Med inddragelse af historisk naturkatastrofeteori og en række primært demografiske data for 1830erne og 1840erne undersøger denne artikel, hvad der sker med en mindre by som Nibe, når den rammes af ...en udefrakommende ulykke som svigtende fiskeri, hvor byens absolutte hovedindtægtskilde forsvinder fra et år til det næste, som det skete i 1829-1830. Nibe viser sig at være resilient som købstad, samtidig med at byen husede sårbare individer, der for mange vedkommende flyttede bort. Datidens nibenitter så selv sildens forsvinden som en katastrofe, og denne artikel udgør et første forsøg på at forstå, hvordan et mindre fiskerisamfund reagerer ved hjælp af tilpasning såvel som imødegåelse af den katastrofe, at deres primære marine ressource forsvinder. De fundne migrationsmønstre peger på, at migranterne primært flyttede til Aalborg og til det øvre Nørrejylland, mens migranter med fiskerirelaterede erhverv flyttede væsentligt længere væk.
Pakistan var allerede en nation i knæ, da store dele af landet i slutningen af juli 2010 blev ramt af de værste oversvømmelser i 80 år. Op mod 20 millioner mennesker blev berørt af ...katastrofen, der kostede knap 2000 mennesker livet. Mere end en million hjem blev skyllet væk, og 3,5 millioner hektar landbrugsjord og afgrøder blev ødelagt af vandmasserne. Den i forvejen hårdtprøvede, pakistanske regering og i ikke mindre grad hårdtprøvede befolkning, der dagligt kæmper mod fattigdom, regionale borgerkrigslignende tilstande, terror og trusler fra Taliban og Al-Qaeda, befandt sig nu også midt i en naturkatastrofe af uoverskuelige dimensioner.
Napredak u tehnici i prirodnim znanostima usmjeren smanjenju rizika od nepogoda pruža znanja o mehanizmima prirodnih opasnosti, uključujući procese koji ih pretvaraju u katastrofe. Takva znanstvena ...saznanja nude rješenja za izbjegavanje ranjivosti infrastrukture i društva. Područje Republike Hrvatske nalazi se na tektonski vrlo aktivnom području, čiju aktivnost dokazuju mnogi potresi zabilježeni kroz povijest. Depresivnost, posttraumatski stresni poremećaj, anksioznost i razni strahovi, najčešće su posljedice koje potres ostavlja na djeci i mladima. Rezilijentnost je sposobnost pojedinca da primjereno odgovori na stres koja se uči, vježba i razvija, pri čemu važnu ulogu imaju škola i edukacija. Djeca moraju znati da su potresi prirodne pojave i da se pojavljuju iznenada, ali isto tako moraju znati kako se ponašati ako do njih dođe, obzirom da živimo na seizmički aktivnom području. Stoga treba od najranije dobi djecu educirati i pripremati na mogućnost pojave potresa ali i drugih prirodnih katastrofa.
Treba čuti, vidjeti i dotaknuti Kirin, Renata Jambrešić
Etnološka tribina,
12/2022, Letnik:
52, Številka:
45
Journal Article, Paper
Recenzirano
Odprti dostop
Rad tematizira društvene, spoznajne i afektivne posljedice razornog potresa koji je pogodio područje Banije 29. prosinca 2020. godine. Prirodna nepogoda se ne razumijeva samo kao katastrofa nego i ...kao svojevrsna katarza koja je otkrila slojeve političkog zanemarivanja, teške prošlosti i duboke povezanosti čovjeka s prirodom. Autorica interpretira (posredovane i etnografski zabilježene) osobne naracije o prirodnoj nepogodi, ruinizaciji i regeneraciji, solidarnosti i međusobnom razumijevanju kao temelj za oblikovanje novih afektivnih zajednica i pokretanje procesa kojima se razgrađuju nacionalne (i nacionalističke) naracije i postiže osnaživanje zajednice. Metodološki okvir rada obuhvaća participativnu etnografiju, teorije usmenog pripovijedanja (Bausinger 2018 1958; Borland 2021; Bošković-Stulli 1984; Ranke 2018 1967; Rudan 2020, Shuman 2005), osjetilnu etnografiju (Bendix 2000, 2005) i ekološku spoznaju “duboke međuovisnosti čovjeka i svih stvari koje ga okružuju” (da Silva i Neuman 2018). Autorica zaključuje da seljani, kohabitirajući s prirodom, ali i oviseći o njoj, na jedinstvenom iskustvu nepogode grade smisao tako što uspoređuju ovu katastrofu s drugim primjerima ljudske patnje i oblikuju je u narativni obrazac koji “od alegorijskog čini osobno, od lokalnog kozmičko” iskustvo (Shuman 2005).
This paper deals with the social, cognitive, and affective consequences caused by the devastating earthquake that hit the Banija region on December 29, 2020. The natural disaster is understood not only as a catastrophe but as a kind of catharsis that has exposed layers of political negligence, difficult pasts, and deep connections to the environment. The author interprets (mediatized and face-to-face) personal narratives of natural disaster, ruination and regeneration, solidarity, and mutual understanding as the basis of making new affective communities and triggering processes that resolve national (and nationalistic) narratives and contribute to community empowerment. The paper’s methodological framework embraces participatory ethnography, the theory of folk narratives (Bausinger 2018 1958; Borland 2021; Bošković-Stulli 1984; Ranke 2018 1967; Rudan 2020, Shuman 2005), the ethnography of the senses (Bendix 2000, 2005), and the “deep implicancy” knowledge of reflecting what makes the “human inseparable from all matter” (da Silva and Neuman 2018). The author concludes that villagers co–habiting with nature (but also depending on it) make sense of their unique experiences of disaster, comparing it with other humans’ suffering and organizing a narrative frame that “makes the allegorical personal, the cosmological local” (Shuman 2005).
"Hvordan så mit hus ud, da jeg vendte tilbage? Det var ødelagt. Der var ingenting, kun aske efter nedbrændingen. l huset var kun fuglene og mig. Der var virkelig ...ingenting. lntet andet. Alt var aske, alt var nedbrændt. Intet, intet, intet. Da jeg kom tilbage, sad jeg her, jeg sagde til mig selv: "Hvad nu?". Jeg vidste ingenting; hvor jeg skulle gå hen, hvad jeg skulle gøre. Jeg ventede. Tårerne kom af sig selv. Jeg flygtede herfra dengang, det var mit hjem, mit alting. Her!" Valentina, 24 år.
U radu se analizira humorni diskurs internetskih mema što su nastali kao reakcija na pandemiju koronavirusa. Memi se proučavaju u sklopu digitalnoga folklora kao virtualni surogati vica katastrofe s ...čijim žanrom imaju mnogo sličnosti. Pojavili su se odmah nakon što se pojavio i virus, tematiziraju pandemiju i novonastale životne situacije uvjetovane njome te na njih velik utjecaj imaju i medijska izvještavanja o virusu i njegovu širenju. Cilj je rada analizirati humorni diskurs internetskih mema koji je podijeljen u četiri tematsko-motivske skupine motivirane načinom pristupa temi virusa i pandemije, a zatim i pokušati uočiti kako se u njima postiže humorni učinak u usporedbi s vicem katastrofe. Istraživanje je usmjereno na internetske meme objavljene na dva instagramska profila: eroGAG i Gospodar Pršljenova. Memi su objavljeni u vrijeme početka pandemije u Europi, tj. u ožujku i travnju 2020. godine.
The article discusses the issue of the humorous discourse of Internet memes that emerged in response to the coronavirus (COVID-19) pandemic. Memes are studied within digital folklore as virtual surrogates of disaster jokes, the genre with which they have many similarities. They appeared immediately after the virus began spreading, thematizing the pandemic and new life situations caused by it, and are greatly influenced by media reports about the virus and its spreading. This article aims to analyze the humorous discourse of Internet memes, which is divided into four groups motivated by the way they approach the topic of the virus and the pandemic, and consequently they achieve a humorous effect compared to disaster jokes. The research is focused on internet memes posted on two Instagram profiles: eroGAG and Gospodar Pršljenova. The memes were posted at the beginning of the pandemic in Europe, in March and April 2020.
The oeuvre of Varoujan is constructed around the experience of the foreign, which is immediately understood to be pictorial in nature. Images fascinate Varoujan, within the framework of the question ...of the relationship between painting and poetry, inherited from the Renaissance. What place does pictorial art assume in his poetic oeuvre ? Which meaning does it have ? Do the fascination for the image and Varoujan’s pictorial thought survive the catastrophic event, the massacres of 1909 in Adana, taking place when Varoujan is writing and threatening to undo his oeuvre ? What is the impact of images on Varoujan’s poetic writing ? These are the questions that this article seeks to answer.
L’oeuvre de Varoujan se constitue autour d’une expérience de l’étranger placée d’emblée sous le signe du pictural. C’est l’image qui le fascine, dans le cadre apparent d’une problématique, héritée de la Renaissance, des rapports de la peinture et de la poésie. Quelle place occupe l’art pictural dans l’oeuvre du poète ? Quel sens revêt-il réellement ? La fascination de l’image et de la pensée imageante qu’on trouve dans cette oeuvre résiste-t-elle à l’événement catastrophique, dont l’oeuvre de Varoujan est l’exact contemporain (les massacres de 1909 à Adana) et qui ne peut que la défaire ? Quel est son impact sur l’écriture poétique ? Ce sont ces questions qui guident cet essai.
Het poëtische oeuvre van Daniel Varoujan berust op de ervaring van het buitenland en het vreemde, die de dichter uitdrukt in beelden. Beelden fascineren Varoujan en hij is een erfgenaam van de klassieke vraag naar de relatie tussen schilderen en dichten, voor het eerst opgeworpen in de renaissance. Welke rol spelen beeldende kunsten in zijn gedichten ? Welke betekenis krijgen ze ? Kan zijn fascinatie voor beelden en zijn denken in beelden de catastrofale gebeurtenissen van 1909 (de slachtpartijen in Adana, 1909) overleven of bedreigen ze het wezen van zijn poëzie ? Welke impact hebben beelden op de gedichten van Varoujan ? Dit zijn de vragen die dit artikel wenst te beantwoorden.
Beledian Krikor. « J’ai vu l’Europe ». Daniel Varoujan : le temps de la destruction des images. In: Revue belge de philologie et d'histoire, tome 97, fasc. 3, 2019. Langues et littératures modernes - Moderne taal-en letterkunde. pp. 887-918.
What is happening to spirit in the meantime? Some exercises in the impossible This article reflects on the vicissitudes of spirit and spirituality during the course of time. In the early phases of ...human history until fairly recently, spirit and spirituality were essential to their history and shamelessly confessed and promoted. Examples of this attitude are apparent in the works of Aristotle, Augustine, Spinoza, Hegel, and the philosophers of the spirit, Bachelard and Gadamer. They generally see spirit as the organizing, fundamental and forceful principle that guides and inspires humans towards many great achievements, the principle responsible for organising all special attributes and qualities of humans such as psuche, phusis and logos - science, art and religion. Gradually this self-evident and taken for granted presence and force of human spirituality, responsible for making human history and establishing great and exciting human achievements, has been quietly but sometimes even ruthlessly eroded in diverse ways. Its fate is multi-faceted. It is either simply forgotten or pushed aside, or active efforts of despiritualisation became effective. From another perspective it becomes emasculated and loses its force, or becomes seconded to machines up to the point of complete elimination in the sciences of various kinds, until eventually, in some circles, an aggressive antagonism towards the idea of spirit and explicit rejection of this idea emerged. Merely mentioning spirit becomes a shameful event, a laughing matter, and even a subject of jokes. What goes relatively unnoticed in these processes is the extent to which these dismissive attitudes regarding spirituality bring about catastrophic and barbarous consequences, with devastating implications for human existence, human societies, scientific endeavours, social initiatives and aesthetic expressions. World wars, unbridled violence of humans against humans, exploitation of humans by humans, the absence and loss of meaningful human existence, the development of symbolic misery, the emergence of dis-affected individuals, the sociopathologies that reign in societies, the darkening of the world manifested in the flight of the gods, the celebration of mediocrity, the standardisation of humans and the destruction of the earth are some of the devastating and ruinous consequences. According to some these developments pose a serious threat to the future of the human race - humankind may be on the edge of disappearing. If this scenario is true and real, which clearly seems to be the case, deep and serious attention should be given to these developments in view of the future not only of specific individuals but of humankind as a whole. This creates the imperative that there needs to be a reawakening of spirit and spirituality; it should be reinvented for the contemporary milieu, circumstances and demands which differ extensively from previous times. What is required is the creation of a milieu that will facilitate this re-awakening and re-invention of spirituality: a deep rethinking of the notion of community; extensive efforts to pursue without hesitation the battle for intelligence; a serious embracement of comprehensive and compositional thinking; a rediscovery of the deepest possible understanding of what knowledge really means. The suggestion is that the re-invention and re-awakening of human spirituality, through attentive thoughtful listening to Being, will enable human communities to deal constructively with the huge problems with their catastrophic proportions that threaten humankind, enabled by the concurrent re-awakening and re-invention of human attitudes of friendship, love and care with socio-therapeutic consequences on a wide scale and pertinent for our unique situations and conditions. This calls for the deliberate, explicit and communal development on a continuous basis of "the art of being" with Being. In hierdie artikel word besin oor die lotgevalle van gees, geestelikheid en die geestelike soos dit oor eeue heen beslag gekry het. Die vanselfsprekendheid van gees en die aanvaarde manifestasies van gees in individuele en sosiale situasies was eeue lank die mees natuurlike houding. Hierna volg prosesse van despiritualisering wat lei tot die verdwyning, aftakeling, ontkragting, verplasing en vyandige vernietiging van gees. Die gewisse moontlikheid van katastrofale en nie onverwante barbaarse en in meer as een opsig vernietigende gevolge vir mens en samelewing, wat selfs die verdwyning van die mensheid mag behels, word geïdentifiseer. Hierdie besinning lei tot 'n hernieude besef, wat al hoe meer veld wen en bevorder word, dat gees tot ontwaking behoort te kom, herinventeer moet word vir huidige situasies en die hedendaagse wêreld volgens bepaalde denkmatige benaderingswyses, tot by die punt dat dit die mensheid van baie leed en selfs ondergang kan red en vrywaar, met die volle verwagting dat 'n nuwe toekoms blootgelê mag word.
Det er en klassiker. Et stort jordskælv sender huse i grus, mange mennesker mister livet, og endnu flere bliver hjemløse. Katastrofen er omfattende og tragedien ubærlig. Frem af kaos dukker en ...person, som hævder at have forudsagt jordskælvet, og hvis advarsler er blevet ignoreret af myndigheder og borgere. Hvis bare vi havde lyttet, kunne menneskeliv være sparet.
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