essential Component ◽  
The People

The people who work with computers, the programmers, analysts, and operators who seem to live by rules of their own and seldom leave their own environment, tend to be very cynical towards the stories of electronic brains. This attitude will appear hardly surprising when one eventually learns that the computer is a very simple device and is as far removed from an electronic brain as a bicycle from a spaceship. Programmers in particular are the people most aware that computers are no substitute for the human brain; in fact, the preparation of work to be run on a computer can be one of the most mind-bending exercises encountered in everyday life. Databases and database systems have become an essential component of everyday life in modern society. In the course of a day, most of us encounter several activities that involve some interaction with a database. So in this paper we will talk about how to manage the different type of data involved in any form in the database.

Physical Trauma As Presesnted In Monica Ali’s Brick Lane

2019 ◽  
Vol 5 (4) ◽  
pp. 156-159
Author(s):  
Roy PP
Keyword(s):  
Civil War ◽  
Young Children ◽  
War Of Independence ◽  
Physical Trauma ◽  
The People ◽  
Provincial Capital ◽  
The 1960S

Monica Ali was born in 1967 in Dhaka, Bangladesh, but grew up in England. Her English mother met her Bangladeshi father at a dance in northern England in the 1960s. Despite both of their families` protests, they later married and lived together with their two young children in Dhaka. This was then the provincial capital of East Pakistan which after a nine-month war of independence became the capital of the People`s Republic of Bangladesh. On 25 March 1971 during this civil war, Monica Ali`s father sent his family to safety in England. The war caused East Pakistan to secede from the union with West Pakistan, and was now named Bangladesh.

Serge Moscovici's "Réflexions sur la popularité des conspiracy mentalities"

2020 ◽  
Author(s):  
Olivier Klein
Keyword(s):  
Middle Ages ◽  
French Revolution ◽  
Social Representations ◽  
Social Representation ◽  
Future Research ◽  
Conspiracy Theories ◽  
The Enlightenment ◽  
The People ◽  
Social Representation Theory ◽  
The Masses

This is a pdf of the original typed manuscript of a lecture made in 2006. An annotated English translation will be published by the International Review of Social Psychology. I this text, Moscovici seeks to update his earlier work on the “conspiracy mentality” (1987) by considering the relationships between social representations and conspiracy mentality. Innovation in this field, Moscovici argues, will require a much thorough description and understanding of what conspiracy theories are, what rhetoric they use and what functions they fulfill. Specifically, Moscovici considers conspiracies as a form of counterfactual history implying a more desirable world (in which the conspiracy did not take place) and suggests that social representation theory should tackle this phenomenon. He explicitly links conspiracy theories to works of fiction and suggests that common principles might explain their popularity. Historically, he argues, conspiracism was born twice: First, in the middle ages, when their primary function was to exclude and destroy what was considered as heresy; and second, after the French revolution, to delegitimize the Enlightenment, which was attributed to a small coterie of reactionaries rather than to the will of the people. Moscovici then considers four aspects (“thematas”) of conspiracy mentality: 1/ the prohibition of knowledge; 2/ the duality between the majority (the masses, prohibited to know) and “enlightened” minorities; 3/ the search for a common origin, a “ur phenomenon” that connects historical events and provides a continuity to History (he notes that such a tendency is also present in social psychological theorizing); and 4/ the valorization of tradition as a bulwark against modernity. Some of Moscovici’s insights in this talk have since been borne out by contemporary research on the psychology of conspiracy theories, but many others still remain fascinating potential avenues for future research.

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