Postcommunist Nostalgia

Acest text autoetnografic este continuarea celor două eseuri ale autoarei, "Prinsă între două limbi și nicăieri acasă: experiențe din viața și munca mea de activistă-scriitoare" și "Autoetnográfia la margini – abecedar de expuneri la microagresiuni ca persoană maghiară", publicate pe cutra.ro. În versiunea print, a apărut și în "Tranziții. Antologie queer est-europeană de Cenaclul X", 2024, și face parte din volumul în pregătire al autoarei, "Uimirea-frică a pământului".

As we have seen, Dubravka Ugrešić remembers the dismembered Yugoslavia through a rhetorical construction of a collective fi rstperson Yugoslav identity articulated in a language described only as 'ours'. Despite the country's rich diversity of languages and dialects, she suggests that the conceptual tools of liberal multiculturalism which has become the dominant way of explaining the multi-ethnicity of socialist Yugoslavia in the wake of its demise misses not only the country's idiosyncratic economic and political system, but also the extent to which Yugoslavia cannot be reduced to a collection of distinct and internally consistent, albeit interconnected, cultural or linguistic groups. Ugrešić's frustration at being unable to explain this to her European interlocutors is symptomatic of the larger problems of the (mis)translations of political terminology: because the state itself was offi cially a federation of 'nations and nationalities', the separate nation states that resulted from it seem to have merely deducted the federation part. To contest this reductive understanding, Ugrešić rebuilds the diverse Yugoslav community as an event of singularities indiscriminately sharing one another's languages, without the need to (mis)recognise one's 'self' in the 'other'. Forking her tongue, she suggests a host of identifications that coexist fl uidly and in-common, without clearly defi ning relationships or groups. This understanding of community calls into question the adequateness of popular rhetoric about promoting cultural understanding or negotiating religious differences in the Balkans, which presumes the (co)existence of always-already distinguishable groups defi ned by various identity markers as the central feature of the region. distinguishable groups defi ned by various identity markers as the distinguishable groups defi ned by various identity markers as the distinguishable groups defi central feature of the region.

He earned a PhD from McGill University. His research interests include popular culture and theology, Christian-Muslim relations, and medieval theology and philosophy. M. Paula O'Donohoe holds a BA in social and cultural anthropology and an Erasmus Mundus MA in European studies. She is finalizing her PhD on transgenerational transmission of memories of the Spanish Civil War and Franco Regime across four generations at Universidad Complutense de Madrid. Mario Panico is a lecturer and postdoctoral fellow at the University of Amsterdam and member of the Amsterdam School of Heritage, Memory and Material Culture (AHM). His research interests include difficult heritage, memory spaces, nostalgia, and representations of perpetrators at trauma sites and in museums in Europe and South America. Trauma aNd NosTalgia Mariecke van den Berg is endowed professor of feminism and Christianity at Radboud University in Nijmegen and associate professor of religion and gender at Vrije Universiteit Amsterdam. Her work is often situated at the crossroads of religious studies and theology. Lucien van Liere is associate professor in the Department of Philosophy and Religious Studies at the Faculty of Humanities at Utrecht University. His research interests are in material and discursive representations of violent conflict as well as in micro-situational analyses of violence. Bram Verhagen is currently pursuing graduate studies at Lund University and the University of Hong Kong. He holds a BSc in political science and a BSc in sociology both from the University of Amsterdam. Verhagen's research explores the intersections between migration, global politics of knowledge, and East-West dichotomies.

After the collapse of the Soviet Union, particularly during the hard transition of the 90s, the highly polarized Russian society revealed two main forms of remembering and coping with recent past. This past was either idealized as a time of imperial glory, national pride, and relative welfare, even if it also included periods of anomie (the late Stalin era) or stagnation (the Brejnev era), either treated as a period of significant traumas that necessitated persistent recognition and working through. As for the official memory regimes, if the first post-Soviet decade was dominated by the totalitarian anticommunist (and antinostalgic) paradigm, the 2000s brought a radical turn, with the rise of victimhood nationalism and “redemptive” authoritarianism of the Putin era. The new mnemonic regime is shaped by an official, “patriotic” restorative nostalgia that is also placed in the centre of the presidential cultural programe designed to legitimize the authoritarian system and to support t...

After the collapse of the Soviet Union, particularly during the hard transition of the 90s, the highly polarized Russian society revealed two main forms of remembering and coping with recent past. This past was either idealized as a time of imperial glory, national pride, and relative welfare, even if it also included periods of anomie (the late Stalin era) or stagnation (the Brejnev era), either treated as a period of significant traumas that necessitated persistent recognition and working through. As for the official memory regimes, if the first post-Soviet decade was dominated by the totalitarian anticommunist (and antinostalgic) paradigm, the 2000s brought a radical turn, with the rise of victimhood nationalism and “redemptive” authoritarianism of the Putin era. The new mnemonic regime is shaped by an official, “patriotic” restorative nostalgia that is also placed in the centre of the presidential cultural programe designed to legitimize the authoritarian system and to support the restoration of a great, mythical Russia. Against this background, new forms of counter-memory and counter-nostalgia began to manifest within both the social and cultural field. One of the most remarkable exemples is offered within the “new realities” created by the young photographer Danila Tkachenko, who’s compositions marked by a “second-hand nostalgia” challenge both the Soviet utopia and its official nostalgic-populist recostructions. By means of a special nostalgic technique based on reframing the remnants and the “trukhliashechkas” of the Soviet past – (re)interpreted as the symbols of “the perfect technocratic future that never came” –, the young artist also deconstruct the imagined “sovietness” embedded in the cultural-political products shaped by the statist patriotic nostalgia. His representations of the post-Soviet landscape are those of “a ghost of utopia”, a land of ruins, of abandoned cities, of ecological disasters, and of millions unburied deads of the GULAG.

Straipsnyje pateikti Lietuvos studentų socialinio tinklo empirinio tyrimo duomenys. Tyrimo priemonė yra socialinio tinklo matrica (7X5). Tai 7 socialinio tinklo subjektai: tėvai, broliai, sutuoktiniai, draugai, giminaičiai, kaimynai, bendramoksliai ir 5 socialinio tinklo funkcijos: finansinė pagalba, pastogės suteikimas, emocinė ir kt. pagalba. Remiantis MDS modeliu ir kitais rodikliais pateikti kai kurie tinklo matricos konstrukcinio validumo argumentai. Konstatuotas asimetriškai ryškus finansinės pagalbos funkcijos vyravimas. Empiriškai nustatyta tinklo struktūra traktuojama kaip kultūriškai specifiška ir ją bandoma interpretuoti modernizacijos sąvokos ir materialių bei postmaterialių vertybių teorijos kontekste. Formuluojamos konkrečios hipotezės, reikalaujančios detalesnių tarpkultųrinių tyrimų.  SOCIAL TIES OF LITHUANIAN STUDENTS: A DIAGNOSTIC RESEARCH, USING “THE MATRIX OF A SOCIAL NETWORK”Dalia Antinienė, Viktorija Baršauskienė, Gediminas Merkys SummaryThe given article analy...

tinklų analizė-XX-ojo ir XXI-ojo amžių sandūroje plačiai taikoma teorinė paradigma. Socialiniai tinklai tapo viena pagrindinių sąvokų tyrinėjant socialinius santykius sociologijoje, antropologijoje, medicinoje, vadyboje, komunikacijos ir kituose socialiniuose moksluose. Migracijos studijose socialinių tinklų analizė turi gilias tradicijas tiriant migrantų socialinius ryšius. Tačiau dažnai socialinių tinklų samprata šioje studijų srityje naudojama tik kaip aprašomoji metafora stokojant gilesnio teorinio pagrindimo. Paskutiniame praėjusio amžiaus dešimtmetyje Massey ir jo kolegų dėka buvo pradėta plėtoti migracijos tinklo teorija, aiškinanti kaip migrantų bendruomenių buvimas tikslo šalyje skatina tolesnę migraciją. Visgi migracijos tinklų teorijos apribojimas naujų migrantų įsikūrimu gerokai suvaržo socialinių tinklų teorijos pritaikymą migracijos studijoms, nes palieka nuošalyje daugelį socialinių tinklų aspektų. Šiame straipsnyje apžvelgiamos skirtingos socialinių tinklų analizės metodologinės kryptys, daugiausia dėmesio skiriant naujausioms tendencijoms, nagrinėjančioms socialinius tinklus kaip socialinio kapitalo sudedamąją dalį. Remiantis Colemano, Putnamo ir Bourdieu socialinio kapitalo teorinėmis įžvalgomis siekiama išplėtoti gilesnį teorinį socialinių tinklų migracijos tyrimuose pagrindimą.

The members of the International Network for the Analysis of Intergenerational Relations (Generationes) proudly present the most recent issue of the jointly produced compendium "Generations, Intergenerational Relations and Generational Policy". This new version includes 12 languages: English, French, German, Italian, Spanish, Polish, Portuguese, Swedish (new), Hungarian (new), Turkish (new), Romanian (new), and Lithuanian (new). The layout of the compendium is designed for using it to translate the specific concepts and terminology of research into generations and intergenerational relations from one language into another.

Socialinių tinklų analizė – XX-ojo ir XXI-ojo amžių sandūroje plačiai taikoma teorinė paradigma. Socialiniai tinklai tapo viena pagrindinių sąvokų tyrinėjant socialinius santykius sociologijoje, antropologijoje, medicinoje, vadyboje, komunikacijos ir kituose socialiniuose moksluose. Migracijos studijose socialinių tinklų analizė turi gilias tradicijas tiriant migrantų socialinius ryšius. Tačiau dažnai socialinių tinklų samprata šioje studijų srityje naudojama tik kaip aprašomoji metafora stokojant gilesnio teorinio pagrindimo. Paskutiniame praėjusio amžiaus dešimtmetyje Massey ir jo kolegų dėka buvo pradėta plėtoti migracijos tinklo teorija, aiškinanti kaip migrantų bendruomenių buvimas tikslo šalyje skatina tolesnę migraciją. Visgi migracijos tinklų teorijos apribojimas naujų migrantų įsikūrimu gerokai suvaržo socialinių tinklų teorijos pritaikymą migracijos studijoms, nes palieka nuošalyje daugelį socialinių tinklų aspektų. Šiame straipsnyje apžvelgiamos skirtingos socialinių tink...

Актуальность статьи обусловлена необходимостью изучения форм досуга
населения городов. Статья написана на материалах социоантропологиче‑
ского исследования, проведенного в Республике Татарстан в марте 2020 г.
среди жителей г. Казань. Цель статьи заключается в анализе востребован‑
ности услуг «питейных» заведений в досуговых практиках горожан. Автора‑
ми рассмотрены особенности местоположения заведений, их популярность
среди казанцев. Проанализированы мотивы посещения заведений, частота,
привычки посетителей и пр. Сделан вывод о том, что специализированные
супермаркеты по реализации алкогольной и сопутствующей продукции («ал‑
комаркеты») вместе с пунктами продажи разливного пива («пивнушки», «раз‑
ливухи») локализованы преимущественно в спальных частях города и местах
плотной жилой застройки и являются неотъемлемыми атрибутами урбани‑
зированного пространства. Как показало исследование, сотрудники и посе‑
тители не видят отрицательных моментов в работе заведений: для первых
это гарантированные рабочие места, для вторых — доступная и приемлемая
по соотношению цены и качества алкогольная продукция, способствующая
удовлетворению рекреационных потребностей после рабочего дня. Матери‑
алы статьи могут быть полезными для социологов, психологов, социальных
и культурных антропологов, а также представителей социальных структур
и органов, курирующих сферу производства и оборота алкоголя.

The members of the International Network for the Analysis of Intergenerational Relations (Generationes) proudly present the most recent issue of the jointly produced compendium "Generations, Intergenerational Relations and Generational Policy". This new version includes 12 languages: English, French, German, Italian, Spanish, Polish, Portuguese, Swedish (new), Hungarian (new), Turkish (new), Romanian (new), and Lithuanian (new). The layout of the compendium is designed for using it to translate the specific concepts and terminology of research into generations and intergenerational relations from one language into another.

This article explores how challenging socio-political contexts have influenced the revival of antifascist heritage sites in post-Yugoslavian states. Despite the official politics of promoting national hegemony through adhering to neoliberal norms, these sites promote the values of shared humanity and antifascism. Drawing on long-term ethnographic fieldwork, this article argues that socialism and antifascism have returned via the rediscovery of utopian spatial possibilities that survive in these spaces. Nostalgia thrives through this process, yet not as a nostalgia for the past; rather, it is a nostalgia for a future that haunts through being unfulfilled due to nationalism and turbo-capitalism. Rediscovery of shared humanity and antifascism through tourism activity provides solace from socioeconomic injustices and empowers those hoping for better futures.

PHD SUMMARY [in Lithuanian and English] The object of this study is money. The subject is the transformations of symbolic exchange practices in the digital era. Money will be considered here both in terms of their social functionality and in terms of their cultural significance in historical context. This focus provides an opportunity for a complex assessment of money not only as a form of capital, but also including the symbolic functions of money beyond the field of economics. Except its financial value, money is also a tool that is intensely used in the legitimization of political power, which is important in economic, political, cultural, and historical contexts. But during the digitalization of social relations, when money becomes completely dematerialized, former meanings associated with the practices that are related to the use of money are transferred into the realm of the invisible. This leads to the transformation of the concept defining the immaterial value of money, which refers to its symbolic meaning embodied in a visual form. In this vein, the relevance of this research is determined by the attempt to reflect on the changing paradigm of social reality related to the functionality of money in the period of digitalization in a philosophical framework. And the novelty of this research is to outline a philosophical perspective of the symbolic meaning of money via its visual aspect.
Therefore, the goal of this research is, on the one hand, to analyse how money becomes a visible object in the context of symbolic exchange, and, on the other, to explore what happens to the visual form of money in a digital reality. It is important to specify here that in this research “the visual” refers not only to visual representations used in currency design, but also in a broader meaning of the visual as a visible form. While the visual is eliminated from symbolic exchange practices that use money, the nature of exchange itself is transforming too, as it becomes speculative and conceals the specifics of social relations.

В статье дается обоснование введения термина трофоним и его номинативного ва рианта рестороним для обозначения имен собственных, называющих заведения обще ственного питания. Выявлены современная система номенклатурных наименований подобных предприятий, продуктивные модели их образования, языковые маркеры спе циализации заведений-по типу кухни, форме обслуживания и др. Исследованием до казана зависимость трофонимов от видов предприятий ресторанного бизнеса. Ключевые слова: ономастика (ономатология), эргонимы, трофонимы (ресторонимы), номенклатурная специализация, структура эргонима.

Аннотация. В центре статьи – специфика формирования имиджа ресторана в гипертекстовом пространстве жанров сайт и блог ресторана. Оба жанра рассматриваются в структуре ресторанного дискурса, под которым понимается особый тип коммуникации между рестораном и потенциальным клиентом в рамках социального института ресторанного бизнеса. Коммуникативная цель такого взаимодействия заключается в создании постоянного гостя ресторана. На основе методик дискурсивного и контекстно-семантического анализа в статье описаны три основные стратегии реализации данной цели в пространстве сайта ресторана: создание положительного настроя клиента, позитивного имиджа ресторана и повышение активности клиента. Особое внимание уделено взаимодействию вербальных и невербальных характеристик сайта ресторана. Описаны основные тактики представления информации на сайте ресторана, направленные на реализацию стратегий. Специфика сайтов ресторанов Владивостока заключается в акцентировании национально-культурной специфик...

Šiam straipsniui 1 pradžią suteikė diskusija apie liberaliai demokratijai pamatinį politikos ir religijos atskyrimą (Bielskis 2014). Jis tapo esminiu liberalizmo kaip politinės minties tradicijos ir politinės doktrinos, davusios pradžią modernios valstybės susiformavimui, konceptualiu ir instituciškai įtvirtintu komponentu. Kitaip tariant, Andrius Bielskis Kooperacija ir išsilaisvinimo politika: Aristotelis ir Marxas Santrauka. Straipsnyje analizuojama alternatyvi išsilaisvinimo politikos samprata remiantis Aristotelio ir Karlo Marxo idėjų analize. Teigiama, kad ši samprata turi būti siejama su specifine tikėjimo, esminės veikimo ir orientavimosi pasaulyje funkcijos, samprata, padedančia kritiškai žvelgti į dominuojančias ideologijas ir deformuotas politinės galios institucijas. Aristotelio zoon politikon koncepcija yra pakartotinai interpretuojama kaip žmogiškai būčiai esminė intersubjektyvi kooperacija. Straipsnyje analizuojama ontologinė kooperacijos samprata aptariant tris svarbiausius jos komponentus: asimetriją/simetriją, tikslinamą ir įprasminimo/prasmės struktūras. Išskleidus šias sąvokas tampa įmanoma filosofinė neoliberalaus kapitalizmo kritika. Tariant, kad kapitalizmas yra grįstas pelno maksimizavimo institucionalizavimu, prasmingo darbo/veiklos pajungimu abstrakčiam kapitalui, privačios gamybos priemonių nuosavybę turinčiųjų gamybos proceso visiška kontrole ir daugialypių žmogiškų santykių suprekinimu, kapitalo cirkuliacijai būdinga logika yra iracionali, vertinant intersubjektyvios kooperacijos požiūriu. Straipsnio pabaigoje pateikiama glausta ekonominės demokratijos samprata.

Straipsnio tikslas-išnagrinėti nacionalinės sociologijos istorijos sampratą ir aptarti metodologi nes problemas. Sociologijos istorijos istoriografijoje skirtinos dvi tradicijos: a) idėjų istorija, kuri apima biografinį požiūrį, paradigmų kaitos ir elementariųjų sociologijos idėjų istorijos koncepcijas; b) analiti nė tradicija, kuri siejama su mosklotyra ir mokslinio žinojimo sociologija. Kiekviena tradicija yra susiju si su atskira sociologijos istorijos funkcija: idėjų istorija-su disciplinos identiteto formavimu ir jos įteisinimu, analitinė-su disciplinos sociologine savivoka. Aptariamųjų metodologinių sociologijos is torijos problemų atžvilgiu bandoma konstruoti ir pagrįsti analitinę nacionalinės sociologijos istorijos tyrinėjimų metodologiją. Kaip ir tautų formavimosi atveju, kiekviena pripažinta intelektualioji disciplina turėjo išgyventi panašų savęs įteisinimo proce są. Visos disciplinos turi savo pramanytas istorijas, visos jos yra įsivaizduojamos bendruomenės kuriančios praeities mitus kaip priemonę, pažyrninčią jų pačių vidinę raidą bei vienybę ir nubrėžiančią ribas tarp savęs bei kaimyninių disciplinų.

La caduta del muro di Berlino è stata un’epocale frattura storica che ha trascinato
con sé, fra l’altro, la dittatura di Ceausescu. Crollato anch’egli nel 1989,
ha lasciato dietro di sé un Paese stremato che in pochi anni ha dovuto gestire la
transizione dalla dittatura alla democrazia, dal comunismo al neoliberismo. Ma
il 1989 è stato anche l’anno che simbolicamente e concretamente ha sancito la
fine delle utopie, il cambiamento del nostro regime di storicità, il crollo di grandi
memorie organizzatrici. Come si è fatta, nel concreto, e negli interstizi del quotidiano,
questa transizione? Quest’articolo presenta una ricerca in corso, basata su
uno scambio epistolare che si è dipanato fra 15 donne, una francese e 14 rumene,
fra il 1990 e il 1995. Dalle settimane successive alla Rivoluzione fino all’acquietarsi
della transizione, queste lettere sono un prezioso spaccato sulla realtà rumena
post-rivoluzionaria e restituiscono, nel concreto farsi dei giorni, la fine delle utopie
e l’ingresso nella nostalgia del futuro.
The fall of the Berlin wall was an epochal historical fracture that dragged with
it, among other things, the dictatorship of Ceausescu. Also collapsed in 1989, he
left behind an exhausted country that in a few years had to manage the transition
from dictatorship to democracy, from communism to neoliberalism. But 1989
was also the year that symbolically and concretely sanctioned the end of utopias, the change in our historic regime, the collapse of great organizing memories.
How was this transition made, in practice, and in the interstices of everyday life?
This article presents an ongoing research, based on an exchange of letters that
took place between 15 women, one French and 14 Rumanians, between 1990 and
1995. From the weeks following the Revolution to the quieting of the transition,
these letters give a precious insight into the Romanian post-revolutionary reality
and return, in the concrete becoming of the days, the end of utopias and the entrance
into nostalgia of the future.

Šiame straipsnyje analizuojamos biografinio metodo teorinės-metodologinės pozicijos, jų genezė bei esminės problemos. Biografinis metodas – tai viena iš sociologinės metodologijos krypčių, apimanti ne tik praktinius socialinio tyrimo metodus, bet ir tam tikras pamatines teorines sociologines pozicijas. Straipsnyje nagrinėjamas dviejų pagrindinių biografinio metodo tradicijų –“generalizuojančios“, besiremiančios pozityvistinėmis metodologijos nuostatomis, ir “individualizuojančios“, atstovaujančios žinojimo, fenomenologinės sociologijos bei hermeneutikos pozicijoms, - teorinis metodologinis ginčas. Biografija ir sociologija pastaruoju metu gana dažnai drauge minimos lietuviškame sociologiniame diskurse. Šis derinys gali sužadinti mintis apie autobiografinį sociologinio darbo rezultatų apibendrinimą bei sociologinį reflektyvumą; ir nors tai būtų įdomus analizės objektas, šiame straipsnyje bus kalbama apie kitą šio derinio variantą – biografinį metodą sociologijoje. Biografinio metodo ...

Esta nossa undécima vinda à capital da milenar Germânia tem a ver com a conclusão do livro "Berlin Stund Null-Berlim Ano Zero", cidade de tantas eras de trevas e de luzes. Tudo tem seu começo nos anos 800 com o imperador do Sacro Império Romano da Nação Germânica, Carlos Magno, filho de Pepino, o Breve. Ele dá uma surra tão grande nos Saxões que estes precisam "criar asas nos pés para fugir mais depressa". Stund Null é definido como sendo o ano de 1950 mas me recuso a aceitar. É quando os alemães ocidentais resolvem acabar com os julgamentos dos nazistas que, a partir de então, participam da reconstrução das ruínas, inclusive da mente, pelo até hoje escamoteado complexo de culpa pelas barbáries infindas cometidas como um todo, entenda-se o povo, entre os anos 1930-1945, período nazista no mando. Eis que nos vemos no imprevisto gerado, concebido e nascido na China, nesta pandemônica crise, ora globalizada, do Coronavirus. Outra vez a Nação Germânica é colocada de quatro. Começa o confinamento dito quarentena que nos recorda, infelizmente, a concentração nos campos de extermínio de milhões de judeus, ciganos, gays e outros menos dotados da essência da dita raça ariana hoje no maior cagaço. O quase livro "Stund Null-Berlim Ano Zero" se funde a este relato da incerteza do cotidiano do povo multifacetado de Berlim. Ele ainda conserva o Muro dentro da cabeça cidadã. Chegamos de Brasília no dia 11 de março, no finando aeroporto Tegel. Esticamos este diário imprevisto em princípio até 3 de junho deste apocalíptico 2020, maldito Ano do Rato, justo o que mais resiste aos históricos declínios da Humanidade. Nossa escolha, tão logo declarada a Pandemia, quatro dias depois da chegada, é a de restarmos em Berlim. Tem a ver com o nosso conhecimento local desde os tempos em que o Muro reina soberano por cima do povo alemão, ocupado militarmente, de 1945 a 1995, pelas tropas americanas, inglesas, francesas e soviéticas. Nação dividida em duas, ao Leste, a outrora comunista, e ao Oeste, a eternamente capitalista. Concluindo nossa apresentação, escrita em forma de diário a partir de uma prisão domicialiar no bairro ocidental de Wilmersdorf, pois então, esta nossa escolha de continuarmos concentrados aqui em Berlim, mesmo que em situação indefinida,embora burocratimente legal, está consciente dos riscos aqui relatados a partir desta página inicial, com o sentimento exato do que de fato estiver nos acontecendo. As observações do que acontece no Coronavirus aqui em Berlim são contadas, neste livro, na medida em que elas surgem e, portanto, não temos a menor idéia de como as páginas são preenchidas, esta é a nossa sensação neste momento, num apartamento de primeiro andar, varanda de frente para a rua, linha U3. No dia primeiro de abril, tem a passagem para outro, sétimo andar, próximo daqui. Mudança vigiada. Para aquecimento inercial, adicionamos o nosso filme no Youtube antigo, o ano é 2008, sobre as coisas de Berlim. Tem que ver no site porque é mistura de música com fotos. Pouco texto. Quase nada. Mas se você está na versão ebook, clique aqui. Se no impresso, copie, cole, clique, aperte e curta a nossa Berlim ainda não anestesiada por uma situação virótica totalmente inacreditável porque muda a cara da urbe cantante. https://www.youtube.com/watch?v=X279madStHQ "Este filme é feito há 20 anos, numa das inúmeras visitas a Berlim, desde antes da queda do Muro dividindo, de um lado, os capitalistas ianques e, do outro, os comunistas soviéticos. Os dois, diga-se, invasores ocupantes, desde o final da era nazista." Mas sabemos todos que o Muro ainda continua vivo na cabeça da maioria dos alemães, principalmente os do Leste, que ainda não estão integrados. Tschuss. Já voltamos e daí a gente começa a falar de verdade sobre as coisas que estamos sentindo, no dia a dia, aqui em Berlim, por conta desta Pandemia Virótica Lazarenta. Entschuldigung. Desculpe-nos. Mas é isso mesmo. NaNoWriMo Título Pandemic diary in Berlin Introitus We inform that only in this Introito we put our thinking in this colonial english language. So, now let's start. On the other days, there is so much automatic online translator. But now, what a pity about Noah's Ark. Ai que pena que temos da Arca do Noé. Ah. Here, Berlin. April-2020. Pandemic times. And so, let's go: Our first pandemic day in Berlin In fact, our eleventh visit to the capital of Etern Germania has to do with the completion of the book "Berlin Stund Null-Berlin Year Zero", with the historical restart after the destruction, since the 800s, when a German emperor decide to build a castle on the island of the River Spree, making Berlin the capital of the Empire that, in fact, rest longer than the Thousand and One Years dreamed by Adolfo Hitler. The Stund Null is accepted as the one from 1950, which we refuse to accept, just when the Germans decide to end the judgments of the still remaining Nazis who, from then on, actually participate in the reconstruction of the ruins, including the mind , due to the concealed guilt until today for the endless barbarism committed by the Germans, as a whole, understand the people, between the years 1930-1945. Behold, if we put ourself, in the unexpected hidden in the beginning, in distant China, of the pandemonic crisis, although worldwide, of the Coronavirus that, once again, puts the German Nation on all fours, kneeling on the ground, even with the already adopted Curfew , in a piece of Bavaria, combined with the confinement of the quarantine, which unfortunately reminds of the coletiva. Tem ainda as tropas do Napoleão, a derrota na primeira e, finalmente, a Alemanha de joelhos na Segunda Guerra Mundial, quando Berlim sucumbe: 1-Só no último mês da guerra, 1945, os aviões aliados (ianques de di e-ingleses de noite) jogam em Berlim, sem se preocupar com escolas, hospitais, população, mais de 100 mil toneladas de bombas incendiárias, explosivas e mortíferas. 2-Por terra, a partir de 25 de abril, chegam as tropas russas que destroem 600 mil apartamentos. A soma geral dessa Pandemia Aliada em Berlim é o enterro, em valas incomuns, de pelo menos 800 mil humanos. Quer mais? Tem sempre peste no caminho https://mamcasz.com/2019/03/01/berlim-sempre-tem-umpeste-no-caminho/ " Além das pestes, ou por causa delas, em 1618 começa a pior, que é a Guerra dos Trinta Anos, basicamente entre interesses de católicos e protestantes, fazendo com que, ao final, 1648, Berlim tenha ficado só com 6.000 habitantes. "

Straipsnyje analizuojami keturi sovietmečio Lietuvoje ėjusių pogrindžio leidinių-"Vyčio", "Rūpintojėlio", "Perspektyvų" ir "Lietuvos katalikų bažnyčios kronikos"-leidėjų tinklai. Pasitelkiant slaptųjų tinklų teoriją ir socialinių tinklų analizės įrankius jame nagrinėjama, kokios struktūrinės tinklo savybės gali paaiškinti skirtingą pogrindžio leidinių sėkmę. Duomenys surinkti naudojant archyvinę medžiagą ir publikuotus memuarus bei atliekant tiesioginius interviu su pasirinktų pogrindžio leidinių leidėjais. Analizė parodė, kad "Lietuvos katalikų bažnyčios kronikos" fenomenalią sėkmę paaiškina tankus ir santykinai decentralizuotas jo leidėjų tinklas.

This article focusses on the American reception of a British–Romanian documentary about the black market for VHS Hollywood films in 1980s Romania. The film uses two different registers of nostalgia. On the one hand, it functions as an ostalgic media product that engages Eastern European viewers by building upon a sense of continuity with the socialist past. On the other hand, its surprising success in the American conservative blogosphere reveals the endurance of Cold War exceptionalist tropes. My analysis expands current discussions of post-socialist nostalgia, arguing for the relevance of the concept of ostalgia for the field of American studies.

This article is based on the author's experience teaching American literature in Romania on a U.S. Fulbright Grant. This experience allowed the author to rethink his view of American literature in general, and his teaching of Ralph Waldo Emerson in particular. Emerson's work was embraced by the students, although not due to any specific pro-American sentiment. Instead, the students appeared to find in it an articulation of self-definition that reflects the current movement of the country from its post-Communist past into its burgeoning capitalist present.

Mai mult sau mai puțin dintr-o întîmplare, în vara lui 2017, m-am trezit, cu arme și bagaje, într-un teren de cercetare neprogramat, de această dată pe Valea Hîrtibaciului. Punct de convergență între Orient și Occident, aflată în apropiere de S-biu, Valea Hîrtibaciului își leagă istoria de sosirea coloniștilor sași în secolele XII și XIII, cu scopul de a apăra această zonă a Transilvaniei. În acest areal sașii au înființat 17 localități: Bruiu, Marpod, Chipăr, Norcrich, Roșia, Alțîna, Vurpăr, Bîrghiș, Iacobeni, Merghindeal, Brădeni, Șoarș, Alțîna, Șelimbăr, Mihăileni, Șeica Mare și orașul Agnita. Astăzi, în mare parte, comunele acestea grav afectate de migrație și îmbătrînire relevă dincolo de frumusețea naturală a zonei un peisaj al izolării și dezolării, în care zecile și sutele de case părăsite și ruinate sînt amprenta materială a transformărilor istorice, sociale și economice ale acestui spațiu.

This article takes a sociological perspective on the phenomenon of national myth making in collective memory. It develops an original theoretical concept, the ghost hero. The ghost hero, we posit, is a reinvented historical actor who, despite being implicated in acts of moral or legal turpitude, is elevated and venerated within national communities. In building a theoretical frame, we use two historical cases: Latvian aviator and Nazi-era collaborator Herberts Cukurs, and Marshall Ion Antonescu, pro-fascist leader of Romania in World War II. Our concept draws on the microsociological theory of Erving Goffman to characterize a historical narrative as the presentation of a national "self" and the structural functionalist perspective to examine the sociological functions of the ghost hero for state and society. We suggest that the ghost hero concept could extend beyond these cases and regions to analyze the heroization of historical figures implicated in atrocities.

The essay draws attention to the second wave of post-communist nostalgia associated with a new generation of scholars and consumers who have no firsthand experience or memories of the socialist past. The essay shows how the decreasing prominence of firsthand knowledge of socialist lifestyle is compensated by the increasing visibility and importance of socialist things.

To describe this type of interaction with socialism’s material culture, the article introduces the notion of second-hand nostalgia. The essay analyzes three recent nostalgic projects in Kazan’, Minsk, and Moscow organized around collecting and displaying—physically and virtually—key objects of Soviet life: everyday objects, but also iconic socialist structures.

Using interviews of museum curators and comments by visitors, the article explores the morphogenetic capacities of Soviet trukhliashechkas; that is, of those half-disappeared, decomposing, or abandoned fragments of the past which continue to exercise their agentive power by capturing, stirring, and charming the individual.

What kinds of affordances are being taken up, and what configurations of entanglement are established? What types of social order does this system of second-hand things induce? How does second-hand nostalgia organize available material archives in order to generate a sensible impact? What versions of the past does it enable?

In the past few decades, we have witnessed the emergence of the research fields of both trauma and nostalgia. This volume seeks to explore implications of bringing the two together. Granting these scholarly developments in attending to the disrupting power of traumatic experiences, a profound reflection on the meaning of nostalgic longings for collective and individual identity, construction of the past, religion and everyday life is called for. In order to understand the processes through which trauma and nostalgia are constructed, and how they shape individual as well as collective identity, it is necessary to focus on the everyday experiences, interests, and needs of the different actors involved in this process. An interdisciplinary comparison of trauma and nostalgia allows for a wider interpretation of meaning and also provides an opportunity for better understanding of the integration of trauma in nostalgic sentiments and its impact on the construction of identities, intergenerational transmission of the past, practices of memorialization and commemoration, reconciliation, grief, justice, hope, forgiveness, cultural politics of memory construction and spirituality. In this volume we will look specifically at the integration of trauma into nostalgic memories with keen attention of their interplay in public spaces, patriotic symbolism and rituals, popular culture, cinematography, monuments, museums, commemoration sites and memorials. Media and other technologies of mass-culture have been called on to play a new and important role in circulating images and narratives about the traumatic and nostalgic past. In these processes, the linguistic/discursive and the physical/spatial/aesthetic dimensions of cultural, political, and religious narratives are inextricably intertwined. How can people remember profound traumatic experiences with nostalgia? How nostalgia and trauma make both individual and collective memories fallible and subjective? How nostalgic sentiments romanticized traumatic pasts? How traumatic and nostalgic everyday memories function as coping mechanisms in remembering the past? And how these affects, shape and integrate into individual and cultural memory/identity?

"When looking back at the early history of photography, one is reminded that its protagonists made work that took on all of the long-established genres then found in painting: istoria, or edifying narrative, genre, or scenes from daily life, portraiture, still-life, and landscape. Furthermore, once established, photography swiftly took over one of the tasks that was traditionally reserved for painting, drawing, and sculpture, namely seizing the likeness of a person. Additionally, photography helped bring about the death of what was lauded -since the Early Renaissance- as the highest mission of the painter: the rendering of istoria. 

As if that were not enough, photography soon sought to take over the very look of paintings. I am thinking of the Pictorialist tradition circa 1900, which sought to evoke the softness of painting -a counterpart to Leonardesque sfumato, the atmospheric qualities in, say, Turner or Innes, and Impressionist brushwork. Additionally, photography could recreate scenes from the past, in emulation of painting, theatre, prose writing, or poetry -as in F. Holland Day’s The Seven Words (platinum prints, 1898, Metropolitan Museum of Art, New York)".

Mesmo após quase 27 anos da queda do Muro de Berlim, a memória da Alemanha Oriental ainda é alvo de disputas. Sua apropriação se dá, hoje, principalmente por meio da musealização e da comercialização de símbolos do passado, mas o peso das memórias individuais ainda é suficientemente grande para impedir o esquecimento pela via do consumo. Neste trabalho, procuro abordar diferentes modos de lembrar a Alemanha Oriental por meio de depoimentos de pessoas que vivenciaram, de maneiras muito distintas, o regime socialista que findou definitivamente com a unificação do país com a Alemanha Ocidental, em 3 de outubro de 1990. Pretendo também apresentar um olhar estrangeiro sobre as complexidades de Berlim e seu apego ao não-esquecimento de seu difícil passado.

Even after almost 27 years since the fall of the Berlin Wall, the memory of East Germany is still disputed. Its appropriation today happens mainly through ‘museumization’ and the marketing of symbols from the past, but individual memories are still sufficiently powerful to prevent forgetting through consumerism. In this dissertation, I seek to approach different ways of remembering East Germany through testimonies of people who, in very distinctive ways, lived the socialist regime that ended with the country’s unification with West Germany in 3 October 1990. I also intend to present a foreign outlook into Berlin’s complexities and its commitment to not forgetting its difficult past.

Was Life Good in Communist Czechoslovakia? An Empirical Test of Halbwachs's Theory of Collective Memory. How do Czech high school students aged 15-20 years evaluate life in Czechoslovakia between 1948 and 1989? As Czechs (and Slovaks) born after the Velvet Revolution do not have direct experience of life under communism, the evaluations they have about this period of contemporary history must be based on indirect evidence coming from older family members, school, the media, museums, etc. Using a theory of collective memory developed by French sociologist, Maurice Halbwachs (1877 – 1945) combined with empirical (mass survey) evidence from 2014 this paper shows that young Czechs' evaluations of the past differ on the basis of social group membership and that evaluations of the past are strongly associated with present conditions. Specifically, this study reveals that females, students in less academic schools, and those living outside Prague have more positive collective memories; and hence evaluations of life under communism. Moreover, the past is evaluated in terms of the present where students least satisfied with contemporary life have the most positive evaluations of life under communism. This study concludes by illustrating how Halbwach's theory of collective memory matches with some of the key findings of contemporary studies of Czechoslovak communism.

Sovietmečio atmintis gyvenimo istorijose.  2014. (D. Leinartė, L. Žilinskienė, S.Kraniauskienė, I. Šutinienė, I.Gečienė) Vilnius: Vilniaus universiteto leidykla.

Knygos 5 skyriuje nagrinėjamas „sovietinės nostalgijos“ reiškinys ir jo konceptualizacija. Pristatoma nostalgijos diferenciacija į restauracinę ir refleksyvią, „gerąją“ ir „blogąją“. Analizuojama, kaip ir kokia sovietmečio nostalgija atsiskleidžia dabartinių Lietuvos gyventojų ir iš jos emigravusiųjų sovietmečio prisiminimuose. Detaliai pristatomos sovietmečio nostalgiją lemiančios kompleksinės priežastys: sovietinio socialumo, vėlyvojo socializmo habituso, komunistinio teisingumo ir socialinio saugumo, aiškaus gyvenimo scenarijaus ir bendruomenės šventės ilgesys ir romantizavimas. Atskleidžiama, kaip šis ilgesys siejasi su istoriniu laikotarpiu ir žmogaus gyvenimo eigos specifika, amžiaus tarpsniais.

На примере ресторанов армянской кухни в Санкт-Петербурге исследуются вопросы о том, что делает этнический ресторан этническим, что можно узнать об этничности, исследуя ресторан национальной кухни, насколько образ армянской кухни, представляемый в армянских ресторанах, соответствует рассказам информантов-армян. Делается вывод, что состав меню этих ресторанов отражает внутригрупповой взгляд на армянскую кухню. Репрезентация этничности достигается прежде всего дискурсивными способами. Ни владельцы, ни персонал, ни посетители соответствующей этнической группы, ни стилистика интерьера и музыки не являются обязательными условиями для признания ресторана этническим. Однако их наличие учитывается при вынесении суждений о его аутентичности / неаутентичности. При этом информанты-армяне вопрос об аутентичности ресторанов не ставят, эта категория для них не актуальна.

Print version: Pravda, 22. 8. 2013, , vol. XXIII,  p. 31. ISSN 1335-4051.

V novembri 1989 sa Husákov režim, ktorého symbolickým začiatkom sa stala sovietska intervencia v auguste 1968, zrútil ako domček z karát. Málokto bol ochotný brániť ho, ešte menej ľudí za ním v čase jeho pádu smútilo. Jeho dedičstvo je však nezvyčajne silné. A to nielen pre nostalgiu za časmi, ktoré sa nevrátia. Napriek zmene ekonomických pravidiel, politického systému či geopolitickej príslušnosti krajiny pretrvávajú politické praktiky, zvyklosti a neformálne pravidlá hry, zdedené priamo z normalizačného obdobia, alebo etablované v dôsledku uplatňovania neoliberálneho modelu rozvoja. Rovnako ako v roku 1969 aj v súčasnosti prijíma väčšina občanov politické, ekonomické a sociálne zmeny pasívne. A to aj vtedy, keď sú v otvorenom rozpore s ich najvlastnejšími záujmami. Presvedčenie, že hlas občana môže zavážiť a ovplyvniť prijímané rozhodnutia, je zatiaľ stále slabšie ako pocit bezmocnosti. Aj v súčasnosti hrá významnú úlohu v ovládaní občanov strach. Nejde ani tak o strach z priamych, násilných represálií, ktorý nezohrával dominantnú úlohu ani v 70. a 80. rokoch minulého storočia, ale o obavy existenčného charakteru, ktoré vyplývajú z vysokej nezamestnanosti. Namiesto kreativity a ambícií tak paradoxne aj mnohí zamestnávatelia v ére trhu uprednostňujú poslušných a priemerných zamestnancov. Pocit odcudzenia od vlastnej práce, charakteristický pre normalizačnú éru, zo spoločnosti teda nezmizol. Kauzy, akými bola Gorila a ďalšie, zase posilňujú v ľuďoch pocity, že politické elity sú viac ako od voličov závislé od svojich sponzorov. Odcudzenie od politiky spochybňuje vieru v demokraciu. Ako potvrdzujú prieskumy verejnej mienky, ktoré uskutočnil Inštitút pre verejné otázky s maďarským think­tankom Political Capital, až takmer dve tretiny respondentov neveria, že je to vláda, ktorá v skutočnosti riadi Slovensko. Takéto nálady už otriasajú legitimitou existujúceho systému a vytvárajú priestor pre antisystémové sily, ktoré môžu byť aj protidemokratického charakteru. Odcudzenie od politiky umocňuje aj vytrácajúci sa obsah verejného diskurzu. Priebeh volebných kampaní reflektuje z hľadiska potrieb voličov i regiónov okrajové témy. Hodnotová vyprázdnenosť politiky, ktorá rezignovala na hľadanie obsahovej alternatívy či vízie do budúcnosti, vedie k neideologickému pragmatizmu, príznačnému pre väčšinu politických lídrov. Aj politické strany, ktoré sa definujú ako ideologické, v každodennej praxi postupujú skôr pragmaticky. Súčasné elity majú značný problém s pozitívnym definovaním vlastnej politiky. Normalizácia sa negatívne vymedzovala proti reformnému socializmu z roku 1968, súčasná volebná súťaž je tiež rámcovaná predovšetkým negatívne. Po roku 1998 na politický úspech stačilo, že sa volebný líder nevolal Vladimír Mečiar či Robert Fico, alebo že nemal nič spoločné s pravicovým vládnym táborom. Paradoxne, aj Husákov režim svoju legitimitu zdôvodňoval politikou " menšieho zla " v porovnaní s domnelou hrozbou biľakovských " radikálov ". Pocity strachu, odcudzenia a vlastnej bezmocnosti zaháňajú ľudí, podobne ako v 70. a 80. rokoch, do súkromia. Otázky materiálneho zabezpečenia, ale často i jednoduchého prežitia pohlcujú podstatnú časť sociálnej energie natoľko, že sa vytráca priestor pre občiansku participáciu. Napriek oficiálne deklarovanej pluralite názorov vo verejnoprávnych médiách chýbala diskusia o takých závažných otázkach, ako napríklad dôchodková reforma alebo sociálne dôsledky ekonomických reforiem. Vytvoril sa partokratický systém, v ktorom si štátne funkcie a jednotlivé rezorty parcelujú stranícke elity a nimi reprezentované oligarchické klany. Samotné strany však majú len veľmi slabé zázemie v občianskej spoločnosti a sú silne centralizované. Štruktúry občianskej spoločnosti alebo reprezentácie záujmov sa vnímajú ako nepriateľské, pokiaľ nie sú bezprostredne zviazané s vládnymi elitami a v lepšom prípade ich štátna moc ignoruje. Inštitút volebnej kaucie aj nevyhnutnosť desaťtisíc podpisov na registráciu novej politickej strany, ale aj slabnúca pluralita mediálneho trhu sú bariérami pre vznik takej politickej alternatívy, ktorá by nemala oligarchické zázemie. Rovnako ako v minulosti aj súčasný systém vyvoláva zdanie svojej nemennosti a bezalternatívnosti. Na rozdiel od normalizačnej éry je však naozaj ťažké definovať takú systémovú alternatívu, ktorá by nebola len výrazom zúfalstva alebo nostalgie za zlatými časmi, ktoré sa nezvyknú vracať. Najväčšie zúfalstvo neraz spočíva v poznaní, že akúkoľvek zmenu môžeme dosiahnuť iba prelomením vlastnej pasivity a zápasom za vlastné záujmy aspoň tak, ako to dokážu občania v susednom Rakúsku, Česku či v Poľsku.