Two Bodies of the Accused: The Politics of Aesthetics and the Moral Autopsy of Communism in Poland after 1989

Contemporary transnational times are characterized by renewed struggles over the meaning of democracy. In this postdemocratic moment, political and cultural practices and popular mobilizations and demands have exceeded, and ultimately questioned, some of representative democracy's core conventions, from the mass feminist demonstrations and strikes, to the rise of populist politics both in Europe and the Americas. Importantly, these struggles attest to the tension between failing democratic institutions and the heightening of increasingly authoritarian and cruel forms of social precarization and exclusion. Against these murderous trends, which this article characterizes as marked by an aesthetics of cruelty, some of these struggles foreground the vulnerable character of life and the embodied dimension of politics and its affective domains. This article focuses on the social movement Ni Una Menos to examine the ways in which vulnerability has been mobilized by some contemporary feminist popular struggles, focusing on the current investment in cultural activism opposing the curtailment of bodily life along gendered, sexualized, and racialized lines. Ultimately, this intervention seeks to ponder the emancipatory potential of a political aesthetics that weaves vulnerability into the gendering of democratic claims.

In her paper, the author presents an analysis of the debate on „mixed marriages“ initiated in June 1994 by Džemaludin Latić, editor-in-chief of the Bosniak national weekly Ljiljan. The research focus of the paper, however, is not on „mixed marriages“ as a „phenomenon of socialist past“ but on discourse in Ljiljan as a linguistically constructed social reality/past that is produced through discussion. That discourse aimed at creating a new narrative and ideological basis for group bonding, i.e. at completing the process of national homogenization. Media elite gathered around Ljiljan was part of the Bosniak political elite – that emerged during the „democratization“ period in the late 1980s and early 1990s - which shaped political paradigm of „the new ethnonational order” and in that sense Ljiljan represented „ideological apparatus” of post-socialist political and social power structures. Main feature of the discourse produced in Ljiljan, through the bitter dispute with Oslobodjenje, newspaper which narratively and ideologically shaped reality in the socialist period, was dramatic revision and simplified stigmatic presentation of the socialist past, victimization of Bosniak nation, and stigmatic collective categorizations of Others. Discussion in Ljiljan was aimed at defining and pointing at both the external and internal enemy of the Bosniak nation, with the latter being represented by those who were considered to be the carriers of the ideological values of the overthrown socialist system. They were to be isolated within the new political order, silenced and pushed towards the social margins, and the values from the social past were re-evalueted and proclaimed to be lie and illusion. Thus, the Internal Others included members of „mixed marriages“ who, with their „multicultural” matrimonial association, were perceived as the ones that violated symbolic boundaries of traditional Islamic collective identity. The Serbs were, on the other hand, defined as the main External Other, and this collective categorization included even those who remained 1992-1995 in besieged Sarajevo, and they were, as well, equated with Chetniks and Communists through discussion in Ljiljan. It is important to stress that the debate in Ljiljan was marked by strong ideological repulsion toward the secularism and civic conceptions, especially European secularism, which relied on the Christian cultural tradition as hegemonic. Source of the hostility and animosity for the main political and social protagonists of the recent socialist past was in the personal traumatic experience of the Young Muslim Group, since 1990 new political elite, which went through the rigged Sarajevo process in 1983, as well as in their ideological repulsion toward the modernization and secularization processes of transformation through which Bosniaks and Bosniak family passed during socialist period. Since the debate erupted in the war year 1994, which was preceded by dense period of brutal violence, concentration camps, mass rapes, and the passivity of European diplomacy towards all these horrific happenings, the author believes that all mentioned contributed to the radicalization of discourse in the national media and that, also, suffered violence was misused by the media and new political elite in order to complete the process of homogenization of the Bosniak collective on the basis of the exclusive ideology of „cultural fundamentalism“. The author also shows that Džemaludin Latić, Ljiljan’s editor-in-chief, tried to use the discussion to encourage the restoration of institutional power and control of the Islamic Community over the matrimonial union of members of national and cultural collective. Namely, within the patriarchal discourse in Ljiljan, the „monocultural matrimonial union“ was perceived as a framework within which the Bosniak national society should be revived and renewed on the basis of Islamic traditional and cultural principles. Within the private sphere, woman as mother played a key role in the process of primary socialization and therefore the focus of a significant part of the discussion within Ljiljan was on her body and life and her responsibility for the postwar biological and cultural revival of the collective. Therefore, the ban on mixed marriages applied primarily to her, Bosniak/Muslim woman. This in fact presented a biopolitical strategy that stood behind the discussion, focused on the bare lives of national subjects, ie. on their subjectivization and socialization within the new political order. Political and social protagonists of that order wanted to ensure „valid“ biological, cultural and ideological reproduction of the new political system and therefore permanent legitimacy of their political, social and economic power. This could be achieved only by directing collective identity self-understanding of national subjects through the monoperspective culture of remembrance and through their social and cultural practices.

This article explores the affective and cultural dynamics of Momentum, a left-wing movement formed to support Jeremy Corbyn’s leadership of the Labour Party. Drawing on affect theory, particularly Ahmed’s (2010) concept of affect as ‘what sticks’, it examines how Momentum fostered a collective identity rooted in joy, vitality and cultural expression. Through interviews and participant observation, the research highlights how Momentum’s aesthetic politics – manifested in music, vernacular humour and sartorial choices – mobilised activists and created a sense of belonging. However, these same affective experiences also contributed to exclusion. Female activists reported instances of sexism within social spaces, while neurodivergent members faced barriers to participation in Momentum’s spontaneous and informal cultural practices. The article argues that while affective mobilisation can create solidarity and energise movements, it also risks reinforcing structures of exclusion and inequality. This study provides insights into the interplay between emotion, politics and exclusion in contemporary left-wing activism by situating Momentum within broader debates on affect, leftist identity and social movement cultures. Ultimately, the article contends that affective politics are not inherently inclusive or emancipatory but must be critically examined for their capacity to unite and alienate.

Alex Batesmith, Improving the Effectiveness of International Lawyers in Rule of Law and Transitional Justice Projects

The purpose of the study is to analyse current cultural strategies and practices as factors in the formation of the public ideal of a human being in the context of the ‘human dimensions’ of the socio-cultural space, the common value and meaning field and the atmosphere of understanding. The research methodology is based on the application of interdisciplinary and systemic approaches, as well as a set of methods: analytical, synthetic, cultural, which provides a comprehensive view of the problem and the ability to formulate reasonable conclusions. The scientific novelty of the study lies in the systematic consideration of cultural strategies and practices as important factors in the formation of social models of life and public ideals of a person in the socio-cultural space. Conclusions. The study has established that new cultural phenomena emerge at the intersection of the information and socio-cultural environments, actualized by cultural interaction. In this context, one of such phenomena is modern international communication, which is mediated by cultural strategies and practices and is the process of formation of a country's national culture in the international socio-cultural space through intercultural interaction of institutions, organization, communities and individuals, as well as the exchange of cultural products with unique meanings and connotations of a particular national culture. Contemporary cultural strategies and practices help to overcome contradictions between countries and move them beyond the purely geographical limits of existence, reduce existential risks, create an acceptable common value and meaning field and an atmosphere of understanding in the system of intercultural communication between countries of different cultural backgrounds, create new forms of embodiment and realization of the cultural potential of countries, and are the result of interaction between creative individuals, artistic communities, cultural institutions based on the principles of common welfare, unity, and common good. As a result, not only are new types of intercultural interactions formed, but the national cultural identity is preserved, which ensures the sustainability and conventionality of everyday life, leaving it the right to be one of the fundamental components of the integrity of social life. Contemporary cultural strategies and practices actively influence the domestic and international socio-cultural environment, the axiosphere of intercultural communication, determine the formats of interaction with the audience in the process of broadcasting and exchanging ideas, meanings and values, enabling people to meet their needs for information, communication and creative action. Thus, modern cultural strategies and practices are factors of cultural formation of the current socio-cultural space mediated in the globalized cultural digital environment.

THE POLITICS OF AESTHETICS IN VOLUNTEER TOURISM

Traditional and cultural practices related to newborn care have been passed down through generations in various cultures worldwide, often with the belief that they are effective in improving the health and well-being of newborns. These practices can differ significantly between cultures. The aim of this study was to assess the traditional and cultural newborn care practices in the Dakace and Tsibiri communities of Nigeria, and to identify potential opportunities for the integration of these practices into modern healthcare approaches. An ethnographic study was conducted in the Dakace and Tsibiri communities of Nigeria, which involved observing 54 deliveries and traditional rituals surrounding newborn care through participant observation. A total of 30 participants, including traditional birth attendants, community health workers, traditional leaders, and mothers who had given birth within the past year, were included in the study, and participated in in-depth interviews and focus group discussions. The main themes that emerged from the data included the provision of warmth, nutrition, cord care, and traditional medication. In these communities, there is a strong emphasis on keeping newborns warm and providing proper nutrition, including breastfeeding and the use of traditional remedies. Cord care is also considered important, with the umbilical cord typically cut with a new razor blade and the stump treated with hot compresses and oil massages. Traditional and cultural beliefs also influence the use of traditional medication, including the use of traditional remedies to address common pregnancy-related health issues and the importance of proper nutrition during pregnancy. The study also identified the important role of fathers and other male family members in childbirth preparation. The findings of this study provide valuable insights into the traditional and cultural practices of newborn care in the Dakace and Tsibiri communities of Nigeria and identify potential opportunities for integrating these practices into modern healthcare approaches in a way that is safe and effective for the mother and child. These findings may be of interest to healthcare professionals, researchers, and policy makers working in maternal and child health, as well as to members of the Dakace and Tsibiri communities.

India bears a significant portion of the worldwide burden of chronic and terminal illnesses. Nevertheless, there is a dearth of a standardized approach in delivering optimal end-of-life care (EOLC) to a substantial proportion of patients who have reached the terminal phase of their lives. Health-care providers are urged by health-care professionals to be aware of the cultural and spiritual beliefs and practices that can shape patients' and their families' perspectives on EOLC. They should also emphasize the importance of providing support for religious and cultural practices and involving family members in the EOLC process. Holistic care is discussed as an approach that considers the physical, emotional, spiritual, and social aspects of a patient's well-being. Healthcare providers must address ethical and legal issues when delivering EOLC and prioritize personalized care that respects patients' choices. Language and communication barriers in multicultural EOLC are identified as significant challenges. In a nutshell, the authors discuss the importance of incorporating cultural and spiritual practices in bereavement support to help patients and their families process grief and celebrate the patient's life and legacy. Overall, this article provides a comprehensive overview of the importance of cultural and spiritual awareness in EOLC for elderly patients. It emphasizes the necessity for health-care providers to deliver inclusive and culturally sensitive care, ultimately enhancing the quality of life for both individuals and their loved ones. The significance of cultural and spiritual awareness in improving EOLC for older individuals is underscored in this context.

Polish Lace Makers: Gender, Heritage, and Identity

In recent years, the historiography of Jewish-Polish relations after the Holocaust has often shown a marked tendency to trace the conflict between these peoples to the central role of Jews in the new communist ruling system. Poles murdered hundreds of Jews, mainly in 1944 to 1946, for various reasons—some ideological, others economic. The collective guilt that the Polish political right and some of Polish society assigned to the Jews, however, proves to be inaccurate when one examines the community of Jewish survivors who gathered in the Lublin district, the first area to be liberated from Nazi occupation (summer of 1944). Most survivors were roundly disinterested, let alone involved, in politics, and the issue of communism in Poland was totally alien to them. Their main concerns had to do with family property that had been abandoned during the deportations, an attempt to locate lost family members, and, above all, an effort to reengage with the life that the Nazi bloodbath had broken off. They were stunned to confront the intensity of Polish society’s resentment and hostility toward them and the governing authorities’ bureaucratic indifference. The conflation of these two factors prompted many to abandon their prior places of residence, to move to new areas of settlement, or to leave Poland forever.

Where Is Portland Made? The Complex Relationship between Social Media and Place in the Artisan Economy of Portland, Oregon (USA)

In April 2010, a few days after the crash of the Polish President’s plane in Smolensk, the Cardinal of Cracow announced that the president and his wife would be buried in the cathedral crypt in the Wawel Castle, which arguably constitutes the most significant part of the national heritage. Various objections were raised against the decision. It provoked strong protests among intellectuals, politicians, and, last but not least, inhabitants of Cracow, who only a few months earlier opposed the idea of bestowing the Honorary Citizenship of Cracow on President Lech Kaczynski. The government did not take any stand, considering that the issue should be dealt with by the cardinal and family members. Eventually, the burial took place as planned by the cardinal.

At the core of the work of Aboriginal and Torres Strait Islander education centres is the support of students. Whilst often predominantly focused on supporting the students through their academic journey, what has become increasingly crucial is the management of access to cultural based experiences and education. Young people coming to the university often leave their communities and family home. The University of Newcastle's Wollotuka Institute services over 600 Aboriginal and Torres Strait Islander students. The greater numbers of these are school-leaving students who come to the University to study a wide range of discipline areas.The Wollotuka Institute are witnessing a higher number of Aboriginal and Torres Strait Islander students excelling academically, however cultural affirmation, leadership and personal and professional cultural mentorship are still vital to the ongoing development of these students. The cultural backgrounds of Aboriginal students studying at the University is diverse from a recent awareness of identity only, to students with a long history of negative experiences in the form of racism related to their culture and identity, to students who are fortunate to have been embedded in a strong community with Elders and family that have provided lifelong lessons that instil a proud sense relating to their culture and identity. Groome and Hamilton (1995), reinforce this cultural diversity of students and discuss a link between an environment that affirms and promotes a strong sense of cultural identity with high academic achievement, pride and positive self-esteem.One of the issues encountered by students is the misperception of both non-Aboriginal and Aboriginal communities that students that achieve high academic results within a western educational system are forgoing their cultural identity and practices. This attitude results in students not actively connecting with the Wollotuka Institute, believing that they have to prove that they are able to take their higher education journey on their own. A message that ensures that Aboriginal individuals and communities are empowered through education in today's contemporary environment is given an international perspective by Taylor, Crago and McAlpine (1993:1) describing it as a 'delicate balance of maintaining heritage culture on the one hand, and pursuing mainstream values on the other'.The Wollotuka Institute achieves strong outcomes through programs that incorporate Elders, community, national and international Indigenous engagement, networking and mentorship. In this discussion we will examine how embedding cultural practices like the valued presence of Elders have assisted the ongoing dialogue we have in The Wollotuka Institute about ensuring the cultural safety of staff and students.

Encountering Tamil communities in Chennai, India and Melbourne, Australia: a reflexive study of learning about ‘the other’ and self

Memorials have become increasingly relevant in societies seeking to come to terms with the past of mass violence and there is a growing body of academic scholarship that scrutinises the politics of memory in divided societies. This article takes a different approach to the politics of memorials: it does not focus on what is remembered, that is, to what a memorial testifies, but how memory at a memorial (supposedly) takes place through the aesthetic strategies put to work. It contributes to emerging literature which explores aspects of performativity and the politics of affect. The objective is, however, to take it one step further by not only shifting attention to studying the engagement with, experience and performance at these sites but also to the politics of the aesthetics choice that promote this engagement. To do so, it differentiates between three aesthetic styles of memorials: imposing, counter and affirmative memorials that were all developed at a particular time in order to pursue particular political and social objectives. The current phenomenon, affirmative memorials, holds that there is a duty to remember and is firmly embedded in efforts to build peace, advance liberal norms and contribute to transitional justice. Pursuing this strategy is however at odds with the aesthetic style of these affirmative memorials that is derived from counter memorials and celebrates plurality and openness rather than wanting to affirm one message.