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Close, yet distant – this perhaps captures the nature of present relationships with the socio-cultural elements integral to Mahler’s identity as a composer, conductor and opera-house manager. This identity seems to be close to us because the points

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Cronin, M. 2006. Translation and Identity . London and New York: Routledge. Cronin M. Translation and Identity 2006

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Journal of Adult Learning, Knowledge and Innovation
Authors: Sarah Mercer, Martin Glatz, Christiana Glettler, Anita Lämmerer, Astrid Mairitsch, Silke Puntschuh, Eva Seidl, Katja Težak, and Sabrina Turker

focus of the study conducted within this course was on the shifting and potentially conflicting identities of teachers choosing to engage in occupation-based PhD studies (i.e., PhD studies with a professional focus, typically undertaken alongside full

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Abrahamian , Levon 2006: Armenian Identity in a Changing World , Costa Mesa, CA: Mazda Publishers, Inc. Abrahamian L. Armenian Identity in a Changing World 2006

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It is widely agreed that Augustus dealt with the festival Lupercalia. However, the evidence about his intervention is scanty and discussable; in addition, both the reconstruction of the celebration and an outline of its historical development are almost impossible tasks. Nevertheless, ancient authors agree on placing the origins of the Lupercalia in the furthest antiquity, at the beginning of the town or at the beginning of mankind. Coherently, the descriptions which they provide suggest that the festival aimed at a temporary and ritually controlled regress to the primeval savagery. Therefore, the involvement of Augustus in the (re-)organization of the Lupercalia results to be consistent with his programmatic connection to Romulus, the founder. In fact, the representations of the pre-civic world at the festival and in the Augustan poetry (especially by Virgil) are consonant. It is worth noting that Lupercalia were celebrated for centuries after Augustus. It is possible to infer that the regress into the wild primeval world was essential to Roman identity, just like the stories about the founder. Since a festival Louperkalion was held in Constantinople, it can be supposed that Lupercalia were one of the identitary symbols that the second Rome chose as heritage from the first one.

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): Studies in Social Identity. Praeger, New York. Snow, D. A., Anderson, L. (1993): Down on Their Luck. A study of Homeless Street People. University of California press. Wellman, B., Wortley, S. (1990

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The author introduces the problem of identity and bilingualism in the linguistic image of Slovaks living in Hungary with the help of linguistic material collected among Slovaks in Hungary. Starting from statements of Janusz Bańczerowski’s monograph on the linguistic image of the world, this paper demonstrates the outward forms of the following relations: non-verbal communication, the cognitive function of language as well as the scientific and cultural image of the world as the components of the second reality, the mechanisms of connecting words. Especially the oldest elements of the world concept of Slovaks living in Hungary serve as an interesting lesson, reflecting the above-mentioned relations.

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The second thesis of the “Trento Manifesto” investigates to what extent the study of legal phenomena of the past can shed light on contemporary legal developments. This question could be relevant as well with reference to old customary codes, such as the Sardinian one, known as Codice barbaricino.

In specific areas of Sardinia, an oral customary law — which has been in force for centuries — is still partly applicable. This body of customary rules was transcribed in the 20th century into a code by the Italian scholar Antonio Pigliaru, thus drawing the attention of the mainstream legal culture.

The cornerstone of the Sardinian legal system is the concept of “revenge” as the natural way to put an end to conflicts. Due to the peculiar geographical, social and economic features of Sardinia, revenge and its subsequent codification easily became instruments for affirming cultural, social and historical uniqueness. While pastoral societies guarded jealously their legal traditions to protect the community from external influences, Pigliaru used the transcription to build an original Sardinian identity by basing his work on two main questions: did the unwritten Codice barbaricino influence the social and political context of Sardinia? What can this experience of consolidation of an oral legal culture teach to modern legal scholarship?

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The writing of art history entails a constant negotiation of the past, including the past of art's own narratives. Organizers of the recent CIHA conference “How to write art history – national, regional or global?” have called into question the epistemological effects of art history's traditional geographical divisions, most particularly its emphasis on the nation state. There are compelling reasons for this challenge. In formerly colonial nations, for example, the arbitrary division of territory amongst colonizing nation states created unities that are as untenable aesthetically as they have proven to be ethnically and geographically. Yet the past cannot simply be supplanted. The historical marginalization of art made within formerly colonial nations has produced an ongoing need for reclamation, restitution, and recognition. This paper draws on the example of historical art made by women in Canada in order to examine both the limitations and the continued potential of nation-based art histories. This focus on women's art production is not tangential to questions of nationhood, for in addressing issues of geopolitical reterritorialization, art history encounters broader challenges pertaining to the role of identity in redressing power imbalances.

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Könyvkiadó. Hajtűkanyar EPSTEIN, A. L. 1978: Ethos and Identity. London: Tavistock. Ethos and Identity ERŐS, F., KOVÁCS, A. and LÉVAI, K. 1985: 'Comment j'en suis arrivé à apprendre que j

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