scholarly journals Język jako czynnik zakorzenienia w tożsamości narodowej na przykładzie białoruskojęzycznej inteligencji na Białorusi

2011 ◽  
Vol 55 (2-3) ◽  
pp. 85-112
Author(s):  
Natalia Mamul
Keyword(s):  
Popular Culture ◽  
National Identity ◽  
Mother Tongue ◽  
Ethnic Community ◽  
The Other ◽  
Political Events ◽  
Identity Learning ◽  
Common Memory

Belarus is a typical borderline country featuring multi-ethnicity, including various cultures, denominations and languages co-existing one near the other. Current socio-linguistic situation in Belarus may be defined as socially conditioned diglossia. Russian is the language of the governing elites, all-level education, popular culture and massmedia. Urban inhabitants speak almost entirely Russian, and the majority of village inhabitants speak Belarusian dialects. When, during Lukaszenka’s rule, Belarusian language fell once again in disgrace, it once again became a symbol of national revival and a fighting tool of opposition. Representatives of democratic elites speak Belarusian, but only when they hold informal meetings or political events. Based on biographic interviews held with the representatives of the Belarusian intelligentsia in Belarus, the Author has revealed a process of the narrators’ discovering an importance of a mother tongue as a sign of national identity. The process of realizing the importance of the Belarusian language in the life of an individual, as well as ethnic community, as well as a process of conscious learning of the language is, for contemporary Belarusians, one of the stages of shaping national identity. Learning the language is followed by participating in Belarusian symbolic culture and remembering history and reviving common memory, which finally leads to conscious identity with a mother land in a symbolic sense, which is broader than purely territorial reference.

Rag Doll Nations and the Politics of Differentiation on Arbitrary Borders: Karelia and Moldova*

2004 ◽  
Vol 32 (2) ◽  
pp. 457-496 ◽  
Author(s):  
Mark Lawrence Schrad
Keyword(s):  
National Identity ◽  
The State ◽  
Ethnic Community ◽  
National Identities ◽  
The Other ◽  
Interesting Aspect ◽  
Territorial Boundaries ◽  
Shed Light

“Tell a man today to go and build a state,” Samuel Finer once stated, “and he will try to establish a definite and defensible boundary and compel those who live inside it to obey him.” While at best an oversimplification, Finer's insight illuminates an interesting aspect of state-society relations. Who is it that builds the state? How and where do they establish territorial boundaries, and how are those who live within that territory compelled to obey? Generally speaking, these are the questions that will be addressed here. Of more immediate concern is the fate of peoples located in regions where arbitrary land boundaries fall. Are they made loyal to the state through coercion or by their own compulsions? More importantly, how are their identities shaped by the efforts of the state to differentiate them from their compatriots on the other side of the borders? How is the shift from ethnic to national identities undertaken? A parallel elaboration of the national histories of the populations of Karelia and Moldova will shed light on these questions. The histories of each group are marked by a myriad of attempts to differentiate the identity of each ethnic community from their compatriots beyond the state's borders. The results of such overt, state-initiated efforts to differentiate borderland populations by encouraging a national identity at the expense of the ethnic, has ranged from the mundane to the tragic—from uneventful assimilation to persecution and even genocide. As an illustration of the range of possibilities and processes, I maintain that the tragedies of Karelia and Moldova are not exceptional, but rather are a consequence of their geographical straddling of arbitrary borders, and the need for the state to promote a distinctive national identity for these populations to differentiate them socially from their compatriots beyond the frontier.

scholarly journals зміна риторики українських футбольних фанатів під час суспільно-політичних подій в україні 2013–2016 років

2018 ◽  
Vol 9 ◽  
pp. 157-165
Author(s):  
Iryna Protsyk
Keyword(s):  
National Identity ◽  
Verbal Aggression ◽  
The Other ◽  
European Countries ◽  
The Carpathians ◽  
Political Events ◽  
Football Fans ◽  
Aggressive Attitude ◽  
Ukrainian Society ◽  
Hostile Attitude

Change of rhetoric of Ukrainian football fans during social and political events in Ukraine in 2013–2016In Ukrainian society football fans environment is usually perceived in a negative way — first of all due to its characteristic verbal aggression and rude behavior at the stadiums and beyond them. In Ukraine, like in all the other European countries, movements of football fans have never been aside from politics: they always emphasized their national identity, actively reacted to social and political events in the country, declared aggressive attitude towards fan movements which professed left views. Change of verbal aggression and traditionally hostile attitude towards rival fan groups happened in fans environment in 2013–2014, when in Ukraine Revolution of Dignity took place and fans were the first to defend its values. February 13, 2014 Manifesto of football fans was publicized which bears witness to transformation of traditional rhetoric of fans. Provisions of the Manifesto under the name of “A fan to another fan is like a brother and a friend from Luhansk to the Carpathians” which say about establishing of an open-ended truce among Ukrainian football ultras still hold. The aim of the article is to present change of verbal and non-verbal behaviour of Ukrainian football fans during social and political events in Ukraine in 2013–2016 and to give the examples of texts from the discourse of football fans which have become commonly recognized mottos and songs during Maidan and Russian aggression in Ukraine during 2014–2016.Зміна риторики українських футбольних фанатів під час суспільно-політичних подій в Україні 2013–2016 років В українському суспільстві середовище футбольних фанатів сприймають здебільшого негативно — як соціальну спільноту, якій притаманна словесна агресія та брутальна поведінка на стадіонах і поза ними. В Україні, як і в інших європейських країнах, рух футбольних фанатів ніколи не дистанціювався від політики: фанати завжди підкреслювали свою національну належність, активно відгукувалися на суспільно-політичні події в країні, демонстрували негативне ставлення до фанатських груп, які сповідують ліві погляди. Зміна словесної агресії та традиційно ворожої поведінки стосовно фанатів команд-суперниць відбулася в середовищі футбольних ультрас на зламі 2013–2014 років, коли в Україні відбулася Революція гідності. Фанати були першими, хто виступив на захист її вартостей. 13 лютого 2014 року з’явився маніфест футбольних ультрас, у якому помітна зміна їхньої традиційної риторики. Засади маніфесту, який має назву: «Від Луганська до Карпат фанат фанату — друг і брат», проголошували безстрокове перемир’я, що залишається непорушним дотепер. Метою статті є представлення трансформації вербальної та невербальної поведінки українських футбольних фанатів під час суспільно-політичних подій в Україні у 2013–2016 роках і розгляд текстів, які творять дискурс фанатів футболу, — текстів, які стали загальновживаними гаслами та піснями під час Майдану та російської агресії у 2014–2016 роках.

Das Ende der Postdemokratie, den Pessimismus überwinden.

2017 ◽  
Vol 47 (188) ◽  
pp. 487-494
Author(s):  
Daniel Mullis
Keyword(s):  
Political Thought ◽  
Social Dynamics ◽  
Social Conditions ◽  
The Other ◽  
Economic Decline ◽  
Far Right ◽  
Windows Of Opportunity ◽  
Political Events ◽  
Political Struggles ◽  
The One

In recent years, political and social conditions have changed dramatically. Many analyses help to capture these dynamics. However, they produce political pessimism: on the one hand there is the image of regression and on the other, a direct link is made between socio-economic decline and the rise of the far-right. To counter these aspects, this article argues that current political events are to be understood less as ‘regression’ but rather as a moment of movement and the return of deep political struggles. Referring to Jacques Ranciere’s political thought, the current conditions can be captured as the ‘end of post-democracy’. This approach changes the perspective on current social dynamics in a productive way. It allows for an emphasis on movement and the recognition of the windows of opportunity for emancipatory struggles.

A Political Age

2018 ◽  
Author(s):  
Susan Mitchell Sommers
Keyword(s):  
American Revolution ◽  
The Other ◽  
Declaration Of Independence ◽  
Other Hand ◽  
Political Events ◽  
London Corresponding Society

This chapter places Ebenezer and Manoah Sibly in the dramatic political events of their day, especially the American and French Revolutions, and the Treason Trials of the 1790s. Ebenezer is frequently cited as a radical Whig, who opposed slavery and supported the American Revolution and other radical causes. Little is said about Manoah’s politics, other than that as a New Church minister, he was of necessity a loyalist. However, a close examination of Ebenezer’s writing, and especially the timing of the publication of his comments on the American and French Revolutions, reveals him as much more moderate than has been asserted, especially in discussions of his nativity for the Declaration of Independence. On the other hand, Manoah’s work as shorthand taker for the London Corresponding Society and acceptance of Swedenborg’s dramatically radical theology reveal him as a profoundly radical thinker—and one who was moved to act on his convictions.

Call Your "Mutha"

2020 ◽  
Author(s):  
Jane Caputi
Keyword(s):  
African American ◽  
Popular Culture ◽  
The Other ◽  
Political Class ◽  
Mother Nature ◽  
And Gender ◽  
Mother Earth ◽  
Made In

The proposed new geological era, The Anthropocene (a.k.a. Age of Humans, Age of Man), marking human domination of the planet long called Mother Earth, is truly The Age of the Motherfucker. The ecocide of the Anthropocene is the responsibility of Man, the Western- and masculine-identified corporate, military, intellectual, and political class that masks itself as the exemplar of the civilized and the human. The word motherfucker was invented by the enslaved children of White slave masters to name their mothers’ rapist/owners. Man’s strategic motherfucking, from the personal to the planetary, is invasion, exploitation, spirit-breaking, extraction and toxic wasting of individuals, communities, and lands, for reasons of pleasure, plunder, and profit. Ecocide is attempted deicide of Mother Nature-Earth, reflecting Man’s goal to become the god he first made in his own image. The motivational word Motherfucker has a flip side, further revealing the Anthropocene as it signifies an outstanding, formidable, and inexorable force. Mother Nature-Earth is that “Mutha’ ”—one defying translation into heteropatriarchal classifications of gender, one capable of overwhelming Man, and not the other way around. Drawing upon Indigenous and African American scholarship; ecofeminism; ecowomanism; green activism; femme, queer, and gender non-binary philosophies; literature and arts; Afrofuturism; and popular culture, Call Your “Mutha’ ” contends that the Anthropocene is not evidence of Man’s supremacy over nature, but that Mother Nature-Earth, faced with disrespect, is going away. It is imperative now to call the “Mutha’ ” by decolonizing land, bodies, and minds, ending rapism, feeding the green, renewing sustaining patterns, and affirming devotion to Mother Nature-Earth.

Imagining the Woman Reader in the Age of Dante

2018 ◽  
Author(s):  
Elena Lombardi
Keyword(s):  
Material Culture ◽  
Mother Tongue ◽  
The Other ◽  
Women Readers ◽  
Literary Authority ◽  
Woman Reader ◽  
History Of ◽  
Female Literacy ◽  
Female Audience ◽  
Shed Light

The literature of the Italian Due- and Trecento frequently calls into play the figure of a woman reader. From Guittone d’Arezzo’s piercing critic, the ‘villainous woman’, to the mysterious Lady who bids Guido Cavalcanti to write his grand philosophical song, to Dante’s female co-editors in the Vita Nova and his great characters of female readers, such as Francesca and Beatrice in the Comedy, all the way to Boccaccio’s overtly female audience, this particular sort of interlocutor appears to be central to the construct of textuality and the construction of literary authority in these times. The aim of this book is to shed light on this figure by contextualizing her within the history of female literacy, the material culture of the book, and the ways in which writers and poets of earlier traditions (in particular Occitan and French) imagined her. Its argument is that these figures of women readers are not mere veneers between a male author and a ‘real’ male readership, but that, although fictional, they bring several advantages to their vernacular authors, such as orality, the mother tongue, the recollection of the delights of early education, literality, freedom in interpretation, absence of teleology, the beauties of ornamentation and amplification, a reduced preoccupation with the fixity of the text, the pleasure of making mistakes, dialogue with the other, the extension of desire, original simplicity, and new and more flexible forms of authority.

Multicultural and Transnational Novels

2018 ◽  
Author(s):  
James Meffan
Keyword(s):  
National Identity ◽  
New Zealand ◽  
The Other ◽  
Colonial History ◽  
History Of ◽  
Return Home ◽  
Access Rights ◽  
The One

This chapter discusses the history of multicultural and transnational novels in New Zealand. A novel set in New Zealand will have to deal with questions about cultural access rights on the one hand and cultural coverage on the other. The term ‘transnational novel’ gains its relevance from questions about cultural and national identity, questions that have particularly exercised nations formed from colonial history. The chapter considers novels that demonstrate and respond to perceived deficiencies in wider discourses of cultural and national identity by way of comparison between New Zealand and somewhere else. These include Amelia Batistich's Another Mountain, Another Song (1981), Albert Wendt's Sons for the Return Home (1973) and Black Rainbow (1992), James McNeish's Penelope's Island (1990), Stephanie Johnson's The Heart's Wild Surf (2003), and Lloyd Jones's Mister Pip (2006).

Becoming fertile in the land of organic milk: Lesbian and queer reproductions of femininity and motherhood in Sweden

Sexualities ◽  
2017 ◽  
Vol 21 (7) ◽  
pp. 1021-1038 ◽  
Author(s):  
Ulrika Dahl
Keyword(s):  
Popular Culture ◽  
Family Formation ◽  
The Other ◽  
Same Sex ◽  
Organic Milk ◽  
Race And Class ◽  
Lesbian Motherhood ◽  
The One ◽  
The Relationship

This article draws on popular culture, ethnographic materials and mainstream commercials to discuss contemporary understandings of the relationship between fertility, pregnancy and parenthood among lesbians and other queer persons with uteruses. It argues that, on the one hand, same-sex lesbian motherhood is increasingly celebrated as evidence of Swedish gender and sexual exceptionalism and, on the other, queers who wish to challenge heteronormative gender disavow both the relationship between fertility and femininity, and that of pregnancy and parenthood. The author argues that in studying queer family formation, we must move beyond addressing heteronormativity and begin studying how gender, sexuality, race and class get reproduced in queer kinship stories.

Peer Sharing Facilitates the Effect of Inquiry-based Projects on Science Learning

2010 ◽  
Vol 72 (1) ◽  
pp. 24-29 ◽  
Author(s):  
Hui-Min Chung ◽  
Kristina Jackson Behan
Keyword(s):  
Popular Culture ◽  
Real World ◽  
Scientific Inquiry ◽  
Science Learning ◽  
Group Learning ◽  
Authentic Assessment ◽  
The Other ◽  
Learning Activity ◽  
Millennial Students ◽  
Inquiry Based Learning

Authentic assessment exercises are similar to real-world tasks that would be expected by a professional. An authentic assessment in combination with an inquiry-based learning activity enhances students' learning and rehearses them for their future roles, whether as scientists or as informed citizens. Over a period of 2 years, we experimented with two inquiry-based projects; one had traditional scientific inquiry characteristics, and the other used popular culture as the medium of inquiry. We found that activities that incorporated group learning motivated students and sharpened their abilities to apply and communicate their knowledge of science. We also discovered that incorporating popular culture provided ““Millennial”” students with a refreshing view of science learning and increased their appetites to explore and elaborate on science.

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