Suchergebnisse

La politike koinonia y la communitas se nos presentan como dos vectores ordenadores que estructuran todo el discurso político de los parientes mayores del área septentrional del reino de Castilla. Es posible seguir los mismos dentro de una retórica generada desde diversas fuentes de información, como las crónicas banderizas realizadas por los propios parientes mayores. Para el área vizcaína las más conocidas son las Bienandanzas e Fortunas de Lope García de Salazar y el Arbol de la casa de Ayala de Fernán Pérez y Pedro López de Ayala, que se nos presentan como modelos arquetípicos para este tipo de obras de carácter genealógico y cronístico. ; Fil: Pereyra, Osvaldo Víctor. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación; Argentina.

La politike koinonia y la communitas se nos presentan como dos vectores ordenadores que estructuran todo el discurso político de los parientes mayores del área septentrional del reino de Castilla. Es posible seguir los mismos dentro de una retórica generada desde diversas fuentes de información, como las crónicas banderizas realizadas por los propios parientes mayores. Para el área vizcaína las más conocidas son las Bienandanzas e Fortunas de Lope García de Salazar y el Arbol de la casa de Ayala de Fernán Pérez y Pedro López de Ayala, que se nos presentan como modelos arquetípicos para este tipo de obras de carácter genealógico y cronístico. ; Facultad de Humanidades y Ciencias de la Educación

In this article I will examine how a few Latin American avant-garde artists and poets in exile became part of Fluxus, an international constellation of artists whose ideas revitalised the concept of the avant-garde after the war. This constellation became an active collaboration through the makings of the Beau Geste Press, founded in Devon (UK) in 1971 and active until 1976. The press, co-founded by Felipe Ehrenberg, Martha Hellion and David Mayor, not only published and disseminated the work of Cecilia Vicuña, Ulises Carrión, Claudio Bertoni, and Ehrenberg himself, but also operated as "a community of duplicators, printers and craftsmen" that replaced the concept of individual creation with a practice of communal production. I will refer to Victor Turner's concept of liminality to contend that the Beau Geste Press, which represented the beginning and end of this communitas, developed in a space that was liminal on different levels: at the level of the subjective experience of exile; of artistic production, which can be inferred from their emphasis on procedural techniques over finished artistic products; and at the level of language, because they are Spanish-speaking authors in England, who turn that potential problem into hybrid forms.

Traditional sociological theory explains that a rural community is an enclosed unit. China's fast modernization and urbanization, however, display a rather different phenomenon, where rural communities are changing into open communities, which face the dual task of rebuilding internal relations and expanding external resources. Based on this background and practical cognition, the theoretical framework of the 'new rural communitas' is proposed, which expands the common enclosed relationships in traditional rural communities into new, open co-construction relationships with endogenous power as core, government power as support, and social power as coordination, emphasizing the full cooperation of these three types of power. On the basis of the theory, this article employs the practice of the rural regeneration policy in Taiwan as an empirical case, and analyzes how these three types of power affect and cooperate with each other. Furthermore, interviews have been conducted with local community members, government officers, and social participants in three communities in Taiwan to give examples of three different types of new rural communitas. Finally, several suggestions toward constructing new rural communitas are discussed. Abstrak. Teori tradisional dalam sosiologi menjelaskan bahwa komunitas perdesaan adalah unit yang tertutup. Modernisasi dan urbanisasi cepat yang terjadi di China menampilkan fenomena yang sedikit berbeda, dimana komunitas perdesaan berubah menjadi komunitas yang terbuka yang menghadapi tugas ganda membangun kembali hubungan internal dan memperluas sumber daya eksternal. Berdasarkan latar belakang dan kognisi praktis ini, kerangka teoritis 'komunitas perdesaan baru' diusulkan, sehingga dapat memperluas hubungan tertutup bersama dalam komunitas perdesaan tradisional menjadi hubungan ko-kontruksi baru yang terbuka dengan kekuatan endogen sebagai inti, kekuatan pemerintah sebagai pendukung, dan kekuasaan social sebagai koordinasi serta menekankan kerjasama penuh dari ketiga jenis kekuasaan ...

This chapter draws on the theory of societal constitutionalism to analyse polysemy and polyvalence of the European constitutional imaginaries. It argues that European constitutional imaginaries have to be distinguished from the imagination of EU constitutional theory as much as European political ideologies and utopias. They spontaneously evolve in European society and, despite their theoretical contextualisations and uses, cannot be purposively constructed by theorists to justify integration and constitutionalisation of Europe. Imaginaries are societal power which precedes structures of political power and constitutes the common understanding of social reality despite all its fragmentations, diffusions and differentiations. The chapter thus highlights the sociological meaning of the concept of imaginary as background power of both national and transnational legal and political systems which determines legitimacies and illegitimacies in EU law and politics. It subsequently analyses specific imaginaries of EU integration and their general components. It concludes by arguing that these European constitutional imaginaries are part of societal constitutionalism of the EU beyond constraints of law and politics and the old semantics driven by the imaginary unity of statehood.

In December 1969 the Spanish singer-songwriter Paco Ibáñez gave a concert at the Olympia in Paris to an audience composed of Spanish exiles and French students. Ibáñez's selection, interpretation, musicalization and performance of a wide range of mainly Spanish poems for the occasion created a text that denounced the policies of Franco and, at the same time, allowed the French part of the audience to express their solidarity in a political cry for freedom. This article begins by situating Ibáñez in exile in France where, avoiding Francoist censorship, he thrived as an anti-Francoist musician. Focusing on the emblematic Olympia concert that epitomizes Ibáñez's artistic output, the second part of the article analyses the performative text created by the poems chosen and interpreted by Ibáñez together with the audience's reaction to them. This text, the article argues, encouraged collective struggle in the face of oppression, and the communitas generated that night exemplified it.

This book is a critical, transdisciplinary examination of a broad range of philosophical ideas, theoretical concepts, and artistic projects of community in the 20th and 21st century in the context of global/local social and political changes. This volume opens new vitas by focusing on carefully selected instances of multipronged crises in which existing concepts of commonality are questioned, reformulated, or even speculatively designed with a (better) future in view. As many authors of this volume argue, in the face of today's unprecedented global ecological and economic challenges speculative design is of utmost importance as it can foster alternative, unthought-of forms of connectivity that go far beyond progressivist narratives of nation, corporation, and nuclear family. Focusing on the situations of upheaval, both historical and fabulated, the collection not only examines how multipronged crises trigger antagonisms between egalitarian forms of communitas and the normative concept of the nation (and other normative forms of communities) as a community that separates and excludes. It also looks closely at philosophical and artistic projects that strive to go beyond the dichotomies and typically extrapolated utopias, envisaging new political economies, ways of living and alternative relational structures. It will be of great interest to students and scholars in performance studies, cultural studies, political studies, media studies, postcolonial and decolonial studies, critical anthropology.

A tanulmány egy budapesti alternatív gimnázium (a "Diákház") belső diskurzusát vizsgáló, etnográfiai módszerekkel végzett kutatás eredményeire épül. A Diákházban a tanárok iskolaelhagyó, a felnőttekkel, tanárokkal, iskolákkal szemben többnyire elutasító, szociokulturálisan sokszínű diáksággal dolgoznak. A hagyományostól eltérő pedagógiai eszközök használata mellett ezt a munkát segítik a diákházi diskurzusban megjelenő szubkulturális koncepciók: a másság, a deviancia, a kulturális mainstreammel szembeni ellenállás, a marginalitás és a communitas, a státuszkülönbségek nélküli közösség élménye. Az írás néhány példán keresztül bemutatja, ahogyan az oktatási intézményi keretben fenntartott communitas megjelenik és megerősítődik a diákházi kommunikációs színtéren, és ahogyan a struktúrán kívüliség élménye hozzájárul a diákok strukturális pozícióemelkedéséhez.