scholarly journals G. Geltner, Flogging Others: Corporal Punishment and Cultural Identity from Antiquity to the Present. Amsterdam: Amsterdam University Press, 2014. Paper. Pp. 112. €12.95. ISBN: 97-89-08964-786-3.Larissa Tracy, ed., Flaying in the Pre-Modern World: Practice and Representation. Cambridge, UK: D. S. Brewer, 2017. Pp. xviii, 406; many black-and-white figures. $99. ISBN: 978-1-84384-452-5.Table of contents available online at https://boydellandbrewer.com/flaying-in-the-pre-modern-world-hb.html

Speculum ◽  
2019 ◽  
Vol 94 (1) ◽  
pp. 204-206
Author(s):  
Warren C. Brown
Keyword(s):  
Cultural Identity ◽  
Corporal Punishment ◽  
Modern World ◽  
Black And White

scholarly journals Real and Fictional Home: Constructing James Joyce’s Identity in A Portrait of the Artist as a Young Man

2017 ◽  
Vol 8 (6) ◽  
pp. 44
Author(s):  
Leila Baradaran Jamili ◽  
Razie Arshadi
Keyword(s):  
Cultural Identity ◽  
Cultural Context ◽  
Sense Of Self ◽  
Roland Barthes ◽  
Modern World ◽  
Individual Identity ◽  
City Life ◽  
Cultural Contradictions ◽  
Real Self

The present paper sheds new light on the prominent role of man’s home whether real or fictional on the construction of his identity in James Joyce’s (1882-1941) A Portrait of the Artist as a Young Man (1916). One of the most pressing issues and cultural contradictions of modern world is the fate of individual identity in city life. A person is defined based on his cultural identity; and when the loss of that identity is imagined, one is confronted with the thought that he will lose his sense of self and cease to be what he is. The identity involves a repression that leads to a construction of stability and security that might not exist in reality. Peter J. Burke and Jane E. Stets declare that identity means ‘who you are’. Thus, to investigate one’s identity one has to find a way to the cultural context that the person is brought up in it. Michael Ryan (1946- ) asserts that culture is a set of unstated rules by which men live. It allows men to live together in communities by giving them shared signs and signals. Semiology, according to Roland Barthes (1915-1980), is the scientific way of deciphering the cultural signs and codes that pave the way to look into a distinct culture. Thus, it is impossible to know Joyce’s characters, in particular Stephen Dedalus, without enough knowledge of Dublin as Joyce’s home. Stephen metaphorically maps his home through which he can wander to shape and reshape his real self.  

FILM AS IDENTIFICATION EXPERIENCE. DESIGN OF OTHER WORLDS IN A SCI-FI MOVIE

2021 ◽  
Vol 2 (4) ◽  
pp. 14-22
Author(s):  
O. Konfederat
Keyword(s):  
Cultural Identity ◽  
Visual Arts ◽  
Cultural Practices ◽  
Visual Image ◽  
Modern World ◽  
Experience Design ◽  
Design Environment ◽  
Visible Object ◽  
The Subject ◽  
Identification Processes

In terms of the multicultural modern world, the question of identity is especially actual. Visual arts and cultural practices have very good opportunities for creating spatial-plastic environments that stimulate the viewer's identification processes through the sensory-emotional and cognitive mastering of these images-environments. The object of research is the modeling of plastic media in sci-fi movies of the 1970-80s. Research methods was the disposition adopted in visualistics (verbalization of a visible object), phenomenological reduction of a visual image to a subject-plastic referent, and hermeneutics. As a result of the study, it was determinrd that the subject-plastic (design) environment of the visual image is a sensually perceived model of cultural identity offered by the movie. In the process of comparing oneself to this model, the viewer experiences an identification experience.

The Impact of Phenomenon of Diaspora in The Preservation of National Culture on Example of Russian Diaspora in Bolivia

2018 ◽  
Vol 14 (1) ◽  
pp. 51
Author(s):  
Elena Serukhina
Keyword(s):  
Cultural Identity ◽  
National Culture ◽  
Social Life ◽  
Human Life ◽  
Modern World ◽  
Immigrant Communities ◽  
Special Significance ◽  
Native Culture ◽  
The Impact

<p>Globalization covers the most diverse spheres of human life, including social, where the processes of migration and globalization of culture take on special significance. Cultures arise and develop, interacting with each other. And the first field of this interaction is the diaspora. Diaspora is the environment where culture is directly developed and enriched. The development of diasporas is carried out by spreading the culture, values and traditions of their people, but at the same time integrating into society with a different culture, which implies the acquisition of new socially and spiritually significant qualities. The psychological reason for the emergence of the diaspora is that people far from their homeland begin to understand, appreciate and even more love their native culture. The development of the modern world is characterized, as we know, by globalization. Can the phenomenon of the diaspora in modern social life be associated with it? No, because the diaspora is directly connected with culture, while globalization is opposed to culture. Globalization is aimed at unification, ignoring the problem of cultural identity. Globalization involves the erasure of cultural features, the loss of cultural, ethnic, religious differences. But at the same time, globalization contributes to the growth of population migration, which leads to an increase in the number of diasporas abroad. The rapid growth of immigrant communities and their institutionalization forced to talk about "the diasporaization of the world" as one of the scenarios for the development of mankind. One way or another, this process deepens and takes more and more new forms, and the role of diasporas and their influence are intensified.</p>

Cultural-Identity Development and Family Assessment

1993 ◽  
Vol 21 (3) ◽  
pp. 487-513 ◽  
Author(s):  
George V. Gushue
Keyword(s):  
Identity Development ◽  
Cultural Identity ◽  
Cultural Differences ◽  
Interaction Model ◽  
Family Counseling ◽  
Family Assessment ◽  
Black And White ◽  
Starting Point ◽  
Identity Attitudes ◽  
Cultural Identity Development

This article proposes an extension of Janet Helms's Black and White interaction model to be used as a starting point for organizing and understanding cultural-identity data in mating an initial family assessment. A number of efforts to describe how culture affects family counseling have focused on between-group differences. The interaction model presented here endeavors to expand that discussion by systematically including (a) within-group cultural differences in families, (b) changes in cultural-identity attitudes over time, (c) attention to the counselor's stage of cultural identity (in addition to those of the family's various subsystems), and (d) consideration of cultural differences in the work of counselors and families from the same culture or in the work of nondominant culture counselors working with dominant-culture families. The article reviews the Helms model and other pertinent constructs from the literature, extends the theory to multicultural family counseling, and concludes with some illustrative cases suggesting how the interaction paradigm might be applied.

Individualism in Twelfth-Century Religion. Some Further Reflections

1980 ◽  
Vol 31 (2) ◽  
pp. 195-206 ◽  
Author(s):  
Colin Morris
Keyword(s):  
Cultural Identity ◽  
Fifteenth Century ◽  
Twelfth Century ◽  
Natural Order ◽  
Modern World ◽  
The Past ◽  
Emergence Of Institutions ◽  
Western Civilisation ◽  
The Individual ◽  
First Time

In an article in the last number of this JOURNAL, Caroline Walker Bynum drew attention to the way in which historians during the past few decades have written of the twelfth century in terms which would once have been thought more appropriate to the fifteenth. We have become used to hearing about the twelfth-century renaissance, about the classical revival and the growth of humanism and about the discovery of the individual. The period has been credited with a rapidly growing awareness of the regularity of the natural order and with an increased confidence in the power of reason. The idea has now been widely accepted that the twelfth century saw the emergence of institutions and sensitivities which were to become characteristic of western civilisation, but which previously did not exist or played only a subordinate cultural role. It is then, as R. R. Bolgar has expressed it, that we can discern for the first time the lineaments of modern man. This is obviously not to say that the attitudes displayed were the same as those in subsequent centuries; it would be absurd to look for the humanism of the fifteenth century, the rationalism of the eighteenth, or the individualism of the nineteenth, in the writings of Cistercians or magitri. Some phrases will strike us by their modernity, but the context of thinking is usually different in important ways from our own. The question is not whether there is a cultural identity between the twelfth century and the modern world, for there obviously is not, but whether in the twelfth century we can discern elements of respect for humanity, reason and individuality which were largely lacking during the preceding five hundred years, and which were to have a lasting impact on the growth of.western culture.

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