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Sounds of War and Peace: Soundscapes of European Cities in 1945
10 This book vividly evokes for the reader the sound world of a number of Eu- Renata Tańczuk / Sławomir Wieczorek (eds.) ropean cities in the last year of the Second World War. It allows the reader to “hear” elements of the soundscapes of Amsterdam, Dortmund, Lwów/Lviv, Warsaw and Breslau/Wrocław that are bound up with the traumatising experi- ences of violence, threats and death. Exploiting to the full methodologies and research tools developed in the fields of sound and soundscape studies, the Sounds of War and Peace authors analyse their reflections on autobiographical texts and art. The studies demonstrate the role urban sounds played in the inhabitants’ forging a sense of 1945 Soundscapes of European Cities in 1945 identity as they adapted to new living conditions. The chapters also shed light on the ideological forces at work in the creation of urban sound space. Sounds of War and Peace. War Sounds of Soundscapes of European Cities in Volume 10 Eastern European Studies in Musicology Edited by Maciej Gołąb Renata Tańczuk is a professor of Cultural Studies at the University of Wrocław, Poland. Sławomir Wieczorek is a faculty member of the Institute of Musicology at the University of Wrocław, Poland. Renata Tańczuk / Sławomir Wieczorek (eds.) · Wieczorek / Sławomir Tańczuk Renata ISBN 978-3-631-75336-1 EESM 10_275336_Wieczorek_SG_A5HC globalL.indd 1 16.04.18 14:11 10 This book vividly evokes for the reader the sound world of a number of Eu- Renata Tańczuk / Sławomir Wieczorek (eds.) ropean cities in the last year of the Second World War. It allows the reader to “hear” elements of the soundscapes of Amsterdam, Dortmund, Lwów/Lviv, Warsaw and Breslau/Wrocław that are bound up with the traumatising experi- ences of violence, threats and death. -
The Soviet Experiment: Playing with Weeks
The Soviet Experiment: Playing with Weeks By eLaine Vornholt Laura Lee Vornholt-Jones oviet reform of the Gregorian calendar was very different from the French reform during the Revolution. While it did not set aside the Gregorian calendar year, the new reform S completely restructured the weeks. The official reason was for greater productivity from workers and factories, but like the French reform before it, the Soviet calendar reform was in large part a reaction against religion. In May of 1929, Yurii M. Larin proposed a continuous production week.1 While at first his proposal was lightly dismissed, by the very next month he had won the support of Joseph Stalin, premier of the Soviet Union. Any opposition to the proposed reform was quickly crushed as “Counterrevolutionary bureaucratic sabotage.”2 Two months later on August 26, 1929, the Council of People’s Commissars (CPC) decreed that all productive enterprises were to transition from the traditional work week interrupted by a weekend, to a continuous production week. Further, the CPC stated that it was “essential that the systematically prepared transition of undertakings and institutions to continuous production should begin during the economic year 1929-1930.”3 The idea appeared simple: divide all workers into shifts. This applied not only to factory 1 The Soviet Union had been on the Gregorian calendar for only 11 years. On January 25, 1918, the Council of People’s Commissars (CPC) decreed that the Soviet Union would no longer use the Julian calendar but would switch to the Gregorian calendar. This was done February 14, 1918. -
The End of Time: the Maya Mystery of 2012
THE END OF TIME ALSO BY ANTHONY AVENI Ancient Astronomers Behind the Crystal Ball: Magic, Science and the Occult from Antiquity Through the New Age Between the Lines: The Mystery of the Giant Ground Drawings of Ancient Nasca, Peru The Book of the Year: A Brief History of Our Seasonal Holidays Conversing with the Planets: How Science and Myth Invented the Cosmos Empires of Time: Calendars, Clocks and Cultures The First Americans: Where They Came From and Who They Became Foundations of New World Cultural Astronomy The Madrid Codex: New Approaches to Understanding an Ancient Maya Manuscript (with G. Vail) Nasca: Eighth Wonder of the World Skywatchers: A Revised and Updated Version of Skywatchers of Ancient Mexico Stairways to the Stars: Skywatching in Three Great Ancient Cultures Uncommon Sense: Understanding Nature’s Truths Across Time and Culture THE END OF TIME T H E Ma Y A M YS T ERY O F 2012 AN T H O N Y A V E N I UNIVERSI T Y PRESS OF COLOR A DO For Dylan © 2009 by Anthony Aveni Published by the University Press of Colorado 5589 Arapahoe Avenue, Suite 206C Boulder, Colorado 80303 All rights reserved Printed in the United States of America The University Press of Colorado is a proud member of the Association of American University Presses. The University Press of Colorado is a cooperative publishing enterprise supported, in part, by Adams State College, Colorado State University, Fort Lewis College, Mesa State College, Metropolitan State College of Denver, University of Colorado, University of Northern Colorado, and Western State College of Colorado. -
Calendar As a Criterion in the Study of Culture
Article Calendar as a Criterion in the Study of Culture Marija Šegan-Radonji´c 1,‡ and Stevo Šegan 2,‡ 1 Mathematical Institute of the Serbian Academy of Sciences and Arts 2 Department of Mathematics, State University of Novi Pazar Abstract: The paper considers the calendar as a link between the cosmos and mankind, and it introduces it as an instrument in studying culture. It uses the concept of calendars/calendar systems as a criterion for recognition and formation of culture in general. Starting from an assumption that the calendar is a structurally organized system of events or holidays, it analyses the basic units of a calendar: day, month and year, and distinguishes a calendar holiday from a non-calendar holiday. It states that the calendars are a structural list of collective memory within a social group, where this memory is described in cyclical categories – calendar holidays. Furthermore, considering that the initial epoch of year counting may be different in different cultures, it discusses how cultural self-awareness is expressed through the epoch of the calendar era. Finally, it explores how and to what extent the formation, interaction, and reforms of calendars and their systems reflect the change in culture. The paper concludes that calendars and their systems should be used as a criterion in defining culture. Keywords: Calendar; Culture. 1. Introduction Culture, as a notion, can be considered in a narrower and a broader sense1, and some theoreticians have succeeded to identify as many as 164 definitions of this phenomenon [2]. Furthermore, modern science strives to comprehend and describe this phenomenon as generally as possible, and the new complex disciplines, such as the problem of culture typology (criterion) [3], have appeared and been developed. -
Examining Committee
University of Alberta Perfect Calendars in Chaotic Times by Irina Shilova A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Slavic Languages and Literatures Department of Modern Languages and Cultural Studies ©Irina Shilova Fall 2010 Edmonton, Alberta Permission is hereby granted to the University of Alberta Libraries to reproduce single copies of this thesis and to lend or sell such copies for private, scholarly or scientific research purposes only. Where the thesis is converted to, or otherwise made available in digital form, the University of Alberta will advise potential users of the thesis of these terms. The author reserves all other publication and other rights in association with the copyright in the thesis and, except as herein before provided, neither the thesis nor any substantial portion thereof may be printed or otherwise reproduced in any material form whatsoever without the author's prior written permission. Examining Committee Jelena Pogosjan, Modern Languages and Cultural Studies Nicholas Zekulin, Germanic, Slavic and East Asian Studies, University of Calgary Andriy Nahachewsky, Modern Languages and Cultural Studies Alla Nedashkivska, Modern Languages and Cultural Studies Fred Judson, Political Science Serhy Yekelchyk, Germanic and Slavic Studies, University of Victoria Abstract This dissertation focuses on the literary and media texts pertaining to the calendar reform introduced by the Bolshevik government after the October Revolution in 1917, and the establishment of specifically Soviet calendar in 1917-1929. The careful examination of the texts reveals a particularly salient feature of the new calendar, namely, its chaotic nature. -
Ideology and Atheism in the Soviet Union Religion and Society 28
Ideology and Atheism in the Soviet Union Religion and Society 28 GENERAL EDITORS Leo Laeyendecker, University of Leiden Jacques Waardenburg, University of Lausanne MOUTON DE GRUYTER • BERLIN • NEW YORK 1989 Ideology and Atheism in the Soviet Union by William van den Bercken MOUTON DE GRUYTER • BERLIN • NEW YORK 1989 Mouton de Gruyter (formerly Mouton, The Hague) in a Division of Walter de Gruyter & Co., Berlin. The vignet on the cover this book represents the symbol of the Agathos Daimon, the snake of the Good Spirit, known from Greek astrological and magical texts. As its Town God, the Agathos Daimon was believed to protect Alexandria, which was famous world-wide for its library with precious manuscripts and books. Translated from the Dutch by H.Th.Wake Library of Congress Cataloging in Publication Data Bercken, William Peter van den, 1946- Ideology and atheism in the Soviet Union. (Religion and society ; 28) Bibliography: p. Includes index. 1. Atheism- Soviet Union. 2. Ideology. I. Title. II. Series: Religion and society (Hague, Netherlands); 28. BL2747.3.B47 1988 211'.8'0947 88-28526 ISBN 0-89925-384-9 (alk. paper) Deutsche Bibliothek Cataloging in Publication Data Bercken, William van den: Ideology and atheism in the Soviet Union / William van den Bercken. [Transi, by H.Th.Wake]. - Berlin ; New York : Amsterdam : Mouton de Gruyter, 1988 (Religion and society ; 28) ISBN 3-11-011406-2 NE: GT © Printed on acid free paper. © Copyright 1988 by Walter de Gruyter, Berlin. All rights reserved, including those of translation into foreign languages.No part of this book maybe reproduced in any form - by photoprint, microfilm or any other means - nor transmitted nor translated into a machine language without written permission from the publisher. -
Red Press: Radical Print Culture from St. Petersburg to Chicago The
Red Press: Radical Print Culture from St. Petersburg to Chicago The Russian revolution simmered for decades before finally toppling the imperial government in early 1917 and bringing to power the world’s first Communist government later that same year. Like no other political event the Bolshevik revolution reverberated around the world, carried by political networks via print and visual media. The University of Chicago has a privileged vantage point on the revolution’s “red press,” in large part thanks to Samuel Northrup Harper, son of the University’s founding president, William Rainey Harper. During his extensive sojourns in Russia Samuel Harper collected first-hand documentation of Russian culture and politics from 1904 to the late 1930s, with a particular emphasis on the revolutionary decade between 1905 and 1917. In January 1905 he was on Palace Square in St. Petersburg during the infamous Bloody Sunday encounter. In the summer of 1917 he was back in the imperial capital, now named Petrograd, to witness the tumult between the February and October revolutions. In between he spent half of each year at the University of Chicago teaching courses in Russian, laying the foundations of the University’s programs in Russian studies. Red Press augments Harper’s collection of handbills, pamphlets, and other revolutionary ephemera with material from other holdings in Special Collections that document how Russia’s revolution was described, imagined and disseminated, from the Far East to the streets of Chicago. ANDO CASE Soviet Propaganda Posters The transformation of the former Russian Empire into a socialist state required the mass organization of people, material and minds. -
Challenges of Liberalization and Democratization in Georgia: the Case of the Modern Civic Calendar of the Country
CES Working Papers – Volume IX, Issue 3 Challenges of liberalization and democratization in Georgia: the case of the modern civic calendar of the country Ivane TSERETELI* Abstract The case of Georgia’s transformation through the analysis of a civic calendar demonstrates existing problems on the way of country’s democratization. Its design in terms of national festivities and celebrations contradicts the declared course of the Georgian state, which is aimed at building an inclusive civic Georgian nation, as it is cantered only at the Orthodox population of the country. The multi-ethnicity of the Georgian nation – the political and cultural role of national minorities in the Georgian state – is not reflected in the civic calendar of the state. Considering the popularity of the Georgian Orthodox Church among the Georgian society and its influence on the formation of public opinion, a range of challenges could emerge on Georgia’s way towards democratization, as some aspects of the liberal ideology is termed as dangerous for the Georgian culture by the Georgian Orthodox Church. Keywords: Georgia, calendar, democratization, transformation Introduction The last decade of the 20th century was the most complicated period in the history of Georgia, full of controversies. After the dissolution of the Soviet Union “unifying, all-encompassing Soviet identity became a thing of the past” The ruling elites of the post-Soviet Republics started to create new memory projects with the aim of introducing an entirely new historical narrative. This process itself appeared to be hard enough, since the Soviet legacy, however vague and ugly it might have been, was still deeply rooted in the present time of Georgia. -
NORTHEAST HOUSTON COMMUNITY CHURCH Sermon: What Makes It a New Year Scripture Text: Lamentations 3:17–24 01/01/2017
NORTHEAST HOUSTON COMMUNITY CHURCH Sermon: What Makes It A New Year Scripture Text: Lamentations 3:17–24 01/01/2017 Lamentations 3:17–24 (NKJV) 17 You have moved my soul far from peace; I have forgotten prosperity. 18 And I said, “My strength and my hope Have perished from the LORD.” 19 Remember my affliction and roaming, The wormwood and the gall. 20 My soul still remembers And sinks within me. 21 This I recall to my mind, Therefore I have hope. 22 Through the LORD’s mercies we are not consumed, Because His compassions fail not. 23 They are new every morning; Great is Your faithfulness. 24 “The LORD is my portion,” says my soul, “Therefore I hope in Him!” We have just celebrated the last of the three major Christian holidays of this time. I speak of Thanksgiving, Christmas and now New Years. Only one of the three has significant Spiritual meaning, that being Christmas. I said three Christian holidays because Thanksgiving to the Christian is associated with our thankfulness for God's abundant blessings. New Years may be considers a Christian because not all religions recognize it as a New Year. NEW YEAR What marks or makes or makes it a new year? Time, solar system? You make it a new year. Is it the calendar? Jewish, Roman or Gregorian? There are over 100 different calendars in the world. Egyptian calendar Julian calendar Ethiopian calendar Chinese Calendar, Islamic calendar Hebrew calendar A case in point. Ever hear of the Chinese New Year? A time of celebration the New Year different from ours. -
Teaching Atheism and Religion in the Mari Republic, Russian Federation
FORMS AND METHODS: TEACHING ATHEISM AND RELIGION IN THE MARI REPUBLIC, RUSSIAN FEDERATION by Sonja Christine Luehrmann A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in the University of Michigan 2009 Doctoral Committee: Associate Professor Alaina M. Lemon, Chair Professor E. Webb Keane Jr. Professor William G. Rosenberg Associate Professor Douglas T. Northrop © Sonja Christine Luehrmann All rights reserved 2009 In loving-guessing memory of my grandparents, Karl Lührmann (1892-1978) and Käte Lührmann née Emkes (1907-1997), who were, among other things, rural school teachers, and bequeathed me a riddle about what happens to people as they move between ideological systems. ii Acknowledgements On the evening of January 18, 2006, over tea between vespers and the midnight mass in honor of the feast of the Baptism of Christ, the Orthodox priest of one of Marij El’s district centers questioned the visiting German anthropologist about her views on intellectual influence. “You have probably read all three volumes of Capital, in the original?” – Some of it, I cautiously admitted. “Do you think Marx wrote it himself?” – I said that I supposed so. “And I tell you, it was satan who wrote it through his hand.” I remember making a feeble defense in the name of interpretative charity, saying that it seemed safer to assume that human authors were capable of their own errors, but could not always foresee the full consequences of their ideas. The priest seemed unimpressed, but was otherwise kind enough to sound almost apologetic when he reminded me that as a non-Orthodox Christian, I had to leave the church after the prayers for the catechumens, before the beginning of the liturgy of communion. -
Time & the Technosphere
Bear & Company One Park Street Rochester, Vermont 05767 www.InnerTraditions.com Bear & Company is a division of Inner Traditions International Copyright @ 2002 by Jose ArgUelles All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. Library of Congress Cataloging-in- Publication Data ArgUelles, Jose, 1939- Time and the technosphere : the law of time in human affairs / Jose ArgUelles. p.cm. Includes bibliographical references. ISBN 1-879181-99-1 1. Calendar reform-Miscellanea. 2. Social evolution-Miscellanea. 3. Maya chronology-Miscellanea. I. Title. BF1999 .A6398 2002 001.94-dc21 2002006082 Printed and bound in the United States at Capital City Press 10987654321 This book was typeset in Janson, with Eurostile as a display typeface I 9-11, The Inevitable Event and the Nature of Time: 1 Introductory Reflections Preliminary Definitions: Biosphere- Technosphere- 18 Noosphere as an Evolutionary Continuum Time and Human Consciousness: The Law of Time- 35 What It Is and Where It Came From The Law of Time in Human Affairs: The Analysis of History 54 The Climax of History, the Fifty-six Years of Hiroshima- 76 Artificial Time Runs Out The Solution of the Law of Time: Get a New Calendar 99 Humans-Noospheric Chips: Consciousness and Reality Redefined 121 Making the Transition to the New Time: A How-to 145 Catalog and Guide to the Pax Cultura, -
The Western Calendar and Calendar Reforms Western-Calendar-And-Calendar-Reforms#Ref59347
The Western Calendar And Calendar Reforms https://www.britannica.com/science/calendar/The- Western-calendar-and-calendar-reforms#ref59347 The calendar now in general worldwide use had its origin in the desire for a solar calendar that kept in step with the seasons and possessed fixed rules of intercalation. Because it developed in Western Christendom, it had also to provide a method for dating movable religious feasts, the timing of which had been based on a lunar reckoning. To reconcile the lunar and solar schemes, features of the Roman republican calendar and the Egyptian calendar were combined. The Stationers' Almanack for 1769, with calendar below. The illustration on top is of an allegorical relief found on the west side of a monument to the London fire of 1666.© City of London Libraries and Guildhall Art Gallery/Heritage-Images The Roman republican calendar was basically a lunar reckoning and became increasingly out of phase with the seasons as time passed. By about 50 BCE the vernal equinox that should have fallen late in March fell on the Ides of May, some eight weeks later, and it was plain that this error would continue to increase. Moreover, the behaviour of the Pontifices (see above The early Roman calendar) made it necessary to seek a fixed rule of intercalation in order to put an end to arbitrariness in inserting months. In addition to the problem of intercalation, it was clear that the average Roman republican year of 366.25 days would always show a continually increasing disparity with the seasons, amounting to one month every 30 years, or three months a century.