THE AUTHOR ATTEMPTS TO DEMONSTRATE THE VALUE OF THE POLITICAL CULTURE APPROACH IN DESCRIBING AND EXPLAINING SIMILARITIES AND DIFFERENCES IN HEALTH CARE POLICY AND DELIVERY SYSTEMS BETWEEN AND WITHIN NATIONS. VARIOUS DIMENSIONS OF POLITICAL CULTURE ARE IDENTIFIED AND DISCUSSED AS THEY RELATE TO THE POLICY PROCESS IN NATIONS.
In the nineteenth century, science was inseparably identified with progress. This optimism has given way to a pandemic mistrust of science by all sorts of elites. Yet this by no means reproduces the traditional opposition between science and the humanities. On the contrary, it reflects a clash within the culture of science itself. From a positivist perspective, knowledge goes with certainty. The destructive power of modern science, even in democratic societies, along with epistemological shifts within scientific practice itself, have favoured the emergence of a different and valuable conception of the relation between science and society, one that entails a certain tentativeness with respect to recommending policy and evaluating the need for new areas of investigation. In a democracy, the view of scientific knowledge as ethically indeterminate is both philosophically shaky and pragmatically indispensable. (Original abstract)
The purpose of the article is to reveal the peculiarities of the phenomenon of heroisation based on the analysis of the theoretical and practical discourse of modern media culture. Research methodology. The method of theoretical research, analytical method, terminological analysis method, structural-functional method, phenomenological method have been applied. Scientific novelty. Heroisation as a phenomenon of modern media culture has been studied. The understanding of the heroic in the Ukrainian media culture of the beginning of the 21st century has been updated. On the basis of the analysis of the theoretical and practical discourse, characteristic features of heroisation in media culture have been revealed. The stages and strategies of heroisation have been analysed, while the place and role of the subjects of heroisation have been considered. Conclusions. Characteristic of the process of heroisation is the attribution of specific heroic qualities to the heroised figure and with reference to achievements, attitudes, or actions. Attribution and media communication of heroic deeds or heroic qualities is usually implemented by means of "heroic media narrative". The subjects of the heroisation process are the hero himself, thier supporters or opponents, and the audience watching the heroisation. In modern theoretical discourse, different phases of heroisation are distinguished: the initial approval of the hero; a phase of positive (in the form of admiration and respect) or negative (rejection and demonisation) resonance; the consolidation phase through cultural practices; deheroisation, which includes all processes that lead to the loss or deprivation of the status of a hero. Typical strategies of heroisation in media culture are peripetia, agony, anthropomorphisation, and concentration of action, as well as a number of strategies based on heroic semantics specific to a certain period and culture.
This paper analyses the basic principles of German occupation policy in the Ukrainian lands, attitude of the occupying power to local people, investigates governing methods in occupied territories, the government policy on culture and education.
AbstractThis study is concerned with ways in which children with Williams syndrome (WS), a rare neurodevelopmental disorder arising from a hemizygous deletion in chromosome band 7q11.23 including the gene for elastin (ELN) and approximately 20 surrounding genes, are affected by social mores of vastly differing cultures: the United States and Japan. WS presents a compelling model for the investigation because its genetic phenotype is well defined and results in an uneven cognitive profile as well as a social phenotype typical of the syndrome including overt over‐friendliness toward strangers. While a number of research groups have been studying the cognitive strengths and weaknesses of individuals with WS in various countries, there have not been studies to date that explore the social phenotype in WS across different cultures. This study examines the ways in which social behavior in WS, stemming from specific genetic underpinnings, might be mediated by cultural expectations. We conducted a cross‐cultural study using an instrument that measures aspects of sociability commonly found among people with WS. Quantitative analyses revealed a significant effect of diagnostic category in that in both countries, children with WS were rated as significantly higher in global sociability and more likely to approach strangers than were their normal counterparts. There was also an effect of culture, in that regardless of category, WS and normal children in Japan were rated lower than their counterparts in the US. We suggest that the excessively social phenotype of children with Williams syndrome, although markedly present across cultures, appears to vary in its intensity by culture. This is an intriguing illustration of interactions between nature and nurture.
Abstract Speaking a foreign language implies more than knowing its vocabulary and grammar. As such, teachers of foreign languages should keep this in mind and consider also other aspects than the ones mentioned. Attention should be paid to pragmatics and cultural issues, among others. The present essay aims to highlight the importance of raising foreign language students' awareness of national and international linguistic and cultural behaviours. It describes briefly the field of cross-cultural pragmatics, focusing on speech acts and their culture-sensitive features. Then, it turns to one of the most important types of speech acts, namely compliment exchanges. Taking into consideration the key role played in cross-cultural communication by the appropriateness of compliments and their expected answers, the article proposes several activities to do in class in order to (1) raise students' awareness regarding the importance of compliments for successful communication, (2) present them the usual patterns, topics, and cultural particularities of compliments, (3) familiarise students with possible communication threats, and (4) provide them with possible strategies to answer compliments. The activities are not restricted to students of foreign languages in general but are recommended also to those studying specialised subjects in foreign languages, such as communication, translation and interpreting.
The idea of difference and its postcolonial heterologies-diverse discourses of difference-have provided the conceptual groundwork for postcolonial theorists of nation, race, class, ethnicity, gender, and sexuality who have worked toward the ethical purpose of actualizing equitable contexts responsive to the alterity of individuals and groups within a society or culture regardless of identity politics and its categorical constructions. Yet this altruistic desire for securing equitable environments and opportunities is also the practical juncture at which postcolonial theorists begin to partcompany with respect to the concept of difference. Difference and its heterology therefore becomes an intrinsic point of theoretical validation for asserting the legitimacy of such postcolonial discourses in practice by justifying the ethics of the methods each puts forward for the creation of grounds for equitable social environments that are fair and just. About the Author Peter Trifonas is a professor of Social and Cultural Studies in Education at the Ontario Institute for Studies in Education, the University of Toronto. He is the author of Revolutionary Pedagogies, Pedagogies of Difference, and Ethics, Institutions, and the Right to Philosophy (with Jacques Derrida), and The Ethics of Writing among other books.
Quelle histoire ! Des chevaux et des nègres, des nègres et des chevaux ! » : telle est déjà la conclusion de Samuel Coleridge, peut-être l'un des premiers auteurs traitant de l'esclavage à avoir rassemblé les avis de recherche concernant les marrons (et les chevaux) pour — dans son cas — mettre le système en accusation. Plus récemment, de nombreuses études ont porté sur des populations coloniales de marrons. Mais elles aussi ont sans doute été inspirées, en partie au moins, par la politique, car l'évasion y est largement conçue comme un acte de résistance. Aucune ne tente de faire le lien entre la communauté des fugitifs et l'ensemble de la population servile ; aucune n'examine convenablement l'importance des formes de mobilité des esclaves pour comprendre leur culture. Notre travail vise à combler cette double lacune. Le nombre, le lieu de naissance et l'activité permettent d'évaluer la représentativité de la population des esclaves fugitifs. Le nombre de marrons signalés dans les journaux de la Caroline du Sud à l'époque coloniale est impressionnant, si on le compare à celui des journaux de Virginie pour l'ensemble du xviiie siècle (tableau 1). Ce qui frappe aussi, c'est le fait que ces 5 599 marrons ne représentent qu'une faible proportion du nombre réel d'esclaves fugitifs.
'Just Like Hitler' explores the manner in which Nazism is used within mass American culture to create ethical arguments. Specifically, it provides a history of Nazism's usage as a metaphor for evil. The work follows that metaphor's usage from its origin with dissemination of camp liberation imagery through its political usage as a way of describing the communist enemy in the Cold War, through its employment as a vehicle for criticism against America's domestic and foreign policies, through to its usage as a personal metaphor for evil. Ultimately, the goal of the dissertation is to describe the ways in which the metaphor of Nazism has become ubiquitous in discussion of ethics within American culture at large and how that ubiquity has undermined definitions of evil and made them unavailable. Through overuse, Nazism has become a term to vague to describe anything, but necessary because all other definitions of evil are subject to contextualization and become diminished through explanation. The work analyzes works of postwar literature but also draws in state sponsored propaganda as well as works of popular culture. Because of its concentration on Nazism as a ubiquitous definition of evil, it describes American culture through a survey of its more prominent, popular, and lauded works.
The purpose of the article is to research the artistic experience of the presentation of the culture of national minorities, in particular the Roma, in music, theatre, choreographic, and screen art and to determine scientific guidelines for the adaptation of models of creativity, which will contribute to the optimisation of the cultural process in Ukraine. Research methodology. In developing the topic, the author comprehensively applied the methods of scientific analysis, comparison, and generalisation. Analytical and systematic methods in their unity were involved for consideration of the art history plane of the problem. The scientific novelty of the research lies in the fact that the traditions of Roma cultural heritage are investigated in the context of composer and directing practices of music, choreography, theatre, and screen arts and became the subject of a special study for the first time. The appropriateness of using the systematic method in studying the features of Roma culture, presented in various types of art, has been proven. A comprehensive analysis has been carried out and the peculiarities of the production of works of art based on the traditions of Roma culture have been revealed. Conclusions. The materials presented in the article expand the arsenal of knowledge regarding the specifics of the Roma national culture represented by means of musical, stage, choreographic, and screen art; enable their use in educational courses, creation of educational and methodical literature on history, theory and practice of culture, music, theatre, choreographic, cinema, television, directing.
Abstract One chapter in the science of emotion has focused, largely through an individualist lens, on just a few emotions: the Ekman Six. Considerable debate has occurred and entrenched positions have ensued. In this essay we offer evidence and argument revealing that there are not only six emotions, nor states measured as valence and arousal, but upwards of 20 discrete emotions that contribute to our subjective and social lives. These emotions enable the rich fabric of relationships, from caregiving interactions to collective activities, that are vital to cooperation. Grounded in advances in cultural evolution, we detail how emotions and culture co-evolved, highlighting how emotions are building blocks of cultural forms such as ceremonies, dance, narratives, music, and visual art.
This book presents a series of conference papers exploring the material culture of the country house and its presentation to the public. There is an academic interest in the consumption practices of the elite, and in the country house as a lived and living space, which was consciously transformed according to fashion and personal taste; but importantly there is also a concern amongst curators to present a coherent narrative of historic properties and their contents to the modern visitor. The proceeding address a number of current academic debates about elite consumption practices, and the role of landed society as arbiters of taste. By looking at the country house as lived space, many of the papers throw up interesting questions about the accumulation and arrangement of objects; the way in which rooms were used and experienced by both owners and visitors, and how this sense of "living history" can be presented meaningfully to the public
Abstract:The concepts of sustainability, and of the more specific notion of sustainable development, have become entrenched in national and international policy making over the last half century. However, little attention has been paid to sustainability as it relates to indigenous communities. This article discusses sustainability concepts as understood in indigenous and non-indigenous societies, drawing a number of illustrations from the experiences and practices of the Aboriginal and Torres Strait Islander peoples of Australia. We point out that the two approaches to sustainability share many common concerns, although significant differences are evident. While the paradigm of sustainability can be seen as a universal concept that can be applied irrespective of social, political, or cultural context, it is argued that a fully realized model of sustainability for application in non-indigenous societies will only be possible if it acknowledges the importance of culture and incorporates the insights that have been accumulated over generations in indigenous knowledge systems.
This paper addresses how the Wikipedia community has debated the existence of an EU culture on a Wikipedia discussion site between 2001 and 2019. That is, a corpus of discussions among Wikipedia editors ('Wikipedians') was examined to shed light on how the Wikipedians involved argue for/against the idea that an overarching EU culture exists at present. This, combined with an examination of debates about concrete cultural elements associated with the EU, permits an insight into Wikipedians' conception(s) of the union. Drawing on argumentation analysis shows that the data examined indicates that cultural commonality across EU member states is not necessarily ascribed to the EU but to their being European countries. Additionally, even Wikipedians who argue that an overarching EU culture exists do not necessarily actually subscribe to this view but argue for reference to cultural elements in the Wikipedia article on the EU in order to signal to Wikipedia readers that the EU is "more than a set of treaties".
This paper addresses how the Wikipedia community has debated the existence of an EU culture on a Wikipedia discussion site between 2001 and 2019. That is, a corpus of discussions among Wikipedia editors ('Wikipedians') was examined to shed light on how the Wikipedians involved argue for/against the idea that an overarching EU culture exists at present. This, combined with an examination of debates about concrete cultural elements associated with the EU, permits an insight into Wikipedians' conception(s) of the union. Drawing on argumentation analysis shows that the data examined indicates that cultural commonality across EU member states is not necessarily ascribed to the EU but to their being European countries. Additionally, even Wikipedians who argue that an overarching EU culture exists do not necessarily actually subscribe to this view but argue for reference to cultural elements in the Wikipedia article on the EU in order to signal to Wikipedia readers that the EU is "more than a set of treaties".
