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A Slight Unease About Capitalism: Radu Jude’s The Happiest Girl in the World and the New Romanian Cinema 对资本主义的些许不安:拉杜·裘德的《世界上最幸福的女孩》和新罗马尼亚电影
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.01
Andrei Gorzo, Veronica Lazăr
The article discusses the aesthetics and the politics of the so-called New Romanian Cinema (a major post-2005 sensation on the international art-cinema circuit), succintly assessing its novelty in both a national and an international cinematic context. It then proceeds to discuss Radu Jude’s debut feature, The Happiest Girl in the World (2009), as a NRC film, typical in some ways, atypical in others. The paper highlights the film’s critique of advertising and the nuclear family.
本文讨论了所谓的新罗马尼亚电影(2005年后在国际艺术电影界引起的轰动)的美学和政治,简洁地评估了它在国家和国际电影背景下的新颖性。然后讨论拉杜·裘德的处女作《世界上最快乐的女孩》(2009),这是一部NRC电影,在某些方面是典型的,在另一些方面是非典型的。这篇论文强调了电影对广告和核心家庭的批判。
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引用次数: 2
(Anti)Colonial Anti-Communism in S.T.A.L.K.E.R. Shadow of Chernobyl: Appropriating the Anti-Colonial Rhetoric of Heart of Darkness and F.E.A.R. to Criticize Soviet Communism 切尔诺贝利阴影下的(反)殖民反共主义——借用《黑暗之心》和《苏联》的反殖民修辞批判苏联共产主义
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.02
A. Nae
This article analyses the anti-communist rhetoric of the popular Ukrainian video game S.T.A.L.K.E.R.: Shadow of Chernobyl which was developed by GSC Game World and released in 2007. In this paper I argue that, in order to mount a humanist critique against Soviet communism, the game borrows the anti-colonial discursive structure of Joseph Conrad’s Heart of Darkness filtered through the video game F.E.A.R. If colonialism is predicated on the juxtaposition of territorial expansion and a progressive temporality towards a civilizational ideal, then Heart of Darkness and F.E.A.R. convey a critique of colonialism by highlighting how spatial progress brings about temporal regression manifested as a dissolution of the self. To show this, they employ the doppelgänger convention. Both protagonists representing white civilization are on quest to find a character who has been ‘contaminated’ by the ‘heart of darkness.’ This latter character is eventually revealed to be a negative cultural doppelgänger of the protagonist who has assimilated otherness to the point of no return. By the same token, in S.T.A.L.K.E.R.: Shadow of Chernobyl the psychological regression of the protagonist is mapped onto spatial progress towards the heart of communism, in this case Reactor #4 of the Chernobyl Nuclear Power Plant. S.T.A.L.K.E.R. reworks the doppelgänger convention by identifying the protagonist with the character ‘gone native,’ i.e. gone communist, not only symbolically, but also physically. This enables the game to put forth two scenarios, namely one where the main character overcomes communism, and one where he embraces it. By offering both endings, the game maintains two contradictory views on the communist past. One ending suggests that communism can eventually be overcome, while the other postulates the communist past is here to stay.
本文分析了由GSC game World开发并于2007年发行的乌克兰热门电子游戏《S.T.A.L.K.E.R.:切尔诺贝利之影》的反共言论。在本文中,我认为,为了对苏联共产主义进行人道主义批判,游戏借用了约瑟夫·康拉德的《黑暗之心》中通过电子游戏《F.E.a.R》过滤出来的反殖民话语结构,《黑暗之心》和《F.E.A.R.》通过强调空间进步如何带来表现为自我解体的时间倒退,传达了对殖民主义的批判。为了证明这一点,他们采用了doppelgänger惯例。两位代表白人文明的主角都在寻找一个被“黑暗之心”“污染”的角色后一个角色最终被揭露为主人公的负面文化替身,他已经将另类同化到了无法回头的地步。同样,在《S.T.A.L.K.E.R.:切尔诺贝利的阴影》中,主人公的心理回归被映射到了向共产主义核心的空间进步上,在本例中是切尔诺贝利核电站的4号反应堆。S.T.A.L.K.E.R.通过将主人公识别为“逝去的本地人”,即逝去的共产主义者,不仅象征性地,而且在身体上,重新演绎了多人杰的惯例。这使得游戏能够提出两个场景,一个是主角战胜共产主义,另一个是他拥抱共产主义。通过提供两个结局,游戏对共产主义的过去保持了两种矛盾的观点。一个结局表明共产主义最终可以被克服,而另一个结局则假设共产主义的过去将继续存在。
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引用次数: 0
Despre notele marginale din cartea Ieșirea din manuscrisul de lucru (ms.70 B.A.R.) al traducerii Bibliei de la Blaj (1795) 关于《布拉吉圣经译本》(1795年)《退出工作手稿》(公元前70年)一书的旁注
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.08
Ana Catană-Spenchiu, Maria Moruz
The biblical translation made by Samuil Micu, known as the Blaj Bible (1795), has an impressive number of notes. Originally written on the edge of the text or overwritten, the glosses made by the scholar reflect his work site. A significant number of them in the working manuscript (MS.70, B.A.R.) managed to find their place in the secondary version copied for printing (MS.111 B.A.R.) and later in the printed form. Samuil Micu relies in his approach on the model offered by the Bucharest Bible (1688), on the Septuagint in the edition of Lambert Bos (1709), the source text of his translation, as well as on other texts consulted to elucidate some translation difficulties. We aim to follow, as far as possible, through a comparison of the second biblical book, the Exodus, from the two texts (MS.70) and the printed form (B1795) the way in which the notes written in the original form of the text can be found in the printed version, taking into account the revisions from the transcribed manuscript (MS.111).
萨缪尔·米丘(Samuil Micu)翻译的《圣经》被称为《布拉伊圣经》(Blaj Bible)(1795年),其中有大量注释。最初写在文本的边缘或覆盖,学者所做的注释反映了他的工作地点。在工作手稿(MS.70, B.A.R.)中,它们中的相当一部分设法在复制打印的二次版本(MS.111 B.A.R.)和后来的印刷形式中找到了它们的位置。Samuil Micu在他的方法中依赖于布加勒斯特圣经(1688)提供的模型,兰伯特博斯版(1709)的七十士译本,他的翻译的原始文本,以及其他文本,以阐明一些翻译困难。我们的目标是尽可能地通过比较圣经第二卷《出埃及记》,从两个文本(MS.70)和印刷版本(B1795),考虑到抄写手稿(MS.111)的修订,以原始文本形式写的注释可以在印刷版本中找到的方式。
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引用次数: 0
Vernacular Videos in the Participatory Culture of Web 2.0: The Contribution of Amateurs and Artists to the Development of Audio-visual Language Web 2.0参与文化中的本土影像:业余爱好者与艺术家对视听语言发展的贡献
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.03
Ligia Smarandache
The revolution in communication technologies is changing language and this, in turn, will change human thinking. This statement can now be taken for granted. The fact that it is supported by many authors, including Marshal Mc Luhan (1964), Neil Postman (1992) and Lev Manovich (2002), is already evidence of it. The issue of information in the public sphere of Web 2.0 is controversial and much debated. The democratization of cyberspace brings with it the chance to develop a complex audiovisual grammar that anticipates video art and experimental films. The online environment features both to audiovisual experiments undertaken by amateur videographers and professional elites. In this place of extremes, there is room for developing both narrative and non-narrative expressions of self-reflexive audiovisual products. Whereas Lev Manovich (2002) states that the avant-garde becomes legitimised in the cut and paste era of digital filmmaking, which replaces the sequential narrative, this article sets out to determine the contribution of amateur videographers and artists to the development of the new audiovisual grammar of web 2.0. My case studies focus on the two main tendencies of home-made audiovisual products, both of them leading to the effectiveness of audiovisual communication. The video-confession replaces the visual narrative illustration with a form of orality that increases the audience’s imaginative participation. The DIY-videos, non-narrative metaphors in essay form, complement abstract comprehension. These new forms approach Astruc’s concept of caméra stylo, enhancing the audiovisual communication of the mass audience. Thus, the audience is able to comprehend a richer and more sophisticated cinematic language.
通信技术的革命正在改变语言,而这反过来又将改变人类的思维。这种说法现在可以被视为理所当然。事实上,它得到了许多作者的支持,包括Marshal Mc Luhan(1964)、Neil Postman(1992)和Lev Manovich(2002),已经证明了这一点。Web 2.0公共领域的信息问题备受争议。网络空间的民主化带来了发展复杂视听语法的机会,这种语法预示着视频艺术和实验电影。在线环境的特点是业余摄像师和专业精英进行的视听实验。在这个极端的地方,自反视听产品的叙事和非叙事表达都有发展的空间。Lev Manovich(2002)指出,先锋派在数字电影制作的剪贴时代变得合法,这取代了顺序叙事,而本文旨在确定业余摄像师和艺术家对Web2.0新视听语法发展的贡献。我的案例研究集中在自制视听产品的两个主要趋势上,这两个趋势都导致了视听传播的有效性。视频告白以一种口头形式取代了视觉叙事插图,增加了观众的想象力参与。DIY视频是散文形式的非叙事隐喻,补充了抽象理解。这些新的形式接近了Astruc的风格凸轮的概念,增强了大众观众的视听交流。因此,观众能够理解更丰富、更复杂的电影语言。
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引用次数: 0
Ce n-a fost Blaga niciodată 布拉加从来都不是
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.06
Marta Petreu
The present study is a revisitation of Lucian Blaga’s work in all its compartments (from literary to philosophical), thoroughly deconstructing the labels attached to it by the different ideologies of three periods: the interwar, the communist, and the post-communist ones. Most of them abusive and/or erroneous, these labels transformed Blaga’s work into an artistic and theoretical corpus suffocated by ideological clichés. Using most diverse sources (from letters and memoirs to treatises of political sciences and biology), the author shows somehow apophatically what Blaga was not – concluding that, while traversing complicated eras of political extremism, he managed to remain immune to all their ideologies.
本研究重新审视了卢西安·布拉加的作品(从文学到哲学),彻底解构了三个时期的不同意识形态给它贴上的标签:两次世界大战、共产主义和后共产主义。这些标签大多是辱骂和/或错误的,将布拉加的作品变成了一个被意识形态陈词滥调窒息的艺术和理论语料库。作者使用了各种各样的来源(从信件和回忆录到政治科学和生物学论文),以某种方式夸张地展示了布拉加不是什么——得出的结论是,在穿越政治极端主义的复杂时代时,他设法不受他们所有意识形态的影响。
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引用次数: 0
A mânca la Viena. Digresiuni despre ce înseamnă să fii bucovinean în capitala Imperiului 在维也纳吃饭。对在帝国首都成为布科维尼亚人意味着什么的挖掘
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.07
Mircea A. Diaconu
Once in Vienna to get an education, the young Romanians that left Bukovina, be they sons of boyars, priests, peasants, or public servants, often found themselves in awe. One way or another, they soon experienced a hard time getting board and lodgings. To make ends meet, they had to pawn their belongings or borrow money, which spelled trouble for all of them. Consequently, their food choice and cooking skills welcome a cultural studies approach that reveals their worldview, identity or history proper. Taking into account mostly unknown memoirs, diaries and letters, the present paper aims to give insight into the eating habits and the world of young Bukovinians living in Vienna. Fitted within a chronological sequence, the case studies under scrutiny range from the Hurmuzachi brothers (Constantin, Eudoxiu, Gheorghe), Eminescu, and the so-called ‘Bukovinian colony’ to Ciprian Porumbescu and, eventually, Leca Morariu. Strangely enough, Morariu, although wounded in WWI, is the only one who managed to eat well while in Vienna. However, both his war and Vienna diaries are meaningful from many other perspectives than his meals. Beyond the actual or the implied questions they trigger, my somewhat random reading comes across as an opportunity to rediscover a lost world.
一旦来到维也纳接受教育,离开布科维纳的年轻罗马尼亚人,无论他们是波雅尔、牧师、农民还是公务员的儿子,都会感到敬畏。不管怎样,他们很快就经历了一段难以获得食宿的时期。为了维持生计,他们不得不典当自己的财产或借钱,这给他们所有人带来了麻烦。因此,他们的食物选择和烹饪技巧欢迎一种文化研究方法,这种方法可以揭示他们的世界观、身份或历史。考虑到大部分不为人知的回忆录、日记和信件,本论文旨在深入了解生活在维也纳的年轻布科维尼亚人的饮食习惯和世界。按照时间顺序,这些案例研究的范围从Hurmuzachi兄弟(Constantin, Eudoxiu, georghe), Eminescu和所谓的“布科维尼亚殖民地”到Ciprian Porumbescu,最后是Leca Morariu。奇怪的是,Morariu虽然在一战中受伤,但却是唯一一个在维也纳吃得好的人。然而,他的战争日记和维也纳日记都比他的饮食更有意义。除了它们引发的实际或隐含的问题之外,我的一些随机阅读似乎是重新发现一个失落世界的机会。
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引用次数: 0
Ascunderi textuale: trei recenzii publicate de Mircea Eliade sub pseudonim în ultimul număr al Revistei universitare 文本隐藏:Mircea Eliade在最新一期《大学学报》上用假名发表的三篇评论
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.05
Andreea Apostu
After his resignation from “Revista universitară” [“Universitary Journal”] in 1926, due to the scandal ignited by his review of Nicolae Iorga’s “Essai de synthèse de l’histoire de l’humanité,” Eliade continued to collaborate with the publication under the pseudonym “S.N.”. The three reviews analyzed in this article may seem of little importance – short informative texts, they nonetheless reveal the diversity of the young author’s interests and the persistence of several themes from Eliade’s youth to his late maturity: Italian culture (in his review of Alexandru Marcu’s “The Italian Romantics and Romanians”), B.P. Hasdeu’s life and works, metapsychic experiences and esoterism (through discussing Alberto Fidi’s “Treatise on Talismans”). These short texts reveal what we have called a sort of individual “longue durée” – a long-term affinity for certain subjects which evolves gradually and thoroughly throughout Eliade’s life. His passion for B.P. Hasdeu’s work and personality, for instance, started with a highschool conference, continued with an unfinished book project (revealed recently at an auction) and grew into an edition of Hasdeu, published in 1937: “Literary, Moral, and Political Writings.” Our article also analyses the connections between Eliade’s early articles and this new, unprecedented material, that appeared in March 2022 at a national auction.
1926年,Eliade从《Revista universitară》[《大学杂志》]辞职后,由于他对Nicolae Iorga的《人道主义历史的合成》的评论引发了丑闻,他继续以“s.N.”的笔名与该杂志合作,尽管如此,它们还是揭示了这位年轻作家兴趣的多样性,以及从埃利亚德年轻到晚熟的几个主题的持续性:意大利文化(在他对亚历山德鲁·马库的《意大利浪漫主义者和罗马尼亚人》的评论中)、B.P.哈斯德的生活和作品、元心理体验和特质(通过讨论阿尔贝托·菲迪的《塔利斯曼论》)。这些简短的文本揭示了我们所说的一种个人“长期的”——对某些主题的长期亲和力,这种亲和力在埃利亚德的一生中逐渐而彻底地发展。例如,他对B.P.Hasdeu的作品和个性的热情始于一次高中会议,继续进行一个未完成的图书项目(最近在一次拍卖会上透露),并发展成为1937年出版的Hasdeu版本:“文学、道德和政治写作”,它出现在2022年3月的一次全国拍卖会上。
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引用次数: 0
Problem Points of Various Research Methods and Prospects for Their Solution in the Study of 16th- to 18th- Century Spanish Florida 16 - 18世纪西班牙佛罗里达研究中各种研究方法的问题点及解决展望
Q1 Arts and Humanities Pub Date : 2022-04-01 DOI: 10.51391/trva.2022.04.10
K. Ashrafyan
Making use of the method and the results of Herbert Eugene Bolton, founder of the Latin American Historical Review who proved that Spanish heritage is crucial for understanding American history, the article examines some of the main questions every researcher studying 16th-centiry Spanish Florida is confronted with. The author identifies important methodological problems regarding the topic and proposes some solutions, while also initiating specific debates on the development and Christianization of Spanish Florida during the 16th to the 18th centuries. The methodological conviction of the article is that scientists cannot avoid historicism; it also shows specific problems of the narrative and typological method, as well as the potential for further analysis of such methods as source studies and documentary. One also discusses the cartographic problem and the periodization of what is considered Spanish Florida in the 16th century.
《拉丁美洲历史评论》的创始人赫伯特·尤金·博尔顿(Herbert Eugene Bolton)证明了西班牙遗产对理解美国历史至关重要,利用他的方法和结果,本文考察了每个研究16世纪西班牙佛罗里达的研究人员所面临的一些主要问题。作者指出了关于这一主题的重要方法论问题,并提出了一些解决方案,同时还发起了关于16至18世纪西班牙佛罗里达的发展和基督教化的具体辩论。这篇文章的方法论信念是,科学家无法避免历史决定论;它还显示了叙事和类型学方法的具体问题,以及对来源研究和文献研究等方法进行进一步分析的潜力。其中一篇文章还讨论了16世纪西班牙佛罗里达的制图问题和分期问题。
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引用次数: 0
O rediscutare a viziunii lui Henri H. Stahl despre „adevărata și falsa cultură sătească” 亨利·H·斯塔尔“真实与虚假的乡村文化”视野的再版
Q1 Arts and Humanities Pub Date : 2022-02-10 DOI: 10.51391/trva.2022.01-02.03
Ioana-Roxana Fruntelată
This article sets into light the context of ideas and relevant biographical circumstances at the time when the Romanian sociologist Henri H. Stahl issued the leaflet Cultura satelor. Cum trebue înțeleasă [The Village Culture. How It Should Be Understood] (1934), in a period of crisis of the Sociological School of Bucharest, when the project of its founder, Dimitrie Gusti, to employ the results of the monographic research campaigns in order to initiate a social reform, seemed to have reached a dead point. At the same time, we pay attention to the cultural distinctions and relations (rural and urban culture, popular/ folk and literate culture) that Stahl debates in his text on village culture. Taking into account the fact that each new reading of a scientific work implicitly updates its content, we also find in the pages written by Henri H. Stahl in 1934 an interesting material for revisiting engaged anthropology, a direction of study developed in the U.S.A. in the late 1970s but rooted in an older model of addressing anthropological research which was created during the Second World War and anticipated as early as the end of the nineteenth century. Beyond different labels applied to research tendencies in social sciences or ethnological/ anthropological approaches in various epochs, we argue that the manner in which researchers influence (more or less intentional) their target-communities not only challenges professional ethics but also provokes a meaningful reflection on the values which are ‘at stake’ in any intercultural encounter.
本文阐述了罗马尼亚社会学家亨利·H·斯塔尔(Henri H.Stahl)发行传单《文化卫星》(Cultura satelor)时的思想背景和相关传记情况。Cum trebueînțeleasă[乡村文化.应该如何理解](1934),在布加勒斯特社会学学院的危机时期,其创始人Dimitrie Gusti利用专题研究活动的结果来发起社会改革的项目似乎已经到了死点。同时,我们关注斯塔尔在其关于乡村文化的文本中所争论的文化差异和关系(乡村和城市文化、流行/民间和识字文化)。考虑到科学作品的每一次新阅读都会隐含地更新其内容,我们还在亨利·H·斯塔尔1934年写的几页书中发现了一种有趣的材料,可以用来重新审视参与的人类学,20世纪70年代末在美国发展起来的一个研究方向,但植根于第二次世界大战期间创建的、预计早在19世纪末的人类学研究的旧模式。除了在不同时代对社会科学或民族学/人类学方法的研究趋势贴上不同的标签外,我们认为,研究人员影响(或多或少是有意的)他们的目标群体的方式不仅挑战了职业道德,而且引发了对任何跨文化接触中“岌岌可危”的价值观的有意义的反思。
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引用次数: 0
Biografia și opera lui Henri H. Stahl reflectate în dosarul său de cadre
Q1 Arts and Humanities Pub Date : 2022-02-10 DOI: 10.51391/trva.2022.01-02.05
Cristian Vasile
This paper discusses the content of the cadre file of Henri H. Stahl preserved in the Archives of the University of Bucharest’s Rectorate. In the form in which it has been preserved after 1989, the personnel file of H.H. Stahl seems, from several points of view, atypical. If we compare it with the cadre files of the 1950s, it surprises by the apparent “goodwill” of the communist cadres towards H.H. Stahl. This ideological solicitude is manifested in the interpretation given to main cultural and political events in H.H. Stahl’s life. In other circumstances such political past could be labeled as unusable in a communist context. Equally curious and noteworthy is the issue of the ethnic origin attributed (and not necessarily real or assumed by the one described in the file), more precisely the issue of Stahl’s nationality (Jewish) which was recorded in the file. Analyzing Stahl cadre file we can wonder if the integrity of this dossier has not been compromised by removing, extracting or modifying documents by the personel staff services or by someone else.
本文论述了布加勒斯特大学校长档案馆保存的亨利·H·斯塔尔干部档案的内容。从几个角度来看,H.H.Stahl的人事档案似乎是非典型的。如果我们将其与20世纪50年代的干部档案进行比较,我们会惊讶于共产党干部对H.H.Stahl的明显“善意”。这种思想关怀表现在对斯塔尔一生中主要文化和政治事件的解读上。在其他情况下,这种政治过去可能会被贴上在共产主义背景下无法使用的标签。同样令人好奇和值得注意的是所归属的种族起源问题(不一定是真实的,也不一定是档案中描述的人所假设的),更确切地说,档案中记录的斯塔尔的国籍(犹太人)问题。通过分析斯塔尔干部档案,我们可以怀疑这份档案的完整性是否没有因为人事部门或其他人删除、提取或修改文件而受到损害。
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引用次数: 0
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