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The ambition of this paper is to say that if "cultural science" accepts the need to rethink culture along scientific rather than just critical lines, then at the same time physics must rethink its own commitment to "culture-free" methodology. That has only yielded what we might call "meaningless universe theory," without addressing ways that physics as a discourse is strongly marked by culture, with the usual signs of gender, race, and hegemony present in its methods. It needs to take responsibility for applications of its discoveries that enter the cultural sphere only to threaten its total annihilation. An alternative to meaninglessness might be to take more seriously the marginalized and derided cultures of everyday thinking, as is attempted by Bogna Konior, and for physics-as-a-discipline to join the effort to reform science. If self-criticism is good for the cultural goose, then it's good for the scientific gander; and a "cultural science" should say so. Since physics is the most scientific and least cultural of the sciences, this paper uses it as a limit case of knowledge realism. I argue that a science of culture requires reform of the ideology and applications of science as well as new models of culture. [ABSTRACT FROM AUTHOR]

As the world is struggling with the Covid crisis and its numerous aftereffects, it is easy to forget that the present pandemic is only the latest of a whole series of paradigm-changing 21st-century crises. Indeed, the word "crisis" has become one of the key concepts for the understanding of the early 21st century. Thus, crisis seems very much to be the default position of the 21st century, the new norm. In this paper, I argue that the 21st century has a recognizably different cultural logic from what the previous one had: most of our social, ideological, political, financial, and ecological paradigms are either changing or will (or must) change soon. As most of our critical concepts, intellectual tools, and ideological frameworks were made during the boom years of the late 20th century, they are clearly outdated and inadequate today. Thus, in this paper, through taking account of these shifting intellectual and artistic paradigms, I attempt to indicate how the present crisis of knowledge and sense-making may be turned into a process of knowing and making sense of crisis, and thus help us meet the challenges of the new century. It is often through these fault-lines, breakdowns, and inconsistencies of our narratives that one may recognize those pre-crisis assumptions that we have to critically re-evaluate and update in order to understand the new century.1 [ABSTRACT FROM AUTHOR]

Copyright of Romanian Journal for Baltic & Nordic Studies/Revista Romana de Studii Baltice si Nordice is the property of Sciendo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Slovakia, there are three unique, historical mining towns, Banská Bystrica, Banská Štiavnica and Kremnica, that have been successfully turned into creative cultural centres. The historical and cultural values of those towns have stood the test of time and become a magnet for a new and creative class of people looking to escape the brutality of high modernity (modern urban centres) and find a source of inspiration based on historical nostalgic sentimentalism -- the basis for a new creative and cultural industry for rural areas. The main objective of this paper is to analyse the cultural and creative industries of these three unique historical mining centres with an eye to replicating their knowledge in other communities in economic stress. The paper will first explore concepts relating to cultural and creative industries with an eye towards nostalgic sentimentalism that is an important antithesis to high modernity, and even post-modernity. The second part will analyse the cultural and creative industries of the three centres based on primary data collected from several research projects in this area. The final part will provide some recommendations for the facilitation of creative and cultural enterprises in regional redevelopment. It also contains policy recommendations for the self-government of the region for a more effective and rational exploitation of the existing potential hiding in plain view. [ABSTRACT FROM AUTHOR]

This paper discusses Maria Racu’s exegetical volume - The Thanatotic Imaginary in the Lyric of George Bacovia and Ion Minulescu. The theme addressed by the author, perhaps more topical than ever, illustrates the symbolic representations of the imaginary of death/Thanatos in the poetry of our two poets: George Bacovia and Ion Minulescu. This article follows Maria Racu’s research approach, identifying the reading grids and the aspects of novelty in the space of the literary imaginary. The directions of analysis will include images of temporality, Bacovian space and hypostases of the erotic in Minulescu’s poems, as well as catamorphic symbols in symbolist poetry. [ABSTRACT FROM AUTHOR]

tells the story of Eleonora, a young woman who travels to Venice in search of her genealogical past and existential roots. Coming from London, Eleonora incarnates a 'modern' outlook on what she assumes to be the timeless life and culture of Venice. At one point in the novel, admiring the old houses on the Canal Grande, Eleonora is 'on fire with enthusiasm for this culture where the houses and the people kept their genetic essence so pure for millennia that they look the same now as in the Renaissance' (2008, 15). This discourse of pure origins and unbroken continuities is a fascinating fantasizing on characteristics that extend from the urban territory to the people who inhabit it. Within narratives centred on this notion, Italian culture, perceived as holding a privileged relation with history and the past, is often contrasted with the displacement and rootlessness that seem to characterize the modern places and people of England and North America. Through a discussion of two Anglo-American popular novels set in Italy, and several relocation narratives, this paper proposes an exploration of the notion according to which history is the force cementing the identities of societies perceived as less modern and frozen in a timeless dimension. From a point in time when the dialectics of history have been allegedly transcended, Anglo-American popular narratives observe Italy as a timeless, pre-modern other. [ABSTRACT FROM AUTHOR]

The text presents and analyses manifestations of modernity and postmodernity in the field of competitive and recreational sport, physical education, leisure, and tourism. The paper builds upon an extensive literature survey and presents the concept and key features of postmodern societies and the modernity-postmodernity debate in sports with reference to postmodern tendencies in tourism. We have attempted to determine the proportions of tradition, modernity, and postmodernity in contemporary sport and tourism, keeping in mind that, similarly to contemporary societies as a whole, sport is undoubtedly a mixture of traditional, modern, and Fordist elements with postmodern and post-Fordist features. We present and discuss the prevailing belief that the key elements of leisure sport are mostly postmodern and focused on the notion of individualisation and freedom expressed especially in alternative sports, while commercialised mainstream sport follows the regular mass-media show-business development path, maintaining a significant amount of modern concepts, such as the importance of national identities. Special attention is also paid to the Olympic Games as a specific and very efficient mixture of modernity and postmodernity. More so than at any point in the past, and despite the actual proportions of modernity and postmodernity that it contains, contemporary sport has become an integral part of postmodern societies and their lifestyle, with technology-determined individualisation of sport consumption and leisure sport participation. [ABSTRACT FROM AUTHOR]

The article focuses on the relationship between digitalization and the modernization of capital stock in different sectors across European countries. It reports that higher digitalization is associated with a more modern capital stock, but comprehensive modernization requires broader investment activities beyond digitalization subsidies. It highlights digitalization's role in supporting ecological transformation and climate goals.

Sociologist Constantin Schifirneţ is a researcher who constantly draws attention on studies and advanced ideas. Lately, the same thing happened with Tendential Modernity. Reflections about modern evolution of society (Tritonic Publishing House, Bucharest, 2016, 199 p.). Through the proposed perspective, but also by the depth of the research, we consider this paper as a work of reference, especially since the ideas that generated it are the result of long reflections on modernity. [ABSTRACT FROM AUTHOR]

In line with socio-anthropological theories meant to deconstruct the secularization teleology (Berger, 1997; Luckmann, 1967; Shah, 2015), this paper aims to document recent transformations in the field of Spirituality and Religion. Inheriting the analytical dichotomy between neo-liberal and anti-capitalist forms of spirituality, introduced by Carette and King (2005), I aim to emphasize both the common points and the ruptures between the subjectification technologies used within transformative self-development and self-help programmes, on the one hand, and a form of alternative Neo-Pagan spirituality, which opposes the capitalist way of organizing social, economic, political and cultural life, on the other hand. The rupture between anti-capitalist and neo-liberal forms of spirituality rests on identifying the extent to which the spiritual domain is colonized by an economically mundane ideology, in which the subject is invited to look upon spirituality as an internal resource meant to satisfy all the tropes of the neo-liberal economic imagery: optimization, efficiency, amplified productivity, abundance and prosperity. In addition to the ethnographic justification of this theoretical construct that supports the existence of two opposed poles of constituting a spiritual self, I will adjoin the cultural relationship between spirituality and capitalism to the wider problem of secularization, by arguing that spirituality is a byproduct of late modernity and a leitmotif of the power technologies through which the neoliberal subject is produced. [ABSTRACT FROM AUTHOR]

The sinking of the Titanic had a great impact on people around the world. It also attracted great thinkers to reflect upon the incident, go beyond it, and formulate the disaster in modern times. Thomas Hardy's composition, one of the earliest writings on the Titanic, brought forward the idea of "Immanent Will"; its relation we will trace back to historical human will. George Bernard Shaw's dispute with Arthur Conan Doyle shows how the Immanent Will relies on literary devices to modify reality and disaster. Joseph Conrad's deliberations are the instance when one can see that the modern human has summoned powers beyond his control which are disastrous and void of humanity. Finally, Gilbert Keith Chesterton demonstrates the psychological process in which humans act void of compassion and create disastrous modernity. The Titanic disaster is the opportunity to gaze at the inevitable disaster inherent in modernity and formulate its internal logic. [ABSTRACT FROM AUTHOR]

This allegorical postcard is organized around two groups of photographs. The first group was the result of a joint collaboration with the Vancouver artist Scott Saunders and produced photographs which have peppered several of my previous texts published by American, British and Canadian Studies. The second is a series of photographs taken by Scott Saunders from the window of his apartment in Vancouver in which he documents the street life constantly ebbing and flowing on the sidewalk below. The catalyst for bringing these two groups together was a photograph I took several years ago in Sambro, Nova Scotia (a small fishing village located just outside of the city of Halifax) depicting a forlorn sunken fishing vessel. The term "flotsam" is applied, according to the Oxford Reference Dictionary, to "the wreckage of a ship or its cargo floating on or washed up by the sea," while "jetsam" describes the things or objects deliberately "thrown away, especially from a ship at sea and that float toward land." Combined, these images of words and devastated human beings are caught in an apparently endless circulation of violence and contingency located at the heart of the urban fabric of a modernity bereft of any horizon of hope, redemption, or rescue. [ABSTRACT FROM AUTHOR]

This study scrutinizes Fadia Faqir's Pillars of Salt by analyzing the various forms of violence against the protagonists, Maha and Hannyeh, their heterogeneous representation and their conditions within the cultural encounter between modernity and traditionality. Applying postcolonial feminism, the analysis of Faqir's novel shows that colonization and patriarchy interact as double structures of oppression that produce cumulative forms of violence against the colonized women. It also shows that these women's responses to oppressions are divergent: while Maha adopts unique strategies of self-empowerment that help her resist subordination, Hannyeh espouses limited ones that intensify her disempowerment. As for the encounter between modernity and traditionality, the analysis indicates that imperial colonization and its modernity have destructive consequences on the colonized nation: they blur both its social formation and cultural identity. [ABSTRACT FROM AUTHOR]

The paper examines the continuing viability of the critique of methodological nationalism in the context of recent resurgence of nationalist sentiments across western liberal democracies. Using the distinction between first and second modernity, it shows how cosmopolitan social theorising can actually be seen as predictive of some of the effects that nationalist populism has enjoyed in the context of the post-2008 series of crises. The discussion is mostly focused on the challenge the current political dynamics poses to the weak forms of social integration underpinning the project of European supra-national unification.

Abstract As a consequence of its long history of more than 250 years, the Douro Demarcated Region (NE Portugal) boasts a distinct cultural landscape typified by terraces filled with the regional variety of grapevine – it is a region where famous wines are produced, in particular Port wine. Nevertheless, especially after the 1980s, the need to cover labour shortages and increase productivity led to a gradual change in the landscape, and today the traditional terraces are mixed with new types of vineyards, such as the “vinha ao alto” (vertical vines) and “vinha em patamares” (vines on terraces). Against this backdrop, and with a view to preserving the landscape in a sustainable and multifunctional way, UNESCO awarded the region the “Evolving Living Landscape, World Heritage” award. In this article we combine extensive documentary research with productive field work in order to question the relationship between the need to preserve an exceptional, cultural landscape and the need for regional sustainability in this World Heritage site. [ABSTRACT FROM AUTHOR]

Standard Arabic is directly derived from the language of the Quran. The Arabic language of the holy book of Islam is seen as the prescriptive benchmark of correctness for the use and standardization of Arabic. As such, this standard language is removed from the vernaculars over a millennium years, which Arabic-speakers employ nowadays in everyday life. Furthermore, standard Arabic is used for written purposes but very rarely spoken, which implies that there are no native speakers of this language. As a result, no speech community of standard Arabic exists. Depending on the region or state, Arabs (understood here as Arabic speakers) belong to over 20 different vernacular speech communities centered around Arabic dialects. This feature is unique among the so-called "large languages" of the modern world. However, from a historical perspective, it can be likened to the functioning of Latin as the sole (written) language in Western Europe until the Reformation and in Central Europe until the mid-19th century. After the seventh to ninth century, there was no Latin-speaking community, while in day-to-day life, people who employed Latin for written use spoke vernaculars. Afterward these vernaculars replaced Latin in written use also, so that now each recognized European language corresponds to a speech community. In future, faced with the demands of globalization, the diglossic nature of Arabic may yet yield a ternary polyglossia (triglossia): with the vernacular for everyday life; standard Arabic for formal texts, politics, and religion; and a western language (English, French, or Spanish) for science, business technology, and the perusal of belles-lettres. [ABSTRACT FROM AUTHOR]

The following experimental text is drawn from my most recent research project War Machines: Utopia and Allegorical Poetics in the Twenty-First Century. The project is an adaptation of the allegorical poetics developed by the French poet Charles Baudelaire in his scathing attacks on the sweeping transformation of Paris being conducted by Napoleon III's right-hand man, Baron Haussmann. This small excerpt from my new book is a demonstration of my critical and poetical re-framing of Benjamin's work that orients itself more towards the overlooked elements of Benjamin's Marxism, as well as his 'weak messianic' perspective, in order to re-assert a more radical orientation of his poetics and critical method with the utopian perspectives found in the work of that other great Marxist outlier of the twentieth century, Ernst Bloch, especially as outlined in his book, The Principle of Hope. Thus, unlike the postmodern appropriation of Baudelaire and Benjamin, I want to propose the possibility of bridging the gap between allegorical poetics, Marxism, and utopianism once again as a rigorous, critical option in the twenty-first century. [ABSTRACT FROM AUTHOR]

Copyright of Romanian Journal for Baltic & Nordic Studies/Revista Romana de Studii Baltice si Nordice is the property of Sciendo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)