En este trabajo analizaremos la revista Las Naves 1, manifiestos cinematográficos contemporáneos (2013) para dar cuenta del modo en que la Posmodernidad como corriente estético-filosófica afecta a los manifiestos de cine contemporáneo. Partimos de considerar que el manifiesto es una propuesta de "gran relato", una enunciación programática y política, una declaración de principios. Afirmar una identidad implica la construcción de un "enemigo": esto se ve claramente en los manifiestos de cine latinoamericano de la década del 60/70, donde hay un contenido político que va más allá del cine, pero no se observa lo mismo en los manifiestos actuales. ; This paper focuses on the journal Las Naves 1, manifiestos cinematográficos contemporáneos (2013) to see the way Posmodernism, as a philosophical and aesthetic movement, affects contemporary cinema manifestos. We start from considering the manifesto as a proposal of a "big narrative", a programmatical and political statement, a statement of principle. To assert an identity involves the construction of an "enemy": this can clearly be seen in the cinema manifestos from the sixties and seventies, though it cannot be seen in its contemporary counterparts. ; Vamos a estudar na revista Las Naves 1, manifeistos de cine contemporáneo (2013) para explicar a forma como o pós-modernismo afeta cinema contemporâneo . Começamos considerando o manifesto é uma proposta de "grande narrativa " , uma declaração programática política , uma declaração de princípio, a afirmar uma identidade e envolve a construção de um "inimigo " . Isto é visto no filme manifestos da década de 60/70 , mas o mesmo não é observado no manifestó atual. A hipótese que propomos é que nos manifestos latino-americanos do cinema contemporâneo, por outro lado, os traços característicos dos manifestos anteriores desaparecem, e a busca formal e estilística se torna uma característica predominante.
Must free self-determination accept limits imposed by law? A first approach, instinctive, is to answer in the negative because the Law would not have vocation to interfere in the intimate relations that one maintains with oneself and which consequently does not concern the society. However, we must face the obvious: the law is legitimate to intervene in the free disposition of oneself because the intimacy is porous, and leaves between the meshes the presence of others, which authorizes the public authorities to intervene punctually in this area a priori dedicated to privacy. It is on the basis of public order that the legislator or judges determine whether free self-determination can flourish without danger for others or for the general interest. This public order, in its classical components ofleadership and protection, nevertheless appears to be struggling to contain the individual wishes that express themselves with conviction. Both the judge and the legislator have accordingly turned to another legal instrument ofa nature to regulate the free disposition of oneself. More recent, the dignity of the human person comes to protect thefree disposition of individuals in situation of weakness; or on the contrary, to limit the free disposition of oneself,protecting the person against his will. The second meaning of dignity is the one that predominates in the hands of thelegislator and the judges, leaving the free disposition of oneself at the mercy of a little nuanced instrument. We musttherefore look for a legal instrument that will ensure social cohesion without extinguishing individual aspirations. Itis a particularly delicate balance to find in that these two objectives are most often diametrically opposed. Research must be oriented towards public order because it is an eminently evolving concept. It is a public order that must beof direction, given the facts that it accompanies, with all the firmness required, individuals in the discovery of the options that are most favorable to them and that it is not intended to to protect at all costs the free disposition ofoneself. Its adaptability to the circumstances of the case is made possible by the application of the principle of proportionality in concreto. This new public order would finally be nothing but an empty shell, without the objectiveof the common good, which makes it possible to discriminate between the licit and unlawful uses of free self determination.Framed by the public order of direction of the person, the latter can express himself without endangering the individual or the society. ; La libre disposition de soi doit-elle accueillir des limites imposées par le Droit ? Une première approche, instinctive,est de répondre par la négative car le Droit n'aurait pas vocation à s'ingérer dans les rapports intimes que l'on entretient avec soi et qui ne concernent en conséquence pas la société. Il faut pourtant se rendre à l'évidence : le Droit est légitime à intervenir dans la libre disposition de soi car l'intimité est poreuse, et laisse passer entre ses mailles la présence d'autrui, ce qui autorise les pouvoirs publics à intervenir ponctuellement dans ce domaine a priori dédié à la vie privée. C'est à l'aune de l'ordre public que le législateur ou les juges déterminent si la libre disposition de soi peut s'épanouir sans danger pour autrui ou pour l'intérêt général. Cet ordre public, dans ses composantes classiques de direction et de protection, paraît néanmoins actuellement à la peine pour contenir les volontés individuelles qui s'expriment avec force conviction. Tant le juge que le législateur se sont en conséquence tournés vers un autre instrument juridique de nature à encadrer la libre disposition de soi. De facture plus récente, la dignité de la personne humaine vient soit protéger la libre disposition d'individus en situation de faiblesse ; soit au contraire limiter la libre disposition de soi, protégeant la personne contre son gré. La deuxième acception de la dignité est celle qui prédomine entre les mains du législateur et des juges, laissant la libre disposition de soi à la merci d'un instrument peu nuancé.Il faut donc rechercher un instrument juridique qui permette d'assurer la cohésion sociale sans pour autant éteindre les aspirations individuelles. C'est un équilibre particulièrement délicat à trouver en ce que ces deux objectifs sont le plus souvent diamétralement opposés. La recherche doit s'orienter vers l'ordre public car celui-ci est un concept éminemment évolutif. C'est un ordre public qui doit être de direction, eu égard aux faits qu'il accompagne, avec toute la fermeté requise, les individus dans la découverte des options qui leur sont les plus favorables et qu'il n'a pas vocation à protéger à tout prix la libre disposition de soi. Son adaptabilité aux circonstances de l'espèce est rendue possible grâce à l'application du principe de proportionnalité in concreto. Ce nouvel ordre public ne serait enfin qu'une coquille vide, sans l'objectif du Bien commun, qui permet de discriminer entre les usages licites et illicites de la libre disposition de soi. Encadrée par l'ordre public de direction de la personne, cette dernière peut s'exprimer sans verser dans des extrêmes dommageables à l'individu ou à la société.
Purpose: The main aim of this article is to show the positive impacts of the tourism industry on economic development. It is based on mathematical- statistical analysis demonstrating positive trends for the development of the field. Design/Methodology/Approach: Using 6 years of data, from 2010-2016 regarding the tourism development of the state of Georgia, it is possible to identify a forecast for the future tourism development and its impact on national economy. Findings: The direct share of the tourism industry in employment would increase from 6 to 9% and revenues could reach up to 3 billion Gel. Moreover, the econometric results shows the tourism industry's influence on main indicators such as tourist flows and direct share in total GDP. Practical Implications: Some findings can be implied as a base for the future development of the field. Originality/Value: The state of Georgia is trying to develop the tourism industry by using many resources to achieve this goal. However there is a lack of statistical information for the future development needs or expectations. Statistical forecast could be a good precondition to pursue the goals established by the government. ; peer-reviewed
AbstractVillage savings and loan associations (VSLAs) are a form of self‐organized savings association which has been successfully promoted by development agencies across the Global South. This article examines the increase in VSLAs in Tanzania through an investigation of the practices through which they are organized. Self‐organized savings associations use extreme formalization to enact the social and financial discipline which enables members to count on one another. Anthropological theories of ritual as disciplinary practice shed light on the organizational practices of savings associations and their expansion. Such associations adopt the organizational properties of ritual to generate and sustain autonomous local institutions. Ritualization has added value for systems of financial ordering as a 'framing' device through which the financial order of saving can be delineated. Whereas sociological theorizations of institutional diffusion perceive ritualization as empty copying, ethnographically informed anthropological analysis demonstrates the productivity of formalization where detachment from ordinary relations is a sought attribute of organization
This paper focuses on the journal Las Naves 1, manifiestos cinematográficos contemporáneos (2013) to see the way Posmodernism, as a philosophical and aesthetic movement, affects contemporary cinema manifestos. We start from considering the manifesto as a proposal of a "big narrative"", a programmatical and political statement, a statement of principle. To assert an identity involves the construction of an ""enemy"": this can clearly be seen in the cinema manifestos from the sixties and seventies, though it cannot be seen in its contemporary counterparts." ; En este trabajo analizaremos la revista Las Naves 1, manifiestos cinematográficos contemporáneos (2013) para dar cuenta del modo en que la Posmodernidad como corriente estético-filosófica afecta a los manifiestos de cine contemporáneo. Partimos de considerar que el manifiesto es una propuesta de "gran relato"", una enunciación programática y política, una declaración de principios. Afirmar una identidad implica la construcción de un "enemigo"": esto se ve claramente en los manifiestos de cine latinoamericano de la década del 60/70, donde hay un contenido político que va más allá del cine, pero no se observa lo mismo en los manifiestos actuales." ; Vamos a estudar na revista Las Naves 1, manifeistos de cine contemporáneo (2013) para explicar a forma como o pós-modernismo afeta cinema contemporâneo . Começamos considerando o manifesto é uma proposta de " grande narrativa "" , uma declaração programática política , uma declaração de princípio, a afirmar uma identidade e envolve a construção de um ""inimigo "" . Isto é visto no filme manifestos da década de 60/70 , mas o mesmo não é observado no manifesto atual. A hipótese que propomos é que nos manifestos latino-americanos do cinema contemporâneo, por outro lado, os traços característicos dos manifestos anteriores desaparecem, e a busca formal e estilística se torna uma característica predominante."
The book under review is a significant contribution to the study of political economy and culture in contemporary Africa. The book seeks to understand the impact of international development interventions on culture, politics and society in Tanzania. Drawing on scholarly traditions of critical discourse and ethnographical analysis, the book draws heavily on the author's anthropological research of well over a decade and his work as a development consultant in Tanzania to interrogate contemporary development idioms, imageries, institutions and practices. It focuses on explaining how inordinate dependence on foreign aid impacts the ideology, policy and institutional choices of recipient states as wellas the cultural orientations of the broad masses. Within a tightly packed 182 pages.
