Plague in Germany, 1939/1989: Cultural Images of Race,Space, and Disease

2018 ◽  
pp. 197-222
Keyword(s):  
2014 ◽  
Vol 3 ◽  
pp. 166-182
Author(s):  
Iryna Tsiborovska-Rymarovych

The article has as its object the elucidation of the history of the Vyshnivetsky Castle Library, definition of the content of its fund, its historical and cultural significance, correlation of the founder of the Library Mychailo Servaty Vyshnivetsky with the Book.The Vyshnivetsky Castle Library was formed in the Ukrainian historical region of Volyn’, in the Vyshnivets town – “family nest” of the old Ukrainian noble family of the Vyshnivetskies under the “Korybut” coat of arm. The founder of the Library was Prince Mychailo Servaty Vyshnivetsky (1680–1744) – Grand Hetman and Grand Chancellor of the Grand Duchy of Lithuania, Vilno Voievoda. He was a politician, an erudite and great bibliophile. In the 30th–40th of the 18th century the main Prince’s residence Vyshnivets became an important centre of magnate’s culture in Rich Pospolyta. M. S. Vyshnivetsky’s contemporaries from the noble class and clergy knew quite well about his library and really appreciated it. According to historical documents 5 periods are defined in the Library’s history. In the historical sources the first place is occupied by old-printed books of Library collection and 7 Library manuscript catalogues dating from 1745 up to the 1835 which give information about quantity and topical structures of Library collection.The Library is a historical and cultural symbol of the Enlightenment epoch. The Enlightenment and those particular concepts and cultural images pertaining to that epoch had their effect on the formation of Library’s fund. Its main features are as follow: comprehensive nature of the stock, predominance of French eighteenth century editions, presence of academic books and editions on orientalistics as well as works of the ideologues of the Enlightenment and new kinds of literature, which generated as a result of this movement – encyclopaedias, encyclopaedian dictionaries, almanacs, etc. Besides the universal nature of its stock books on history, social and political thought, fiction were dominating.The reconstruction of the history of Vyshnivetsky’s Library, the historical analysis of the provenances in its editions give us better understanding of the personality of its owners and in some cases their philanthropic activities, and a better ability to identify the role of this Library in the culture life of society in a certain epoch.


Author(s):  
Retno Mustikawati

Cultural images, fantasies and imaginations are formed differently depending on location technology and characteristic of cultural consumption. When cultures of of different “symbolic structures” across national bounderies, they are influenced by historically accumulate images that each nation holds of one another. Culture consists of knowledges, beliefs, perceptions, attitudes, expectations, values and patterns of behavior that people learn by growing up in a given society. A media such as television occupies an important place in culture and society. Media messages are perceived differently according to the diverse backgrounds, cultures and life-styles of audiences. Culture as a strategy of survival is both transnational and translational. It is transnational because ithas to have physical centers somewhere, places in which, or from where, their particular meanings are produced. Culture is translational because such spatial histories of displacement now accompanied by the territorial ambitions of global media technologies.Television plays a very important role in a society. It can change opinions because it has access to audiences and gives a lot of strength. The strength that can either be used constructively or destructively. Their programs have an impact and people as the audiences listen to them.


Author(s):  
Timea Andrea Lelik

Marlene Dumas’ unrecognizable depictions of iconic figures such as Mary Magdalene or Marilyn Monroe make up some of her active commentary on the role and functioning of cultural icons in contemporary culture. Analyzing the meaning of “iconic portraits,” the author will evidence the manner in which Dumas unmasks the fact that cultural images represent collectively created stereotypical identities. By referencing the concept of “liminality” I argue that Dumas depicts these iconic subjects is in a state of transition and “in-betweenness” that functions as process of rewriting the subjectivity of the depicted characters.


2021 ◽  
pp. 89-95
Author(s):  
Oksana Stasevska ◽  
Illia Malanchuk

Problem setting. The study of the potential of cultural diplomacy has been growing rapidly in recent times. This is due to the realization of the failures of traditional and «force» diplomacy, which often demonstrate the inability to ensure the successful solution of important international problems. Researchers note the need to use cultural diplomacy to intensify and increase the effectiveness of international cooperation. Target of research. Understanding the actualization of cultural diplomacy of Ukraine in the modern world, an attempt to analyze its legal basis. Analysis of resent researches and publications. The concep «cultural diplomacy» is more common in scientific discourse. Scientists such as D. Vedeneev, V. Kostrov, T. Peresunko, N. Musienko, V. Tsyvaty, M. Kulinich, O. Rozumna, and others have contributed to the development of the role of cultural diplomacy in the foreign policy vector of the Ukraine. Political science works predominate among the researches. Few works analyze the legal aspects of cultural diplomacy. Article’s main body. In the context of globalization there is a loss of national origins. Therefore, states must use all their potential to preserve and enhance their own and the world’s cultural heritage, mutual understanding and support of interethnic harmony. International legal thought defines the concept of «diplomacy» in different ways, sometimes identifying it with international law or foreign policy. However, diplomacy is one of the most important tools of foreign policy, along with its components such as the armed forces, intelligence, economic ties, and so on. Cultural diplomacy is a type of diplomacy that uses the country’s cultural heritage as a means to an end. The role of cultural potential in international relations is highly valued. It is cultural diplomacy, not the use of force to impose political, ideological ideas, which aims to unite countries. Ukraine is returning to the active use of cultural diplomacy tools in the XXI century, when there was an urgent need for broad international support for the implementation of ambitious European integration plans. The system of coordination, stimulation and organization of cultural activities at the international level allows identifying the tasks of cultural diplomacy of Ukraine. Ukrainian cultural diplomacy based on international legal instruments ratified by Ukraine and acts of national legislation. The analysis of the problem allows determining the urgent task of creating a favorable legislative framework for the maximum effectiveness of cultural diplomacy. Conclusions and prospects for the development. The filling of legal gaps in cultural diplomacy should take place in the vector of recognition of culture as a subject of foreign policy, awareness of its reputational and social potential. Ukraine faces the task of updating old and finding new cultural images and symbols to create a decent image of the country, as well as to create an appropriate legal framework for the effective implementation of the tasks of cultural diplomacy.


2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Mona Mohamed ◽  
Tobin Porterfield ◽  
Joyram Chakraborty

Purpose This study aims to examine the impact of cultural familiarity with images on the memorability of recognition-based graphical password (RBG-P). Design/methodology/approach The researchers used a between-group design with two groups of 50 participants from China and the Kingdom of Saudi Arabia, using a webtool and two questionnaires to test two hypotheses in a four-week long study. Findings The results showed that culture has significant effects on RBG-P memorability, including both recognition and recall of images. It was also found that the login success rate depreciated quickly as time progressed, which indicates the memory decay and its effects on the visual memory. Research limitations/implications Collectively, these results can be used to design universal RBG-Ps with maximal password deflection points. For better cross-cultural designs, designers must allow users from different cultures to personalize their image selections based on their own cultures. Practical implications The RBG-P interfaces developed without consideration for users’ cultures may lead to the construction of passwords that are difficult to memorize and easy to attack. Thus, the incorporation of cultural images is indispensable for improving the authentication posture. Social implications The development of RBG-P with cultural considerations will make it easy for the user population to remember the password and make it more expensive for the intruder to attack. Originality/value This study provides an insight for RBG-P developers to produce a graphical password platform that increases the memorability factor.


1993 ◽  
Vol 23 (3) ◽  
pp. 479-491 ◽  
Author(s):  
John K. Cochran

Homogeneous effects logistic regression is used to examine the effects of personal religiosity and denomination on adolescent self-reported frequency of alcohol use by beverage type. Survey data from a sample of 3,065 male and female adolescents in grades seven through twelve in three midwestern states are employed. The findings are somewhat consistent with a hypothesis generated from the different cultural images of alcoholic beverages. For adolescents, the use of beer and liquor are largely restricted to recreational purposes, while wine has both functional and recreational uses. Because purely recreational use of psychotropic substances violates religious standards of asceticism, the effects of religiosity on the use of beer and liquor should be stronger than on the use of wine. The results show that the effects of personal religiosity are weakest for use of wine, but are relatively identical for beer and liquor.


2017 ◽  
Vol 48 (3) ◽  
pp. 362-364
Author(s):  
Slava Gerovitch
Keyword(s):  

Adeptus ◽  
2015 ◽  
pp. 53-63
Author(s):  
Monika Bogdzevič

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.


2020 ◽  
pp. 247-262
Author(s):  
Therese Chidiac

Despite the crisis of the metaphoric growth of its superficiality to its deadening sterility, Dubai stands as an attractive destination in the desert simulating a collage of cultural images from around the world with a centrally-planned free market capitalism attracting investors and developers. This paper is part of my master in architecture thesis at Politecnico di Milano titled: 5km/hr Manifesto and it outlines the problematical aspect of Dubai DNA: Dubai public spaces. The city is metaphorically analysed, as a collage city of exogenous fragments and a system city resembling a biological cell with defects in it’s the so-called public spaces that are designed as a model of a virtual panopticon of social surveillance forged by a set of do’s and don’ts. Built up rapidly over the past few years on the wealth gotten from oil, public spaces in Dubai have no depth of history or indigenous culture, no complexity, no conflicts, no doubts, nothing to stand in the way of its being shaped into the ultimate wonderland. The Arab notion of public has been dramatically ignored in the planning of the city and has been replaced with a collage of regulated western modernist spaces that have failed to create pockets of interaction and communication bringing in mind a problematical situation and an utopic question: How to demystify the panopticon effect and make Dubai more liveable? This leads to the recall of the qualities of the endogenous Arabic Public Space: The Souk. A set of characteristics has been concluded and if integrated, might really change Dubai public spaces from a paranoic panopticon to a more liveable space. Enclosure and privacy, human scale and density, the stage and back stage effect were essential conditions in the souk and are elaborated in this paper presenting a set of new design guidelines for claiming back what is supposed to be public and might develop into further future research.


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