Individualizam transrodnog subjekta

U ovom radu se prezentira analiza kompleksne društveno rizične situacije individualnog transrodnog subjekta. Sa stanovišta hegemonističke muževnosti, transrodno telo je nedopustiva individualna devijacija onoga ko se percipira kao slab, nemuževan muškarac, što se sa tog stanovišta shvata kao vid izdajničkog zanemarivanja muške fizičke snage i napuštanja muške socijalne dominacije, ukratko, muškosti. Od prvog trenutka kad transrodni subjekt započne život u skladu sa sopstvenim individualnim rodnim identitetom, tim činom individualizacijskog iskoraka iz kamuflirajuće kolektivne zone binarnog rodnog komfora, ulazi u moralni i pravni vakuum nezaštićenosti i izloženosti ostrakizmu. Rodno neusaglašeni ljudi tj. oni koji kategorijalno i lično ne pripadaju binarnoj podeli na žene i muškarce, stalno su među najugroženijim članova LGBT zajednice svuda u svetu pa i u Srbiji ‒ među onima za koje postoji najveća verovatnoća da će ih tući, silovati, i ubijati, da će biti kriminalizovani i označeni kao devijantni, za koje postoji najveća verovatnoća da će završiti u psihijatrijskim bolnicama i zatvorima, kojima najčešće uskraćuju stanovanje, zaposlenje i zdravstvenu zaštitu, koje u mladosti najčešće odbacuju i maltretiraju i porodica i škola i vršnjačka sredina, a kad odrastu nalaze se među onima za koje postoji najveća verovatnoća da će im oduzeti sopstvenu decu, da će biti beskućnici, lica bez ličnih dokumenata, stalnog mesta boravišta. Ovo je posebno izraženo u situacijama intersekcionalnosti/ukrštanja sa drugim grupama svoje socijalne i identitetske pripadnosti, npr. rasom, siromaštvom i sl

Individualizam u antropologiji

Poglavlje se bavi odnosom između individualizma i kolektivizma u sociokulturnoj antropologiji, kao i u društvenim naukama u celini. Njihov odnos se posmatra kroz prizmu filozofskih rasprava, počevši još od Hjuma, sa važnim doprinosom Tokvila, ali i kroz čitavu istoriju antropologije, od Boasa, preko Malinovskog, Ferta, Barta, Holija, Stuhlika i Raporta. Težište na individualizmu je neodvojivo od liberalizma, a takav stav ujedno predstavlja preduslov i jednog šireg, kosmopolitskog shvatanja sveta, koje vodi jedinom načinu da se shvate ključna pitanja savremenog sveta i formulišu odgovori na njih

Kultura sećanja i individualizam u jugonostalgičnim narativima

Nostalgija predstavlja individualistički pristup kulturi sećanja, jer sa sobom nosi lični odnos i emocije pojedinaca spram poimanja prošlosti. U ovom radu biće istražen odnos između tri koncepta, a to su kultura sećanja, nostalgija i individualizam i to na primeru nostalgičnih narativa vezanih za bivšu SFRJ. Cilj rada je da ukaže na mehanizme i kontekst koji omogućava da se u nostalgičnim narativima vezanim za jugoslovensko društvo, čija je glavna odlika kolektivizam i individualizam postavi kao jedan od ključnih elemenata koji ispitanici ističu kao nedostajući u savremenom srpskom društvu čija tranzicija, paradoksalno, vodi ka ostvarivanju liberalno-kapitalističkog društvenog ustrojstva čija je glavna odlika, barem načelno, koncept individualizma. Da li kolektivizam nužno isključuje osećaj individualnosti i kako je populizam pobedio individualizam u prvim decenijama XXI veka biće pitanja na koja će ovaj rad pokušati da odgovori

Je li hrvatski književni modernizam bio antikatolički usmjeren? Jedan idejni vidik polemike između „starih” i „mladih” u hrvatskoj književnosti na prijelazu između 19. i 20. st.

An interesting conceptual dispute, usually called a confrontation between “the old” and “the young”, developed at the end of the 19th and the beginning of the 20th century. Although by its name defined as a “clash of generations”, the dispute was basically rooted in differences between two groups of writers concerning their attitudes toward arts: of traditionalists, whose starting point was the principle of the unity of truth, beauty and good, and of modernists, who relied on aestheticism and concept of l’art pour l’art’. “The young”, while upholding individualism, particularly used to stress their anti-Catholicism. The author checks whether at their root there was anti-Catholicism. He comes to the conclusion that Croatian Moderna was not an organised anti-Christian or anti-Chatolic movement, even though it isn’t doubtful that anticlericalism of “the young”, to a large degree, assumed contours of antagonism towards public expression of Catholicism in culture, harbingering at the same time secularist conceptual processes that were expressed later in the political field and all the other fields of social life.An interesting conceptual dispute, usually called a confrontation between “the old” and “the young”, developed at the end of the 19th and the beginning of the 20th century. Although by its name defined as a “clash of generations”, the dispute was basically rooted in differences between two groups of writers concerning their attitudes toward arts: of traditionalists, whose starting point was the principle of the unity of truth, beauty and good, and of modernists, who relied on aestheticism and concept of l’art pour l’art’. “The young”, while upholding individualism, particularly used to stress their anti-Catholicism. The author checks whether at their root there was anti-Catholicism. He comes to the conclusion that Croatian Moderna was not an organised anti-Christian or anti-Chatolic movement, even though it isn’t doubtful that anticlericalism of “the young”, to a large degree, assumed contours of antagonism towards public expression of Catholicism in culture, harbingering at the same time secularist conceptual processes that were expressed later in the political field and all the other fields of social life.An interesting conceptual dispute, usually called a confrontation between “the old” and “the young”, developed at the end of the 19th and the beginning of the 20th century. Although by its name defined as a “clash of generations”, the dispute was basically rooted in differences between two groups of writers concerning their attitudes toward arts: of traditionalists, whose starting point was the principle of the unity of truth, beauty and good, and of modernists, who relied on aestheticism and concept of l’art pour l’art’. “The young”, while upholding individualism, particularly used to stress their anti-Catholicism. The author checks whether at their root there was anti-Catholicism. He comes to the conclusion that Croatian Moderna was not an organised anti-Christian or anti-Chatolic movement, even though it isn’t doubtful that anticlericalism of “the young”, to a large degree, assumed contours of antagonism towards public expression of Catholicism in culture, harbingering at the same time secularist conceptual processes that were expressed later in the political field and all the other fields of social life

Geological mapping of the Cabeço de Vide basic-ultrabasic complex: essay on geometry and metalogenesis potential

A área detém as características mínimas necessárias ao desenvolvimento da prospecção de sulfuretos magmáticos primários e mineralizações de platinóides: litologias básicas e ultrabásicas e teores de Ni, Cu, Pt e Pd, anómalos. Na cartografia à escala 1:10 000 individualizam-se quatro domínios geológicos: litologias ultrabásicas, gabróicas, o domínio metassomático, e calcários do Câmbrico. O complexo básico e ultrabásico terá resultado de dois episódios de instalação ígnea, sendo o impulso ultrabásico anterior ao que originou os gabros.The area holds minimal characteristics that are needed to develop Magmatic sulphide deposits and PGE mineralization: basic and ultrabasic lithologies and anomalous Ni, Cu, Pt, Pd grades. It is possible to discriminate four geological domains based on 1: 10 000 mapping of the area: ultrabasic lithologies, gabbroic lithologies, metasomatic rocks and Cambrian limestones. The basic-ultrabasic complex might have resulted from two different magmatic pulses (the ultrabasic event preceding the gabroic pulse)

Quaternary evolution of Vilaric.;a Graben (Trás-os-Montes, NE Portugal)

[Abstract] In Portugal, the Douro River has a first large bend, leaving it's E-W general orientation after the Spanish border and near the Coa River mouth; another infiection occurs in Pocinho, where the Douro River fills the Vilari\a tectonic depression and receives the water from the Sabor River and the Vilari\a stream. The Vilari\a stream fills a NNE-SSW fiat valley situated between Serra de Bornes and the Sabor River. Quaternary evolution of this sector of the Hesperic Massif is recognized by the valley morphology and sediments, the Serra de Bornes' uplift and tectonic displacement (horizontal and vertical) ofgranites and Paleozoic series. All these evidences are associated with the Bragan\a-Vilari\a-Manteigas NNE-SSW tectonic accident, where more sediments are being studied. Many of these sediments have in common an alluvial fan origin and ages since Paleogene are proposed. Vilari\adepositsand Pleistocene Douro terraces present identical characteristics in geomorphological position and sorne sedimentologic features like reddish color and kaolinite-illite-smectite clay association; these similar characteristics justify a Quaternary age proposal for the Vilari\adeposits. The variation ofother sedimentological characteristics along the valley suggests the presence of several alluvial fans