Tradition

The role of food in literature, art and film has been receiving a lot of critical attention lately. Food is not just a matter for the sustenance of life and its cultural and sociological significance is often discussed. Recently numerous studies have scrutinized texts to read meaning into the instances of eating and drinking in art. In the creative circle, food is frequently laden with a symbolic role and has a rhetorical function to perform. So often has this been practiced that it has resulted in a film food genre. Chocolat directed by Lasse Hallstrom is a film belonging to this genre. Chocolate, here, is more than an item of food. It is the exotic 'other'. It is the consummation of sin. It mediates the struggle between conventions and forces of change. The richness of Vianne's chocolates lends the movie its sumptuous richness. This paper intends to examine how chocolate breaks down the Catholic fortress to bend to the winds of change.

In this paper I discuss in a critical manner what I believe to be some of the more interesting contributions of Anthony Steinbock’s book Home and Beyond: Generative Phenomenology after Husserl. I will thus refer mainly to his clarification of the constitution of familiar and alien objects or states of affairs through appropriation and transgression. In connection with this I will try to put forward some of the advantages and implications of a phenomenological approach to the problem of historicity in terms of generativity.  However, I will also discuss some of the limitations and problems of Steinbock’s approach. I believe that most if not all of these problems are related to his understanding of the relationship between static, genetic and generative phenomenological methods. Therefore I will devote some lines to discuss this issue and to rethink some of Steinbock’s main theses under the light of another way of understanding the relationship between these methods as well as the task of the philosophical inquiry proposed by phenomenology.

This article explores the question of improvisation in the context of South Indian (Tamil) temple nāgasvaram music, with a focus on the genre ālāpana. It shows that improvisation and creativity rarely come into conflict with the conventions of genre, culture, and society and demonstrates-through a dialogic process between the musical analysis of the performance and the insights of the musicians on their own practice-that the emotional effectiveness of a musical phrase depends not only on its idiosyncratic qualities but also on the process that prepares it and the context in which it is enunciated. It challenges most ethnomusicological approaches, in which musical improvisation is thought in terms of models and not as much in terms of creativity and/ or agency in the heat of the performance, and calls for a better articulation of explanatory models with emic perceptions and lived experiences. © 2 0 1 7 U n i v e r s i t y o f T e x a s P r e s s © 2 0 1 7 U n i v e r s i t y o f T e x a s P r e s s 26 Asian Music: Summer/Fall 2017

The world, and first and foremost the West, is in crisis. A crisis that is at once financial, monetary, economic, social, geostrategic, political, scientific, energy, and at the same time sees an erosion of morals and morals as well as an ecological crisis.

This great crisis is of a particular character that we call, like others long before us, the crisis of the spirit.

We must necessarily understand the deep origin of this one in order to overcome it. A spiritual crisis can only be fully resolved by starting with the restoration of the spiritual, that is, metaphysical, plane. Guénon, then Evola, have already explained the main supporters in a masterful way. We are part of this continuity.

We choose to approach the spiritual crisis in the West, studying it here from a point of view limited to the traces in history of certain extremely particular religious movements that appeared from the 17th century onwards, whose existence and influence are still largely unknown.

Our general approach is first and foremost a bibliographical compilation of works by world-class specialists, published in French, English and German and whose authors have followed an academic historiographical approach based on works written in Hebrew, Aramaic, Polish, Latin, Turkish, French and German, which are the primary historical references.

A very large part is deliberately left to quotations from excerpts from these works.

This approach to the history of religions is necessarily complemented in conclusion by some reflections on the philosophy of human history, and by elements of metaphysics.

While the Norwegian material has rarely been taken into consideration when discussing chamber graves from the Roman and Migration periods in a European context, there are indeed a great number of ‘oversized’ graves in Norway which should be very relevant to the chamber grave discussion. Among the 152 graves included in the present study, are both timbered chamber graves of types known from both South Scandinavia and the Germanic areas further south, but also some types that are particular to Norway. The latter includes the so-called hellekister; long, but relatively narrow stone cists, some of which are 7m long. It seems reasonable to regard the larger hellekister as a type of chamber grave, and any definition of what constitutes a chamber grave that starts off with excluding constructions made purely from stone, should be amended. Interestingly, some of the hellekister seems to be ‘hybrids’ incorporating elements of chamber graves of South Scandinavian type, first and foremost by having an inner timber construction. As is the case with the ‘normal’ chamber graves, the big hellekister are much more richly furnished than the average inhumation graves in the country. This points to the ‘oversized’ graves, whether they are made from stone or wood, or both, as being part of elite burial traditions in Roman and Migration period Norway.

The present paper deals with a minority of burials in Roman (B-C) and Migration period (D) Norway, namely the ones containing weapons. Its aim is two-folded: 1) to present an overview of this material to non-Norwegian colleagues, and 2) to discuss the significance of the weapon burial rite in its Scandinavian and North European context. Regarding the first, I intend to focus on the chronology, regional distribution and typology of burials with weapons. As for the latter, the emphasis will be on weapon graves as evidence both of the militarisation of barbarian society in general and more specific of warlike relations between the Roman Empire and the northern Germans, particularly the question of Scandinavian auxiliaries in the Roman army.

Este trabajo se propone llevar a cabo un recorrido por la presencia de la historia de Narciso en la obra de Luis Cernuda, permitiendo apreciar la evolución y el tratamiento que el autor sevillano confiere al mito, todo ello desde una dimensión diacrónica, a la luz de la revisión del concepto de tradición, pero partiendo de las teorías de H. Bloom acerca de la noción anxiety of influence, junto con las ideas de T. S. Eliot contenidas en los ensayos «The Tradition and the Individual Talent» y «What Is a Classic?» y las de E. Said, de forma complementaria, en relación al concepto de admiration for predecesors.

This cookbook comprises menus chefs carefully plan so as to make everyone appreciate and spread them abroad, from appetizers to main courses, from side courses to desserts including pizzas, too. Being a chef is not an easy task because of different reasons, creativity in particular, since cuisine itself has deeply changed during the last years, so conditioning quality. Cuisine is an art, a mission, not a trade phenomenon as someone recently argued on mass media, that is why the proliferation of TV shows based on it aims at its diffusion everywhere, not at pure entertainment despite the fact that cooking shows are present in listings. Audiences do watch what they feel useful to their cultural background, that is, something filling all the empty spaces with information about a complex but charming world. Teaching ESP at both schools and universities gave me the opportunity to experience practical language usage in concrete fields such as cuisine, that is, a whole of terms we sometimes ignore till we perceive their presence in our lifetime. And a strong lexical background lies behind recipes and menus in this case, so comprising micro languages and filtering them all by means of a powerful instrument called everyday practice. The outcome of a dish abroad depends very much on its understanding, so paving the way to a long list of reinterpretations during the decades. For instance, bread is made of grain, yeast, water and salt, but someone may add oil, butter, fennel etc. to make it more tasteful, or knead it without yeast according to an old tradition. And this practice still exists because of a process called perpetuation, both written and oral, followed by generations of food makers from everywhere. They all gave their own versions of recipes by increasing the number of ingredients, or using different methods to get them. This scientific approach marks the birth of menus strongly, and conditions the choice of dishes to propose on special occasions for instance. Special thanks go to all my colleagues teaching their own pupils how to issue original dishes by combining ingredients wisely, so rejuvenating cuisine all the time and bringing a gust of novelty in their job. They know everything about cooking techniques, and try to convey them all to their pupils with patience as teachers are professional figures declaring something. That is why menus turn out to be works of art somehow, not merely a multiple choice of dishes and prices filling our life with pleasure. Enjoy our reading! F. S.

The article analyzes the development of the concept of tradition in biblical, early Christian and confessional interpretations. It is proved that the core of the tradition is the sacramental life of the church, which ensures the transfer of the Christian ethos necessary for the correct interpretation of knowledge, values and practical norms cultivated in the communities of the main Christian confessional traditions.

What is a 'traditional' society? How does the narrative of modernity clash with historical reality? This is the first paper I published which questions the prevailing wisdom of Mesoamerican ethnology, that we can read the ancient Maya past from their modern descendants. It has never been cited to my knowledge!

Pamięć historyczna okresu przedradzieckiego we współczesnym Kirgistanie -między dziedzictwem a kreacją i idealizacją W Kirgistanie 1 niekwestionowana wydaje się opinia Kubata K. Moldobaeva: "Pomimo ostrego pressingu ideologicznego w ciągu długiego okresu narodowi (ros. narod) Kirgistanu udało się zachować wiele swoich tradycji historycznych i wartości kulturowych. Ważnym zadaniem w sytuacji budowy państwowości narodowej (ros. nacional'naâ) jest odrodzenie bezcennego dziedzictwa duchowego i kulturowego. Odrodzenie wartości etycznych należy rozpatrywać jako organiczny, naturalny proces wzrostu samoświadomości narodowej, powrót do duchowych źródeł narodu, jego korzeni. Ważne miejsce w rozwoju świadomości narodowej zajmuje pamięć historyczna, odbudowanie obiektywnej i prawdziwej historii narodu. Odrodzenie wartości narodowo-kulturowych powinno funkcjonować jako proces ich rozwoju: niemożliwy jest powrót do starych form bytu, dawnych obyczajów i porządków; tradycja etnokulturowa formowana przez wieki powinna otrzymać nową for-1 W artykule wykorzystano publikowane już fragmenty prac własnych: P. Załęski, Kultura polityczna więzi w Azji Centralnej (przypadek Kirgistanu na tle państw regionu), Warszawa 2011 oraz E. Breslavskaia, P. Załęski, Tradycja w polityce historycznej i symbolach politycznych niepodległego Kirgistanu, w: Tożsamości narodowe na obszarze postradzieckim. Między dziedzictwem a tradycją wynalezioną, red. P. Załęski, E. Breslavskaia, M. Włodarkiewicz, Warszawa 2012. Artykuł w tej postaci nie mógłby powstać, gdyby nie realizacja grantu habilitacyjnego MNiSW RP w latach 2009-2011. 2 K.K. Moldobaev, Ètnosocial'naâ pamât', identičnost' i globalizaciâ. Izbrannye trudy,

This paper offers an introduction to 'multiforms' as associated systems of verbal elements that develop in the memory of an individual and are used in text production. It examines these in the highly conservative kalevalaic mythological poetry of Finns and Karelians, where such multiforms become are sufficiently conservative in social circulation that they can become referentially meaningful. This paper looks briefly at general variation in production, variation by dialect, variation by situation and also the meaningful application of kalevalaic epic multiforms in exceptional contexts to produce new meanings

This paper presents some of the same information in the Finnish language "Multiformit kalevalamittaisessa epiikassa" (2010), but it presents a more general introduction to the poetic system and does not open formal typologies of multiforms in this poetic system.

Although folklorists have seldom concentrated on politics, folklore thrives among
decision-making elites and the politically aware citizenry. One genre is the “policy
legend,” a traditional text that describes institutions or social conditions,
often in a historical frame, to call for governmental or collective action. Even
though policy legends are typically transmitted in written form, they change
continually, adapting to their political contexts and the concerns of their communicators
and audiences. They frequently take the form of lists, which we call
folklists, and survive through autopoiesis, the propensity of a system to repair
and maintain its internal elements and boundaries. This article analyzes three
policy legends: the list of historical statistics on the prevalence of war, then-and-now
lists of the worst school discipline problems, and an alleged, wordy federal
regulation on the price of cabbages.

Samuel Scheffler has argued that people value tradition for its own sake because they view it as accumulated experience, and as playing an important role in forming their personal integrity, structuring their lives, and providing them with a sense of belonging. These reasons, according to Scheffler, are de facto justifications that people offer for choosing to act on purely traditional grounds. In this essay, I argue that these de facto reasons must be supplemented if they are to be seen as de jure rational grounds for valuing tradition for its own sake. Such a supplementation would open up the possibility of articulating a coherent theory of moderate cosmopolitanism.

broadcast a report about the custom of clitoridectomy in Egypt. The televised report included footage of such a ceremony performed on a ten-year-old Egyptian girl in Cairo a few days earlier. This broadcast revived the public polemics on clitoridectomy in Egypt. Secular newspapers such as al-Wafd and al-Ahali opposed this practice while religious circles used the al-Sha’b newspaper to justify it. The religious argument is based on Islamic tradition although the origin of the practice is admittedly pre-Islamic. This position maintains that the type of clitoridectomy performed involves minimal excision, but in practice it is much more radical. There are voices from within the Islamic camp, mainly those of women, that call for the abolition of this practice, basing this demand on the fact that this act is a minor rather than major principle of Islamic Law. Although the secular educated classes in Egypt tend to avoid this practice, they are a minority. The public argument continues in a...

The paper aims to explore the importance of the memory to justify the current existence of one Portuguese region and its projection in the national and in the European framework, through a process that involves tradition invention and reinvention. In this text, is analyzed the Leiria community, which is located in the north of Lisbon. The region's memory, written and spoken by local leaders, oscillates between alternative versions. While some leaders advocate the Arab tradition as a key element in the region's foundation, others argue that the community was established by the Christian re-conquest, in the twelfth century.

Ukrainian Folk Beaded Adornments
У книжці вперше досліджено походження та розвиток художніх виробів з бісеру на українських теренах. Найбільшу увагу зосереджено на народних прикрасах з бісеру -самобутньому явищі української культури XIX—XX ст., яке поки що, через брак ґрунтовних розвідок, малознане у світі та, на жаль, і в самій Україні. Описано технологію виготовлення та композиційно-художні особливості цих, свого часу надзвичайно популярних, доповнень народної ноші українців.
Призначено для широкого кола читачів.
Зміст :
Сторінками історії
Найдавніші відомості про прикраси зі скла
Скляні оздоби давньоруського часу
Художні вироби з бісеру XIV – XIX століть
Прикраси зі скла та бісеру в українському народному вбранні
Основи технології
Матеріяли
Техніки виконання накладних оздоб
Техніка нанизування
Техніка ткання
Техніка вишивання
Типологія прикрас
Орнаментика творів

The primary goal of the article is to organize the notions of "modernity" and "progress" in relation to the theoretical assumptions, achievements and claims of modernism and other concepts stemming from it. Its methodology is based on the semantic analysis of terms commonly used in defining and evaluating architecture. The thesis of the article is the claim that the concepts of progress and modernity have been appropriated or distorted in the discourse on contemporary architecture .

Nadrzędnym celem artykułu jest uporządkowanie pojęć „postęp” i „nowoczesność” w odniesieniu do założeń teoretycznych, osiągnięć oraz pretensji modernizmu i wyrosłych z niego koncepcji. Metodyka badawcza opiera się na analizie semantycznej określeń stosowanych powszechnie w definiowaniu i ocenie architektury. Tezą artykułu jest twierdzenie, że w dyskursie dotyczącym architektury współczesnej zawłaszczono lub wypaczono pojęcia postępu i nowoczesności.

The paper develops an account of the value of tradition that completes that of Samuel Scheffler and employs it to discuss whaling and bullfighting. The discussion, however, is applicable to many other practices the paper describes, and its relevance extends also beyond animal ethics. Some of the arguments discussed here for maintaining these traditions appeal to their positive aspects, such as their contribution to social or environmental harmony; other arguments focus on the impermissibility of one group criticizing another group’s practices when its own are vulnerable to comparable criticism. Reflecting on the first kind of argument, the paper responds, building on the work of G. A. Cohen and T. M. Scanlon, that the value of tradition, if any, must be conditional. Reflecting on the second, however, the paper disagrees with Cohen and Scanlon on the impermissibility of casting the first stone.

Resumen. Este trabajo analiza el modo en que movimientos religiosos contemporáneos recrean pasados históricos y tradiciones religiosas dentro de nuevos marcos organizacionales y cosmológicos, los que pueden verse como una crítica cultural a la modernidad que ellos experimentan como sujetos históricos. Desde una perspectiva antropológica, exploro los casos del neo-paganismo lituano, por una parte, y del culto brasileño del Santo Daime, por la otra. De esta forma, se identifican elementos clave de su imaginación religiosa, condensados en rituales, mitos y organización social, los que expresan una muy creativa reinvención de tradiciones. Argumento aquí que ésta implica una compleja reconstrucción simbólica del tiempo y del espacio en la cual las nuevas visiones de lo antiguo juegan un rol cultural y político central.

Narratives of contemporary religious modernity: the new traditions of the old.
Abstract.This paper analyzes how contemporary religious movements recreate historical pasts and ancient religious traditions within new organizational and cosmological frameworks, which can be regarded as a cultural critique of modernity they experience as historical subjects. From an anthropological standpoint, I explore the cases of Lithuanian Neo-Paganism, on the one hand, and the Brazilian Cult of Santo Daime, on the other. In doing so, key elements of their religious imagination, condensed in rituals, myths, and social organization are identified, expressing a quite creative re-invention of traditions. I argue that the latter imply complex, symbolic reconstructions of time and space in which new visions of the old play a key cultural and political role.

During the years of independence in our country, special attention is paid to national traditions and values,
history of the homeland, its study, historical monuments of our ancient past, monuments, study of our rich
heritage, national identity among young people, respect for our traditions and values, patriotism, humanity.
The role and importance of the industry is high.

East Asian societies have undergone major changes in the past few decades, including substantial declines in marriage and fertility. This article introduces the special section of Asian Families in Context by sketching commonalities and variations in patterns of marriage and family behavior in this region. A discussion of relevant theoretical frameworks from the Western literature follows. The final section briefly introduces the 6 empirical studies that comprise this section and discusses their relevance for developing and refining theory relevant to understanding family change in East Asia.

El editor no se hace responsable de las opiniones recogidas, comentarios y manifestaciones vertidas por los autores. La presente obra recoge exclusivamente la opinión de su autor como manifestación de su derecho de libertad de expresión. La Editorial se opone expresamente a que cualquiera de las páginas de esta obra o partes de ella sean utilizadas para la realización de resúmenes de prensa.

Uwagi wstępne Tytuł zapowiada więcej, niż poniższe uwagi zawierają. Zaproponowany przez redaktora naczelnego "Przeglądu Filozoficznego" został przez autora przyjęty jako wezwanie. Z tematem zmagam się od lat, więc go podjąłem, wcale nie będąc pewien, do czego mnie doprowadzi. Jedynym usprawiedliwieniem niech będzie prosty fakt, iż inni nie zajęli się tym tematem, choć zapewne na kwalifikacjach im nie zbywało. Chrześcijaństwo nie jest w Polsce tylko jedną z wielu religii, a postać Jezusa to więcej niż tylko jej legendarny założyciel. Skutki społeczne poglądów wypowiadanych przez reprezentantów katolicyzmu są inne niż opinie przedstawicieli innych religii, o niewierzących nie wspominając. Mają bowiem za sobą poparcie społeczne, posłuch polityków i prawie nieograniczony autorytet moralny. Nie chcę się wypowiadać, czy to jest zasadne, potrzebne czy szkodliwe. Po prostu jest to tzw. fakt społeczny, z którego trzeba sobie zdawać sprawę. Stąd odczuwana konieczność poprzedzenia tekstu poświęconego Jezusowi z jego koncepcji Boga wstępnymi uwagami wyjaśniającymi moje własne ujęcie tego problemu. Otóż wbrew dość powszechnej opinii kościół katolicki nie stanowi monolitu doktrynalnego, a najbardziej "katolickie" dogmaty znalazły się w ogniu radykalnej krytyki. Mam na myśli krytykę formułowaną przez teologów katoli-ckich; krytyka spoza kościoła jest i była czymś oczywistym od początku istnienia tej instytucji. Dotyczy to przede wszystkim jednego z najbardziej kłopotliwych dogmatów, mianowicie dogmatu o nieomylności papieża i, uświęconego wielo-wiekową tradycją, dogmatu chrystologicznego. Debata chrystologiczna jest zresztą ściśle złączona z przekonaniem, że papieże utracili prawo do autorytatywnej wykładni tradycji. Pytanie, czy teolog podejmujący tego rodzaju krytykę jest S t a n i s ł a w O b i r e k Ojciec Jezusa oraz ludzkich dzieci

Verzija prije zadnjih korektura. Hrvatska verzija članka “L'économie de la musique traditionnelle en Croatie postsocialiste”, obj. 2013. u Ethnologie française 43/2: 255-265.
Autorica slijedi tijek novca na polju tradicijske glazbe u Hrvatskoj u prošlosti i danas. Raščlanjuje usmjerenost glazbeništva prema dominantno ekonomskom, društvenom ili simboličkom kapitalu. No, razmatrajući postsocijalističko razdoblje, ukazuje na opći trend sve snažnijeg vezivanja glazbeništva kao kulturnog kapitala s ekonomskim. Na kraju zaključuje da standardno znanstveno bavljenje “politikom i poetikom” treba nadograditi “ekonomijom” koja je trećim ključnim aspektom glazbenih kultura.

Hit by dramatic membership decline in recent years, the Evangelical Lutheran Church in America (ELCA) is initiating multiple processes of religious renewal to revitalize its worshipping and outreach culture. This paper examines the transformation the ELCA envisions in its religious culture as revealed in semi-structured interviews and (non-)participant observation recently conducted in the Upper Midwest. Clergy and lay leaders are attempting to develop a spiritually vibrant and participatory church culture in what has generally been a rational, hierarchical, and passive-receptive denominational environment. By helping parishioners cultivate personal spirituality, contextual faith practices, and evangelism skills, they aim at a spiritually vital religious socialization untypical for mainline Protestantism, which is usually characterized by intellectualism and a social outreach focus. At the same time, the ELCA retains its traditional liturgy as a unique identity marker and corporate ritual that offers communal access to the transcendent. While liturgy is perceived as outdated and hierarchical by many, ELCA clergy hope to infuse it with the spiritual vitality of individual parishioners, thereby maximizing the liturgy's mystical effects. In this sense, personal spirituality and corporate liturgy are brought together in an attempt to revitalize and transform the ELCA's congregational culture in ways that stay true to its core tradition.

The research task of the essay is to answer the question of what is the face of the nation in the ethnic enclaves situated at the peripheries of national states. The subject of the analyses is the local population of the village Jaworzynka. In 1922, the settlement Herczawa was founded as a local unit independent from Jaworzynka. Since then Herczawa began to belong to Czechoslovakia. The state-owned status of Jaworzynka, which started to be a part of the Republic of Poland, was recognized after the World War I.  The author takes into account the longue durre of folk and national culture generated in the Silesian Beskidy in the second half of the 18th century.  The national culture is the main term applied to the investigations of the borderland regions. According to the ethno-symbolic approaches (Anthony D. Smith) and culturalism methods in sociology (Antonina Kłoskowska), the author analyses in his research: /1/ language, /2/ religion, /3/ folkways and mores /4/ arts, /5/ local knowledge and literature. These elements delineate the sphere of symbolic culture.
Based on the common folk culture, two national cultures have been formed nowadays – the Polish and Czech ones. Both Polish and Czech Census Bureau data and objective elements of national culture discussed in the essay indicate the process of national revival. The local people of Jaworzynka identify themselves as Poles and the population of Herczawa define themselves as Czechs. The content and the form of the local culture are visible in Jaworzyna, but they seem to be latent or diminishing in Herczawa.

O objetivo do artigo é apresentar e comparar características de criação, utilização e transmissão hereditária de dois sistemas gráficos utilizados para a identificação do gado, utensílios de pesca e objetos pessoais, avaliando a influência do meio, da memória, da cultura local e de influências externas na construção das marcas. A partir da contextualização do meio, as Siglas Poveiras dos pescadores de Póvoa de Varzim em Portugal e as marcas de gado dos criadores no Sertão nordestino são apresentadas em suas características gráficas mais relevantes. São comparados a partir de suas formas de transmissão, relações com o meio e sua função original. Os resultados obtidos reforçam a possibilidade de migração dos mecanismos de transmissão hereditária das Siglas Poveiras para o contexto local dos criadores de gado nordeste do Brasil. The purpose of this article is to present and compare the characteristics of the creation, use and inheritance of two graphic systems used to identify cattle, ...

Salama, A. M. (2004). Contemporary Architecture in Egypt: Reflections on Architecture and Urbanism of the Nineties. In J. Abed (ed.), Architecture Re-Introduced: New Projects in Societies in Change. The Aga Khan Award for Architecture, Geneva, Switzerland. PP. 80-101.
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At the end of the 20th century, and as we approach the beginning of the third millennium, a moment of reflection and contemplation is really needed. In the past decade there have been radical changes in architectural practices in Egypt. It has become common to observe that major shifts are occurring in the realms of architecture and urbanization. These shifts are dramatically changing the public face of Egyptian architecture. On the one hand, there have been changes that will definitely alter the role architects and planners can play. These are due to the emanation of new architectural services, complex building types and activities, and bilateral and multinational projects. It is evident that the profession in Egypt is being diffused into several new activities and roles. There emerge specialists in architectural programming, cost analysis/control, office and construction management, landscape architecture, client relations, research, real estate development and architectural marketing. On the other hand, we have witnessed more involvement of local architects and urban planners, together with international agencies, government, NGOs, and the private sector in urban development, historic preservation, and sustainable urban conservation projects. A wide range of innovative designs representing disparate trends can also be observed. Among these trends, movements toward green design and a more culturally and environmentally responsive architecture are implicitly and slowly dawning. Despite these honest attempts to tame architectural and urban development processes and the capacity of Egyptian architects to manage individual buildings, the overall built environment is increasingly mismanaged, and the process of architectural education has been slow to respond to these shifts. This chapter investigates the current status of architecture and urbanism in Egypt. It bases its argument on a survey of the recent developments in the field, linking these developments to socioeconomic contexts and the architectural trends in the nineties, and examining the role of different actors in these processes. The chapter relies heavily on presenting examples of projects that exemplify various architectural and design positions. Results of interviews with renowned Egyptian architects, and conclusions drawn from questioning architectural advertising in major newspapers are discussed and associated with the overall argument. The chapter ends with a conceptual vision for the future of architectural profession and the blinkered new paradigm. (This book is based on Regional Seminar organized by the Aga Khan Award for Architecture (AKAA) held in the Department of Architecture and Design at the American University of Beirut (AUB) in November 1999).

The question on the essence of man and his relationship to nature is certainly one of the most important themes in the philosophy of Hans Jonas. One of the ways by which Jonas approaches the issue consists in a comparison between the contemporary interpretation of man and forms of wisdom such as those conveyed by ancient Greek philosophy and the Jewish tradition. The reconstruction and discussion of these frameworks play a fundamental role in Jonas’s critique of the modern mind. In the first section I introduce the anthropological problem in Hans Jonas’s oeuvre. Moreover, I clarify why it becomes essential for Jonas to resort to different forms of traditional wisdom. In the second and third sections I try to give an account (as complete as possible) of the two generalisations which Jonas shapes in order to criticise the modern concepts of man and nature. In the last section I show how Jonas links these generalisations to his own philosophical assessment of modernity. Finally, I focus on his methodology, which exemplifies how critical thinking may arise from a reconsideration of traditional contents.

L’évolution de la littérature et des arts est communément envisagée comme une succession de ruptures, dont chacune définit une école ou un mouvement dit d’avant-garde. Mais il serait temps de s’interroger sur la face cachée de ce récit : celle des continuités et des retours, de la tradition et des arrière-gardes qui s’inscrivent dans les marges ou même à contre-courant de la dynamique générale.
Il s’agit de transformer en profondeur notre perception de l’évolution littéraire et artistique et d’inventer une nouvelle manière d’écrire l’histoire. Cet ouvrage montre l’intérêt d’une diversité des approches pour étudier un objet aussi ambigu. Face cachée de la modernité, l’arrière-garde pourrait bien aussi en être la clé, apte à ouvrir des perspectives nouvelles et faire surgir des aspects inattendus. S’il faut penser les arrière-gardes, c’est pour pouvoir penser tout le reste.


TABLE DES MATIÈRES

Introduction : Penser les arrière-gardes, par William Marx

Première partie : Modèles théoriques, archétypes artistiques

1 - L'arrière-garde vue de l'avant, par Vincent Kaufmann 2 - Rétrospection et prospection, de Mallarmé à Heidegger, par Laurent Mattiussi 3 - L'opéra, combat d'avant ou d'arrière-garde ? le cas Wagner, par Timothée Picard 4 - Arrière-gardes et Nouvelle vague, le cinéma "qualité France", par Jean-Pierre Esquenazi 5 - Le postmodernisme est-il une arrière-garde ? par Henri Garric

Deuxième partie : L'antimodernisme en France

6 - L'arrière-garde, de Péguy à Paulhan et Barthes, par Antoine Compagnon 7 - Avant-garde poétique, arrière-garde politique : autour de "L'Effort libre", par Michel Décaudin 8 - Une revue d'arrière-garde militante, "Les Guêpes" , par Pascal Mercier 9 - Régionalisme et arrière-garde, le cas du "Pigeonnier", par Franck Jouffre 10 - Julien Benda, ou l'éternelle arrière-garde, par Régine Pietra 11 - Roger Nimier, hussard d'arrière-garde, par Jean-François Louette

Troisième partie : Les paradoxes du modernisme européen

12 - A l'arrière-garde du modernisme, Wyndham Lewis, par Martin Puchner 13 - Arrière-garde et modernisme anglais, Leavis et la grande tradition de la rupture, par Niels Buch-Jepsen 14 - Une arrière-garde à l'italienne ? La Ronda, par Anne-Rachel Hermetet 15 - La référence à Dieu, une posture d'arrière-garde ? Bernanos et Unamuno, par Danielle Perrot-Corpet

Index

A néprajz a játékot, mint mindenkori művelődési anyag egyik területét vizsgálja, adott természeti és társadalmi környezetben, összehasonlítva a munkával és a művészettel, kapcsolatba állítva a társas élet egész rendjével. A játékkincsből felfedezhető az adott nép környezeti sajátosságai, életmódja, szokásai, kultúrája és annak a gyermekvilágban leképzett nyomai. Lajos Árpád "Módszeres szempontok a népi gyermekjátékok rendszerezéséhez" c.

In 1934 the bones of Yehuda Leib Pinsker were transferred from Odessa to Israel and buried in one of the halls of the Nicanor cave on Mount Scopus in Jerusalem. The idea for this was proposed by Pinsker's prominent student, Menahem Mendel Ussishkin the president of the "Jewish National Fund". In 1941, Ussishkin passed away and he asked  in his will to buried next to his Mentor. The Jewish National Fund agreed and he was buried there. Ussishkin's intention was to turn the Nicanor cave into the "National Zionist Pantheon" in Palestine. This by transferring the bones of Binyamin Zeev Herzl from Vienna as well as burying  other Zionist figures in this cave and at the same time strengthening the status of Jerusalem, Mount Scopus and the Hebrew University in public opinion.

The attempt to turn the Nicanor cave into the "National Zionist Jewish Pantheon" should also be seen within the larger context of the Historical archeological activity that was carried out in those years by Zionist organizations like "The Hebrew Group for the study of Israel and its antiques" and of scholars at the Hebrew University of Jerusalem.

Ussishkin's vision of turning this cave into a modern cemetery was not shared by many of the Hebrew University and by other leaders of the Yishuv. Ussishkin was an extremely dominant figure in the Jewish community in Israel and few dared to openly disagree with him while he was alive. With Ussishkin's death, the vision was buried with him.
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