Diversity Is a real possibility in today’s world generally in societies just to some limited scope. In Germany where many migrants from the Middle East have gone after a wars from Iraq, Syria and Afghanistan, a battle is between two civilizations – both that the culture and the civilization of the Middle East. Because of this, the dominant civilization (the German civilization) is taking the time to coach the immigrants in order they are able to better incorporate to the German civilization. Hence, though it may be politically correct to observe cultural diversity within today’s age, the demand for unity, control, uniformity, and conformity therefore that most stakeholders – if in a company or within a residential district – are tasked with the exact identical ethical system, principles, principles, rules and ideals may certainly supplant the urge to be mathematically correct. To put it differently, it may appear to be a wonderful concept to observe diverse civilizations, but the stark reality is that multiculturalism is just something which may be celebrated across the medial side: unless there’s one dominant civilization which everybody else is predicted to accept and adopt, it won’t be possible to keep order within the category.

History Shows this nicely. Simply since they didn’t want contest or battle from the Roman Empire, the European civilization has been suppressed with the Roman emperors. The leaders wanted culture to combine individuals – two. While the Christian and the cultures have been antithetical, they couldn’t exist in stability and hence one other punted and one must be adopted. Until the throne was taken by Constantine, the culture was encouraged. When Constantine came into power, he free Rome and the civilization punted the civilization of its own ancestors.

From the Age, it’s the same. With the Reformation in the 16th century, with rival civilizations attracting people in Europe Started to split Instructions at the same time. The era’s civilization was place Contrary to the culture of the age. Wars ensued and from states Such as areas of both France and Germany and England, the culture was Embraced within the civilization. Europe itself was split on the entire world, with countries like Italy and Spain staying Catholic. Struggling continued Regardless of the calmness which concluded the Thirty Years’ War and also the A brand new culture, century appeared to place apart the religious Cultures: secularism’s culture arose from the East and the West, together with Political correctness as its saying that is driving.

The post Culture Diversity appeared first on H2Omusicfestival.com.

Define your question. A subject and thesis announcement guides A ethnographic research paper. The purpose is to compose a clear and succinct summary of one’s research’s attention, like values of a distinct category or being a description of their behaviour. Describe this question is essential and worthy.

Write your methodology up. Here really can be just really actually a description of the way you achieved this and everything you did throughout your research. Include your procedure, for example as interviews or player observations, and you picked that this specific particular system. Data also needs to be contained just how lots of people you’re interviewed and if setting the newspaper such as just how frequently you visited a site.

Report your findings. Utilize evidence taken in the research field notes also to back up also to examine your findings. Don’t forget to feature some quotes or thoughts. Be discerning by adding info to stop your paper out of drifting off-topic or becoming insignificant.

Interpret and assess the research. This is made up of 2 parts. Analyze the data to get decisions. Start looking for almost just about any patterns, procedures, beliefs or styles. Evaluate your search procedures. Consider the advantages and flaws on statistics collection and your strategy, and some other limits of this analysis. If your findings tend not to answer your research question (like in the 1st step ), create some recommendations for additional study.

Entire your draft. Your newspaper ought to be Doublespaced and word processed. Add an appendix, a title page, references, bibliography and, if needed. Assess for some errors in grammar or spelling and also make sure you’ve written inside the bounds of this wordcount.

Hint

Always seek consent before having a participant name or put on your research document. Or, you may work with a pseudonym. Compared to other sorts of documents, ethnography could be written from the first individual.

Caution

Research is subjective, therefore that it can be translated in a lot of ways.

Hint

Always seek consent before having a participant name or put on your research document. Or, you may work with a pseudonym. Compared to other sorts of documents, ethnography could be written from the first individual.

Caution

Research is abstract, therefore that it can be translated in a lot of ways.

The post Writing an Ethnographic Research Paper appeared first on H2Omusicfestival.com.

Again, in this instance, it’s feasible to pick out the main type of assault: this really is violence associated with hostility, reduction, arbitrariness, demo of pressure, embarrassment, theft in a, this unilateral violence is dedicated from the right of the best. The reaction to violence could possibly be the reverse violence: violence of pessimism, historic, crucial violence. This assault is just a split using the program, a transgression (it may include assault evaluation, model, meaning). All of this is just a type of assault having a particular path, having a newbie and a finish; It’s results and its triggers, which is linked using the transcendence of energy, background, meaning. the existing type of assault opposes all of this. It’s more advanced than assault of hostility; This assault of dissuasion, neutralization, pacification, manage the assault of damage that is simple. This healing, hereditary, conversation violence assault, a type of plastic surgery of sociality and required hostel, created of opinion.
This can be a harmless and clear assault; Using The aid of numerous types of preventive steps products, psychological legislation and legislation completed from the press, it attempts to uproot the origins of evil, and thereby. This is actually the assault of the machine, which inhibits all symptom of pessimism, singularity (such as the decreasing type of singularity, that will be death). This is actually the assault of the culture by which we’re practically refused pessimism, death, turmoil. This assault, which places a finish to violence itself, it is therefore difficult to respond from the same to violence, it stays simply to react with hate. Nevertheless, the absolute most severe starvation, the absolute most severe prohibition, among activities that are other, may be otherness’ prohibition.

For that basic issue of Another there is a type of “ultimate answer” (meaning damage): link with the community of common conversation. Within this Transpolitical New Purchase, we’re endangered less to get rid of ourselves (“alienation”), just how much to get rid of everything else, all otherness (“alienation”). We no further endure the procedure of disengagement, we don’t become various (within this there is at least some share of otherness, and searching back, we understand alienation whilst the Golden Age), we’re no further deprived of ourselves in support of Another, we’re deprived of Another Within The advantage of exactly the same; In other phrases, we’re deprived of otherness, of unusualness and condemned towards the replica of the same within the limitless procedure for id, within the common tradition of id.
Hate for yourself, thus the best sensation of rage. This isn’t hate of Another, as is generally thought, on the basis of the label of its own shallow meaning and bigotry; This Really Is hate brought on by discomfort concerning otherness’ loss. They need hate to become ostensibly a hate of Another, thus the impression by speaking threshold and regard for variations of battling it. She attempts to pay the Other’s increasing loss by making a Additional and turning to exorcism, so that as an effect, they may be anybody. In a globe that is lobotomized, where issues that are rising are instantly local, to be able to ruin it hate efforts to regenerate otherness, at least. It attempts to prevent deadly likeness, an home closing where the world culture’s very improvement is condemned to us.

Behind, although obviously, this can be a tradition of rage Another one’s resentment should observe the dictatorship of the self-anger at yourself and also the anger that may get into self-destruction. To comprehend this really is to prevent a particular quantity of claims that are worthless. Hate is definitely an irregular sensation (it ought to be recognized from assault being an unlawful work, that will be an intrinsic section of sociality and background). Dislike doesn’t have history, it’s attribute of the end of history and also the finish of sociality. Once the system reaches the phase of saturation, when it surely reaches universality (and our system, because of its severe difficulty and operationalization, has already reached this digital phase of fatigue of its abilities), it instantly becomes an irregular system, also it begins to manage a pointed reversion. Once the program alone is “alienated” without that hostile pressure that may balance it, it starts to jeopardize the gravitational fall. It’s within this placement that people are, and hate is just the broker of the fall and in the same period a sign, the owner of the finish of sociality, the finish of otherness.

For in most equity, the ultimate choice obtained from the program becomes from the program itself. Hence, hate, for several its ambiguity, ought to be regarded as a twilight sensation characterizing the finish of today’s modern world, the finish of otherness, turmoil, the fall of modernity, until the finish of background, For paradoxically the finish of history never arrived, because the issues presented by history never discovered your final answer. When not a problem is resolved instead, the finish of background is overcome. As well as in the hate that is present a heavy feeling is likewise of discomfort concerning the proven fact that it never occurred. All of us dislike. It will not rely on us not or whether hate rests in us. All of us possess a twin sensation of nostalgia concerning the end of the planet, quite simply, you want to allow it to be ultimate, to provide it an objective, at any price, actually in the cost of resentment and complete denial of the world because it is. To hate is just a sensation of an immediate have to increase things’ span to finish the machine, to free the street for another thing, for many event we would like Another in the future. This chilly fanaticism includes a millennial type of problem and (who understands?) Expectations.

I appreciated the colloquium about the fifth Avenue, about 10 years previously, about the end if me doesn’t alter of the planet that handed. Our first response was this: exactly what a concept that is fantastic to select to get a colloquium the finish of the world’s perfect epicenter. The 2nd response: since the world city may be the actual embodiment of the finish of the planet it’s ridiculous to go over this subject. Below its dedicated before us, therefore is it worth referring to it? However in the finish it turned obvious the reason behind this assembly of intellectuals regardless of the banal truth of the finish of the world happening simply in the host to its keeping was the answer of the thought of the finish of the world, the answer of the paradise of the finish of the world.

The post Jean Baudrillard on culture of bitterness Part 4 appeared first on H2Omusicfestival.com.

As a result of the qualitative change that occurs due to the excess of the critical mass, all these over saturated with information and technology and excessively cared for communities begin to generate a kind of feedback energy, a kind of inertia that threatens in the future Cause gravitational collapse. For there is a complete inversion of all aspirations. For all positive aspirations, all drives, including attraction to sociality, are inverted and transformed into negative drives, into indifference. Attraction is replaced by disgust. After all, in an atmosphere of universal communication, satiety with information, transparency of life and promiscuity, the defensive forces of a person are under threat. Symbolic space is no longer protected by anything. The intellectual space of one’s own opinion is not protected by anything. When technology makes available anything, I cannot decide what is useful and what is useless; Being in an undifferentiated world, I am not able to decide what is beautiful, what is ugly, what is good, what is bad, what is original and what is not.

Even my body is not able to figure out what is good or bad for him. In the situation of impossibility to make any decision, any object becomes bad, and the only defense is contradiction. The original uses the psychoanalytic term abreaction (“reaction”) note, Rejection and disgust. This is the body’s immune response, with which it seeks to preserve its symbolic integrity, sometimes at the cost of living. That is why I believe that hatred, representing an excessive form of expression of indifference and rejection of this undifferentiated world, is an extreme manifestation of the organism’s vital reaction. The strong drives and impulses of a positive, selective, attractive character have disappeared. As a result of the action of some mysterious factor, the certainty of tastes, desires, as well as will, has disappeared.

On the contrary, the crystallization of evil will, feelings of rejection and aversion greatly increased. It seems that this circumstance serves as a source of negative energy, it is what causes in us an allergic reaction, which supersedes our desire; Hence our vitally conditioned contradiction to everything that surrounds us Takes, in the total absence of the desire to change anything; This rejection in its pure form. In our time, sympathy has become vague, definitely only a feeling of disgust. Not being able to know exactly what we want, we know what we do not want anymore. Our actions (and even illnesses) are increasingly deprived of “objective” motivation; Most often they come from some form of rejection, which forces us to get rid of ourselves and our energy in any way. Consequently, they are based on a kind of exorcism, and not this or that principle of activity.

This is a new form of exorcism with a magical connotation, an exorcism aimed at oneself, on others, on the Other. This is a new kind of violent spell (no doubt, also symbolic). And, maybe, this is a new form of the principle of Evil? Let us return again to the masses. They seem like a sociological black box in which all goals and objectives, all aspirations are inverted; It is a kind of source of negative static electricity. It is in the masses that we should look for the roots of social rejection and political indifference, so well-known to us. For, as Simmel said, “there is nothing simpler than denial and the broad masses, being unable to set a common goal, find themselves in denial.” It is useless to ask what their opinion is or what their positive will is, they simply do not exist.

They live in the darkness of denial and find their definition in negativity. They are endowed with an indefinite potency, are strong only in their rejection and denial, primarily by denying all forms of culture and organization that are inaccessible to their understanding. They are deeply disgusted with the political regime (which does not exclude conformist views), political ambitions and the transcendence of power. If political choice and political judgments are characterized by passion, then a deep disgust for politics breeds violence. This is the source of hatred, which manifests itself not only in crime and racism, but in the most ordinary indifference. For what has been said applies not only to the masses, but to each individual insofar as he, sitting in his cochlea, closing himself and dissocializing, is itself a mass. If traditional violence was engendered by oppression and conflict, hatred is generated by the atmosphere Close communication and consensus.

Our eclectic culture is the culture of promiscuity of opposites, the coexistence of all possible differences in cultural melting pot. But we will not deceive ourselves: it is this cultural plurality, tolerance and synergy that provokes global contradiction, uterine rejection. Excessive guardianship entails a weakening of defenses and immunity; Antibodies, after being out of work, turn against the body itself. The nature of hatred is the same: like many modern diseases, it stems from self-aggression and autoimmune pathology. We are already struggling to endure the atmosphere of artificial immunity, which reigns in metropolises. We have become like a certain kind of animal, deprived of natural enemies, as a result of which they are doomed to quick extinction or self-destruction. In order to somehow protect ourselves from the absence of the Other, the enemy, unfavorable circumstances, we resort to hatred, which contributes to the emergence of some kind of artificial, pointless adversity. Thus, hatred is a kind of fatal strategy directed against a pacified existence.

Hatred, with all its ambiguity, is a desperate protest against the indifference of our world, and in this capacity it is undoubtedly a much stronger type of communication than consensus or close communication. The distinction between hatred and violence is absolutely clear. Historical violence or violence caused by passionate attraction, has its subject, its enemy, its goal; Hatred does not have anything, it’s a completely different phenomenon. The current transition from violence to hatred is a transition from objective passion to nonobjective. If we want to characterize the main forms of collective passion, collective violence (although such a characteristic will always be arbitrary), the following forms should be distinguished according to their appearance in the history of culture: sacred, sacrificial anger historical violence hatred as pure and undifferentiated, virtual Form of violence.

The latter is, as it were, the third type of violence, coexisting now with second degree violence terrorism (which is more violent than violence, for we do not have definite goals), as well as with all viral and epidemic forms of infections and chain reactions. Hatred is more surreal, more elusive in its manifestations than common violence; This is clearly seen in the example of racism and crime. That is why it is so difficult to combat it with both preventive and repressive measures. It is impossible to destroy the cause of hatred, since No explicit motivation can be found in it. It cannot be immobilized, for nothing moves it; It cannot even be punished, for in most cases it encroaches on itself; It is a typical passion that struggles with itself. Since there is no more room for real violence, violence aimed at a certain object, historical, class violence in our society, it generates virtual, reactive violence. The hatred that can be mistaken for an archaic, primary impulse, paradoxically represents a passion torn from its subject and its goals.

The post Jean Baudrillard on culture of bitterness Part 3 appeared first on H2Omusicfestival.com.

They are waste, just waste and will always remain so, these are not traces of the past and not ruins, which still represent venerable monuments of antiquity.

These houses are monuments to the soullessness of a person’s entrepreneurial activity. And then I want to ask how civilization can hate and despise itself, which, from the very beginning, produces itself, and deliberately, in the form of garbage, works on its own useless construction, creating cities and metropolises like immense idle mechanisms reproducing themselves infinitely; These phantoms are the result of investments made to absurd amounts, as well as their increasing scarcity. Ghost towns, ghost people Cities ghosts, ghost people (English)  approx. The human beings themselves reproduce themselves endlessly in the form of garbage or in the form of ordinary extras, whose destiny is to serve This idle mechanism, symbolizing a vicious cycle of production, when, contrary to the requirements of history, it is no longer Labor that reproduces Capital, but Capital indefinitely reproduces Labor.

The bitter fate of this expanding staff, who is destined to go into waste; So the person and after death continue to grow nails and hair. So, our culture has turned into the production of waste. If other cultures, as a result of a simple exchange cycle, produced a surplus and generated a culture of surplus (in the form of an unwanted and cursed child), then our culture produces a huge amount of waste that has become a real exchange value. People become the scum of their own garbage  this is the characteristic feature of a society indifferent to its own values, a society that itself pushes to indifference and hatred. Our megacities, our cosmopolitan cities are some kind of abscesses, delaying the emergence of larger abscesses. Architecture and town planning, launching ambitious tentacles everywhere, produce monsters alone, not from an aesthetic point of view (alas, alas, this often happens), but in the sense that these monsters testify to the loss of integrity and organ city of the city, its disintegration and Disorganization.

They no longer obey the rhythm of the city, its interrelations, but are superimposed on it as something that has come from the outside, something alien Characteristic (English)  approx. Even city ensembles, endowed with symbolic significance (Bobur, Forum, La Défense, La Villet), are only pseudo centers around which a false movement is formed. In fact, they testify to the stylization of urban life. Their external attractiveness seems to be designed to stun the tourist, and their function is similar to the function of a place of universal communication (airport, metro, huge supermarket), a place where people lose their citizenship, citizenship, their territory. However, it is here that all sorts of marginal and representatives of the subculture are moving, wandering in search of devastating ecstasy and finding it in this parasitic formation.

Even when such ensembles are created for cultural purposes, they are transformed not into radiation centers, but into absorption and excretion centers; These are just flow converters, mechanisms with input and output. One gets the impression that these are exhibits that have escaped from the world exhibition, and not a new part of the city; Bobur is one of such monsters, and, embodying the modern utopia of culture, it is an excellent example of the desertification of culture and the city, an example of the irrepressible erosion of the cultural relief, the gradual reduction of sociality to its simplest manifestations. For everything indicates that we are steadily moving towards the in distinction of culture and life, to denying the culture even the distinctive signs of life in the context of the city’s adaptation and its communications to the socialization of the social. Too much capillary diffusion, too much osmotic movement, too many movements, too Many communicating vessels, clutches, interactions.

Too much communication in a devastated space, in a city that has become like the Museum of Ideal Deconstruction. It is massive urbanization that are designed to disguise the process of devastation and desertification, and at the same time they are the brightest evidence of it. In this connection, I would like to mention one significant event, although it happened several years ago; I mean the scavenger strike in Bobur. This strike, undertaken to satisfy several demands of junior staff, quickly turned Beaubourg from a cultural space into a giant landfill. Just at that time in Bobur there was an exhibition devoted to the problem of waste. Needless to say, that Bobur, having become strangers due to strikers in a certain space, littered with garbage, was much superior to this ordinary exhibition in its visibility. Of course, no one dared to call a strike a cultural act or to present strikers as real counterculture figures, and yet they acted in this role, because only they could clearly show  in situ. Trans. And in full size, in what condition is the cultural environment of the city.

Urban problems bring us, through the concepts of concentration and desertification, to another concept that, in my opinion, is of primary importance, to the notion of critical mass. This concept, coming from matter and From the sciences of matter, from physics and chemistry, and hence from cosmology, is also applicable in all fields of humanitarian knowledge. The question arises whether a person is really a social being. This cannot be for sure; At least, the social essence of man has its limits. The denser congestion of millions of people in urban areas, their coexistence there Inevitably lead to an exponential increase in violence due to the fact that in conditions of forced promiscuity people are mutually canceled. And this is something that is the opposite of social being, or, conversely, the height of sociality, its extreme manifestation, when it begins to collapse by itself. The appearance of the masses on the horizon of modern history marks an offensive and at the same time a catastrophic collapse of sociality.

This is the crux of the problem of critical mass. We know its solution in cosmology: if the mass of the universe is below a certain threshold, then the universe continues to expand and big bang The Big Bang  approx. Lasts indefinitely. If the threshold is surpassed, then implosion begins, the universe shrinks, this is already a big crunch Great compression (Eng.)  approx. Our information arteries, the Internet and the creation in the near future, as we are promised, of worldwide communication suggest that we are just crossing that threshold of the globalist of information, its accessibility at any time and in any place that is at risk Automatic compression, sharp reversion, danger of information big crunch. Perhaps we have already crossed this threshold, perhaps a catastrophe is already taking place if the abundance of information supplied by the media is canceled by itself and if the balance expressed in terms of objective information turns out to be in some sense negative (the perverse effect of oversaturation with information). In any case, we have certainly overcome this threshold in the social sphere if we take into account the rapid growth of the population, the expansion of control networks, security agencies, communication and interaction, as well as the spread of extra sociality, leading to the implosion of the real sphere of the social and relevant concept.

The post Jean Baudrillard on culture of bitterness Part 2 appeared first on H2Omusicfestival.com.

Cities began to form at a time when a person had a need to be confident in the future: to know that he will have food, protection, the ability to save the accumulated. But what cities have turned into today? Huge machines, consisting of millions of cogs, huge anthills, in which everyone seems to know their place, but does not know themselves, giant demographic black holes, attracting the population from smaller settlements.

As a result  a whole bunch of problems that surround us daily: environmental pollution, overpopulation, which leads to the marginalization of the population, the destruction of social ties, high crime rates, tensions in inter-ethnic relations, the creation of special areas  ghettos  where those who do not Managed to find his place under the sun in the city. By the way, about the sun  in the cities it is much less than, for example, in the countryside. And this is just another point in the series of negative factors of the aggressive urban environment, which leads to neuroses and constant stresses. Among them, of course: constant noise, speed, surrounding us, increased crowding of people, enclosed spaces. There’s a lot more, do not you know?

Painting, to put it mildly, disturbing. But the horror is that this is only the external side of the changes that are taking place today in the city  first of all, with people. And, alas, it’s not just about stress. Undoubtedly, the psychology of man is monstrously changing in such a hostile environment, but his worldview and, if you like, his philosophical status are subject to much greater changes.

Reflecting on the theme raised in the film “Hatred,” the French sociologist, culturologist and philosopher Jean Baudrillard, in his lecture “The City and Hatred” noted that the world is turning into a huge cesspool, but it’s not so bad:

Worst of all is not that we are overwhelmed from all sides by garbage, but that we ourselves become them. The entire natural environment has turned into garbage, that is, into an unnecessary, all disturbing substance, from which, like a corpse, no one knows how to get rid of it.

He is sure that such a reality was brought about by the “appearance of the masses on the horizon of modern history”, which in fact meant “an offensive and at the same time a catastrophic collapse of sociality.” It is the masses that make up the essence of cities that today form a society indifferent to their own values, a society that itself pushes to indifference and hatred.

This is a worldwide problem of garbage, for if violence is generated by oppression, hatred arises when a person is sent to the trash.

According to Baudrillard, an important role in this was played by the mass media, who all got vaccinated with indifference and this indifference became the basis of a culture of anger  a cold, inconstant, capable of spreading to any subject.

This picture is really eschatological. Is it hopeless? I do not know. But to get acquainted with his lecture is definitely worth it  if only to ask yourself the question  is not that hate that Baudrillard writes about me? In the end, as Erich Fromm noted in his work “The Anatomy of Human Destructiveness”:

In fact, all human passions, “good” and “bad”, should be understood not only as an attempt of man to overcome his own banal existence in time and go into transcendent being. Personality change is possible only if a person manages to “turn” to new ways of comprehending life: if he at the same time mobilizes all his vital aspirations and passions and thereby he learns much more acute forms of vitality and integration than those that were to him Are inherent before. And until this happens, it can be curbed, tamed, but cannot be healed. Despite the fact that viable passions lead to self-affirmation of a person, strengthen his sense of joy of life and much more promote the manifestation of his integrity and vitality than cruelty and destructiveness, nevertheless, both of them equally participate in a real human existence; Because the analysis of those and

You probably know how much success the French film recently brought to the film called “Hatred.” The film shows a number of violent events taking place on the outskirts of cities and in the suburbs; As actors (or, perhaps, extras?), It is a group of young people in whom “hatred” sits. “I have hatred in me”  an expression almost impersonal, it means not so much a subjective emotion or subjective state as an objective and causeless rage born in the urban desert, especially in the suburbs, turned into a real dump. The fact that the marginal “crime” has acquired an unprecedented scope (for a film like “Hatred” can be shot every day), indicates that we have a holistic social phenomenon in which a certain universal process is reflected  the process of concentration of the population And increasing waste production.

This is a worldwide problem of garbage, for if violence is generated by oppression, hatred arises when a person is sent to a garbage dump. The concept of garbage should be modified and expanded. The material, quantitative waste generated by the concentration of industry and population in large cities is just a symptom of the qualitative, human, structural waste generated as a result of a global attempt to perfect programming, simulate the world, specialize and centralize functions (the modern metropolis in an obvious way Symbolizes this process) and the spread of these artificial constructions around the world. The worst is not that we are overwhelmed From all sides, garbage, but the fact that we ourselves become them. The whole natural environment has turned into garbage, that is, into an unnecessary, all disturbing substance, from which, like a corpse, no one knows how to get rid of it. In comparison with this, the mountains of organic industrial waste are just a trifle. The entire biosphere entirely in the limit threatens to turn into an archaic remnant, whose place is in the trash of history.

However, the story itself was thrown on its own cesspool, where not only the past passed by us and retired into the past, but also all current events are accumulated; Not having time to end, they immediately lose all meaning as a result of the dumping of the media, capable of turning them into a substance that is immediately ready for use, and then into the dregs. History turned into an information. Build exemplary cities, create exemplary functions, exemplary artificial ensembles, everything else turns like a remnant, in the garbage, in the useless legacy of the past. Building a freeway, a supermarket, a supermarket, you automatically turn everything that surrounds them into a desert. By creating autonomous networks of ultra-fast, programmable movement, you immediately turn the usual, traditional space of mutual communication into a desert zone. This is the case with transport arteries, along with which empty areas are formed.

The post Jean Baudrillard on culture of bitterness Part 1 appeared first on H2Omusicfestival.com.

In higher layers globalized society cosmopolitanism appeared on the breadth of world views and real opportunities to realize their needs and hear the spare the interests of the scale of the global space, in the lower strata of society  from mastering surrogates mass culture and the lack of freely make their choice. In the first case it is a real existence in a globalized cultural space, the second  the simulation, in the sense that the means media promotes virtual space and creating opportunities assimilation of values, norms, standards and so on. Other crops, real opportunities for contact with other cultures, in addition to information about them, so On an individual not. A distinctive feature of the two types of cosmopolitanism is freedom of choice of attitude; Another thing is that the material selection and criteria digest values  different. An example of this difference may be the fate of several publishing projects. One is focused on scientific and artistic elite: an international journal, in which all the materials published in the original, published in 1896 1898 gg. In Paris. Since 1997 under that name in the country pashas published anthology, which is now defunct. Currently comes in several languages, including magazine,  according to his publisher, world’s most popular magazine for young women, known for his independent style, helps women to solve their problems, make dreams and achieve set goals. The magazine is designed for a mass audience, unlike the first two of these issues. Accordingly the conclusion is that culture can be measure arising from the specific characteristics of subcultures: elite, media, professional, youth.

Cosmopolitan outlook due to the leveling of state (national, regional) stained values and the assimilation of the individual values of different local cultures. His attitude is collected from a variety of disparate elements, he learned only one known on what basis (or without it), but rather by accident. This collection looks some integrity in the sense that it has one subject: integrity, which includes diversity. But all of them are compatible and not stitched together its feature and a certain universality, which grows the concept of “universal values.” In this case, the character of this collection provides a cosmopolitan attitude, should be called universal, because it has lost its attitude private mediation and now measurable scale.

“Cosmopolitanism” and “universality” is often used by researchers in a semantic context for equally characterize processes taking place in the modern world in their joint book, “What awaits us in 90 years? Mega Trends: Year 2000”, devoting a separate chapter the problem of universal life and opposes it cultural nationalism, begin presentation of quoting statements about “The world is becoming more and more cosmopolitan, and we all affect each other.” Brings in semantic context these concepts and earlier cited: “As a supporter of the Enlightenment cosmopolitanism I truly believe: if Europe has a future  despite the recent ethnic strife in Yugoslavia, Czechoslovakia, the Soviet Union and so on,  it is impossible without the spirit of universalism. We must overcome national boundaries as archaic, while respecting national characteristics. Mechanisms universalization of culture in globalization lead to a combination of diversity.

First term “cosmopolitan” characterized due to the lack of absence: the lack of ideas of patriotism, nationality, country feeling, etc.  we propose to define the term “cosmopolitan” based on the availability and completeness: a combination of values of different cultures, national traditions, various regional spaces. Thus, the subject appears as a cosmopolitan, combining in his attitude many human dimensions and thus is able to understand the individuality of those who prefer to keep their traditional national or other identity.

The post Cosmopolitanism Part 3 appeared first on H2Omusicfestival.com.

Used concept of global mentality seems, in our opinion, with the concept of a new cosmopolitanism, global mindset since approval is in the process not spread universal similarities, standards and norms lifestyle, introduction to the universal values of thinking and behavior”.

Nova position of the individual in contemporary society is a kind of metamorphosis, as opposed to previously existing types individualization when the individual was tightly tied to the traditional ties and social of forms, the so-called “centers of social networks (in and out of the education system in and out of the scope of wage labor, social and political fixing the retirement of society and so on. Who blocked or replaced family biographical rhythms), in the current context the individual is able to move from a given social biography – posed to themselves. For this he needs the active behavioral model, a kind of outlook that will go from the typical biography, typical of a country or civilization to constructed by him. In this approach, the social determinants of own individual life, are “external variables” that can be mitigated bypass, cancel, showing his own invention to choose your option compiling biographical construct.

Thus, globalization processes introduced innovative learning, work, communication, recreation and others. lead to the fact that “given the social biography is transformed into a self-posed.” The term “collection” W. Beck, in our opinion, successfully demonstrated the possibility of designing their own biography. In terms of the incredible expansion space coordinates professional activities, cancellation of many political and legal limits to this exercise, the release of pressure from national traditions, the possibility of assimilation and introduction to human culture beyond any limitation, lost a narrow territorial or regional binding and individual an opportunity to feel like a citizen of the world. This “biography increasingly released from his immediate life circle and called over the borders of countries and experience for some distance morals, potentially forcing the individual always form their own opinion. Plunging into insignificance, he at the same time allegedly stands on the paths of the universe. Meanwhile, a government (until) are in the national state structure, the biography has called global society. Moreover, global society is part biography, although this constant overload can withstand howling through its opposite: passing a deaf ear, simplification, blunting. In the above quotation processes marked Assisted constitution created “fragmented” great value mastering arsenal of human culture and the possibilities of its operation, allow the person to be included in all situational moments measured globally that, in fact, meaning is the concept of “cosmopolitanism”.

Identity is not defined and not defined traditionally, a reflective achieved through integration experiences in the context of self-biographical story, so far cosmopolitanism eliminates the problem of traditional national or regional identity and changed conditions is a new type of identity. Referring to the example. Famous modern philosopher, born in Bulgaria, and is currently professor of linguistics at the Sorbonne, feels: “I’m very close to the idea of cosmopolitanism, got European culture inherited from ancient Stoics and developed in the writings of French philosophers xviii century.” Commenting on this statement, we give a quote from William Beck, who, referring to the problems of cosmopolitanism, resorts to the concept of globalization biography: “Transnational polygamy in terms of residence, marriage different habitats belonging to different worlds – this entry gate globalization in private life they lead to globalization biography”.

Do problems distinction cosmopolitan. In globalization processes involved countries with different economic, political, social and cultural potential; respectively, and each individual extent of globalization are different and conditions of the cosmopolitan views vary. “The new globalized rich” have unlimited possibilities in the development and operation of space globalization of the world globalized culture. They tend to form cosmopolitan attitudes that differentiates as “cosmopolitanism subcultures upper floors of modern social hierarchy.”

The post Cosmopolitanism Part 2 appeared first on H2Omusicfestival.com.

Understanding the phenomenon of cosmopolitanism cannot be done outside the historical context and the particular study the status of the individual in the society. Currently, those who see globalization as an objective process and multi recognize the legitimacy of the existence of this phenomenon and tend to explore its features on this new stage of evolution of culture. Those who are opposed to globalization processes and sees them only a threat to national, cultural, ethnic identity and sovereignty  shun and condemn manifestations of any signs and unity of mankind  they say themselves in certain forms of economic cooperation and integrity or manifested in self reflection of individuals. Getting to the analysis of this phenomenon, we note that this writer close view of those who recognize that “the idea of globalization has great positive potential that is proclaiming the oneness of mankind, considering the whole planet earth as a common home.”

The processes of globalization are heterogeneous, they lead to both positive and negative results are managed and recognizable  it is therefore necessary to study them at this stage of historical development, when we cannot see the trend towards overcoming ethnic, cultural limitations and active desire of mankind to solve all arising problems together.

Admittedly, the implementation of policies of globalization entails a weakening of national public policy. This contributes to strengthening the power of multinational companies that can export jobs to where the cost of manpower and the lowest taxes; due to division of labor, production and services in different parts of the world where the issue of the nationality of the company but can be misleading; push the interests of national states in search of places with the lowest taxes and favorable infrastructure; to choose a place for investment for production, to pay taxes and live. All these features noted German sociologist Ulrich Beck (b. 1944) in his book “What is globalization?”, Which drew a distinction between the nature of the power exercised national government (associated with a particular area and the ensuing essential components: the publication of laws protection of borders, control over membership) and the nature of power exercised by the international community (though the concept of “power” in this case, as the author himself, it is not appropriate).

Presented individuals of different states belonging to different cultures, nationalities and accordingly dissimilar traditions, customs, mentality, the international community permeates the territorial boundaries of many different unrelated to a particular area of social relationships, market relations and communications network. The scientist believes that by intervening in the situation overarching structure of nation states in the world community not undermine national identity, not converted into a community, confidence and eliminate all national societies and is a “specified manifold and difficult to integrate global horizon that opens when it is created and stored in communication and action.”

Recognizing the inevitable transformation of the nation states that enter into the process of globalization, its scope should be distinguished from the full denationalization of a possible transformation into a transnational state. Border pas that could keep the nation state in this process depends on the qualities inherent in it: cultural policies focused on the formation of transnational and preservation of national values, privatization own national traditions, mentality stability, degree of involvement in globalization processes, and others. In any case, national identity is questioned as a regional anchor lost, creating a range of components, and it will give space to form a transnational social space, which becomes a breeding ground for the emergence of globalization.

Facilitate the implementation of the so called civilizational breakdown, as evidenced by the destruction of many basic reason is simulated for several centuries civilized system as a “global goal and civilizational commonality apart. Civilization seeks to extend itself, globalization is committed to the development of the planet as a whole.” Familiar mechanisms for establishing identity, formed in separate systems of civilization, transforming, and it brings to life the need to establish the identities of other different order, including identifying himself as a citizen of the world. Is not only an objective process, and it is a reflective.

The post Cosmopolitanism Part 1 appeared first on H2Omusicfestival.com.

Initially dimension of globalization processes appear only as a dual integration process contrasted localization process. But cultural realities showed the failure of this simplified consideration, because it turned out many other forms of interaction between cultures, on different levels of civilization, regional, national, ethnic, religious and others. In each of the specific areas of cultural activity, these processes acquired specific forms of expression. You can find good examples from the sphere of everyday culture, fashion, food culture, in the interiors of homes in the forms of entertainment, in the distribution of family life, interpersonal communication, forms of hospitality and why there are numerous other manifestations of borrowing, influence, learning experience other crops. All this contributes to a new paradigm of thinking beyond the categories imposed by Western epistemology.

Distinguishing two types of globalization has a fundamental nature and to some extent be regarded as her transition program in a particular culture. The development of globalization new type, nonlinear globalization in specific areas of culture are not always clear, sometimes there are estimated transformation in line with the ideas that emerged during the initial process of globalization, causing incorrect conclusions and eventually prevents the upgrade.

In the current phase of globalization, which, as mentioned above, called “accelerated” compared to previous phases of this process of interaction and interdependence of countries, states involved in varying degrees. It is no accident, given this fact, the researchers distinguish between center and periphery of the world economic space. The central society, opposing a peripheral act as “more organized and economic equilibrium organism that has more advanced technology, infrastructure, vehicles, commercial culture, balance various sectors, social and political dynamism.” On the contrary, this kind of companies peripheries balance absent in many areas had advanced inorganic coexistence with archaic structures. Such societies are not self sufficiency for the cultural life of their high degree of borrowing. Along with the binomial division of the country, there is a three term formula for center semi periphery, where the term “semi” is considered as a kind of intermediaries. By semi B. Wallerstein, first proposed this concept carries several dozen countries, including Russia, India, Brazil, Mexico, Turkey, South Korea, Vietnam, Spain, Greece, Italy and others.

It is clear that this graduation is rather conventional and dynamic, however, it shows: each country can have very distinct ideas about what place it occupies in the globalization flows that occur at some point in history. Dynamism of graduation because significant changes in the development of the country allow it to move from one to another. For example,

Japan entered the semi zone by the end of XIX century. And after World War II was able to get into the center. Became be approved as the country with the second quarter of the XVIII century., After the reforms of Peter. A number of European countries in the last century against England looked (or peripheral), but then managed to enter the center. Thus, the “place” in the world globalization very conventional, but their dynamics are more noticeable on very large historical period.

All countries belonging to the periphery and semiperiphery, characterized by a dichotomy of tradition and modernity, because upgrading them is not comprehensive, and fragmented, affecting only certain areas against the background of traditionalism. The interaction processes of modernization and traditionalism the inevitable companion of globalization. There is a break old Nora painful, causes resistance, often organic and desires thus the two sides of globalization inevitably accompany each other. Pa late stage of globalization cultural phenomena like molecular diffusion cross the borders, information links are decentralized nature, destroying the unity of national culture, promote integrative processes in the formation of hybrids.

Ratio of traditionalism and innovation caused by modernization (that should understood not only in technology but also in other areas of transformation political, cultural, educational, are not necessarily character), were primarily domestic policy, and the degree of stability of traditions, values and stereotypes of public consciousness. So the place that occupy certain countries in globalization flows due not only heritage and the place occupied by their socio cultural evolution, but their own efforts and intentions. Considering globalization as a necessary component of which is self organizing evolution of mankind, besides recognizing its inevitable character, it should be able to provide direction it needs through various world participate.

In Europe and Asia, many regions because of the prevailing historical conditions initially was characterized multiculturalism that has survived to this day. According to P. Sorokin, their spatial integration were more than logical semantic nature. In these cultures acutely raised the question of understanding the “other”, “different”. In a heterogeneous environment developed various forms of intercultural dialogue and cultural interaction, and therefore it is appropriate to update the problem of continuity and experience to learn these multicultural communities. This is even more true that at the turn of XX XXI centuries. the world has tremendous.

Characterized by processes of migration crises former identity (national, regional, religious), the formation of transnational cultural space and a cosmopolitan outlook, characteristic mainly for the elite people.

Problem tolerance, multiculturalism, integration and mutual cultural experience, continuity traditions and artistic styles have always had a place in developing nations. Another thing is that every era has made its changes in these processes, and this affects the categorical apparatus used by the originality and theoretical discourse. And if the period of the local monocultures talked about the assimilation process, which is carried out in the vicinity of axiological attitudes of dialogue meetings, dialogue, understanding, era offered us such concepts as “hybridization”, “Transgression”, ” trans”, “intertextuality”, “cultural / constructive pluralism”, “universalization ” they indicate the processes of cultural interaction is more complex. Perhaps people living on the planet today entered into a new period of “assembly” that will last a thousand years and lead to the formation of a truly new culture on the continent and, consequently.

Contradictory trends in the modern world, Giddens wrote “The main battle of the XXI century. as the conflict between fundamentalism and cosmopolitan tolerance. in a globalized world, where information is constantly forming and” travel “across the globe, we regularly come in contact with others who think and live Mr. as we do. cosmopolitan welcome and accept this cultural diversity. Fundamentalists find it disturbing and dangerous phenomenon. Whether religion, ethnic identity or nationalism they seek refuge in the new and “purified” tradition, and often to violence. There is reason hope that a cosmopolitan point of view prevail. We the new generation that begins to live in a global cosmopolitan society.

The post The differentiation of culture globalization appeared first on H2Omusicfestival.com.