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National education policy from the perspective of school pedagogues
No full textU sklopu diplomskog rada „Nacionalna obrazovna politika iz perspektive školskih pedagoga“ provedeno je istraživanje u formi intervjua s osam pedagoga osnovnih i srednjih škola iz raznih dijelova Republike Hrvatske. Cilj istraživanja bio je ispitati u kojoj mjeri pedagozi poznaju nacionalnu obrazovnu politiku te kako percipiraju svoju ulogu u njezinu kreiranju i implementaciji. Rezultati dobiveni istraživanjem ukazuju na svjesnost pedagoga kako je obrazovna politika u Republici Hrvatskoj izrazito centralizirana te pokazuju potrebu za decentralizacijom i aktivnim uključivanjem pedagoga u donošenje odluka na državnoj razini. Ispitanici su dobro upoznati s odlukom cjelodnevne škole i uvođenjem nacionalnih ispita, no naglašavaju kako je potrebno poboljšati komunikaciju među donositeljima odluka i implementatorima. Glavni zaključak istraživanja ukazuje na nužnost obrazovnih promjena, ali i na promjenu u načinu donošenja tih reformi, sustavnim uključivanjem pedagoga u njihovo kreiranje.As part of the thesis "National educational policy from the perspective of school pedagogues", research was conducted in the form of interviews with eight primary and secondary school pedagogues from various parts of the Republic of Croatia. The aim of the research was to examine the extent to which pedagogues know the national education policy and how they perceive their role in its creation and implementation. The results of the research indicate the awareness of pedagogues that education policy in the Republic of Croatia is highly centralized and show the need for decentralization and the active involvement of pedagogues in decision-making at the state level. The respondents are well acquainted with the decision of full-day school and the introduction of national exams, but they emphasize that it is necessary to improve communication between decision-makers and implementers. The main conclusion of the research points to the necessity of educational changes, but also to a change in the way these reforms are brought about, by the systematic involvement of pedagogues in their creation
Engleski u Kini: od chinglisha do kineskoga engleskog
No full textThis research paper aims to find out what elements are characteristic of Chinglish as it appears in signs in China. We start our qualitative study by explaining the different variants of English usage in the Chinese context through the lens of Kachru's model of world Englishes with a focus on three variants found in the Expanding Circle, those being China English, Chinese English and Chinglish, with our center of attention being the nonsensical variant called Chinglish. The empirical part of the study focuses on describing examples of Chinglish sourced from the website Engrish.com and our private collection of pictures of street signage and other texts taken during a six-week stay in China and Taiwan. The results show that there are a number of patterns in Chinglish, specifically spelling errors, morphological approximation errors, grammatical errors, literal translations, lexical errors, pragmatic translation errors, overtranslations, unauthentic English or Chinglish, and overemphasis on poetic equivalence. Whereas most of these categories may be characteristic of any type of world English, some are certainly a result of processes specific to Chinglish.Cilj ovoga istraživačkog rada je otkriti koji su karakteristični elementi pojava chinglisha na znakovlju u Kini. Započinjemo ovo kvalitativno istraživanje objašnjavanjem različitih varijanti engleskog jezika u kineskom okruženju kroz prizmu Kachruovog modela varijanti engleskoga u svijetu s fokusom na tri varijante iz „širećega kruga“, a to su engleski u Kini, kineski engleski i chinglish. U središtu naše pozornosti nalazi se potonja varijanta. Empirijski dio istraživanja usredotočen je na opisivanje primjera chinglisha koji potječu s web stranice Engrish.com i naše privatne zbirke slika uličnih znakova i drugih pojava teksta snimljenih tijekom šestotjednog boravka u Kini i Tajvanu. Naši rezultati pokazuju da postoji niz obrazaca pogrešaka u chinglishu, a to su sljedeći: pravopisne pogreške, pogreške morfološke aproksimacije, gramatičke pogreške, doslovni prijevodi, leksičke pogreške, pragmatične prijevodne pogreške, prekomjerni prijevodi, neautentičan engleski ili chinglish, te prekomjerna usredotočenost na poetsku ekvivalenciju. Iako većina ovih kategorija može biti karakteristična za bilo koju svjetsku varijantu engleskoga, neke su zasigurno rezultat procesa specifičnih chinglishu
Aporije esencijalizma – Rortyjeva kritika esencijalizma
No full textThe purpose of this work is to outline the constitutive elements of the views of the American philosopher Richard Rorty (1931-2007). His entire philosophy is marked by a trope known as “anti-essentialism.” Anti-essentialism, simply put, is a radical critique of traditional philosophy that sought to be grounded in ahistorical and intelligible essences. Essentialism begins with a pivotal moment in the history of philosophy, specifically Plato's epistemological framework, reaching its zenith with the Kantian system. Anti-philosophers (Groys 2012), such as Nietzsche and later Heidegger, are among the first anti-essentialists. Essentialism finds its support in academic thermos-topes, where its status is seldom questioned. In this paper, we will address the radical critique of essences through Rorty’s views, whether they derive from a theoretical-centric provenance, such as epistemology (in the analytical tradition), or arise from a more practical realm, as seen in certain ideologies. For Rorty, epistemological totalitarianism is not fundamentally different from ideological totalitarianism, as both are constructed upon the yearning for an unquestionable and monomaniacal essence.
The trajectory of Richard Rorty’s intellectual development coincides with the intensification of his critique. In his first magnum opus, “Philosophy and the Mirror of Nature”, he provides a radical critique of philosophy centered on epistemology. This critique encompasses both the historical dimension and contemporary thematizations in the philosophy of language, mind, and science, all of which are closely related to representationalism—a mode of thought around which essentialism gravitates within the analytical philosophy circles. This critique corresponds with the first part of this dissertation, which elaborates on the concept of the mirror of nature and Rorty’s ‘edifying’ alternative. In the first section, Rorty’s critique is examined against what he refers to as Glassy Essences and the Eye of Mind, which, when reduced, relate to the extension of Descartes' philosophy into analytical philosophy. This extension initially permeates current debates surrounding the problem of consciousness and mind—a debate between cognitivism and philosophy of mind. Both positions, while differing, are derivatives of the marking of the ‘mental’ or ‘mentalism’, which is a legacy of Descartes. Rorty observes these impulses in the philosophy of language as well. The central aspect, according to Rorty, is the critique of the Kantian derivative in the Anglo-Saxon reflective tradition. This Kantian derivative is facilitated through a conceptual tool that Kant calls “Erkenntnistheorie.” This conceptual tool will undergo a metamorphosis, emerging in current philosophical trends as epistemology or theory of knowledge. Through this theory, representationalism is established, which implies the “secure path of philosophy to science.’ Representationalism, via the theory of knowledge, creates a dictation surrounding the problem of knowledge—this dictation is conveyed through discursive extensions: 1) privileged representations and 2) accurate representations. Representationalism aims to establish [Philosophie als strenge Wissenschaft] (Heidegger), thus positioning philosophy as a rigorous science that engages with specific problems and themes related to logic, truth, language, and mind—a kind of attempt to detach philosophy from social dynamics. Yet, within this essentialist framework, certain sparks emerge, attempting to create new paths outside the rigid worldviews of the analytical tradition. This turn is known as ‘behaviorism’ or ‘psychological nominalism’ and is represented by a dynamic quartet: Nelson Goodman, W.V.O. Quine, Wilfrid Sellars, and Donald Davidson. These thinkers disrupt the analytical worldview by creating new forms of expression. The influence of these thinkers renders Rorty’s pragmatism a ‘linguistic pragmatism.’
The alternative to this philosophical approach can be found in what may be termed “Rorty’s pragmatic hermeneutics.” As a framework that can temporarily withstand epistemological domination, Rorty proposes hermeneutics. The variant he embraces combines several tropes of classical hermeneutics, such as historicity and horizon, with the historical approach of the philosophy of science (Kuhn, Feyerabend, Lakatos). Pragmatic hermeneutics serves as a viable means to engage with the interpretative community and democratize science. This democratization seeks a shift from cognitans to sur-cognitans, as Bachelard posits. The truths of science are not the creations of an individual but are part of the flow of the scientific interpretative community within a specific temporal context, a notion that Fleck refers to as ‘mutual attunement.’ We will conclude this first part by presenting the antidote to representationalism: ‘edifying’ philosophy. For Richard Rorty, edifying philosophy means: “I shall use ‘edification’ to stand for this project of finding new, better, more interesting, more fruitful ways of speaking. The attempt to edify (ourselves or others) may consist in the hermeneutic activity of making connections between our own culture and some exotic culture or historical period, or between our own discipline and another discipline which seems to pursue incommensurable aims in an incommensurable vocabulary” (Rorty 1979: 360). Edifying philosophy encompasses not only Rorty’s philosophical ‘heroes’—Heidegger, Dewey, and Wittgenstein—but also continental philosophers like Nietzsche, Foucault, and Derrida. Edifying philosophy will serve as a gateway to consolidating his pragmatic variant, as well as the notion that is both debatable and polemical: the concept of post-philosophical culture.
In the second part, we will outline Rorty’s neo-pragmatism. Rorty's neo-pragmatism is based on discourse rather than experience, as is the case with classical pragmatism. Considering this, we may refer to this redesign of pragmatism as linguistic pragmatism. In this section, alongside elaborating on linguistic pragmatism as a radical critique of two theories of truth—those of correspondence and coherence—we will focus on the concept of post-philosophical culture. We will dissect post-philosophical culture by making comparisons and drawing tangents with the concept of anti-philosophy. Post-philosophical culture is part of the context created by post-metaphysical thought. Thus, it is democratic, plural, and marked by the moment of the decline of sovereign registers, both in epistemology and other dimensions of social dynamics. From this juncture, Rorty’s entire academic career will be characterized by his confrontations with thinkers of both provenances regarding the idiosyncratic reading of pragmatism.
In the third part, we will focus on the elaboration of the problem of contingency. Rorty's philosophy cannot be fully understood without examining contingency. In fact, Calcaterra refers to Rorty’s reflections on contingency as “contingentism” (Calcaterra 2019). Rorty's contingentism is constituted by two main elements: 1) contingency and 2) nominalism. In Rorty's contingentism, contingency and nominalism achieve harmony, as both are situated within history. In this section, we will dissect the concept of contingency in Rorty across its three dimensions: 1) as contingency in language, viewing language not as something ahistorical or intelligible, but as a product of historical contingencies; 2) the contingency of selfhood, which can be interpreted as a critique of subject-centrism, yet also as an affirmation of the creative potential expressed through contingency; and 3) the contingency of community, which represents the neuralgic point of Rorty’s reflection, as he attempts to link his anti-foundationalism and anti-essentialism with his political worldviews. Through community, he emphasizes the primacy of democracy over philosophy. Rorty's democratic community consists of an inseparable triptych that includes democracy, solidarity, and freedom.
In the fourth part, we will elaborate on what we term ‘authentic liberality’ and Rorty’s non-theoretical solidarity. Rorty’s authentic liberality will initially be analyzed through a historical lens, examining how liberalism as an idea has been constructed in political philosophy. This historical analysis leads to the conclusion that there is no precise definition of liberalism, except for certain postulates that, depending on different thinkers and periods, have held various meanings and connotations. At this juncture, Rorty’s authentic liberality represents a combination of the egalitarian root and the freedom inherent in liberalism with the American democratic principles of Whitman and Dewey, which emphasize brotherhood, solidarity, and an ethical/radical democracy. These values are essential for understanding the emancipatory anthropo-poetic vision that Rorty endeavors to present. His vision, at first glance, may seem romantic, but it embodies a ‘romanticism of everyday life’ (Critchley 1999).
After elaborating on authentic liberalism, we will focus on dissecting the concept of the liberal ironist. Initially, we will analyze his critique of “agelasts” (people who do not laugh), based on reflections by writer Milan Kundera. Then we will conduct a historical introspection regarding the problem of irony, starting from a philological aspect and moving to the philosophical dimension, and ultimately to literature and literary criticism, where irony finds significant application in both reflection and creativity within the literary process. The conclusion of this section will attempt to synthesize a narrative through the lens of the political turn in Rorty’s thought. In this section, we will also analyze the concept of hope, which in Rorty does not have messianic overtones. Perhaps the best way to understand hope, in the context of Richard Rorty’s philosophy, is through Havel’s expression that ‘hope is not a preorganization.’ After analyzing the concept of hope, we will turn to the concept of ‘non-theoretical solidarity,’ one of the most important concepts in Rorty’s work. ‘Non-theoretical solidarity’ has three main components: a) it is historical, b) it is contextual, and c) it is not subjected to any theoretical or ideological projection. These two conceptual tools—hope and non-theoretical solidarity—create what Rorty calls ‘social poetry.’ Social poetry allows us to maintain a manifesto for improvement, with the aim of reducing institutional cruelty and social denigration. According to Rorty, through social poetry we make the world less cruel.
In the final section, we will delve into the context of constructing essentialism through the urging of philosophers towards the truth. At this point, we will conduct a genealogy of the concept of truth, examining how it becomes a crucial part of thinking within the metaphysics-epistemology binomial. In this chapter, we will present Rorty’s critique of this mode of philosophical thought and truth. At the same time, in this section, we will also outline his position regarding truth, which is constructed, contextual, and should be based on events and actuality. This vision of truth could also be freely referred to as ‘minimal truth’ (Davidson).
In conclusion, we will offer a turn towards narrative as a poetic and human-too-human way of constructing our hopes. Perhaps the conclusion encapsulates the very phrase as follows: ‘A poiesis as a creative act for a human-all-too-human praxis.’Svrha ovog rada je prikazati konstitutivne elemente pogleda američkog filozofa Richarda Rortyja (1931.–2007.). Njegova filozofija obilježena je tropom poznatim kao „anti-esencijalizam“. Anti-esencijalizam, pojednostavljeno rečeno, predstavlja radikalnu kritiku tradicionalne filozofije koja se nastojala temeljiti na ahistorijskim i razumljivim esencijama. Esencijalizam ima svoje ishodište u ključnom trenutku povijesti filozofije, konkretno u Platonovom epistemološkom okviru, dosežući svoj vrhunac u Kantovom sustavu. Anti-filozofi (Groys 2012.), poput Nietzschea i kasnije Heideggera, ubrajaju se među prve anti-esencijaliste. Esencijalizam pronalazi uporište u akademskim termotopima, gdje je njegov status rijetko dovođen u pitanje. U ovom radu razmatrat ćemo radikalnu kritiku esencija kroz Rortyjeve stavove, bilo da proizlaze iz teorijsko-centrične provenijencije, poput epistemologije (u analitičkoj tradiciji), ili izviru iz praktičnijeg područja, kao što je slučaj s određenim ideologijama. Za Rortyja, epistemološki totalitarizam nije bitno različit od ideološkog totalitarizma, budući da su oba izgrađena na težnji za neupitnom i monomaničnom esencijom.
Razvoj intelektualne putanje Richarda Rortyja podudara se s intenziviranjem njegove kritike. U svom prvom magnum opusu, Philosophy and the Mirror of Nature, Rorty nudi radikalnu kritiku filozofije usmjerene na epistemologiju. Ta kritika obuhvaća i povijesnu dimenziju i suvremene tematizacije u filozofiji jezika, uma i znanosti, koje su usko povezane s reprezentacionalizmom—načinom mišljenja oko kojega se esencijalizam okuplja unutar krugova analitičke filozofije. Ključni aspekt, prema Rortyju, jest kritika kantovskog derivata u anglosaksonskoj refleksivnoj tradiciji. Taj kantovski derivat ostvaruje se kroz konceptualni alat koji Kant naziva „Erkenntnistheorie“. Taj konceptualni alat prolazi metamorfozu, pojavljujući se u suvremenim filozofskim tendencijama kao epistemologija ili teorija spoznaje. Kroz ovu teoriju, uspostavlja se reprezentacionalizam, koji podrazumijeva „sigurni put filozofije prema znanosti“. Reprezentacionalizam, putem teorije spoznaje, diktira problematiku znanja—ta diktatura se provodi kroz diskurzivne ekstenzije: 1) privilegirane reprezentacije i 2) točne reprezentacije. Reprezentacionalizam nastoji uspostaviti Philosophie als strenge Wissenschaft (Husserl), pozicionirajući filozofiju kao rigoroznu znanost koja se bavi specifičnim problemima i temama vezanim uz logiku, istinu, jezik i um—vrsta pokušaja odvajanja filozofije od društvene dinamike.
U drugom dijelu prikazat ćemo Rortyjev neo-pragmatizam. Rortyjev neo-pragmatizam temelji se na diskursu, a ne na iskustvu, kao što je to bio slučaj s klasičnim pragmatizmom. S obzirom na to, ovaj redizajn pragmatizma možemo nazvati jezičnim pragmatizmom. U ovom ćemo dijelu, uz razradu jezičnog pragmatizma kao radikalne kritike dviju teorija istine—one korespondencije i koherentnosti—posebno obraditi koncept post-filozofske kulture. Post-filozofsku kulturu analizirat ćemo usporedbom i povlačenjem paralela s konceptom anti-filozofije.
U trećem dijelu fokusirat ćemo se na razradu problema kontingencije. Rortyjevu filozofiju nije moguće u potpunosti razumjeti bez sagledavanja kontingencije. Calcaterra čak Rortyjeve refleksije o kontingenciji naziva „kontingentizmom“ (Calcaterra 2019.). Rortyjev kontingentizam sastoji se od dva glavna elementa: 1) kontingencije i 2) nominalizma. U Rortyjevom kontingentizmu, kontingencija i nominalizam dolaze u sklad, budući da su oba smještena unutar povijesti. U ovom ćemo dijelu analizirati koncept kontingencije kod Rortyja u tri dimenzije: 1) kao kontingenciju jezika, koji se ne shvaća kao nešto ahistorijsko ili razumljivo, već kao proizvod povijesnih kontingencija; 2) kontingenciju sebstva, koja se može interpretirati kao kritika subjekt-centričnosti, ali i kao afirmacija kreativnog potencijala izraženog kroz kontingenciju; i 3) kontingenciju zajednice, koja predstavlja neuralgičnu točku Rortyjeve refleksije, jer pokušava povezati svoj anti-fundacionalizam i anti-esencijalizam sa svojim političkim svjetonazorima.
U četvrtom dijelu razradit ćemo ono što nazivamo „autentičnom liberalnošću“ i Rortyjevom ne-teorijskom solidarnošću. Autentičnu liberalnost najprije ćemo analizirati kroz povijesnu prizmu, istražujući kako je liberalizam kao ideja konstruiran u političkoj filozofiji. Povijesna analiza dovodi do zaključka da ne postoji precizna definicija liberalizma, osim određenih postulata koji, ovisno o različitim misliocima i razdobljima, imaju različita značenja i konotacije.
Nakon elaboracije autentične liberalnosti, usmjerit ćemo se na analizu koncepta liberalnog ironika. Prvotno ćemo analizirati njegovu kritiku „agelasta“ (ljudi koji se ne smiju), oslanjajući se na refleksije pisca Milana Kundere. Zatim ćemo provesti povijesnu introspekciju problema ironije, počevši od filološkog aspekta i prelazeći na filozofsku dimenziju, a potom na književnost i književnu kritiku, gdje ironija pronalazi značajnu primjenu i u refleksiji i u kreativnosti unutar književnog procesa. Možda je najbolji način za razumijevanje nade u kontekstu filozofije Richarda Rortyja kroz Havelov izraz da „nada nije preorganizacija“. Nakon analize koncepta nade, prelazimo na koncept „ne-teorijske solidarnosti“, jednog od najvažnijih koncepata u Rortyjevom djelu. „Ne-teorijska solidarnost“ ima tri glavne komponente: a) povijesna je, b) kontekstualna je i c) nije podvrgnuta nikakvoj teorijskoj ili ideološkoj projekciji. Ta dva konceptualna alata—nada i ne-teorijska solidarnost—čine ono što Rorty naziva „socijalna poezija“. Socijalna poezija omogućuje održavanje manifesta za unapređenje, s ciljem smanjenja institucionalne okrutnosti i društvenog poniženja.
U završnom dijelu ulazimo u kontekst izgradnje esencijalizma kroz težnju filozofa prema istini. Na ovoj točki provodimo genealogiju koncepta istine, istražujući kako ona postajeključnim dijelom mišljenja unutar binoma metafizike-epistemologije. U ovom ćemo poglavlju predstaviti Rortyjevu kritiku tog načina filozofskog mišljenja i istine.
Na kraju, nudimo zaokret prema naraciji kao poetskom i ljudski-previše-ljudskom načinu izgradnje naših nada. Zaključak se možda najbolje sažima u frazi: “Poiesis kao kreativan čin za ljudski-previše-ljudsku praxis
Intergroup attitudes in majority and minority families: the role of ethnic socialization, family cohesion and intergroup contact
No full textRoditelji mogu na različite načine prenositi međugrupne stavove svojoj djeci – izravno, poučavanjem, i neizravno, svojim ponašanjem te oblikovanjem okruženja u kojem djeca odrastaju. Cilj je ovog rada bio istražiti različite načine na koje roditelji mogu oblikovati međugrupne stavove svoje djece. Konkretno, ovim smo radom željeli procijeniti sličnost međugrupnih stavova djece i njihovih roditelja, te ispitati u kakvim je obiteljima i kakvim kontekstima ta sličnost izraženija. Također, provjerili smo uzajamne efekte međugrupnog kontakta djece i roditelja na njihove međugrupne stavove. U istraživanju smo koristili dio podataka prikupljenih u širem projektu, a uzorak se sastojao od 542 obitelji. Djeca su bila u dobi od 11 do 19 godina, odnosno u vrijeme provedbe istraživanja bili su adolescenti. Njihove majke imale su u prosjeku gotovo 43 godine, a očevi 46. Roditelji su u projektu sudjelovali u jednoj točki mjerenja, a njihova djeca u dvije, s razmakom od godine dana. U ovom se radu bavimo stavovima prema etničkim grupama, a uzorak uključuje, uz pripadnike etnički većinske grupe, i pripadnike četiri etnički manjinske grupe. To nam je omogućilo provjeru uloge grupnog statusa, ali i kontekstualnih faktora poput povijesti međuetničkih sukoba na međugrupne stavove roditelja i njihove djece. Rezultati su pokazali da su međugrupni stavovi roditelja i djece umjereno povezani. Sličnost međugrupnih stavova bila je veća u većinskim u odnosu na manjinske obitelji, kao i u postkonfliktnim u odnosu na nekonfliktne zajednice. Obiteljska kohezija i etnička socijalizacija nisu značajno moderirale odnos međugrupnih stavova roditelja i djece. Izravni međugrupni kontakt predviđao je pozitivnije međugrupne stavove i roditelja i djece, dok prošireni (stvarni i percipirani) kontakt uglavnom nije pokazao konzistentne efekte na stavove.Introduction: The development of intergroup attitudes is a complex process shaped by numerous internal and external factors, with parents being an important external factor in shaping their children's attitudes. Parents can have an impact on children's intergroup attitudes in various ways. They can have a direct role by explicitly teaching children what kind of attitudes they should have, and an indirect role by fostering an environment that encourages the formation of specific attitudes. In this dissertation we focus on interethnic attitudes among ethnic majority and minority families. Studies so far suggest that factors such as parental ethnic socialization, family cohesion, and parental intergroup contact can be important for the formation of intergroup attitudes in children. These processes seem to continue after childhood, possibly even more intensely, throughout adolescence. There is still a need for further research, especially to better understand the impact of group status and contextual factors, like the history of intergroup conflict, on the transmission of intergroup attitudes within families. Therefore, in this study we examined the similarity of intergroup attitudes between parents and their children among majority and minority families within post-conflict and non-conflict communities. In addition, we tested the role of ethnic socialization and family cohesion in the similarity of parent-child intergroup attitudes. Finally, in this study we explored the mutual effects of intergroup contact of parents and children, direct and extended, on their intergroup attitudes. Methodology: This dissertation is a part of the research project "Integration processes of majority and minority in ethnically mixed communities: The role of interethnic contact, perceived threat, and social norms" (IntegraNorm). The project included both minority and majority members from four multiethnic communities in Croatia. The research was carried out in collaboration with primary and secondary schools where education is conducted in Croatian, as well as in one of the four national minority languages (Serbian, Hungarian, Czech, and Italian). Accordingly, four majority-minority contexts were examined: Croatian-Serbian, CroatianHungarian, Croatian-Czech, and Croatian-Italian. The important distinction between these communities is the recency of open conflict between two ethnic groups. In three of the intergroup contexts (Croatian-Hungarian, Croatian-Czech, and Croatian-Italian), intergroup relations have remained mostly peaceful for decades, and we categorized them as non-conflict communities. In contrast, the Croatian-Serbian context is considered a post-conflict community, as it was affected by the 1991-1995 war. The IntegraNorm project utilized mixedmethods research design, including qualitative and quantitative approach. This dissertation draws on data from quantitative study, which involved adolescents and their parents. The quantitative study followed a cross-sectional and longitudinal design, with two waves of data collection. Adolescents participated in both waves, while their parents participated only in the first. Data from the first wave (involving both adolescents and their parents) was used to examine parent-child attitudinal similarity and to explore the role of ethnic socialization and family cohesion in shaping this similarity. To investigate the role of direct and extended intergroup contact, we used parental data from the first time point and longitudinal data from adolescents. The adolescent participants were drawn from the 6th and 7th grades of primary schools, as well as the 2nd and 3rd grades of secondary schools. In some schools, additional grades were included to ensure adequate sample sizes. The first wave of data collection took place between February and April 2017, followed by the second wave a year later. Adolescents completed their questionnaires during school hours, while parents filled out theirs at home. The initial sample consisted of 1,568 adolescents (55 % daughters, 45 % sons) and 2,000 parents (1,067 mothers, 933 fathers). To test our hypotheses, we needed to select a suitable subset from the broader project sample. The selection criteria were: (1) participation of all family members, (2) all family members sharing the same nationality, and (3) the family's nationality aligning with the context being studied. Based on these criteria, the final sample consisted of 542 ethnically homogeneous adolescent-mother-father families (67.16 % majority, 32.84 % minority families; 49.63 % from post-conflict, 50.37 % from non-conflict communities). Among others, adolescents and their parents completed three measures of intergroup attitudes: ingroup bias, social distance, and tendency to discriminate against the outgroup. While the measures were largely similar for both groups, some items were adjusted for adolescents and parents to better suit their experiences. Additionally, adolescents completed an extra measure related to intergroup attitudes – the propensity for prosocial behavior. For this study, we also used two family-related measures: ethnic socialization, assessed through parents, and family cohesion, measured across all family members. Finally, intergroup contact, direct and extended, was measured for all participants. The measures about intergroup relations were designed so that minority group members always expressed their relation towards the majority, while majority group members indicated their relation towards the minority group that was predominant in their community. To test our main hypotheses, we used structural equation modeling, including longitudinal analysis and analyses designed in the framework of dyadic research.
Results: Results indicated a positive correlation between the intergroup attitudes of adolescents and their parents, suggesting that children whose parents held more positive intergroup attitudes also tended to have more positive attitudes themselves. This similarity seems to be higher in majority families compared to minority families, as well as in post-conflict communities compared to non-conflict ones. However, neither family cohesion nor ethnic socialization significantly moderated the relationship between parents' and children's intergroup attitudes. The absence of significant findings regarding the moderating effects of family cohesion may be due to the limited variability in these measures within the sample. Most participants reported high levels of family cohesion, potentially reducing the ability to detect its moderating role. Similarly, the measures of ethnic socialization may not have captured the full spectrum of socialization practices relevant to intergroup attitudes in studied contexts. Direct intergroup contact, measured as the number of friends from the outgroup, predicted more favorable intergroup attitudes in both adolescents and parents. The effects of direct contact did not significantly differ based on group status (majority vs. minority) but did exhibit some differences depending on the intergroup context, although not as expected. However, actual extended contact, e.g. the effects of parents' intergroup friendships on their children's attitudes and vice versa, were not consistent across different analyses. When analyzing the data from the two time points, we found a significant correlation between changes in perceived extended contact and intergroup attitudes among adolescents. Those who experienced a more substantial decrease in their perception of extended contact had less positive intergroup attitudes over time. However, it is important to note that these conclusions may be flawed due to the relatively small sample size, especially in the subgroups, the possibility of small underlying effects, and the complexity of the studied models.
Conclusion: In conclusion, this dissertation contributes to the expanding collection of research emphasizing the significant role parents play in shaping their children's intergroup attitudes. Our findings provide support for the importance of group status and social context in parentchild attitudinal similarity. While parents do have a role in their children's intergroup attitudes, the underlying mechanisms seem complex and require further exploration, particularly in relation to the differences across various status groups and social contexts
Medicalization of Health and Life as a Consequence of Globalization
No full textInstitucionalizacijom sustava zdravstvene zaštite čovjek je postao ovisan o medicinskim ustanovama. Liječenje je danas neodvojivo od lijekova, stoga su zdravstvene institucije, svjesno ili nesvjesno, prešle u službu stjecanja profita za farmaceutske kompanije. One nude iluziju rješenja i najbanalnijih ljudskih problema, čineći ih medicinskim problemima i time medicinski izlječivima te uz pomoć institucija uspješno uvode medikalizaciju u sve pore ljudskoga života, gdje se normalni stadiji i životni procesi počinju prikazivati kao medicinski problemi. Ova tendencija može dovesti do situacije u kojoj se zdravlje sužava na definicije koje isključivo ovise o medicinskim standardima, čime se stvara dojam da zdravih ljudi gotovo da i nema. Glavni dio ovog rada bavi se pojmom medikalizacije i svih aspekata koje ona obuhvaća, oslanjajući se na razmatranja Ivana Illicha. Radom se daje kratki prikaz povijesnog nastanka i razvoja pojma medikalizacije. Rad obuhvaća i medicinska te sociološka poimanja medicine, kako bi se prikazala što jasnija perspektiva suvremenog medikaliziranog društva. Ovaj rad obuhvaća dosadašnji razvoj, sadašnje stanje i postojeće probleme medicine, u okvirima globalizacije i pandemije COVID-19. Radom se nude mogući odgovori kako će tijek medikaliziranih procesa pod utjecajem globalizacije izgledati u budućnosti te ima li globalizacija alternativu. Trend deglobalizacije i utjecaj pandemije polako usporavaju, odnosno globalizacijski procesi se mijenjaju i prilagođavaju novim situacijama, tako da je teško uopće zamisliti kraj globalizacije, raspad neoliberalnog i kapitalističkog društva, te promjene značajnijeg obima u medicini. Illicheva filozofska i sociološka razmatranja zato su od izuzetnog značaja i za današnje društvo, koje više ne promišlja kritički niti zdravlje niti medicinu kao znanost.With the institutionalization of the health care system, people became dependent on medical institutions. Medical treatments today are inseparable from drugs, therefore health institutions, consciously or unconsciously, have moved into the service of acquiring the profits of pharmaceutical companies. They offer the illusion of solutions to even the most banal human problems, making them medical problems and thus medically curable and with the help of institutions successfully introduce medicalization into all pores of human life, where normal stages and life processes begin to be presented as medical problems. This tendency can lead to a situation where health is narrowed down to definitions that depend solely on medical standards, thus creating the impression that there are almost no healthy people. The main part of this work deals with the concept of medicalization and all the aspects it encompasses, relying on the considerations of Ivan Illich. The paper provides a brief chronology of the historical origin and development of the concept of medicalization. The work also includes medical and sociological concepts of medicine, in order to present the clearest perspective of a modern medicalized society. This work covers the development of medicalization, the current situation and existing problems of medicine, within the framework of globalization and the COVID-19 pandemic. The paper offers possible answers to how the course of medicalized processes under the influence of globalization will look in the future, and whether globalization has an alternative. The trend of deglobalization and the impact of the pandemic are slowly slowing down, that is, globalization processes are changing and adapting to new situations, so it is difficult to even imagine the end of globalization, the disintegration of neoliberal and capitalist society, and changes of a significant scope in medicine. Illich’s philosophical and sociological considerations are therefore extremely important for today's society, which no longer critically reflects on health or medicine as a science
Motherhood and Gender Roles in Mai Zetterling's movies
No full textIako generalno percipirana kao dio mladog feminističkog filmskog pokreta 70-ih, Mai Zetterling se ne ograničava samo na feminističke ideje, reprezentaciju ženske seksualnosti, neheteronormativnih odnosa i rodnih uloga već seže u problematike dominantno vezane uz muške auteure. Između ostalog razvija izražen individualistički stil usporediv s onim njezinih modernističkih suvremenika poput Ingmara Bergmana spram kojeg je bila viđena inferiornom. Rad će se baviti usporednom analizom filmova Älskande par (1964), Nattlek (1966) i Flickorna (1968) promatrajući kako su prezentirane majke u podlozi prividno napredne socijaldemokratske države. Promatrat ću kako Zetterling u filmovima problematizira antagonističke odnose žena i muškaraca i kako kroz filmski jezik iznosi osjećaj izopćenosti i otuđenosti žena dekonstruirajući rodne uloge. Rodna perspektiva ponavljajući je motiv u njenim filmovima, posebice izraženo u filmu Flickorna gdje se manifestira kao stanje trajnog rata među spolovima. Analizirat ću kako opisom izopačene dekadencije bogatih u Nattlek i položajem ukočene aristokracije u Älskande par Zetterling iznosi na vidjelo konzervativnu stvarnost Švedske i kritizira državu blagostanja zbog njenog nedostatka stvarne progresivnosti. Rad će tumačiti uporabu modernističkih tehnika snimanja u svrhu razvijanja središnjih tema filmova – seksualnosti, reprodukcije i roda. Sagledat ću kako Zetterling pristupa tabu temama i eksplicitno prikazuje scene poroda, seksa te odabirom žene kao subjekta radnji izaziva pristran svijet filmske kritike i pomiče granice švedske kinematografije.Although generally perceived as part of the young feminist film movement of the 70s, Mai Zetterling does not limit herself to feminist ideas; the representation of female sexuality, non-heteronormative relationships and gender roles, but she also touches on issues dominantly related to male auteurs. Among other things, she developed a pronounced individualistic style comparable to that of her modernist contemporaries such as Ingmar Bergman, compared to whom she was seen as inferior. The paper will deal with a comparative analysis of the films Älskande par (1964), Nattlek (1966) and Flickorna (1968), observing how mothers are presented in the context of an apparently advanced social democratic state. I will observe how Zetterling problematizes the antagonistic relations between women and men in the films and how she conveys the feeling of exclusion and alienation of women through the film language by deconstructing gender roles. The gender perspective is a recurring motif in her films, especially expressed in the film Flickorna, where it manifests itself as a state of permanent war between genders. I will analyze how, by describing the perverse decadence of the rich in Nattlek and the position of the rigid aristocracy in Älskande par, Zetterling exposes the conservative reality of Sweden and criticizes the welfare state for its lack of real progressiveness. The paper will interpret the use of modernist filming techniques for the purpose of developing the central themes of the films - sexuality, reproduction and gender. I will look at how Zetterling approaches taboo topics and explicitly shows scenes of childbirth and sex, and by choosing a woman as the subject of film, she challenges the biased world of film criticism and pushes the boundaries of Swedish cinematography
The Cult of Isis during the Flavians
No full textIzidin kult naziv je za kult koji štuje onu Izidu koja se formirala stotinama godina kroz drevni Egipat, Grčku i Rim, samo da bi se na kraju pod Flavijevcima popela do službenih bogova rimskog panteona. Ovaj rad pokriva zašto i što se sve dogodilo da bi takvo nešto postalo moguće, tko je Izida i što je značila običnim ljudima te carevima prije i za vrijeme vladavine flavijevske dinastije.The cult of Isis is the name for the cult that worships Isis that was formed over hundreds of years through ancient Egypt, Greece and Rome, only to finally ascend under the Flavians to the official godhood of the Roman pantheon. This work covers why and what happened to make such a thing possible, who Isis is, what it all meant to common people and emperors before and during the reign of the Flavian dynasty
Analysis of Teachers' Emotional Labor from a Feminist Perspective
No full textCilj rada bio je kroz prizmu feminističke kritike osvijetliti kako patrijarhalne i kapitalističke norme oblikuju institucionalna očekivanja i društvene percepcije emocionalnoga rada nastavnika u primarnom obrazovanju. Rad polazi definicije emocionalnog rada Arlie Hochschild koja sagledava upravljanja emocijama u svrhu ispunjavanja profesionalnih očekivanja. Metodološki, istraživanje se temelji na sistematskom pregledu literature kvalitativnih istraživanja provedenih od 2014. do 2024. godine. Analizirano je dvanaest relevantnih kvalitativnih radova, pri čemu su se podaci kodirali i grupirali pomoću tematske sinteze. Rezultati upućuju na to da su rodne norme i društvena očekivanja utjecali na neprepoznavanje i nedovoljno vrednovanje emocionalnog angažmana u školi, osobito kod nastavnica. Prebacivanje odgovornosti za suočavanje s emocionalnim opterećenjem na nastavnike kao pojedince dovelo je do niza individualnih, kao i kolektivnih, kreativnih strategija kojima se nastavnici pokušavaju zaštititi od izgaranja, od postavljanja osobnih granica do razvoja neformalnih kolegijalnih mreža podrške. Međutim, rezultati ukazuju na brojne institucionalne praznine, poput nedostatnih resursa i ograničene autonomije odlučivanja, te izostanak jasnih politika koje bi cjelovito priznale emocionalni rad kao vrijedan stručni doprinos nastavničkim kompetencijama. Zaključno, rad ističe nužnost dublje institucionalne reforme i uvođenja sustavne podrške kako bi se emocionalni rad u nastavi jasno prepoznao, valorizirao i integrirao u profesionalni razvoj nastavnika.The aim of the paper was to illuminate, through the prism of feminist criticism, how patriarchal and capitalist norms shape institutional expectations and social perceptions of the emotional labor of teachers in primary education. The work is based on Arlie Hochschild's definition of emotional labor, which looks at the management of emotions to meet professional expectations. Methodologically, the research is based on a systematic literature review of qualitative research conducted from 2014 to 2024. Twelve relevant qualitative papers were analyzed, with the data being coded and grouped using thematic synthesis. The results indicate that gender norms and social expectations influenced the lack of recognition and insufficient evaluation of emotional engagement in school, especially among female teachers. Shifting the responsibility for coping with emotional stress to teachers as individuals has led to a range of individual, as well as collective, creative strategies that teachers use to protect themselves from burnout, from setting personal boundaries to developing informal collegial support networks. However, the results point to numerous institutional gaps, such as insufficient resources and limited decision-making autonomy, and the absence of clear policies that would fully recognize emotional labor as a valuable professional contribution to teacher competencies. In conclusion, the paper highlights the necessity of deeper institutional reform and the introduction of systematic support to clearly recognize, valorize, and integrate emotional labor in teaching into teachers' professional development
Amélie Nothomb, Psihopomp: prijevod ulomka i traduktološka analiza
No full textLe thème de ce travail est l'analyse traductologique de l'œuvre Psychopompe d'Amélie Nothomb. Le travail commence par un bref aperçu de la vie et de l'œuvre d'Amélie Nothomb. Étant donné le caractère autobiographique du roman, l'importance de la connaissance de l'écrivaine pour la compréhension de son texte est soulignée. La partie centrale du travail est consacrée à la traduction d'un extrait choisi du roman Psychopompe. Cette traduction est suivie d'une analyse traductologique détaillée, s'appuyant sur la typologie des déformations de Berman, et examine la manière dont ces déformations se manifestent dans l'extrait traduit. L'analyse se concentre sur l'identification et l'explication d'exemples concrets de déformations, ainsi que sur la détermination de leur influence sur le sens et le style du texte original. En conclusion, le travail présente une revue de l'ensemble de l'analyse effectuée et propose des conclusions sur les spécificités de la traduction de Psychopompe dans le contexte de la typologie des déformations de Berman.Tema ovog rada je traduktološka analiza djela Psihopomp Amélie Nothomb. Rad započinje kratkim pregledom života i djela Amélie Nothomb, a s obzirom na to da je prevedeno djelo autobiografski roman, ističe se važnost poznavanja autorice za razumijevanje djela. Središnji dio rada posvećen je prijevodu odabranog ulomka iz romana Psihopomp. Prijevod je popraćen detaljnom traduktološkom analizom koja se temelji na Bermanovoj tipologiji deformacija te se analizira kako se one manifestiraju u prijevodu odabranog ulomka. Analiza se fokusira na prepoznavanje i objašnjavanje konkretnih primjera deformacija, kao i na utvrđivanje njihovog utjecaja na smisao i stil izvornog teksta. Zaključno, rad donosi osvrt na cjelokupnu provedenu analizu te nudi zaključke o specifičnostima prijevoda dijela romana Psihopomp u kontekstu Bermanove tipologije deformacija
2020 United States presidential election
No full textJoe Biden postao je američki predsjednik nakon izbora održanih 2020. godine. Tu godinu obilježila je pandemija koronavirusa, zbog čega su mnogi Amerikanci glasali putem pošte. Takav način glasanja već je godinama izazivao skepsu mnogih relevantnih aktera. No, kad je Trump izrazio svoju sumnju u mail-in voting, mediji su to prenosili kao neutemeljene tvrdnje. Izborna noć nije pružila konačne rezultate, već su oni postali jasni nekoliko dana kasnije upravo zbog pristizanja glasova poštom. Trump je osporavao izborne rezultate. Pokrenuti su sudski procesi koji nisu polučili uspjeh. Radilo se o tome da je Vrhovni sud odlučio kako ne želi donijeti presudu po pitanjima koje su republikanci predstavljali spornima. Taj sud nije ni saslušavao tužbe, tj. nije ih presudom sadržajno odbio. Nakon toga Trump je pokušao upotrijebiti mogućnost kojom Kongres može izabrati predsjednika neovisno o glasovima elektora. Taj proces doista je i pokrenut te bi u takvom raspletu on imao velike šanse pobijediti zbog izbora po principu „jedna država – jedan glas“. No, upad njegovih pristaša u Kongres onemogućio je realizaciju takvih planova. To se ne može zaključiti iz medija, ali upravo su oni (koji su upali u Kongres) fizički osujetili mogućnost posljednje Trumpove legalne šanse.Joe Biden became the US president after the elections held in 2020. That year was dominated by pandemic of Coronavirus thus a lot of Americans voted by mail. That way of voting has been causing skepticism of numerous relevant factors. But, when Trump claimed doubt in mail-in voting, the media broadcasted it as baseless claims. After the election night the results were not final, but it happened a few days later, specifically because of the votes by mail. Trump impugned the election results. Legal proceedings have been initiated but failed. It was about the Supreme Court’s decision that they do not want to give judgment about the controversial issues by the Republicans. That court had not even examined complaints, furthermore it did not reject them substantively. After that Trump tried to use the possibility which enables Congress to choose the president regardless of electors' votes. That process has been initiated and in such a denouement he would have had a great chance of winning because of the principle „one state – one vote”. But, the intrusion of his supporters to Congress disabled the realisation of those plans. It can not be concluded frrom the media, but it was their intrusion that physically thwarted the possibility of Trumps last legal chance