Shaping “New Man”, Reconstructing “New Woman”: A Return to Albanian Totalitarian Socialist Past

The totalitarian socialist regime, which was installed in Albania in 1945, lasting until 1990, was expressed and articulated as a consistent effort led to modernism or civilization, as a kind of “social engineering” incarnated to the inner individual and society dimensions. Fighting old and traditional mentality, the totalitarian socialist countries created the infrastructure for spreading the model of the “new man” according to new principles, aiming to make everyday life productive and disciplined. Under the implementation of the “new man” approach, especially the image of woman was reconstructed. The purpose of this paper is to analyze how the ideal of the “new man” and “new woman” were socially constructed and how they have influenced the everyday life of people, under the totalitarian socialist regime, referring to the case of the Albania. 18 in depth semi structured interviews with woman and men from 55 until 85 years old have been conducted and the poetry and text songs of that time have been explored. The research showed that through the trinomen “education-work-tempering”, the “new man” and “new woman” was socially constructed. People’s social status, during the socialist regime in Albania influences their perceptions and their attachment to the “new man” and “new woman” portraits Received: 4 September 2021 / Accepted: 15 November 2021 / Published: 3 January 2022

Mary in the Annunciation as a Type of Baptism

The study shows that there is a full parallel between Mary in the Annunciation and the baptism of believers. In the Oriental interpretation, the two-stage approach observed in the Annunciation scene: the Holy Spirit who cleanses and the Son who incarnates have their counterpart in the birth of a new man – a Christian who receives the Holy Spirit through the anointing with oil, and becomes a member of Christ in the waters of baptism. So we have a Mariology which is soteriologically oriented and inseparably connected with the person of Christ. This approach, biblical and in line with tradition, seems to be particularly interesting because it allows us to see the not always empha sized dimension of our Marian devotion.

FORMATION OF THE NEW HERO IMAGE IN RUSSIAN ART OF THE 1920’S AND 1930’S

The art of the Soviet era attracts more and more attention of researchers and the public year by year. The exhibitions held over the past decades in Russia and abroad, the published monographs dedicated to works of art of the era and particular artists, the international creative contacts in cultural field — all of that has introduced previously unknown works into art history studies, which has allowed to re-evaluate the objectives and tasks of the art of the period and the development of the artistic process in general. That is why it is of great interest to study the ways the plastic arts formed and developed in the 1920’s and 1930’s. The 1917 revolution in its foundations had not just a change in social and political reality, but also a change in the very essence of man. The new era demanded a new hero, shaped his appearance in its works. The soviet man, thought of as a new man, became a fundamentally new object of art. If the 1920’s became the time of the search in proletarian art and the flourishing of avant-gardism, then in the 1930’s the objective of art in building the lifeworld of a new man began to be understood much narrower and stricter, and this Man who perceives art began to be described as a “normal” (that is, average, “ordinary”) consumer of cultural tradition. The “New Man” in the plastic arts of the 1920’s and 1930’s was formed as the new hero of society; avant-garde artists sought his originality in the images of generalized and abstract aviators, peasants, women; artists of socialist realism began to form the images of “typical” heroes of the time (military men, athletes, rural workers, scientists) as new “Renaissance people”, equally ready for work and defense. At the same time, two main tendencies, two directions that correspond to the two tasks of socialist realism, clearly lie in the image of the “new” Soviet man: the depiction of reality (that is, the new Soviet man that really exists) and the depiction of the ideal (that is, the ideal man).

THE TEACHING OF APOSTLE PAUL ABOUT THE NEW MAN BASED ON COLOSSIANS 3:5 IN CHRISTIAN RELIGIOUS EDUCATION (PAK) TEACHERS AT SOLO RAYA

To be able to equip students to gain knowledge, teachers must continuously improve their relationship and communication skills with students. Especially as a Christian religion teacher, he does not only focus on fulfilling children's cognitive values ​​in meeting the minimum completeness criteria but rather on instilling Christian values ​​and Christ's character. Researchers see that there are separate challenges faced by a Christian Religious Education teacher in high school and vocational high school where in fact the students who are taught reach puberty or are in search of identity so that they tend to commit acts of vandalism or behavior that tends to be irresponsible, sometimes filled with emotional attitudes. For this reason, according to the researcher, teachers who are capable of teaching not only cognitively but also related to inculcating spiritual attitudes and social attitudes are needed.

Paul's Idea of the "New Man" and Transhumanism

By setting the relationship between human and divine reality in a whole new way, Christian anthropology has provided an authoritative framework for understanding and valuing the dynamics of human life as moving “from the old to the new man”, according to the famous phrase of the apostle Paul. Other great European humanistic traditions with their ideas of man and visions of his progress can be placed in the critical perspective of this Pauline anthropological formula. One of those traditions that relatively recently entered the stage of European intellectual culture is the so-called “Transhumanism”. In this article, a contrast is made between Paul’s understanding of the dynamics of human life and the human enhan­cement with the help of technology in transhumanism.

Man - "Debtor of the God"

The main objecvtive of Davit Guramishvili's poetic work is getting to know one’s self. Thus, the author’s lyrical "I" is clearly visible in the poem. In order to get to know one’s self, meaning of the human existence needs to be explored. The image of God as well as the sinful nature has been inherited in the humankind.Christ has redeemed the humankind from the captivity of original sin, paying the "old debt". "Davitiani” is based on such Christian ideology. On the one hand, the poet notes that God undertook the obligation to save his creatures in the first place. At the same time, Davit Guramishvili believes that he is indebted to God as he is born as his image, in his likeness. The second reason behind man's duty to God is the redemption of sins and the restoration of damaged image. The New Testament has imposed a "new debt" on mankind.The main purpose of the "new man", which is deification, begins with the discovery of the likeness of God in himself, then - with repentance of the sins. At the end, the person on the path of personal perfection meets God.Davit Guramishvili's lyrical character also starts to strive for "deification". He regrets that he has been robbed of the light of the Lord. Like a sinful Adam he is dressed in leather, and deprived of the sun of paradise, is buried in the abyss of hell.Remembering the passion of the Savior on the cross is the duty of the Christian. He should sympathize with and mourn the martyrdom of Jesus with his own sins. The most ardent co-sufferer of the sufferings of Christ is the Mother of God. The poet's lyrical protagonist recalls the tragedy of Golgotha ​​and seems to feel the pain inflicted by the Lord’s wounds, expressing the communion of the sufferings of the Virgin. David Guramishvili, as a Christian author, thus becomes an accomplice of the Lord's passion.Such a principle of liturgical thinking in the work of David Guramishvili, first of all, relies on the idea of St. Paul the Apostle, according to which the man would gain life in Christ through crucifixion. Such a concept is also revealed in the old Georgian theological poetry. It is noteworthy that the poet's lyrical protagonist will also replace Adam and by considering his mourning as his own tragedy, he tries to establish a personal "I".The poet sympathizes with the Adam's sin. However, he rejoices by the fact that he is freed from the "old debt" and this time he feels a new duty towards the Savior, Christ. For Davit Guramishvili, the poetic path has become an arena of spiritual victory in order to get to know one’s self. Therefore he establishes a personal lyric based on liturgical consciousness. The poet, through his work, aims to glorify the Savior, express gratitude and love towards him and thus pay the "new debt“.

THE CLUSTER INITIATIVE AS A SPECIAL ECONOMIC PROJECT: EUROPEAN AND UKRAINIAN PRACTICES

The article examines the European and Ukrainian practices, on cluster initiatives as a special development of economic projects. It is noted that in connection with the development and spread of globalization processes in the world increases competitiveness in the market and enterprises need to introduce new ways to strengthen the competitiveness and development of their production capacities. It is determined that the cluster is a stable system of enterprises and institutions associated with the production of innovative products, using the achievements of self-developing research institutions, training and education of research organizations and commercial structures, stimulating entrepreneurial activity in science and commercialization of progressive technologies. Emphasis is placed on the fact that the trends of the new cluster economy cause the following processes: Globalization and localization of business, production, capital, as processes of movement to integrated actions, targeted involvement of the country’s potentials, industries, priority resources. Primary sphere of exchange, increasing influence of financial authorities, financial oligarchy, financial markets as an element of supercontrol, hyper-power, centers of influence on changes in the reproduction of national products. Rapid information progress and sustainable priorities of comprehensive intellectualization of labor in all spheres of human activity, capacity building of the knowledge system and its tools of influence on the new man, etc. It is noted that world practice shows that when a cluster is created, all the industries within it begin to support each other. Competitive suppliers contribute to the development of consumer industries in the country. They provide them with technology, stimulate the development of common factors of production, and generate new producers. A single industry, competitive on the world market, can create a number of new interconnections, providing access to skilled labor, taking advantage of family diversification, or encouraging the emergence of new divorces. Overview that the development of cluster economy will contribute to the development of territorial communities and infrastructure of the regions, stimulate demand for education, now going through hard times, stop the outflow of human capital with subsequent employment in Ukraine, as well as stimulate innovation among young people, help improve their competitiveness in the global economic and political arena. Keywords: state, clusters, competitiveness, initiatives, market, support, stimulation. JEL Classіfіcatіon O30, F6, L25 Formulas: 0; fig. 3; tabl.: 0; bibl.: 10.

Bosnia and Herzegovina under the Communist Regime: an Outlook on Educational Policy

Bosnia and Herzegovina as one of the nine republics of Yugoslavia was always among the poorest republics in the former state. However, the school system, as it was the case in the totalitarian regimes, was under direct control of the state. The state had the power to influence school programs and to decide who could apply for school profession. After World War II, education became compulsory for all children and the state could have influenced easily all aspects of education. The state conception how to educate a new society and how to produce a common Yugoslav identity was in focus of the new ideology and those who did not agree with this concept were exposed to negative connotations and even to persecution. Human rights of an individual were openly proclaimed but not respected. Totalitarian societies commonly expect the system of education to operate as a main transformational force that will facilitate the creation of the new man in the social order they have proclaimed. After the split of the Soviet model of pedagogy (1945–1949), the changes occurred in education when the communists established a new regime with universal characteristics of the Yugoslavian education which differentiated among the republics in accordance with their own specificities. Bosnia and Herzegovina with its multi-ethnic nature occupied a special place inside the common state as a model that served as a creation of possible, multiethnic, socialist Yugoslavia.

Polish Social Pedagogy in the Stalinist Period (1945–1956)

The social pedagogy is an important, specific part of the Polish pedagogy, with a unique character – since it began to emerge at the end of the 19th century in Polish lands. Although it developed very dynamically in the interwar period, both theoretically and institutionally and in terms of practical activities, after 1945 it experienced some great difficulties in returning to normal functioning in the scientific world, as did all the social sciences, considered by the new communist authorities to be dangerous for the “new” man and the society. The purpose of this article is an attempt to describe the situation of social pedagogy in Poland at the beginning of introduction of political, economic and social changes inspired by the ideology of communism in the so-called Stalinist period, i.e. between 1945 and 1956, with reference to the two currents in which it functioned at that time – one focused around the person and the concept of Helena Radlińska and one created on the borderline of pedagogy and social teaching of the Catholic Church.