888 resultados para de-modernized modernity


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THE YOUTH MOVEMENT NASHI (OURS) WAS FOUNDED IN THE SPRING of 2005 against the backdrop of Ukraine’s ‘Orange Revolution’. Its aim was to stabilise Russia’s political system and take back the streets from opposition demonstrators. Personally loyal to Putin and taking its ideological orientation from Surkov’s concept of ‘sovereign democracy’, Nashi has sought to turn the tide on ‘defeatism’ and develop Russian youth into a patriotic new elite that ‘believes in the future of Russia’ (p. 15). Combining a wealth of empirical detail and the application of insights from discourse theory, Ivo Mijnssen analyses the organisation’s development between 2005 and 2012. His analysis focuses on three key moments—the organisation’s foundation, the apogee of its mobilisation around the Bronze Soldier dispute with Estonia, and the 2010 Seliger youth camp—to help understand Nashi’s organisation, purpose and ideational outlook as well as the limitations and challenges it faces. As such,the book is insightful both for those with an interest in post-Soviet Russian youth culture, and for scholars seeking a rounded understanding of the Kremlin’s initiatives to return a sense of identity and purpose to Russian national life.The first chapter, ‘Background and Context’, outlines the conceptual toolkit provided by Ernesto Laclau and Chantal Mouffe to help make sense of developments on the terrain of identity politics. In their terms, since the collapse of the Soviet Union, Russia has experienced acute dislocation of its identity. With the tangible loss of great power status, Russian realities have become unfixed from a discourse enabling national life to be constructed, albeit inherently contingently, as meaningful. The lack of a Gramscian hegemonic discourse to provide a unifying national idea was securitised as an existential threat demanding special measures. Accordingly, the identification of those who are ‘notUs’ has been a recurrent theme of Nashi’s discourse and activity. With the victory in World War II held up as a foundational moment, a constitutive other is found in the notion of ‘unusual fascists’. This notion includes not just neo-Nazis, but reflects a chain of equivalence that expands to include a range of perceived enemies of Putin’s consolidation project such as oligarchs and pro-Western liberals.The empirical background is provided by the second chapter, ‘Russia’s Youth, the Orange Revolution, and Nashi’, which traces the emergence of Nashi amid the climate of political instability of 2004 and 2005. A particularly note-worthy aspect of Mijnssen’s work is the inclusion of citations from his interviews with Nashicommissars; the youth movement’s cadres. Although relatively few in number, such insider conversations provide insight into the ethos of Nashi’s organisation and the outlook of those who have pledged their involvement. Besides the discussion of Nashi’s manifesto, the reader thus gains insight into the motivations of some participants and behind-the-scenes details of Nashi’s activities in response to the perceived threat of anti-government protests. The third chapter, ‘Nashi’s Bronze Soldier’, charts Nashi’s role in elevating the removal of a World War II monument from downtown Tallinn into an international dispute over the interpretation of history. The events subsequent to this securitisation of memory are charted in detail, concluding that Nashi’s activities were ultimately unsuccessful as their demands received little official support.The fourth chapter, ‘Seliger: The Foundry of Modernisation’, presents a distinctive feature of Mijnssen’s study, namely his ethnographic account as a participant observer in the Youth International Forum at Seliger. In the early years of the camp (2005–2007), Russian participants received extensive training, including master classes in ‘methods of forestalling mass unrest’ (p. 131), and the camp served to foster a sense of group identity and purpose among activists. After 2009 the event was no longer officially run as a Nashi camp, and its role became that of a forum for the exchange of ideas about innovation, although camp spirit remained a central feature. In 2010 the camp welcomed international attendees for the first time. As one of about 700 international participants in that year the author provides a fascinating account based on fieldwork diaries.Despite the polemical nature of the topic, Mijnssen’s analysis remains even-handed, exemplified in his balanced assessment of the Seliger experience. While he details the frustrations and disappointments of the international participants with regard to the unaccustomed strict camp discipline, organisational and communication failures, and the controlled format of many discussions,he does not neglect to note the camp’s successes in generating a gratifying collective dynamic between the participants, even among the international attendees who spent only a week there.In addition to the useful bibliography, the book is back-ended by two appendices, which provide the reader with important Russian-language primary source materials. The first is Nashi’s ‘Unusual Fascism’ (Neobyknovennyi fashizm) brochure, and the second is the booklet entitled ‘Some Uncomfortable Questions to the Russian Authorities’ (Neskol’ko neudobnykh voprosov rossiiskoivlasti) which was provided to the Seliger 2010 instructors to guide them in responding to probing questions from foreign participants. Given that these are not readily publicly available even now, they constitute a useful resource from the historical perspective.

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The volume The Dialectics of Modernity - Recognizing Globalization. Studies on the Theoretical Perspectives of Globalization is the product of a work of that quarter of the century, which has been continuing, since 1989 up today, the true beginning of the globalization. Therefore, because that concept was not existing at that time, the work is not yet directed, in the first years, on the globalization itself. As it can be seen, this concept pushed through only in the second half of the nineties, when the concept could also be already statistically revealed in the world press. How a group of researchers from Hungary was enquirying during the nineties, according to partners of conversation at home and abroad, with whom one could talk about how the new world emerging with 1989 can actually be described, is a long story, the theory of which consists in the fact, that we apparently live in a world, where the most part of the people, even worse, even most of the intellectuals are hardly interested in how this one really looks like. On looking for partners, the circle of the authors of this volume was created. In Hungary, we quickly reached our limit (which much later did not prevent us from appearing, such as if we had always been living in the theoretically worked globalization). The French group around Jacques Poulain reacted the fastest way (and later around Francois de Bernard, with his particularly valuable homepage www.mondialisations.org), not much later the contact with the Russian colleagues around Alexandr Shumakov was created, in which Encyclopedia of the Globalization our contribution could already appear in 2003. On these traces, we came to the productive relationship with Leonid Grinin and Andrey Korotayev. Finally, we mention the Fürstenfeld's initiative, founded since 2009 with Melitta Becker's help in the framework of the Centre for the Interdisciplinary Research in this Austrian city. A relevant part of the author inside this book participated from the beginning in the work of the group. The individual contributions to this volume are linked together by a common interest in knowledge. This is the theoretical view of the phenomenon of the globalization. From the beginning, it was not further defined or limited to certain approaches, particularly an independent theory of the globalization was not intended. We started from the fact, that every legitimately revealed theoretical approach can contribute legitimately to a later theory of the globalization. In this way, the further contacts with Nico Stehr and the members of the Dresden group for the investigation of the security problems arose, mainly with Ernst Woit. Hegel defined the philosophy as the flight of the Owl of Minerva, which "begins its flight only with the falling twilight". Through the theoretical investigation of the globalization always becoming interdisciplinary, we wanted by no means to debate about this incomparable aphorism. We simply started from the conviction, that a new reality should not remain without any description.

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This dissertation explores the nature of Jose Marti's ethical ideas in relation to the rise of late Nineteenth Century Modernity and in tandem with the deconstruction and subversion of the principal constituencies of colonial and aesthetic discourses. Marti proposes a new paradigm that question the insatiable pursuit of novelty, the hostility towards tradition, the historical perspectivism and a critical stance with regard to social aesthetic Modernity. He also questions the cult of reason, the linear historicism, and the teleological progress framed in philosophical utilitarian pragmatism of bourgeois Modernity. His radical criticism of the structures and institutions of the hegemonic power of the modern state override the ontological and epistemological foundations of Modernity. Marti's deconstruction of the fundamental discourses of euro-centristic Occidental culture leads him, through his ethical writings, to an arqueology of Native American civilizations, thus reinserting, within the false premises of European universalism, his counter-discourse of tradition and the voice of the Other.

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The purpose of this project was to address the lack of scholarship on mid-twentieth century Haitian history and illustrate its significance. It employs primary and secondary sources in shaping a Gramscian historical narrative. Ideas of "everyday resistance" and internal and external politics are also be of significance to this work. In mid-twentieth century Haiti, the black-nationalist rhetoric of noirisme became the dominant political ideology. Blackness was amorphous and its application to politics was dependent upon class. In proclaiming blackness the average Haitian was attacking the class schism that beleaguered the island. Yet for the elite noirismewas a conduit to modernity and a useful tool for muting the division between rich and poor. With the election of Dumarsais Estimé in 1946, dialogue between the U.S. government, the Haitian elite, and the masses, relative to definitions of modernity played out within the new political reality of noirisme.

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This research objective is to analyze the historical aspects of the city ―Capela de Nossa Senhora da Piedade de Campo Formoso‖, located in the micro region Pires do Rio, southeast of Goiás in the period of the First Republic, 1989-1930. To understand a city is to try to understand the individuals who inhabit it, as they are the ones who are responsible for the structures that forms that space. Therefore this thesis brings to the historiography a study of the city of Capela de Nossa Senhora da Piedade de Campo Formoso through various mechanisms as oral sources, official documents of the municipality collected in public bodies of the city made available in town halls, municipal public and archive file of the prefecture. These sources have helped us to make the knowledge of the place approached. The Republic has brought to different places of Brazil expectations and/or solutions, of innovations that modernized in order to erase the marks the old colonial system. The cities to be created would be part of the molds republicans and this way, should follow models ready coming, basically, from European countries. However, the city of the Capela de Nossa Senhora da Piedade de Campo Formoso is outside of this process moderniser, having been relegated by several years to difficulties of a distant region and without resources. The historiography of Goiás summarizes the period of the arrival of the railroad in the southern region of the State, such as a time of progress in all the sectors of the life of this society. Then, to understand the specificity of Campo Formoso, we approached from the documentary sources exist various elements constitutor city history: its political constitution formed by the most affluent of the city, the strength of the colonels, the role of the Church as a political power. These power relations in the region were decisive for the deviation of the railroad. In this way, also we sought to analyze how the process of urbanization has occurred and which represented for the history of the city Capela de Nossa Senhora da Piedade de Campo Formoso the passage of the Railroad Goiás not within its limits. In the meantime we situate the special policies of a city in the interior of Goiás, which is on the edge of a project set up as amodernizer moved by the First Republic.

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Martin Heidegger is generally regarded as one of the most significant—if also the most controversial—philosophers of the 20th century. Most scholarly engagement with Heidegger’s thought on Modernity approaches his work with a special focus on either his critique of technology, or on his more general critique of subjectivity. This dissertation project attempts to elucidate Martin Heidegger’s diagnosis of modernity, and, by extension, his thought as a whole, from the neglected standpoint of his understanding of mathematics, which he explicitly identifies as the essence of modernity.

Accordingly, our project attempts to work through the development of Modernity, as Heidegger understands it, on the basis of what we call a “mathematical dialectic.“ The basis of our analysis is that Heidegger’s understanding of Modernity, both on its own terms and in the context of his theory of history [Seinsgeschichte], is best understood in terms of the interaction between two essential, “mathematical” characteristics, namely, self-grounding and homogeneity. This project first investigates the mathematical qualities of these components of Modernity individually, and then attempts to trace the historical and philosophical development of Modernity on the basis of the interaction between these two components—an interaction that is, we argue, itself regulated by the structure of the mathematical, according to Heidegger’s understanding of the term.

The project undertaken here intends not only to serve as an interpretive, scholarly function of elucidating Heidegger’s understanding of Modernity, but also to advance the larger aim of defending the prescience, structural coherence, and relevance of Heidegger’s diagnosis of Modernity as such.