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flows of ideas and goods.” 27 Particularly in Serbia, Jansen writes, “the contrast between current visa restrictions and the previous freedom to cross borders with the Yugoslav passport structured many narratives of loss in everyday life.” 28 The memory involved a “mourning” for “living normally,” or

In: The Media of Memory

The Constitutional Court adjudicated in 1999 that the erasure had no basis in law, and that it was not an innocent case of a “legislative mistake.” Those who researched the phenomenon often argue that the erasure was rather motivated by an ethno-national conception of the Slovenian state, in which the

In: The Media of Memory

. N. Uspenskii, 4 an official for special assignments within the governor-general’s Directorate, to study everyday life and its organization in the Buddhist sangha. As a result of this research, Uspenskii presented Lavinskii with a report that pointed the attention of the authorities to the “abuses

In: Under the Shadow of White Tara
Authors: Anja Mrak and Kristjan Mavri

-and-white characterisation: “The narrator shows only the so-called positive and negative heroes; he does not present any human figures in-between or presents them as a mere exception. Such presentation of characters in the epic texts is conditioned by their simple spiritual life, their simplified moral posture and world

In: The Media of Memory
Author: Călin Cotoi

German bacteriology. He tried to start a new medical and national reform by expanding the structure of laboratory science to the individual and collective bodies, living outside the walls of medical science. The colonization of society by bacteriological laboratories, the project of the pasteurization of

In: Inventing the Social in Romania, 1848-1914
Author: Călin Cotoi

Istrati, ‘we are now living in the most beautiful era of our history, from Emperor Trajan until now’. 48 There was a reframing of the argument from his very well-received 1881 book O pagină din istoria contimpurană a României [A Page from Romania’s Contemporary History], that presented Romania as the

In: Inventing the Social in Romania, 1848-1914

. (Ibid) At the same time, Buddhism never enforced some detailed regime on laypeople’s lives, focusing solely on the rules of monastic life. As A. Agadzhanian notes, discussing secular ethics in Buddhism, “the extremely regimented nature of monastic life and worship always contrasted sharply with the

In: Under the Shadow of White Tara
Author: Maruša Pušnik

media technology as an apparatus of material memory also means understanding it as a modern archive, for every “archive thrives on the ruins of living social memory.” 3 In today’s media society, we face a rapid rise in popular social networking sites, among them YouTube, which create and disseminate

In: The Media of Memory

alienation. The second chapter traces the history of the first contacts between Russian colonial power and the small number of scattered groups of Buddhist lamas. After recognizing the legal status of these communities in 1741, the authorities set a course for regulating their life and their activities among

In: Under the Shadow of White Tara

Bandido Khambo. (§ 52) In this we see the remnants of Lavinskii’s regulations and their influence. The institution of datsan elders was created to give laypeople a means to exert some control and limits on the monastic sangha. In real life, however, the shiretus had sufficiently broad power at the

In: Under the Shadow of White Tara