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values and norms of behavior by repetition, which automatically implies continuity with the past. In fact, where possible, they normally attempt to establish continuity with a suitable historic past. 3 In the context of post-socialist cultures and their sociocultural and socio-political as well

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In: Central Asian Affairs

) (Moscow: nlo , 2015)  293 volume 4, no. 4 Articles Contemporary Public Art and Nation: Contesting “Tradition” in Post-Socialist Cultures and Societies  305 Diana T. Kudaibergenova “Between Europe and Asia”: Geography and Identity in Post-Soviet Nation

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In: Central Asian Affairs
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January 2011]. 13 Tremain, p.5. 14 Ibid., p.6. 15 Ibid., p.12, original emphasis. 16 Ibid., p.60 Kathleen Starck 59 This collective inferiority complex has also been noted by Siban Forres- ter, Magdalena J. Zaborowska and Elena Gapova in their accounts of post- socialist cultures. They state

In: From Popular Goethe to Global Pop

source. This source bears close links to the ideological struggles over the communist past, and the place of the Yugoslav chapter of post-Second World War history in the post-socialist culture. For the contemporary Slovenian anti-communist camps, the dominant terrain of struggle is articulated through

In: The Media of Memory
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, after the dissolution of the Soviet Union, new trends emerged, although other trends, showing an ob- vious continuity with the Soviet past, still remained in post-socialist culture. Bibliography Adorno, T., Horkheimer, M. (2002): The Dialectic of Enlightenment: Philosophical Frag- ments. Stanford

In: Communism and Consumerism

source. This source bears close links to the ideological struggles over the communist past, and the place of the Yugoslav chapter of post-Second World War history in the post-socialist culture. For the contemporary Slovenian anti-communist camps, the dominant terrain of struggle is articulated through

In: The Media of Memory

); Diana T. Kudaibergenova, “Contemporary Public Art and Nation: Contesting ‘Tradition’ in Post-Socialist Cultures and Societies,” Central Asian Affairs Journal 4 (2017). 6 For example, see Peshkova and Sekerbayeva, “Women’s March in Almaty, 2021” in Feminist Translocalities Zine , accessed Oct

In: Central Asian Affairs
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paper also confirm that post-socialist cultures have changed and that erotic elements seem not worth hiding anymore, even though everything linked to the body is named in Ėtkind’s list of Soviet taboos (cf. 1981: 16), which corresponds to the prudish culture of Yugoslavia (cf. Štulhofer/Sandfort 2005

In: 'Make It Old': Retro Forms and Styles in Literature and Music

, in Fejes N. and Balogh A. P. (eds.), Queer Visibility in Post-Socialist Cultures ( Bristol and Chicago : Intellect ). Choudry A. and Shragge E. . 2011 . “ Disciplining dissent: ngo s and community organizations ”, Globalizations , 8 ( 4 ): 503 – 517 . coc Netherlands . n

In: Southeastern Europe

, “Contemporary Public Art and Nation: Contesting ‘Tradition’ in Post-Socialist Cultures and Societies,” Central Asian Affairs, 4, no. 4 (2017): 305–330; D.T. Kudaibergenova, “Punk Shamanism, Revolt and the Break Up of Traditional Linkage: The Waves of Cultural Production in Post-Soviet Kazakhstan,” European

In: Central Asian Affairs