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Current sectors of youth culture in Ukraine are analyzed. The impact of the forced resettlement of cultural figures on the adaptation of industries to the conditions of the new military reality and the spread of Ukrainian youth culture abroad with the aim of popularizing national traditions and supporting moral Ukrainian youth in forced emigration is considered. The role of youth culture in the context of uniting citizens to counteract informational and psychological operations among the civilian population is emphasized. Positive changes and an increase in demand for Ukrainian cultural products are predicted, the consequences of armed aggression for consumers of Ukrainian cultural products are noted: the development of public cultural initiatives and folk creativity among consumers, a decrease in the financial ability to consume commercial cultural products. products and expanding the genre diversity of cultural products., Проаналізовано актуальні сектори молодіжної культури в Україні. Розглядається вплив вимушеного переселення діячів культури на адаптацію галузей промисловості до умов нової воєнної дійсності та поширення української молодіжної культури за кордоном з метою популяризації національних традицій та підтримки моральної української молоді у вимушеній еміграції. Підкреслено роль молодіжної культури в контексті згуртування громадян для протидії інформаційно-психологічним операціям серед цивільного населення. Прогнозуються позитивні зміни та зростання попиту на український культурний продукт, відзначаються наслідки збройної агресії для споживачів українського культурного продукту: розвиток громадських культурних ініціатив та народної творчості серед споживачів, зниження фінансової спроможності споживати комерційний культурний продукт. продуктів. продукції та розширення жанрового різноманіття культурної продукції.

Utopia is a culturally constructed vision of an ideal human condition. Although its contents vary cross-culturally, utopian visions exist across cultures and therefore utopian thinking is a widespread human proclivity. When activated, a utopian vision can engage citizens with their on-going societal processes by activating a motivation to criticize and change the status quo, but may also disengage them from their society, enticing them to wallow in their impossible dream. Utopias animate cultural dynamics – the formation, maintenance, and transformation of culture over time – as a critical part of humanity’s effort to collectively self-regulate our construction of society.

A distinctive feature of modern civilization is the cultural heterogeneity of societies. Industrial mode of production processes, wars and conquests, various forms of migration, democratization processes, and trends of openness served as the basis for the formation of modern multiethnic and multicultural nations. In the context of the processes of modernization of modern society, the deep transformation of culture and complex intercultural relations, the problem of mutual understanding and interaction between representatives of different cultures has acquired great significance. In today's world, the population of many states and cities is becoming multicultural. One of them is the Ukrainian multicultural city Melitopol. The article analyzes the principles of interculturalism as a modern approach to the policy of managing the cultural diversity of Melitopol, developed by the Council of Europe in the program “Intercultural Cities”. The main idea of the program is the understanding of the concept of diversity benefits, based on the perception of migrants, refugees, representatives of different cultures, their languages and beliefs as a development resource, and not just as a vulnerable group only requiring the state support. The program aims to develop a local intercultural policy by attracting representatives of ethnic groups step by step to an active public life and community governance. Interculturalism emphasizes the need to ensure the survival and prosperity of each culture and seeks to enhance intercultural interaction as a means of building trust and society strengthening. The program aims to combine the efforts of politicians, government officials, business representatives, various qualified specialists, citizens, and even the media to create a city that is proud of its diversity and strengthens it in every aspect. The article presents the following steps to develop an intercultural strategy for the multi-ethnic Melitopol: public opinion monitoring, content analysis of local media publications, methods of positive segmentation, focus group research in the World cafe format, and design thinking. The research justifies why it is important to use sociological support while forming an intercultural competence, defining it as a means of identifying the relevance of global public self-government principles to the democratic development of modern Ukrainian urban communities.

The article discusses the fundamental transformation of culture that occurred in the first half of the twentieth century and is associated with a rethinking of the nature and structure of reality. As a result, the concept of “social reality” is introduced into philosophical discourse to donate the area, which is accessible to the man. These cultural changes reflect changes in the worldview of a Western person, which are suggested to be called a “constructivist turn”. It is shown that the content and scope of the central ontological categories of the main philo­sophical directions of the twentieth century coincide with the content and scope of the “social reality” of phenomenological sociology in their ontological part. It is proved that the new method of theming ontological knowledge and the un­derlying intentions of interaction with the world and adaptation in it imply not only the radicalization of the enlightenment-transforming position (ideology), but also give rise to the ideology of artificial restructuring of reality for given purposes. Reality depends on the social conditions of its production. Such an un­derstanding opens wide opportunities for constructivist practices of dealing with reality, which should be recognized as determining ones for the present.

Striving to emphasize the complex and dynamic relationships and mutual connection between the concepts of education and cultures, the aim of this work is to present the role of education in the process of cultural reproduction and the process of cultural production. Culture, with its meaning and values, pervades the educational process in all respects. Education is a process of reproduction, as well as a process of production and transformation of culture. The question analyzed in this paper is: where does education stand between cultural reproduction and cultural production? Cultural reproduction is a process that seeks to preserve a culture more or less as it is. The role of education in cultural reproduction is and can be considered at several levels, namely: at the level of collective culture, in culture and at the level of individual culture. As one of the most important intermediaries of culture between the individual and culture, according to many authors, the school stands out. By setting curricula that are mandatory and universal to a large extent, it allows its children to be exposed to a specific set of ideas, knowledge, beliefs, values, and attitudes. The dimensions of the curriculum, by whose analysis the role of the school in cultural reproduction can be followed, are: goals; educational materials and teaching methods. The hidden curriculum in education plays an important role in performing the function of cultural reproduction. The school successfully performs cultural reproduction, because the school itself, as well as culture, represents a certain life. The way of life in the school will be close to the way the culture, that the school belongs to, lives. On the other hand, in education there is the potential for the introduction of innovations and changes. This means that education also contributes to cultural production. In order to really promote cultural production, some innovations must be submitted to the school. Supporters of the socio-cultural approach offer numerous opportunities for organizing the educational process so that they are in the service of production. Some of the possibilities are: transforming the learning discourse, building a network of learners' literacy, and transforming assessment methods. It is necessary that education is based on interactions and dialogue with the active role of students, because only in this way will we get students used to thinking and acting productively.

The purpose of the article is the formation of a base for fashion research in Ukrainian culturological science. Carrying out a culturological analysis of gender transformations in the evolution of fashion and fashion trends. The methodology of the research is due to the need of using specific culturological methods for the analysis – diachronic and synchronous methods, comparative-historical method, semiotic method. The scientific novelty of the article includes conducting a cultural analysis of the phenomenon of fashion and gender; conducting a semiotic analysis of the fashion industry; identifying the features of the functioning of fashion in the context of the symbolic space of culture. Conclusions. In postmodernism, fashion begins its transformation from a symbolic unit that provides information about certain means to the means of communication that help people realize their own human potential, encourage freedom of choice, self-identification, and self-expression, which is reflected in the gradual leveling of gender and other sociocultural clothes. Modern fashion is beginning to blur the boundaries between social status, gender and age. After all, the transformational processes taking place in society are directly related to the transformation of culture and changes in fashion, because fashion is one of the structural elements of culture.

This paper will focus on one element of the pushback against the massive influx of immigrants taken in for humanitarian purposes, namely, an identity-based chauvinism which uses identity as the point of resistance to the perceived dilution of that identity, brought about by the transformation of culture induced by the incorporation of a foreign other. The solution to this perceived dilution is a simultaneous defence of that culture and a demand for a conformity to it. While those in the critical tradition have encouraged a counter-position of revolutionary transformation by the other through ethics, dialogue, or the multitude, such a transformation is arguably impeded by what is ultimately a repetition of the metaphysics of conformity. Drawing on the personalism of Emmanuel Mounier and the Eucharistic theology of Creston Davis and Aaron Riches, this paper submits an alternative identity politics position that completes the revolutionary impulse. Identity here is not the flashpoint of a self-serving conflict, but the launch-point of politics of self-emptying, whose hallmarks include, on the one hand, a never-ending reception of transformation by the other, and on the other hand, an anchoring in the Body of Christ that is at once ever-changing and never-changing.

Emotion is critical for cultural dynamics, that is, for the formation, maintenance, and transformation of culture over time. We outline the component micro- and macro-level processes of cultural dynamics, and argue that emotion not only facilitates the transmission and retention of cultural information, but also is shaped and crafted by cultural dynamics. Central to this argument is our understanding of emotion as a complete information package that signals the adaptive significance of the information that the agent is processing. It captures an agent’s appraisal about the relationship between themself and the object of emotional focus, as well as action orientation and allostasis in context. We discuss implications of this perspective in the context of the changing natural and geopolitical environment, and future cultural dynamics into the 21st century.

Samoupravni preobražaj kulture kao koncept dobiva na važnosti nakon mnogobrojnih političkih i društvenih promjena u Socijalističkoj Federativnoj Republici Jugoslaviji, poput donošenja novoga Ustava 1974. i uvođenja Zakona o udruženom radu 1976. godine. Sam pojam obuhvaća raspon od partijske politike i radničkih (amaterskih) kulturnih praksi kroz slobodnu razmjenu rada do pitanja humanizacije rada, međuljudskih odnosa i kulture kao načina života. Proklamirana daljnja demokratizacija kulture trebala je biti ostvarena uspostavljanjem odnosa slobodne razmjene rada između kulturnih radnika (odnosno davatelja usluga) i radnika u organizacijama udruženog rada i građana u mjesnim zajednicama, koja se trebala odvijati u organizacijama udruženog rada i samoupravnim interesnim zajednicama. Samoupravne interesne zajednice kulture na razini općine trebale su pomoću uspostave dvodomnoga vijeća delegata (jedno sačinjeno od „korisnika”, odnosno delegata organizacija udruženog rada materijalne proizvodnje i mjesnih zajednica, a drugo od „davalaca”, odnosno delegata organizacija udruženog rada kulture, amaterskih kulturno-umjetničkih društava i samostalnih umjetnika) omogućiti zadovoljavanje posebnih i općih potreba u kulturi svih stanovnika općine. Na primjeru općine Pula ovaj rad analizira uspješnost kulturne reforme na mikrorazini, stavljajući poseban fokus na funkcioniranje delegatskoga sustava., Self-managing transformation of culture as a concept gained importance after numerous political and social changes in the Socialist Federal Republic of Yugoslavia (SFRY), such as the adoption of a new Constitution in 1974 and the introduction of the Associated Labour Law in 1976. The term itself covers everything from party politics and workers’ (amateur) cultural practices, through free exchange of labour, to issues such as the humanisation of labour, interpersonal relations, and culture as a way of life. The proclaimed further democratisation of culture was to be achieved through the establishment of free exchange of labour between cultural workers (service providers) and workers in joint labour organisations (organizacije udruženog rada, OURs) and citizens in the local communities (mjesne zajednice, MZs), which was supposed to take place in the OURs and self-managing communities of interest (samoupravne interesne zajednice, SIZs). Through the establishment of bicameral delegate councils (one chamber comprising the ‘users’, i.e. the delegates of material production OURs and local communities, and the other ‘providers’, i.e. the delegates of culture OURs, amateur cultural-artistic associations, and independent artists), the cultural SIZs on the municipal level had to secure the conditions for satisfying the special and general cultural needs of all inhabitants of the municipality. This paper analyses the success of cultural reform on the micro level on the example of the Pula municipality, with special focus on the functioning of the delegate system.

This chapter explores the relationship between creativity and culture by arguing not only that the creative process is intrinsically social and cultural but, most of all, that the emergence, diffusion and transformation of culture are, ultimately, creative processes. This sociocultural proposition is supported by the sociogenetic diffusion of cultural innovations, the ontogenetic emergence of creativity and culture in early episodes of pretend play, and the microgenetic negotiation of cultural elements taking the form of tinkering and experimentation. The chapter ends with a few reflections on the theoretical, methodological and practical implications of understanding culture as a creative process.

Colombia is a multicultural and biodiverse country, recognized for its multiethnicity. This multiethnicity is in part communicated through handicrafts that represent an exaltation to living memory and intercultural dialogue, which evokes tradition and favors innovation as a sustainable and productive alternative. Craftsmanship must be understood as the cultural and material expressions of people with rooted and plural identities. These have been taught through an oral tradition, which has emphasized the union between nature and the human being. In contrast to industrial design and its rational connection to modernity, handicrafts maintain an indivisible line of connection between its creator and its creation, continually reflecting the transformation of culture representation into colors, shapes, designs, and other traditional elements. These elements dignify the indigenous communities while making them visible through craft-making. If we look carefully at the conceptualization of handicrafts and luxury and its diverse characteristics, we understand that the basis of each is the production of exclusive, authentic pieces or services, full of values and stories of its creator. In that sense, a close link is created between the creator and his creation throughout the process and manages to transmit it to the world, generating products with significant symbolic value and durability over time. Sustainability, luxury, and ethics initiate a permanent and unalterable dialogue in the reconfiguration of the fashion system. This dialogue allows addressing in a meaningful manner, the creation of pieces aligned with responsible processes allowing environmental and social balance in a society where luxury cannot exist without sustainability.

Abstra k The biggest challenge of anthropology, especially in frontier areas (front lines) like in Papua, is to place it in the context of the vortex of the meaning of socio-cultural transformation experienced by humans themselves. Anthropology, thus becoming a "weapon" in the face of the inevitable social and cultural changes. This article reflects the power of ethnography in the long span of the journey of reproducing Papuan cultural knowledge. This study argues that ethnographic reproduction produced with a colonialistic perspective will lack power and language in describing the complexity and transformation of culture in the Land of Papua. The reality of the Papuan people is high mobility, interconnected with other cultural ethnicities with cultural diversity, and their relationship with the power of global investment. It was during these meeting moments that the Papuan people had the opportunity to think about their renewal of identity and culture. Abstra ct The biggest challenge of anthropology, especially in frontier areas (front lines) like in Papua, is to place it in the context of the vortex of the meaning of socio-cultural transformation experienced by humans themselves. Anthropology, thus becoming a "weapon" in the face of the inevitable social and cultural changes. This article reflects the power of ethnography in the long span of the journey of reproducing Papuan cultural knowledge. This study argues that ethnographic reproduction produced with a colonialistic perspective will lack power and language in describing the complexity and transformation of culture in the Land of Papua. The reality of the Papuan people is high mobility, interconnected with other cultural ethnicities with cultural diversity, and their relationship with the power of global investment. It was during these meeting moments that the Papuan people had the opportunity to think about their renewal of identity and culture.

On the afternoon of September 12, 1917, American federal agents conducted an unannounced investigation of Karl Muck’s summer residence in Seal Harbor, Maine. Given his proclaimed German allegiances...

It is known that the former socialist societies tend to make major changes in appearance and to forget the socialist past, while turning to a distant past. Skopje is the leader when it comes to promoting the distant past. Thus, the newly built “Ethno Village” or “Macedonian ethno - village” in Skopje is among the many monuments that were built in the last decade. The idea behind the building of a dozen houses that represent copies of former habitats located in several Macedonian regions was to promote the Macedonian tradition and architecture among the Macedonian citizens, but also among the foreignersvisiting Skopje. The complex is a result of the predator economic liberalism whose goal is not a good quality culture, but rather to profit from culture. The transformation of culture into merchandize means managed culture or culture not as a way of life, but as a way of consumption, i.e. a market commodity.

The author claims that two large transformations of the human adaptive strategy have occurred in the course of our species’ history: first, the self-preservation modification at the beginning of the anatomically modern humans’ origination; second, the spiritual abandonment of live nature two millennia before the end of the Neolithic culture. Moreover the third transformation, the shift from the predatory spiritual paradigm to the biofile paradigm, has to be undergone today. This transformation is specified with respect to the natural sciences and education system. El autor afirma que en el curso de la historia de nuestra especie ocurrieron dos grandes transformaciones en la estrategia adaptativa humana: primero, al inicio del origen anatómico moderno de los humanos, la modificación de la autopreservación; segundo, el abandono espiritual de la naturaleza viva dos milenios antes del fin de la cultura neolítica. Y la tercera transformación, esta en transcurso hoy, corresponde al cambio del paradigma espiritual predatorio hacia el paradigma biofílico. Esta transformación se refiere específicamente a las ciencias naturales y al sistema educativo. The author claims that two large transformations of the human adaptive strategy have occurred in the course of our species’ history: first, the self-preservation modification at the beginning of the anatomically modern humans’ origination; second, the spiritual abandonment of live nature two millennia before the end of the Neolithic culture. Moreover the third transformation, the shift from the predatory spiritual paradigm to the biofile paradigm, has to be undergone today. This transformation is specified with respect to the natural sciences and education system. *** Ontologia evolutiva e transformação biofílica da cultura ***O autor afirma que no curso da história da nossa espécie ocorreram duas grandes transformações na estratégia adaptativa humana: primeiro, a modificação da autopreservação no início da origem anatomicamente moderna dos humanos; segundo, o abandono espiritual da natureza viva dois milênios antes do fim da cultura neolítica. E a terceira transformação, esta a ser efetivada hoje, corresponde à mudança do paradigma espiritual predatório para o paradigma biofílico. Essa transformação é especificamente relativa às ciências naturais e ao sistema educacional.Palavras-chave: Ontologia evolutiva. Natureza. Cultura. Paradigma espiritual predatório. Paradigma espiritual biofílico.

The psychology of cultural dynamics is the psychological investigation of the formation, maintenance, and transformation of culture over time. This article maps out the terrain, reviews the existing literature, and points out potential future directions of this research. It is divided into three parts. The first part focuses on micro-cultural dynamics, which refers to the social and psychological processes that contribute to the dissemination and retention of cultural information. The second part, on micro–macro dynamics, investigates how micro-level processes give rise to macro-cultural dynamics. The third part focuses on macro-cultural dynamics, referring to the distribution and long-term trends involving cultural information in a population, which in turn enable and constrain the micro-level processes. We conclude the review with a consideration of future directions, suggesting behavior change research as translational research on cultural dynamics.

In recent decades, the system of mostly mass media has radically changed. Today, we live under conditions of a computer-controlled digital infrastructure, which is relevant for all symbolic actions and interactions—and this has fundamental consequences for all areas of human life. This is what mediatization research tries to grasp empirically and theoretically. As a consequence, we must develop an ethic for the emerging mediatized forms of everyday life, culture and society. This must also include an ethic for the ongoing development of media. In the second decade of the 21st century, media development is controlled by huge enterprises and the ideas of engineers. However, these developments are relevant for freedom and self-realization of the people and for peace and democracy. We thus need a broad ethical discussion about what is going on and where we want to go. This chapter describes the mediatization approach and discusses some questions of ethical relevance from empirical and theoretical work in the frame of mediatization research.

This article is a transcription of Michel Deguy's keynote lecture at the 2015 International Colloquium for Twentieth- and Twenty-First Century French and Francophone Studies. Deguy adopts a conversational tone to address questions associated with his perception of how literature produces knowledge through change. For Deguy, the contemporary era is defined by its preoccupation with Poetics and he underlines this presupposition by returning to his long-term dialogues with Jacques Derrida, Martin Heidegger, and Holderlin. The definition of the word poetry is problematic today because of the multiplicity of forms that claim it. Although vital, the role of the poet is also difficult to discern. In order to understand how poetry functions today, he develops several key ideas about comparison, changes in paradigms, language as the conservator of the relics of tradition, the transformation of culture into the culturel, translation, and his version of ecology.

Discussion of the implications of new technologies, changing public policies, and transformation of culture for how archivists practice and think about appraisal.

Purpose Healthcare systems are facing persistent challenges, such as dealing with an ageing population, related increases in chronic diseases and healthcare costs facilitated by technological progress. The authors argue that the boundaries of optimisation are being reached and a more fundamental change or transition is necessary. The purpose of this paper is to explore the contours of this transition in the Netherlands. The authors do this from the perspective of healthcare organisations that have participated in the “Expedition to Sustainable Healthcare”: a learning programme organised by the Dutch Network for Sustainable Healthcare aimed at creating frontrunners in this transition. Design/methodology/approach The paper combines conceptual with experimental empirical work. The authors use the transition research frameworks to conceptualise persistent problems and transitional dynamics in the healthcare system. In a longitudinal study, the authors analysed how the participating organisations developed after the expedition. Findings The process validated the initial understanding of persistent sustainability challenges. An integral approach to sustainable healthcare is translated as a transformation of culture, structures and practices and the development of capacity for crossing borders and domains, inside and outside of the organisation. To facilitate and stimulate such a process the authors found that problem structuring and collective identification of persistent problems and the unsustainability in the healthcare system is a crucial step towards a shared view and discourse that supports change. Originality/value A transition in the Dutch healthcare system is just starting to emerge and has barely been subject of research. This paper provides an empirical description of a transition management process in this context. The authors hope to lay a foundation for future work that seeks to explore transitions in healthcare in theory and practice.

Статья посвящена проблемам трансформации традиционной материальной культуры якутов, в частности - сэргэ. Рассмотрены традиционные и современные якутские надворные сэргэ, их классификация, а также художественная отделка. Приведены две теории значения сэргэ и причины их сакрализации, виды сэргэ, вышедшие из повседневной жизни якутов, а также представлены новые виды устанавливаемых сэргэ. Проведен анализ факторов, повлиявших на трансформацию якутских надворных сэргэ, занимающие важное место в жизни народа., The article is devoted to the problems of transformation of the traditional material culture of the Yakuts, in particular – “сэргэ” (serge.) The paper considers traditional and modern Yakut outbuildings called “сэргэ” (serge), their classification, as well as their artistic decoration. It presents two theories explaining the origin of “сэргэ” (serge), reasons for their sacralization, types of “сэргэ” (serge) used by the Yakuts in their everyday life and new types of the installed “сэргэ” (serge.) The article offers the analysis of the factors that influenced the transformation of the Yakut outbuildings called “сэргэ” (serge), which occupy an important place in the life of the Yakut people.

The crisis pertaining to values appears to pervade the world, and in the midst of this crisis education is called upon to undertake a significant task of promoting a positive transformation of culture. Education based on values needs to become a top priority worldwide. The chapter presents the research demonstrating a semiotic approach to the relationship between the aims of education in Greece and, specifically, paideia as cultural education. Three texts are analyzed: two Greek legal texts and the Delors Report to UNESCO. Given the nature of the texts, the chapter follows some current approaches to legal semiotics as influenced by Greimas’ model of structural semantics and sociosemiotics. A sociosemiotic perspective is not limited to the formal analytical approach, but examines texts as an integral part of the larger group of material, socioeconomic, and political factors. The texts represent two different meaning systems and two different communication systems as being situated in two different socioeconomic and political contexts. The research findings discover the existence of correspondences between the texts in terms of the relations of transformation.

The article discusses possible ways of overcoming the environmental crisis. It is based on Šmajs’ evolutionary ontological understanding of the environmental crisis of nature, which distinguishes between natural and cultural evolution and demonstrates the opposing relationships between them. It critically develops one of Šmajs’ proposals for initiating a biophilic transformation of culture by dealing with some of the consequences of the economic crisis (specifically unemployment).

During the May Fourth Culture Movement, Chen Duxiu from New Youth and Du Yaquan of Eastern Miscellany engaged in a series of heated exchanges in their common search for a solution to the Republican crisis and an understanding of World War I. Du argued that nation-states are founded on the cultural and civilizational orientation of its people, therefore the essence of war and the source of political conflict are functions of the thoughts of the people. This insight shifted the debate from the political to the cultural arena, and allowed the May Fourth intellectuals to examine the attributes of Eastern and Western civilizations as a way to counter the threats of Hongxian monarchism, China’s political and social fragmentation, as well as the inadequacies of Western nation-statehood. Du predicted that the future master of the twentieth century would be a scientific laborer with a cultural outlook derived from the mediation of the traditional Chinese and twentieth-century European civilizations. 1

There can be little doubt that sustainability has become one of the most important issues in business in recent years. In spite of sustainability’s importance, there is agreement amongst leaders and practitioners that sustainability is not as embedded as desired. This study reports a framework on inhibitors that limit sustainability embeddedness in organizations. The framework can assist management to address the non-achievement antecedents of embeddedness specifically and holistically. This study obtained empirical data from employees on all management levels in a stock exchange-listed company. Through in-depth analysis in a case organization, valuable insights about embeddedness were inductively identified, interpreted and presented using descriptive labels, namely: “Professing What Is Right”; “Green Distraction”; the belief of “Not My Job”; “Firefighter”; the “Past Performance Anchor”; “Strategy Discourse” and “Harmony”—a mediator to sustainability embeddedness. All these were also found to be altered by the transformation of culture and the communication of the strategy message by sustainable leadership—the moderator. The findings were also corroborated by related and supporting literature as part of our contribution and pursuit for better understanding of this phenomenon.

Focusing on a selection of reports and comments on a range of international cultural conferences held between 1941 and 1949, this article traces how the deployment of the term ‘culture’ underwent significant changes that tie in with the consolidation and subsequent Cold-War collapse of the anti-fascist consensus. As a consequence of the emergent hegemony of an anti-totalitarian orthodoxy in the Western sphere of influence, the few individuals who, like Olaf Stapledon or Hans Mayer, attempted to mediate between the ideological blocs found themselves increasingly isolated between the enemy lines. The process of polarization that increasingly rendered such individual project futile is manifest in the agendas of the cultural conferences at Wrocław, Paris and New York as well as in the reports and commentary in the most influential German post-war journals.

Rosa-Linda Fregoso and Cynthia Bejarano's Terrorizing Women: Feminicide in the Americas. Durham: Duke University Press, 2010. Gillian Harkins's Everybody's Family Romance: Reading Incest in Neoliberal America. Minneapolis: Minnesota University Press, 2009. At first glance, Terrorizing Women: Feminicide in the Americas and Every- body's Family Romance: Reading Incest in Neoliberal America appear quite distinct. The former is an edited collection that offers analytical frame- works, empirical research, and legal strategies to address the increasing rates of murders and disappearances of women throughout Latin America since the early 1990s. The latter conducts a critical interpretive reading of popular media, novels, state policy, legal proceedings, and other discursive materials to examine the emergence of incest in the changing cultural and political forms of U.S. nationalism in the late twentieth century. Neither text sits comfortably within a singular disciplinary framework, but Terror- izingWomen is likely to be more compatible with social science texts, while Everybody's Family Romance may be situated in literary criticism/humani- ties. However, a closer look indicates that these two texts both engage questions about violence in the political, economic, and cultural contexts of neoliberal capitalism. Both these texts also interrogate the deployment of gender as a mode through which domains of political economy and race maybe splintered from domains of family, sexuality, and violence. Terrorizing Women facilitates a transdisciplinary and transnational dia- logue through its contributions from feminist researchers; women's rights and human rights advocates; legal scholars; and witnesses who are writ- ing from and about Latin America's growth in murders, disappearances, and other forms of violence against women. Grounded in an investment in scholarship and theoretical production from the Global South, one of this book's key objectives is to advance an analysis of feminicide, or "geno- cide against women [that] occurs when the historical conditions generate social practices that allow for violent attempts against the integrity, health, liberties, and lives of girls and women" (xvi). The editors' introduction argues for using the framework of feminicide as a political gesture, as its location within social, political, economic, and cultural inequalities tran- scends dominant conceptions of femicide (i.e., female homicide). One of the main strengths of this volume is its engagement with root causes of feminicide and the resultant complexities in pursuing jus- tice. In the introduction, the editors assert that the state is accountable for feminicide because of its "commission, toleration, [and] omission" (18) of violations of women's human rights. It is thus critical to integrate an understanding of the states role in producing a culture of impunity for the murders and disappearances of women. Yet contributors such as Dominguez-Ruvalcaba and Ravelo Blancas as well as Weissman extend this analysis through their discussions of the reconfiguration of Mexican state power, market forces under neoliberal globalization, and the conse- quent transformation of culture and politics. These authors argue that the current climate of impunity is partly determined by the Mexican govern- ments dependent relationships upon international financial institutions (IFIs) and organized crime networks. Market interests transcend the law, which means, for example, that tourist economies and the projection of external images to IFIs take priority over resourcing the state to suffi- ciently implement basic functions like law enforcement. Schmidt Cama- cho s essay focuses on the violence in Ciudad Juarez and the literal border space of Mexico and the United States to argue that feminicide underlies a binational (i.e., beyond the Mexican state) project of governance and eco- nomic growth that aims to create feminized labor populations and "dispos- able non-citizens" (276). …

O presente artigo objetiva refletir sobre os impactos da globalização econômica na cultura contemporânea. O processo acelerado de transformação da cultura e das relações sociais distingue-se de outros processos de mudança estrutural porque as mudanças no campo da economia desde a década de 1980 provocaram uma grave crise cultural. O que mais caracteriza os novos tempos é a expansão do mercado que se torna omniabrangente e omnipresente, transformando as relações humanas em relações de mercado. Globalização neoliberal e a expansão do mercado se articulam e isso gera profunda crise da cultura. A racionalização produzida pela modernidade reduziu o ser humano e a natureza aos interesses produtivos. A crise na primeira modernidade faz emergir outra redução: a razão substituida pela sensação. Daí caminha-se para um radical individualismo, até ao indiferentismo e a recusa de se buscar um sentido ou significado para a experiência e a vida humana. Essa realidade oferece riscos para o Cristianismo e as religiões. Elas podem ceder à tentação do mercado, à satisfação do desejo, do gozo superegóico, com dupla conseqüência: ou oferecendo uma religião de consumo e da prosperidade econômica, ou o fundamentalismo que leva os fiéis à renunciarem à sua autonomia e se submeterem às lideranças religiosas da “Ordem Simbólica”. Na conclusão o artigo apresenta as mais recentes críticas do cristianismo a essa realidade, retomando o pensamento de João XXIII, Paulo VI e João Paulo II.Palavras-chave: Cristianismo; Globalização; Economia; Cultura Contemporânea, Ensino Social da Igreja AbstractThis article aims to reflect on the impacts of globalization economy in contemporary culture. The accelerated transformation of culture and of social relations differs from other processes of structural changes because change in the field of economy have caused serious cultural crisis since the 1980s. What best characterizes the new era is the expansion of market that has increasingly been “all embracing” and “omnipresent”, thus transforming human relations in market relations. Neoliberal globalization and the expansion of market articulate themselves thus producing a deep crisis of culture. Rationalization produced by modernity has reduced human being and nature to productive interests. Crisis in early modernity brings out another reduction: the one of reason replaced by sensation. In this way one can say that it has emerged a radical individualism and even a kind of indifferentism as well as the refusal to look for a sense or a meaning to the experience and human life. This reality presents some risks to Christianity and religions. They may succumb to the temptation of the market, satisfaction of desire and hiper egoic enjoyment, with double consequence: or by offering a religion based on consumerism and on economic prosperity, or by offering a fundamentalistic perspective that leads believers to renounce their autonomy and submit themselves to the religious leaders of the "Symbolic Order". This articles ends up by presenting the most recent criticism of Christianity to this reality, returning to the thought of the popes John XXIII, Paul VI and John Paul II.]Key words: Christianity; Globalizing; Economics; Contemporary culture, Church’s Social Teaching

The quality of an education cannot be separated from the various factors that support the achievement of a good education including the existence of biased policy of government regulation that can be applied in the educational environment as a public institution. The problem of education in Indonesian society today is the high level of inefficiency. The purpose of this study is to examine the phenomenon of the problem of implementation of organizational culture transformation of the school management to realize the effectiveness of the use of sharing culture in the education environment. The object of this study is the Head of Administration at State Junior High School in West Java, with a sample of 135 people using descriptive research methods and verification through path analysis techniques (Path). The result of the research on the influence the policy planning on school management is higher than the effect of organizational culture transformation on school management, and the effect of organizational culture transformation on school management to realize the effectiveness of the use of culture sharing is simultaneously significant. Thus, in this research, the transformation of organizational culture planning must be the main priority to realizing the effectiveness of the use of sharing culture, it is necessary that the value of noble for education in Indonesia effectiveness in the use of funds issued by the Government, should be the transformation of culture sharing the same noble values - with mutual assistance in planning activities and school budgets that have been prepared that refer to the vision and mission, are equally in harmony to account for the expenditure of education funds in the form of reports in a transparent manner, equally faithful to carry out planned activities and report any funds issued transparently. Keywords: Transformation, Sharing, Policy, Education, Effectiveness

In the USA today, the election of gay bishops threatens to bring about a schism in the Episcopalian Church. This article asks questions about the extraordinary importance attached to matters sexual, both historically and in the present. Laqueur's anthropological answer to this broad question is that it is connected with a long and divergent tradition of thinking about the origins of culture. Sex and death, he says, organize the work of making culture. The thematic occasion for the history presented here is the notion of 'orgasm', and Laqueur offers four or five dates which can be regarded as turning points in the long history of 'allegories of orgasm'.

The City of Richgate project worked with eight intergenerational immigrant families and examined immigrant experiences and narratives through a community-engaged process that employed a/r/tography as a methodology. As such, the research also investigated the extent to which a/r/tographical research could visually and narratively portray the analysis of data collected by the co-a/r/tographers. After interviewing and collecting images from each family, large artistic gates (banners) were created. This first phase of the project revealed the power of images in situ, and thus the power of a/r/tography in situ. For the community members and co-a/r/tographers meanings were constructed within ongoing a/r/tographic inquiries described as collective artistic and educational praxis. The second phase involved the identification of important places by each family within the City of Richmond. After analysing all of the data, several works of art were created with each family in mind: bus shelter images juxtaposing close-up and far away geographical images; side-by-side images portraying historical and contemporary images of family ideals and/or issues; banners illustrating families in meaningful poses; and archival collections portraying the importance of identity and memory in the transformation of culture. This phase culminated in a citywide exhibition of the artwork performing public pedagogy. The exhibition questioned the idea of a City of Richmond having a community centre, and instead exhibited many Richgates, or conceptions of Richmond. Rather than having a city centre, there are many centres, a Network of Cities of Richgates, where centres are constantly changing and shifting to reflect the narratives of individuals living in a psycho-geographical region of a city.

As the Holocaust unfolded, approximately 50,000 to 80,000 Jews, predominantly from Eastern Poland, sought refuge in nearby forests. Thus, the forest became another Holocaust ‘space and place’ – an important socio-spatial arena for agency and power relations between various agents including partisans (both non-Jewish and Jewish), peasants small Jewish groups-in-hiding, and Nazis. This article explores the forest as a liminal space where pre-war norms and cultural boundaries were challenged, reversed and reworked to increase chances for survival. The article is based largely on interviews with surviving ‘forest fugitives’ conducted by the author.