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Street Art and Graffiti in the Context of a City


The paper presents data from interviews conducted in 2006–2007 with four representatives of the Prague street art and graffiti scene who worked in the Czech capital city at the beginning of the 2000s. Part of the article deals with creative activities in the Prague subway where most of the interviewed authors created their works. The author thus offers the perspective of the authors of the Prague street art and graffiti scenes and presents their view of the (il)legal works of art from around ten years ago in the context of the current discourse in social sciences. Over the last twenty years, this discourse has evolved to such an extent that it now enables to see the phenomenon of urban public works of art as a phenomenon full of paradoxes. Graffiti and street art therefore cannot be interpreted only from the point of view of legality or the art of resistance. Their definition must remain sufficiently open, since certain ambivalence, contradiction and ghostliness are characteristic of it equally as of life in a modern global city that is inherently tied to it.

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’Žena I Svet’ and ‘Hrvatica’: An Analysis of Two Women’s Magazines in Interwar Serbia and Croatia (1925-1941)

Hrvatskoj (povijesni presjek i današnja situacija). University of Zadar. Department of Sociology. HALPERN, J. M., KASER, K., & WAGNER, R. A . (1996). Patriarchy in the Balkans: Temporal and cross-cultural approaches. The History of the Family, 1(4), 425-442. HERRMANN, F., & LÜNENBORG, M . (2001). Tabubruch als Programm. Privates und Intimes in den Medien. Opladen: Leske+ Budrich. HERVE, F . (1982). Brot und Frieden-Kinder, Küche, Kirche. Frauenbewegung in der Weimarer Republik. Geschichte der deutschen Frauenbewegung, Köln, 119-153. HORVAT, V

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The Arabic Language: A Latin of Modernity?

-confessional norm in the East Roman Empire, from where the Arabs borrowed this model and modified for their own needs (cf Kościelniak 2004 ). In Eastern Christianity, this standard persisted in the Russian Empire until its collapse in 1917 or in Montenegro, where the temporal ruler continued to act as a polity’s bishop until 1851. Even the current Constitution of Greece, which provides for the Western-style division of Church and State, nevertheless, in Article 3 states that “[t]he prevailing religion in Greece is that of the Eastern Orthodox Church of Christ.” This

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Anti-Islamism without Moslems: Cognitive Frames of Czech Antimigrant Politics

, 242), coupled with feelings of risk, danger, and threat. Increasing number of refugees in 2015 led temporally to the increasing coverage of issues related to migrants or Islam by the Czech media. The tenor of the news was negative, and the media used the concept of “othering” of the migrants ( Burešová and Sedláková 2016 ). It is therefore not surprising that the anti-Islam and antimigrant rhetoric is used by extremist politicians and their parties. This is a phenomenon typical for use in the toolbox of recent far-right parties in both Western and Central Europe

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