{"id":94,"date":"2016-06-24T12:00:03","date_gmt":"2016-06-24T09:00:03","guid":{"rendered":"https:\/\/rev-antropologieurbana.ro\/?page_id=94"},"modified":"2021-01-29T20:06:54","modified_gmt":"2021-01-29T18:06:54","slug":"editoriale-si-articole-pagina-1","status":"publish","type":"page","link":"https:\/\/rev-antropologieurbana.ro\/ro\/editoriale-si-articole-pagina-1\/","title":{"rendered":"Editoriale \u0219i articole pagina 1"},"content":{"rendered":"<p>[et_pb_section fb_built=&#8221;1&#8243; custom_padding_last_edited=&#8221;on|desktop&#8221; admin_label=&#8221;section&#8221; _builder_version=&#8221;3.22&#8243; background_color=&#8221;#ffffff&#8221; custom_padding_tablet=&#8221;50px|0|50px|0&#8243; custom_padding_phone=&#8221;&#8221; transparent_background=&#8221;off&#8221; padding_mobile=&#8221;off&#8221;][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;4.4.6&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.15 (2020)<\/strong><\/p>\n<p>[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2020\/10\/coperta-RAU-NR.-15-c.jpg&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; title_text=&#8221;coperta RAU NR. 15-c&#8221; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;4.4.6&#8243; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-15-2020\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 15&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.4.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;4.6.6&#8243; use_border_color=&#8221;off&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.15 (2020) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;4.6.6&#8243;]<\/p>\n<h5>EDITORIAL<\/h5>\n<ul>\n<li>The \u00a0History \u00a0of \u00a0Race \u00a0and \u00a0Eugenics \u00a0at \u00a0Oxford \u00a0Brookes \u00a0University \u00a0\u2013\u00a0<em>Marius Turda, Tudor Georgescu, Patrick T. Merricks, Ross Brooks<\/em><\/li>\n<\/ul>\n<h5>RACE AND GENDER<\/h5>\n<ul>\n<li>Authorities of Erudition: Reshaping the Categories of Race and Gender in Romania, 1850-1900 \u2013\u00a0<em>Cosmin Koszor-Codrea<\/em><\/li>\n<li>Estimating a \u201cDoctrinal Unity\u201d: Military Biotypology and Physical Education in Brazil, 1919-1939 \u2013\u00a0<em>Tiago J. Maranh\u00e3o<\/em><\/li>\n<li>The \u00a0Rejection \u00a0of \u00a0Racial \u00a0Eugenics \u00a0in \u00a0the \u00a0Netherlands, \u00a01900-1945 \u2013\u00a0<em>Sietske Boeles<\/em><\/li>\n<\/ul>\n<h5>URBAN SOCIETY<\/h5>\n<ul>\n<li>Problem Families\u2019 and Eugenic Modernism in Britain \u2013\u00a0<em>Patrick T. Merricks<\/em><\/li>\n<\/ul>\n<h5>HEALTH<\/h5>\n<ul>\n<li>Theories of Mental Degeneration in British Eugenics, 1900-1950 \u2013\u00a0<em>Aisling Shalvey<\/em><\/li>\n<li>Eugenics and the Biopolitics of Reproduction in post-war Greece \u2013\u00a0<em>Alexandra Barmpouti<\/em><\/li>\n<\/ul>\n<h5>SEXUALITY<\/h5>\n<ul>\n<li>Eugenics, Homosexuality, and the Development of \u201cQueer Science\u201d in Postwar Britain \u2013\u00a0<em>Ross Brooks<\/em><\/li>\n<\/ul>\n<h5>DISABILITY<\/h5>\n<ul>\n<li>Hidden Lives: The Physical Exclusion of \u2018Backward\u2019 Children in post-war Britain \u2013\u00a0<em>Rubahanna Choudhury<\/em><\/li>\n<li>In the Shadow of Eugenics: Intellectual Disability and the Reframing of Sterilisation Policy in 1980s California \u2013\u00a0<em>Mark Galt<\/em><\/li>\n<\/ul>\n<h5>BOOK REVIEW: BOKOR ZSUZSA<\/h5>\n<ul>\n<li>Constantin B\u0103rbulescu,\u00a0<em>Physicians, Peasants, and Modern Medicine. Imagining Rurality in Romania, 1860\u20131910\u00a0<\/em>(CEU Press Studies in the History of Medicine. Series Editor: Marius Turda). Budapest-New York, 2018<\/li>\n<\/ul>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;EDITORIAL  Grupul de istorie a rasei \u015fi a eugeniei la Universitatea Oxford Brookes &#8211; Marius Turda, Tudor Georgescu, Patrick T. Merricks, Ross Brooks&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><span style=\"display: inline !important; float: none; background-color: #ffffff; color: #666666; cursor: text; font-family: 'Open Sans',Arial,sans-serif; font-size: 14px; font-style: normal; font-variant: normal; font-weight: 500; letter-spacing: normal; orphans: 2; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; -webkit-text-stroke-width: 0px; white-space: normal; word-spacing: 0px;\"><div class=\"vision_one_half\"><\/span><\/p>\n<p>Grupul de lucru specializat \u00een istoria rasei \u0219i a eugeniei (HRE) de la Uni- versitatea Brookes din Oxford este un colectiv de cercetare trans-na\u021bional \u0219i inter-institu\u021bional fondat \u00een 2006 de profesorul Marius Turda. Printre succesele sale amintim prezen\u021ba \u00een r\u00e2ndurile sale a cercet\u0103tori din peste nou\u0103sprezece \u021b\u0103ri, o serie de c\u0103r\u021bi publicate \u00een asociere cu editura Universit\u0103\u021bii Central-Europene, podcastu- ri \u0219i numeroase conferin\u021be la diferite institu\u021bii din \u00eentreaga Europ\u0103, publica\u021bii de- schiz\u0103toare de drum ale domeniului istoriei rasei, a eugeniei \u0219i biopoliticii. \u00cen 2020, HRE a \u00eenfiin\u021bat filiala sa din Rom\u00e2nia \u00een Cluj-Napoca la Institutul de Istorie \u201eG. Bari\u021biu\u201d al Academiei Rom\u00e2ne sub numele de \u201eCentrul de Istorie a Eugeniei \u015fi a Rasismului\u201d.<\/p>\n<p>Sub directoratul profesorului Turda (2006-2011), HRE a \u021binut prima \u00eent\u00e2lnire la Oxford \u00een 2006 intitulat\u0103 <em>Igiena rasial\u0103 \u0219i eugenia \u00een Europa de Sud-Est, 1900- 1940<\/em>. Dup\u0103 acea \u00eent\u00e2lnire, HRE a organizat conferin\u021be la institu\u021bii de prim rang din \u00eentreaga Europ\u0103, de la Budapesta la Berlin, Viena, Riga \u0219i Var\u0219ovia. P\u00e2n\u0103 la data celei de-a unsprezecea \u00eent\u00e2lniri din 2011, care a avut loc la Queen\u2019s College din Oxford, HRE \u00ee\u0219i definise \u0219i mai bine sfera de interes academic prin organizarea conferin\u021bei interna\u021bionale <em>Crearea oamenilor: de la genez\u0103 la eugenie, \u0219i mai departe <\/em>care s-a materializat \u00een publicarea unui volum ap\u0103rut sub acela\u0219i titlu. Abilitatea HRE \u00een a inova \u0219i \u00eembun\u0103t\u0103\u021bi un domeniu de cerctetare prin transfer de cunoa\u0219tere la nivel interna\u021bional nu este evident\u0103 doar din diversitatea geografic\u0103 a membrilor ci \u0219i din intensitatea \u0219i frecven\u021ba interac\u021biunilor profesionale dintre cercet\u0103tori pe care HRE le promoveaz\u0103 continuu.<\/p>\n<p>Prin urmare, HRE are drept scop construirea unui cadru cuprinz\u0103tor de cercetare care transcende frontierele na\u021bionale \u0219i care poate servi la str\u00e2ngerea colabor\u0103rilor academice \u00eentre \u021b\u0103ri diferite ale Europei, SUA \u0219i America Latin\u0103. \u00cen 2015, de exemplu, profesorul Turda a editat \u0219i publicat un num\u0103r special ale acestei reviste dedicate vie\u021bii urbane \u0219i eugeniei secolului XX acoperind un larg spectru de contexte na\u021bionale. Al doilea director al HRE-ului Dr. Tudor Georgescu a experimentat forme diverse de exprimare media \u0219i a realizat o serie de podcasturi de succes \u00een colaborare cu echipa de istorie a medicinei de la Universitatea Brookes din Oxford. Pe 24 aprilie 2013, Georgescu a organizat \u00eempreun\u0103 cu Phoenix Picture House din Oxford o serie de proiec\u021bii publice intitulat\u0103 Eugenics at the Movies (\u201dEugenia \u00een filme\u201d) care a inclus \u0219i pelicula \u201cE\u0219ti potrivit pentru c\u0103s\u0103torie?\u201d realizat\u0103 \u00een 1927. Un al doilea workshop interna\u021bional despre <em>Maternitate, Familie, Reproducere: Eugenia \u00een Teorie \u0219i Practic\u0103<\/em>, a fost organizat la Balliol College din Oxford \u00een 2014.<\/p>\n<p>O alt\u0103 ambi\u021bie a HRE este aceea de a investi \u00een viitorul pe termen lung al tinerilor cercet\u0103tori care lucreaz\u0103 cu o agend\u0103 transna\u021bional\u0103. Dr. Georgescu \u0219i dr. Patrick T. Merricks, cel din urm\u0103 director HRE \u00eentre anii 2017 \u0219i 2018, au publicat primele lor c\u0103r\u021bi, rezultat al studiilor lor doctorale de la Universitatea Oxford Brookes. De asemenea, \u00een 2018 a fost publicat num\u0103rul special despre religie, evolu\u021bie \u0219i ereditate \u00een revista <em>The Journal of Religious History, Literature and Culture<\/em>, editat de profesorul Turda, care a cuprins articole scrise numai de membrii HRE, inclusiv fo\u0219ti absolven\u021bi \u0219i cei care \u00ee\u0219i continuau studiile post-doctorale. \u00cen 2017, sub directoratul dr. Merricks, HRE a organizat o serie de seminarii la Universitatea Oxford Brookes care a continuat ambi\u021bia grupului de a interac\u021biona profesional cu studen\u021bi \u0219i cu\u00a0\u00a0\u00a0 o mai larg\u0103 audien\u021b\u0103. Aceste seminarii au complementat cursurile predate \u00een domeniul \u0219tiin\u021belor umane medicale, oferind discu\u021bii specializate asupra aspectelor din politica interna\u021bional\u0103 din ultima perioad\u0103 (\u0219i anume \u00eentoarcerea populismului de dreapta \u0219i rasismului \u00een politic\u0103). HRE \u0219i-a consolidat astfel pozi\u021bia drept centru interna\u021bional de excelen\u021b\u0103 \u00een istoria eugeniei \u0219i a rasismului.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p>Prin crearea unei re\u021bele de cercet\u0103tori care s\u0103 lucreze \u00een domeniul larg al eugeniei, biopoliticii \u0219i rasei, HRE a contribuit la apari\u021bia \u0219i dezvoltarea unei noi agende interdisciplinare care a \u00eempins mai departe frontierele cercet\u0103rii academice, \u00een timp ce a r\u0103mas conectat la aspectele politice care privesc dezbaterile despre egalitatea de gen \u0219i cea rasial\u0103 \u00een secolul XXI. \u00cen 2018 de exemplu, primul workshop anual al HRE intitulat <em>Popula\u021bia din Perspectiv\u0103 Istoric\u0103 <\/em>a adus \u00eempreun\u0103 cercet\u0103tori din Marea Britanie \u0219i Europa pentru a examina lec\u021biile \u00eenv\u0103\u021bate din istoria mereu\u00a0 \u00een schimbare a rasei \u0219i eugeniei, cu contribu\u021bii despre eugeni\u0219ti britanici care au trecut \u2018cripto-eugenie\u2019 \u00een anii \u201960, controlul na\u0219terilor \u00een Grecia \u0219i darwinismul social \u00een Rom\u00e2nia.<\/p>\n<p>Sper\u0103m c\u0103 succesul HRE-ului de p\u00e2n\u0103 acum va convinge \u0219i alte institu\u021bii de importan\u021ba sprijinului logistic \u0219i financiar pentru evenimentele care urmeaz\u0103. Sub directoratul actual \u00eenceput \u00een 2018 de Ross Brooks, bursier al celebrei Wellcome Trust, domeniul de interes al HRE s-a l\u0103rgit. \u00cen 2019, HRE a organizat al doilea s\u0103u workshop anual intitulat <em>Ce are sexul de a face cu el\/ea? Gen, Sexualitate \u0219i Eugenie <\/em>care a discutat \u201cunde ne afl\u0103m\u201d ca domeniu \u00een abordarea temelor sexuale \u0219i de gen \u0219i a identificat noi direc\u021bii de cercetare, incluz\u00e2nd, \u00eens\u0103 merg\u00e2nd dincolo de, ideea de potrivire reproductiv\u0103 ca vector principal \u00een studiul eugeniei \u0219i al sexului.<\/p>\n<p>\u00cendrept\u00e2ndu-\u0219i aten\u021bia \u00eentr-o alt\u0103 direc\u021bie, HRE s-a angajat \u00een dezbateri privind ideea de ras\u0103 \u00een istorie care, cit\u00e2nd cuvintele lui Turda, \u201cdin p\u0103cate \u00eenc\u0103 face istoria.\u201d Acest fapt a fost evident \u00een munca transdisciplinar\u0103 pe care am \u00eentreprins-o \u00eempreun\u0103\u00a0 cu Grupul de Ac\u021biune al Minorit\u0103\u021bilor de Culoare (BAME Action Group) de la Universitatea Oxford Brookes, \u00een organizare de evenimente care au inclus lansarea volumului <em>Historicizing Race <\/em>de Marius Turda \u0219i Maria Sophie Quine, ap\u0103rut la Londra \u00een 2018 \u0219i \u00een traducere rom\u00e2neasc\u0103 la Ia\u0219i \u00een 2019, care a produs discu\u021bii aprinse \u00een r\u00e2ndul participan\u021bilor (acum disponibil\u0103 pentru a fi reascultat\u0103 sub form\u0103 de podcast). \u00cen timp ce HRE a devenit o institu\u021bie interna\u021bional\u0103 real\u0103, ea r\u0103m\u00e2ne pe deplin o sus\u021bin\u0103toare a cercet\u0103rilor contextelor na\u021bionale specifice a\u0219a cum a demonstrat \u00een seria recent\u0103 de seminare despre istoria eugeniei \u0219i a rasei unde vorbitorii au prezentat lucr\u0103ri despre s\u0103n\u0103tatatea reproducerii \u00een Italia, rasismul \u0219tiin\u021bific \u0219i s\u0103n\u0103tatea mintal\u0103 \u00een Marea Britanie, pentru a aminti c\u00e2teva dintre subiecte.<\/p>\n<p>Studiul eugeniei, biopoliticii \u0219i rasei trece \u00een prezent printr-o transformare remarcabil\u0103, una definit\u0103 de nevoia societ\u0103\u021bii de a avansa \u0219tiin\u021bific \u0219i de a clarifica dilemele etice ap\u0103rute \u00een ultimele decenii, pe de-o parte, \u0219i de investigare a cazurilor neglijate p\u00e2n\u0103 azi, pe de alta. Merg\u00e2nd \u00een acest sens, articolele incluse \u00een acest num\u0103r tematic ilustreaz\u0103 cercetarea inovativ\u0103 a noii genera\u021bii de cercet\u0103tori implica\u021bi \u00een HRE. Pe scurt, includerea \u0219i juxtapunerea istoriilor eugenice na\u021bionale \u0219i interna\u021bionale \u00een centrul colabor\u0103rii interna\u021bionale tinde nu numai s\u0103 produc\u0103 o cercetare original\u0103 despre cazuri na\u021bionale neglijate p\u00e2n\u0103 acum ci \u0219i s\u0103 redefineasc\u0103 \u0219i s\u0103 diversifice dezbaterea istoriografic\u0103.<\/p>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Authorities of Erudition: Reshaping the Categories of Race and Gender in Romania, 1850-1900 &#8211; Cosmin Koszor-Codrea&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>The present paper explores the relationship between the practice of science popularization and the diffusion of racial classification theories in Romania between 1850 and 1900. Therefore, the study traces how official naturalists and intellectuals were involved in promoting race and gender categories, which were delivered in popular versions at the cultural platform of the Romanian Athenaeum of Bucharest. In contrast with the authority of recognized members of the high-class society, the paper also turns to the lesser-known counter-public, identified as the anarchist popularisers of science, which frequently challenged the legitimacy of the official public discourse.<\/p>\n<p><strong><em>Cosmin Koszor-Codrea &#8211; <\/em><\/strong><strong><em>PhD candidate, Oxford Brookes University UK<\/em><\/strong><\/p>\n<p><strong>Keywords: <\/strong><em>Science popularization, history of science, Romania, scientific racism, race, gender, anarchism<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Estimating a \u201cDoctrinal Unity\u201d: Military Biotypology and Physical Education in Brazil, 1919-1939 &#8211; Tiago J. Maranh\u00e3o&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>This article examines what motivated biotypological studies of the militarized body and measures taken in early twentieth-century Brazil. This analysis also focusses on the actions adopted by Brazilian military institutions concerned with their personnel\u2019s bodies. This article finally illustrates the contexts that led biotypology to a closer approximation\u00a0 of physical culture, becoming a crucial aspect of the reorganization and revitalization of Brazilian military institutions during the first decades of the country\u2019s republic.<\/p>\n<p><strong><em>Tiago J. Maranh\u00e3o &#8211; <\/em><\/strong><strong><em>PhD Candidate, Vanderbilt University USA<\/em><\/strong><\/p>\n<p><strong>Keywords: <\/strong><em>Biotypology, Military, Eugenics, Physical Education, Brazil<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The Rejection of Racial Eugenics in the Netherlands, 1900-1945 &#8211; Sietske Boeles&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>In the 1930s, Dutch intellectuals ignited a heated debate to denounce Nazi ideas and policies, and leading academics in the field of race theories and biology were often motivated by their Christian principles to participate in this public debate. Nazi race and eugenic ideas were rejected as being reductionist, materialist and uni-dimensional. Instead, academics advocated a Christian scientific methodology which would allow for a deeper understanding of \u2018nature\u2019s hidden harmony\u2019. Such faith based methodology was inspired by neo-Calvinist thought which dominated Dutch society, including academia, from the late 19th century until the 1950s. Dutch race experts also contested the German scientists claim that heritable, racial factors determined personality and physiology. This article examines the theoretical and religious arguments used by distinguished race experts, such as Professor Barge from Leiden University, to reject the German concept of race and the general rejection of eugenic and racial policies in pre-war Netherlands<\/p>\n<p><strong><em>Sietske Boeles &#8211; <\/em><\/strong><strong><em>MA Candidate, Oxford Brookes University UK<\/em><\/strong><\/p>\n<p><strong>Keywords: <\/strong><em>Race; Eugenics; interwar period; the Netherlands; neo-Calvinism<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;\u2018Problem Families\u2019 and Eugenic Modernism in Britain &#8211; Patrick T. Merricks&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>Since its introduction in 1943, the term \u2018problem families\u2019 has been used to classify a relatively small, \u2018subnormal\u2019 sector of society assumed to cause problems disproportionate to its size. The first major organization to launch a national study on such families were the British Eugenics Society, forming the Problem Families Committee (1947-1952) in an attempt to address the decades-long issue of hereditary disease in Britain\u2019s poorest and most disruptive families and in turn prove themselves as the leading authority on reproductive health in the new welfare state. Framing eugenic ideology as a form of ideological modernism, this study explores the porous border that loosely segregated \u2018nature\u2019 and \u2018nurture\u2019 interpretations of human society after the Second World War. This article hopes, then, to demonstrate that despite the Nazi experience, which greatly marginalized eugenics in Britain, \u2018eugenic modernism\u2019 persisted long into the post-war period, as its key ideologues attempted to move away from elitist biological determinism and negative eugenics, which, in turn, helps explain the manner in which \u2018troubled families\u2019 are discussed today.<\/p>\n<p><strong><em>Patrick T. Merricks &#8211; <\/em><\/strong><strong><em>PhD, Oxford Brookes University UK<\/em><\/strong><\/p>\n<p><strong>Keywords: <\/strong><em>Eugenics; problem families; biological determinism; nature\/nurture; Britain<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Theories of Mental Degeneration in British Eugenics, 1900-1950 Aisling Shalvey&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>This article addresses the divergent views of conservative mainline eugenics and progressive reform eugenics in Britain in relation to so called mental degeneration in the twentieth century. Sterilisation, segregation, and physical indications of mental capacity are discussed in relation to theorists\u2019 contemporary understanding. The debate concerning the provision of education to those considered to be mentally deficient and their degree of \u2018educability\u2019 is brought into focus. The reliability of intelligence testing and suggestions for more accurate examination of mental ability is further explained through the theories of A.F. Tredgold among other British eugenicists. Environmental influences in mental development are also addressed in relation to both housing and education, and contrasted with ideas of heritability of mental ability. These eugenicists\u2019 concerns culminated in the Brock Report of 1934, where sterilisation was proposed to reduce mental deficiency through limiting the procreation of the feebleminded. The link between contemporary theories of intrinsic and extrinsic mental deficiency and how this was inherited are examined in this article.<\/p>\n<p><strong><em>Aisling Shalvey &#8211; <\/em><\/strong><strong><em>PhD Candidate, Universit\u00e9 de Strasbourg France<\/em><\/strong><\/p>\n<p><strong>Key Words: <\/strong><em>Eugenics, Mental degeneration, Britain, Sterilisation, Amentia, Heredity<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Eugenics and the Biopolitics of Reproduction in post-war Greece &#8211; Alexandra Barmpouti&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>The scope of this article is a multi-dimensional analysis of the issue of reproduction in post-war Greece. Reproduction not only concerned the couple forming a family but also the state authorities who based their bio-political plans on them because the individual choice ultimately shapes the country\u2019s demography. In parallel, eugenics\u2019 main preoccupation was the control of reproduction. We thus discuss the Greek and foreign eugenicists\u2019 involvement in the matters of family planning, abortion and contraception during a period when the legislation was strictly against every method of birth limitation. The article portrays the viewpoint of women, the state and eugenicists during the post-war period based on relevant literature and archival research.<\/p>\n<p><strong><em>Alexandra Barmpouti &#8211; <\/em><\/strong><strong><em>PhD, Oxford Brookes University UK<\/em><\/strong><\/p>\n<p><strong>Keywords: <\/strong><em>Biopolitics; Reproduction; Eugenics; Greece; Health<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Eugenics, Homosexuality, and the Development of \u201cQueer Science\u201d in Postwar Britain Ross Brooks &#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>Whilst the continuity of eugenics and the concomitant development of genetic psychiatry in post-1945 Britain are subjects of increasing interest to historians, the importance afforded to homosexuality, and queer bodies and sexualities more generally, in this context has not previously been considered. The specific issue of \u201chomosexuality\u201d had emerged as a leading concern of Nazi eugenicists and their interlocutors through the interwar period largely through the pursuit of twin studies, a highly problematic method of determining genetic traits initially developed by the \u201cfather\u201d of eugenics, Francis Galton, in the 1870s. In the United States, the German \u00e9migr\u00e9 geneticist Franz Josef Kallmann conducted influential studies on homosexual twins through the immediate postwar period, his interest in the subject impacting on British psychiatry in various ways. Not least, Kallmann\u2019s studies on homosexuality, profoundly influenced by his eugenic agenda, influenced the prominent English psychiatrist Eliot Slater, himself associated with Nazi psychiatrists. Slater firmly established homosexuality as an object of study within British neuropsychiatry, widening the formative focus on twin studies to include personality testing and studies of maternal age, sibs, and birth order. Slater\u2019s unquestioning assumption that homosexuality was, per se, a pathological condition was not accepted by all his contemporaries but nonetheless shaped the development of \u201cqueer\u00a0 science\u201d as it was subsequently pursued in Britain\u00a0\u00a0 and elsewhere.<\/p>\n<p><strong><em>Ross Brooks (he\/him) &#8211; <\/em><\/strong><strong><em>PhD Candidate, Oxford Brookes University UK<\/em><\/strong><\/p>\n<p><strong>Key words: <\/strong><em>Franz <\/em><em>Josef <\/em><em>Kallmann, <\/em><em>Eliot <\/em><em>Slater, <\/em><em>Britain, <\/em><em>Eugenics, <\/em><em>Homosexuality, <\/em><em>Twin <\/em><em>Studies<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Hidden Lives: The Physical Exclusion of \u2018Backward\u2019 Children in Britain &#8211; Rubahanna Choudhury&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>The idea of physically and socially isolating those who do not confirm to society\u2019s standard of \u2018normal\u2019 is a prevalent concept which has historically permeated discussions of the treatment of said individuals. Despite this, the history of segregating those with physical and mental disabilities is a complex and often convoluted narrative. This article will attempt to chart the progression of this ever changing narrative, with a particular focus on the impact of eugenics on the permanent segregation of those deemed to be challenging the societal \u2018norms\u2019 in the late nineteenth and twentieth centuries. The notion of eugenics, in addition to industrialisation, fundamentally altered how society perceived its vulnerable members. No longer were those with learning, physical and mental disabilities viewed as an ethnological curiosity or a harmless component. Instead, the influence of eugenics ensured that these individuals were vilified and believed to be polluting the health of the nation. Subsequently, widespread institutionalisation for the aforementioned individuals was introduced in Britain in the late nineteenth century. Whilst eugenics arguably lost popularity in the early to mid-twentieth century in Britain, the idea of permanently segregating those with disabilities did not. Many families in Britain were presented with little other choice than to institutionalise their \u2018backward\u2019 child. However, by the 1950s and 1960s the merits and difficulties of physically excluding \u2018backward\u2019 children were subjected to much more scrutiny. Many parents began to feel that large impersonal institutions created far more problems than they solved. Societal opinions began to shift away from institutions towards greater provisions to enable care at home and improved educational facilities.<\/p>\n<p><strong><em>Rubahanna Choudhury &#8211; <\/em><\/strong><strong><em>PhD, Oxford Brookes University UK<\/em><\/strong><\/p>\n<p><strong>Keywords: <\/strong><em>Segregation, institution, mentally deficient, Britain, exclusion, disability, eugenics, learning difficulties<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;In the Shadow of Eugenics: Intellectual Disability and the Reframing of Sterilisation Policy in 1980s California &#8211; Mark Galt&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>In the early-twentieth century, California ran the most prolific involuntary sterilisation program in the United States. Historians have viewed the 1979 repeal of the Asexualization Act, the legislation that underpinned this program, as a terminal point in studies of the state\u2019s history of involuntary sterilisation. However, upon closer examination, the repeal served as a flashpoint that reignited discussion around disability, parenthood and reproductive rights in California\u2019s courts and legislatures. For with this repeal, parents who had traditionally relied on the Aseuxalization Act to have their disabled dependents sterilized, now had to bring petitions before the court. One such petition, that of Valerie Nieto, reached the state\u2019s highest court, and prompted a radical revision of the state\u2019s stance towards the sterilisation of people with disabilities. Using Valerie\u2019s case as a central narrative, this article explores and contextualizes the revision of sterilisation policy in California in the 1980s, reframing disability as a central concern in such studies, and highlights the legacies of this turbulent period in Californian history.<\/p>\n<p><strong><em>Mark Galt &#8211; <\/em><\/strong><strong><em>PhD, Oxford Brookes University UK<\/em><\/strong><\/p>\n<p><strong>Key Words: <\/strong><em>Sterilisation; Disability; USA, California; Substitute Consent; 1980s<\/em><\/p>\n<p>[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; 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width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;4.4.6&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.14 (2019)<\/strong><\/p>\n<p>[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2020\/05\/coperta-RAU-NR.-14-sus-crop.jpg&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; title_text=&#8221;coperta RAU NR. 14 sus-crop&#8221; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;4.4.6&#8243; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-14-2020\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 14&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.4.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;4.4.6&#8243; use_border_color=&#8221;off&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.14 (2019) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;4.4.6&#8243;]<\/p>\n<h6>EDITORIAL<\/h6>\n<ul>\n<li>Urban, Inc. \u2013 Mobilitate \u0219i Transform\u0103ri Antropologice \u2013\u00a0<em>Majuru Adrian<\/em><\/li>\n<li>Urban, Inc. \u2013 Mobility and Anthropological Transformations<\/li>\n<li>Urban, Inc. \u2013 Mobilit\u00e9 et transformations anthropologiques<\/li>\n<li>Urban, Inc. \u2013 Mobilit\u00e4t und anthropologische Wandlungen<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<h6>DOSAR TEMATIC<\/h6>\n<ul>\n<li>Urm\u0103torul nivel de mobilitate: de ce cerul nu mai este limita \u2013 Portland Aerial Tram \u2013\u00a0<em>Sab\u0103u Iulia Nicoleta\u00a0<\/em><\/li>\n<li>Un segment din zona central\u0103 \u2013 Bd. Regina Elisabeta \u2013 Calea Victoriei \u2013 Str. Ion C\u00e2mpineanu \u2013\u00a0<em>Constantin Lavinia Sorina\u00a0<\/em><\/li>\n<li>Agenda urban\u0103 \u0219i politica european\u0103 de coeziune \u2013\u00a0<em>Daniel Enache<\/em><\/li>\n<li>Accesibilitatea, component\u0103 insuficient \u00een\u021beleas\u0103 a dezvolt\u0103rii durabile\u2013\u00a0<em>Elena Niculache\u00a0<\/em><\/li>\n<li>De ce a\u0219 alege un ora\u0219 sustenabil \u00een locul celui \u00een care tr\u0103iesc? \u2013\u00a0<em>R\u0103du\u021b\u0103 Ioana Evelina\u00a0<\/em><\/li>\n<li>Zona Pipera \u2013 timpul pierdut \u00een trafic \u0219i adaptarea la noiile realit\u0103\u021bi urbane \u2013\u00a0<em>Dragomir Daniel\u00a0<\/em><\/li>\n<\/ul>\n<p><em>\u00a0<\/em><\/p>\n<h6>ANTROPOLOGIA SOCIAL\u0102<\/h6>\n<ul>\n<li>Antropologie cultural\u0103 \u0219i etic\u0103 \u00een era digital\u0103 \u2013\u00a0<em>Anemona Tania Untaru\u00a0<\/em>..<\/li>\n<li>Ora\u0219ul \u0219i popula\u021bia \u00een raport cu era tehnologiei \u2013\u00a0<em>C\u0103r\u0103mizaru Alexandra Carla<\/em><\/li>\n<li>Identificarea grupelor sociale din zona central\u0103 \u00een era digital\u0103 \u2013\u00a0<em>Savan R\u0103zvan-Andrei<\/em><\/li>\n<\/ul>\n<p><em>\u00a0<\/em><\/p>\n<h6>ANTROPOGIA URBAN\u0102<\/h6>\n<p>Shrinking cities \u2013 Fenomen particular de dinamic\u0103 urban\u0103; Despre identitatea locului \u2013\u00a0<em>Beldiman Alexandra Georgeta\u00a0<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<h6>ANTROPOLOGIA S\u0102N\u0102T\u0102\u021aII<\/h6>\n<ul>\n<li>Cum vezi un ora\u0219 pe nev\u0103zute \u2013\u00a0<em>Atena Ioana G\u00e2rjoab\u0103<\/em><\/li>\n<li>Poluarea cu metale grele factor major \u00een deteriorarea ecosistemelor \u2013\u00a0<em>Georgiana Popescu<\/em><\/li>\n<li>Mobilitatea persoanelor cu dizabilit\u0103\u021bi \u00een spa\u021biul public urban \u2013\u00a0<em>Olteanu Elena<\/em><\/li>\n<\/ul>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Urban, Inc. Mobilitate \u015fi Transform\u0103ri Antropologice &#8211; Adrian Majuru&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><span style=\"display: inline !important; float: none; background-color: #ffffff; color: #666666; cursor: text; font-family: 'Open Sans',Arial,sans-serif; font-size: 14px; font-style: normal; font-variant: normal; font-weight: 500; letter-spacing: normal; orphans: 2; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; -webkit-text-stroke-width: 0px; white-space: normal; word-spacing: 0px;\"><div class=\"vision_one_half\"><\/span><\/p>\n<p>Dup\u0103 ie\u0219irea din regimul comunist, Rom\u00e2nia, asemenea celorlalte \u021b\u0103ri din lag\u0103rul socialist, a pornit pe drumul reoccidentaliz\u0103rii, al recuper\u0103rii decalajelor multiple care o separau de Europa de Vest.\u00a0 Reconectarea la modelul capitalist\u00a0\u00a0\u00a0\u00a0 al economiei de pia\u021b\u0103 \u0219i la cel politic al democra\u021biei liberale, la care s-a ad\u0103ugat integrarea european\u0103, a adus transform\u0103ri la nivel antropologic de care depind noi coduri comportamentale, noi forme culturale, \u0219i a creat o nou\u0103 identitate a citadinului. Transportul sau mobilitatea urban\u0103 este una dintre temele majore care au ap\u0103rut \u00een discursul public rom\u00e2nesc de dup\u0103 1989 \u0219i care r\u0103m\u00e2ne, la 30 de ani de atunci, una dintre priorit\u0103\u021bile importante ale a\u0219a-numitului \u201dproiect de \u021bar\u0103\u201d. El a fost asimilat dezvolt\u0103rii economice (circula\u021bia for\u021bei de munc\u0103, a capitalului \u0219i bunurilor) \u0219i turismului \u0219i petrecerii timpului liber, pe scurt, redimension\u0103rii universului urban la noile repere economice, societale, \u0219i apartenen\u021bei la o hart\u0103 global\u0103 \u00een mi\u0219care.<\/p>\n<p>Cum deceniile de dup\u0103 1989 au \u00eensemnat revenirea politicului \u00een for\u021b\u0103 \u00een societatea rom\u00e2neasc\u0103, de la deciden\u021bii politici se a\u0219teapt\u0103 strategii care s\u0103 genereze dezvoltare \u0219i prosperitate economic\u0103. Cre\u0219terea ponderii transportului individual urban \u00een compara\u021bie cu cel public din deceniile anterioare, invers\u00a0 propor\u021bional\u0103\u00a0 cu starea c\u0103ilor de comunica\u021bie, a f\u0103cut ca traficul s\u0103 apar\u0103 drept tem\u0103 principal\u0103 \u00een articularea opiniilor \u0219i programelor politice mai ales. Astfel, o prim\u0103 modificare important\u0103 \u00een percep\u021bia public\u0103 este dependen\u021ba mobilit\u0103\u021bii urbane de coeren\u021ba factorului politic \u0219i a intereselor acestuia. Reducerea politiz\u0103rii devine, \u00een acest sens, un obiectiv care ar trebui asumat de to\u021bi actorii politici \u00een conformitate cu beneficiile pe care le-ar aduce dezvoltarea economic\u0103.<\/p>\n<p>O a doua modificare important\u0103 a percep\u021biei locuitorilor ora\u0219elor \u00een leg\u0103tur\u0103 cu mobilitatea urban\u0103 este resemantizarea statutului socio-economic. Cre\u0219terea num\u0103rului de autoturisme \u0219i \u00een special cre\u0219terea calit\u0103\u021bii lor este considerat un semn al nivelului de trai din ce \u00een ce mai ridicat. Apari\u021bia din ce \u00een ce mai numeroas\u0103 a mijloacelor de transport personale, considerate de mul\u021bi mijloacele de transport hegemonice, conduce la o revizuire a locului pe care \u00eel ocup\u0103 mijloacele personale de transport alternative ca motocicletele, scutere, mopede, biciclete, trotinete, role, skateboarduri etc. \u0219i a locului pe care \u00eel are transportul public.<\/p>\n<p>Prezentul dosar tematic dedicat mobilit\u0103\u021bii urbane \u00ee\u0219i propune s\u0103 observe, s\u0103 analizeze \u0219i s\u0103 conchid\u0103 asupra transform\u0103rilor care au loc asupra cet\u0103\u021benilor ora\u0219ului, care \u00eei influen\u021beaz\u0103 valorile \u00een func\u021bie de timpul, confortul, ritmul unei zile petrecut \u00eentr-un mijloc de deplasare. Cum marea problem\u0103 a cotidianului \u00eentr- un ora\u0219 mare este aglomera\u021bia cu tot ceea ce implic\u0103 ea, mobilitatea \u00een urm\u0103rirea agendei personale zilnice devine esen\u021bial\u0103. \u00cen principal, simpozionul \u00ee\u0219i propune\u00a0 s\u0103 formuleze concluzii pentru un transport urban \u00eencorporat \u00een care at\u00e2t toate mijloacele de transport tradi\u021bional, c\u00e2t \u0219i cele alternative sau cu pondere important\u0103 \u00een viitor s\u0103 fie complementare.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p>Sunt oferite studii de caz privind reu\u0219itele unor mari metropole din Europa \u0219i America de Nord. \u0218erban Nicoleta, \u00een articolul: Urm\u0103torul nivel de mobilitate. De ce cerul nu mai este limita? descrie proiectul Portland Aerial Tram, care a rezolvat o mare problem\u0103 de acces c\u0103tre spitalul ora\u0219ului Portland, prin traversarea unui spa\u021biu muntos \u0219i accidentat. Ioana Eveline R\u0103du\u021b\u0103 ofer\u0103 trei studii de caz, a unor ora\u0219e europene, privind sustenabilitatea prin valorificarea circumstan\u021belor geografice, devenite atuuri urbanistice \u0219i de mobilitate urban\u0103. Frankfurt dezvolt\u0103 corelarea dintre spa\u021biile verzi \u0219i zonele naturale pe segmentul de sustenabilitate: ap\u0103-eficien\u021b\u0103 energetic\u0103 \u0219i protec\u021bia climei. Mai la nord, Copenhaga, cel dint\u00e2i ora\u0219 cu includerea bicicletelor \u00een mobilitatea ora\u0219ului(37% din popula\u021bie) reprezint\u0103 modelul ecologic cu spa\u021bii verzi anvelopante \u0219i desigur, mobilitate prietenoas\u0103 privind folosirea timpului parcurs \u00een trafic. Al treilea exemplu este ora\u0219ul Rotterdam, cu cea mai mare sustenabilitate a apei din lume prin valorizare de parcuri \u0219i trasee naturale incluse \u00een mobilitatea urban\u0103.(Ioana Evelin R\u0103du\u021b\u0103, De ce a\u0219 alege un ora\u0219 sustenabil \u00een locul celui \u00een care tr\u0103iesc? De ce m\u0103 intereseaz\u0103 viitorul ora\u0219ului?).<\/p>\n<p>Ora\u0219ul Bucure\u0219ti este discutat de Lavinia Sorina Constantin (Un segment din zona central\u0103: Blv.Regina Elisabeta-Calea Victoriei \u2013 Blv.Ion C. Br\u0103tianu). Articolul relev\u0103 cum evolu\u021bia aglomera\u021biei este modificat\u0103 \u00een tipologia ei de func\u021bionarea unor microspa\u021bii din interiorul unui cerc urban(teatre, universit\u0103\u021bi, hoteluri etc) \u0219i traficul pe care \u00eel presupune aceast\u0103 fragmentare a serviciilor. Un alt articol dedicat Bucure\u0219tiului este semnat de Dragomir Daniel \u0219i este dedicat zonei de nord a ora\u0219ului, \u0219i anume cartierul Pipera(Zona Pipera-timpul pierdut \u00een trafic \u0219i adaptarea la noile realit\u0103\u021bi urbane). Inexisten\u021ba mobilit\u0103\u021bii urbane eficiente \u00een acest pol economic al ora\u0219ului \u00eenseamn\u0103 timp pierdut \u00een trafic, un timp care nu fost vreodat\u0103 cuantificat de vreun studiu de planificare urban\u0103. Astfel \u00eenc\u00e2t fenomenul aglomera\u021biei \u00een ora\u0219 devine un dezavantaj pentru corpora\u021bii, cu sute de angaja\u021bi, pe c\u00e2nd al\u021bi angajatori \u00eel transform\u0103 \u00een atu, cum ar fi lan\u021burile de magazine de larg\u0103 aprovizionare, care pot angaja munca adesea necalificat\u0103 din cartierele unde func\u021bioneaz\u0103. Costurile locuirii \u00een suburbii de\u0219i sunt mai reduse, ele cresc prin lipsa investi\u021biilor \u00een mobilitate urban\u0103. Costul transportului spre servici sau \u0219coala copiilor, al\u0103turi de timpul pierdut \u00een trafic, devin factori de presiune \u00een dialogurile pentru angajare. Facilit\u0103\u021bile privind accesul facil la birou devine mai important dec\u00e2t negocierea salariului. Mai departe, Elena Niculae descrie relevan\u021ba accesibilit\u0103\u021bii totale a tuturor resurselor \u0219i informa\u021biilor \u00een dezvoltarea mobilit\u0103\u021bii urbane. (Accesibilitatea, componenta insuficient \u00een\u021beleas\u0103 a dezvolt\u0103rii durabile). Cum viitorul va fi tot mai \u201eurbanizat\u201d, Daniel Enache, \u00een articolul Agenda Urban\u0103 \u0219i politica european\u0103 de coeziune, descrie peisajul unei prognoze enun\u021bate privind rolul ora\u0219elor \u00een politica de dezvoltare, poten\u021bial care va cre\u0219te p\u00e2n\u0103 \u00een 2050, de la 70% c\u00e2t este acum, p\u00e2n\u0103 la 80%, la nivel mondial.<\/p>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Urm\u0103torul nivel de mobilitate: de ce cerul nu mai este limita \u2013 Portland Aerial Tram &#8211;  Sab\u0103u Iulia Nicoleta&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Tramvaiul Portland OHSU este un tramvai aerian din Portland, Oregon, care transport\u0103 naveti\u0219ti \u00eentre cartierul South Waterfront al ora\u0219ului \u0219i campusul principal al Oregonului pentru s\u0103n\u0103tate \u0219i \u0219tiin\u021b\u0103 (OHSU), situat \u00een cartierul Marquam Hill. Este unul dintre cele dou\u0103 tramvaie de transport aerian din Statele Unite, cel\u0103lalt fiind Tramvaiul Roosevelt Island din New York. Tramvaiul parcurge pe o distan\u021b\u0103 orizontal\u0103 de 1.000 m \u0219i o distan\u021b\u0103 vertical\u0103 de 152 m \u00eentr-o c\u0103l\u0103torie care dureaz\u0103 trei minute. Tramvaiul a fost finan\u021bat \u00een comun de OHSU, ora\u0219ul Portland \u0219i de proprietarii de terenuri din South Waterfront, dar majoritatea finan\u021b\u0103rii provine de la OHSU, drept pentru care de\u021bin \u0219i administreaz\u0103 aceast\u0103 linie.<\/p>\n<p>Sab\u0103u Iulia Nicoleta &#8211; Universitatea de arhitectur\u0103 \u0219i urbanism \u201eION MINCU\u201d Bucure\u0219ti<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Cuvinte cheie<\/strong>: <em>tramvai aerian portland, impact vizual, impact arhitectural, convectivitate, gondola, unitate transport, planificare urban\u0103, campus universitar.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Un segment din zona central\u0103 \u2013 Bd. Regina Elisabeta \u2013 Calea Victoriei \u2013 Str. Ion C\u00e2mpineanu &#8211; Lavinia Sorina Constantin&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Conceptul de spa\u021biu, a\u0219a cum este \u00een\u021beles din punct de vedere teoretic (fie \u00een plan filozofic, \u0219tiin\u021bific sau social) este diferit de modul cum acesta este experimentat, \u0219i anume, de valorile ata\u0219ate acestuia, de existen\u021ba noastr\u0103 personal\u0103 \u0219i social\u0103. Modul \u00een care oamenii fac fa\u021b\u0103 realit\u0103\u021bilor (caracteristicilor) spa\u021bio-temporale ale zonei \u00een care locuiesc, depinde de specificul cultural al locului (lor), eviden\u021biat prin limb\u0103, tehnologie, ideologie.<\/p>\n<p>Astfel un acela\u0219i spa\u021biu fizic, fie ora\u0219 sau teritoriu, este de regul\u0103 structurat prin tehnici diferite \u0219i urm\u0103re\u0219te aspecte diferite ale modului de via\u021b\u0103, \u00een func\u021bie de variabila cultural\u0103 a grupurilor de oameni ce locuiesc\/transform\u0103 acel spa\u021biu.<\/p>\n<p>Lavinia Sorina Constantin &#8211; Universitatea de arhitectur\u0103 \u0219i urbanism \u201eION MINCU\u201d Bucure\u0219ti<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Cuvinte cheie<\/strong>: <em>concept de spa\u021biu public urban, proces urban, epistemologic, dimensiunea spa\u0163ial\u0103, dimensiunea economic\u0103, dimensiunea temporal\u0103.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Agenda urban\u0103 \u015fi Politica European\u0103 de Coeziune &#8211;  Daniel Enache&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>O parte semnificativ\u0103 a popula\u0163iei europene locuie\u015fte \u00een ora\u015fe sau \u00een zone urbane. Acestea prezint\u0103 probleme \u015fi nevoi de dezvoltare specifice: ele trebuie s\u0103 gestioneze expansiunea teritorial\u0103, cre\u015fterea rapid\u0103 sau, dimpotriv\u0103, se confrunt\u0103 cu contrac\u0163ia urban\u0103; trebuie s\u0103 echilibreze inechit\u0103\u0163i economice \u015fi sociale; trebuie s\u0103 g\u0103seasc\u0103 un r\u0103spuns adecvat la probleme de mediu etc. \u00cen acela\u015fi timp, ora\u015fele sunt o surs\u0103 de cre\u015ftere economic\u0103, locuri de munc\u0103, inova\u0163ie. Chiar dac\u0103 dreptul de decizie cu privire la politicile urbane este un atribut na\u0163ional sau regional, ora\u015ful are un loc bine determinat \u00een politicile europene. Politicile europene abordeaz\u0103 agenda urban\u0103 \u00een dou\u0103 moduri. Pe de o parte, exist\u0103 o serie de documente programatice la nivel interguvernamental, care ne permit o schi\u0163\u0103 a evolu\u0163iei politicilor europene cu privire la agenda urban\u0103 \u00een ultimele decade. Pe\u00a0 de alt\u0103 parte, exist\u0103 o important\u0103 dimensiune urban\u0103 \u00een Politica de Coeziune. Politica de Coeziune pentru perioada de programare 2014-2020 acord\u0103 un rol mai important ora\u015felor dec\u00e2t perioada de programare anterioar\u0103.<\/p>\n<p>Daniel Enache &#8211; Universitatea de arhitectur\u0103 \u0219i urbanism \u201eION MINCU\u201d\u00a0<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>expansiune urban\u0103, politici europene, agenda urban\u0103, politica de coeziune, dezvoltare urban\u0103 sustenabil\u0103.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Accesibilitatea, componen\u0163a insuficient \u00een\u0163eleas\u0103 a dezvolt\u0103rii durabile &#8211; Elena Niculache&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Procesele de dezvoltare sustenabil\u0103, presupun o bun\u0103 accesibilitate social\u0103 pentru toate categoriile sociale. Concluzia acestei lucr\u0103ri este c\u0103 accesibilitate nu \u021bine \u00een totalitate de domeniul fizico-spa\u021bial, ea reg\u0103sindu-se \u00eentr-o diversitate larg\u0103 de domenii cu care se interconecteaz\u0103 asigur\u00e2nd o func\u021bionare corespunz\u0103toare unei dezvolt\u0103ri durabile.<\/p>\n<p>Elena Niculache &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201eION MINCU\u201d<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>accesibilitate urban\u0103, accesbilitate social\u0103, accesibilitate monetar\u0103, dezvoltare durabil\u0103, sistem urban, mi\u0219care \u00een teritoriu, dezvoltare sustenabil\u0103.<\/em><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;De ce a\u015f alege un ora\u015f sustenabil \u00een locul celui \u00een care tr\u0103iesc? &#8211; Ioana Eveline R\u0103du\u021b\u0103&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>\u00cen acest articol demonstrez importan\u021ba aspectelor socio-cultare, precum \u0219i condi\u021bile de via\u021b\u0103 care afecteaz\u0103 \u00een mod direct dezvoltarea urban\u0103.\u00a0 Scopul\u00a0 dezvolt\u0103rii\u00a0 durabile este acela de a crea medii cu o calitate a vie\u021bii ridicate, indiferent de tipul de comunitate. Reducerea s\u0103r\u0103ciei, \u00eembun\u0103t\u0103\u021birea mijloacelor de trai, a siguran\u021bei comunit\u0103\u021bii sunt doar c\u00e2teva din elementele pe care orice comunitate trebuie s\u0103 le pun\u0103 \u00een centrul aten\u021biei sale.<\/p>\n<p>Ioana Eveline R\u0103du\u021b\u0103 &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201cION MINCU\u201d, Bucure\u0219ti<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>ora\u0219e sustenabile, reciclare, moblitate, ora\u0219e ecologice, emisii de carbon, spa\u021bii verzi deschise, poluarea aerului, economie echitabil\u0103.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Zona Pipera &#8211; timpul pierdut \u00een trafic \u015fi adaptarea la noile realit\u0103\u0163i urbane &#8211;  Dragomir Daniel&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>De\u0219i studiile privind timpul pierdut \u00een trafic sunt \u00eentocmite periodic \u00een Europa \u0219i nu numai, \u00een \u021bara noastr\u0103 nu exist\u0103 un studiu autorizat care s\u0103 analizeze aceast\u0103 problem\u0103 cu care se confrunt\u0103 \u00een momentul de fa\u021b\u0103 majoritatea bucure\u0219tenilor. Lipsa unei planific\u0103ri urbane corecte, vizionare pentru municipiul Bucure\u0219ti a dus \u0219i continu\u0103 s\u0103 duc\u0103 la pierderea timpului \u00een blocaje rutiere pe mai toate arterele rutiere. Concret, \u00een acest articol, \u00eencerc s\u0103 analizez blocajele din traficul zonei Pipera, precum \u0219i timpul pierdut \u00een trafic.<\/p>\n<p>Dragomir Daniel &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201cION MINCU\u201d, Bucure\u0219ti<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>accesibilitate urban\u0103, planificare spa\u021bial\u0103, zone reziden\u021biale, blocaje de circulatie, program flexibil, zona industrial\u0103, centru comercial &#8211; mall.<\/em><\/p>\n<p>&nbsp;<\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Antropologia cultural\u0103 \u015fi etic\u0103 \u00een era digital\u0103 &#8211; Anemona Tania Untaru&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>\u00cen cadrul acestui eseu am \u00eencercat s\u0103 demonstrez c\u0103 \u00een spatele re\u021belelor informa\u021bionale se afl\u0103 oameni cu identit\u0103\u021bi culturale clar influen\u021bate de obiceiuri, tradi\u021bii, cutume.<\/p>\n<p>Noile mijloace digitale au dus la o reevaluare a percep\u021biei oamenilor asupra lumii \u00eenconjur\u0103toare \u0219i o cre\u0219tere a num\u0103rului de metode de comunicare \u00eentre indivizi. Toate aceste tehnici influen\u021beaz\u0103 direct dezvoltarea moral\u0103, psihologic\u0103 \u0219i social\u0103 a indivizilor. Este timpul s\u0103 vorbim de o etic\u0103 a tehnologiei informa\u021biei.<\/p>\n<p>Anemona Tania Untaru &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201eION MINCU\u201d, Bucure\u0219ti<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>antropologie cultural\u0103, antropologie etic\u0103, er\u0103 digital\u0103, societate informa\u021bional\u0103, etica tehnologiei informa\u021biei, re\u021bea informatic\u0103, securitatea informa\u021biei, confiden\u021bialitatea.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Ora\u015ful \u015fi popula\u0163ia \u00een raport cu era tehnologiei &#8211;  Alexandra Carla C\u0103r\u0103mizaru&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Spiritul identitar ajut\u0103 la men\u0163inerea coeziunii unei comunit\u0103\u0163i chiar \u015fi c\u00e2nd aceasta nu este asociat\u0103 cu un spa\u0163iu fizic. Revenind la societatea informa\u0163ional\u0103 \u015fi la comunit\u0103\u0163ile virtuale, putem spune c\u0103, \u00een prezent ele pot avea o manifestare fizic\u0103 prin indivizii ce le compun chiar dac\u0103 ace\u015ftia nu sunt lega\u0163i de un teritoriu geografic, ci de spa\u0163ii virtuale imateriale.<\/p>\n<p>Alexandra Carla C\u0103r\u0103mizaru &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201cION MINCU\u201d, Bucure\u0219ti<\/p>\n<p><strong>Cuvinte cheie<\/strong>: <em>spirit identitar, coeziunea comunit\u0103\u021bii, societate informa\u021bional\u0103, comunitate virtual\u0103, spatiu virtual imaterial, via\u021b\u0103 public\u0103, via\u021b\u0103 privat\u0103, tehnologie informa\u021bional\u0103, inova\u021bii tehnologice.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Identificarea grupelor sociale din zona central\u0103 \u00een era digital\u0103 &#8211; R\u0103zvan-Andrei Savan&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Aceast\u0103 lucrare trateaz\u0103 \u00een detaliu manifest\u0103rile urbane contemporane ce sunt o consecin\u0163\u0103 a adopt\u0103rii pe scar\u0103 larg\u0103 a tehnologiei comunica\u0163iilor.<\/p>\n<p>Motiva\u0163ia mea privind aceast\u0103 tem\u0103 a pornit de la tranzitarea spa\u0163iului pentru o perioad\u0103 mai lung\u0103 de timp, f\u0103c\u00e2nd parte din traseul meu \u00een drum spre facultate timp de 4 ani (Zona aleas\u0103 pentru acest studiu se afl\u0103 \u00een centrul ora\u015fului Bucure\u015fti, delimitat\u0103 de Calea Victoriei la Est, Parcul Ci\u0219migiu la Vest, Bulevardul Regina Maria la Sud \u015fi Strada \u0218tirbei Vod\u0103 la Nord, fiind un areal reprezentativ pentru municipiu). Am fost fascinat de tipologiile de utilizatori ai spa\u0163iului \u00eent\u00e2lni\u0163i aici. Ace\u0219tia oscileaz\u0103 de la oameni ai str\u0103zii, la studen\u0163i, la persoane v\u00e2rstnice \u015fi la turi\u015fti.<\/p>\n<p>R\u0103zvan-Andrei Savan &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201cION MINCU\u201d, Bucure\u0219ti \u2013 MPT II<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>disciplin\u0103 holistic\u0103, era digital\u0103, tehnologia informa\u021biei, riverani, metamorfoza ora\u0219ului, comunica\u021bii interumane, cosmopolizare, afaceri globale, zone suburbane, comunitate activ\u0103, Sala Palatului, fluxuri, grupuri, spa\u0163iu, utilizatori.<\/em><\/p>\n<p>&nbsp;<\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Shrinking cities \u2013 contrac\u0163ia socio-cultural\u0103 &#8211; Alexandra-Georgeta Beldiman&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>\u00cen ultimii 15 ani, \u00een Rom\u00e2nia, a ap\u0103rut o suprapunere de moduri de locuire. Un mod atipic de locuire a luat na\u015ftere treptat \u015fi se distinge de genul sedentar specific rom\u00e2nesc printr-o mobilitate anual\u0103. Aceast\u0103 mobilitate porne\u015fte, \u00een ordinea acelor de ceasornic,\u00a0 din estul \u0163\u0103rii, ajung\u00e2nd \u00een sudul \u015fi \u00eendrept\u00e2ndu-se spre vest. Mi\u015fcarea a permis na\u015fterea unui \u201ealtfel de trai\u201d, unei \u201ealtfel de culturi\u201d \u015fi unei \u201ealtfel de etnii\u201d. Flexibilitatea deplas\u0103rii a condus la o dezvoltare urban\u0103 care nu necesit\u0103 o implementare fix\u0103 a modului de locuire, respectiv a realiz\u0103rii construc\u0163iei \u00een sine. Cu toate astea, mobilitate produs\u0103 prezint\u0103 aspecte pozitive de tipul evolu\u0163iei nego\u0163ului sau \u00eensu\u015firii altor dialecte, dar con\u0163ine \u015fi aspecte negative de tipul educa\u0163ie foarte precar\u0103, nivel sc\u0103zut de trai. Na\u015fterea acestei mobilit\u0103\u0163i pe planul social rom\u00e2nesc este consecin\u0163a apari\u0163iei unei minorit\u0103\u0163i etnice cu instabilitate economic\u0103 \u00een Rom\u00e2nia. Cu toate acestea, dup\u0103 anii \u201989 aceast\u0103 minoritate etnic\u0103 a \u00eencercat s\u0103 se integreze \u00een planul socio-economic rom\u00e2nesc av\u00e2nd o cre\u015ftere considerabil\u0103 a natalit\u0103\u0163ii. Dup\u0103 perioada de tranzi\u0163ie, ast\u0103zi minoritatea etnic\u0103 rrom\u0103 este \u00eenr\u0103d\u0103cinat\u0103 \u00een unele a\u015fez\u0103ri urbane \u015fi a devenit o subramur\u0103 a culturii din Rom\u00e2niei.<\/p>\n<p>Alexandra-Georgeta Beldiman &#8211; \u0218coala doctoral\u0103 de Urbanism ION MINCU<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>comunitatea rrom\u0103, etnia rrom\u0103, \u015fatr\u0103, clan, Huedin, dezvoltarea urban\u0103 \u0163ig\u0103neasc\u0103, minoritatea rrom\u0103, mobilitatea rrom\u0103, cultura rrom\u0103, principii de locuire, s\u0103r\u0103cia.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Cum vezi un ora\u015f pe nev\u0103zute &#8211;  Atena Ioana G\u00e2rjoab\u0103&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Prin acest articol am dorit s\u0103 fac cunoscut faptul ca la nivel na\u021bional se fac eforturi pentru ajutorarea nev\u0103z\u0103torilor \u0219i pentru diversificarea activit\u0103\u021bii lor. Astfel spa\u021biul public este uneori modificat \u00een acord cu nevoile mai multor categorii sociale, cre\u00eend un spa\u021biu mai prietenos pentru noi to\u021bi, nu doar pentru cei cu deficien\u021be de vedere.<\/p>\n<p>Atena Ioana G\u00e2rjoab\u0103 &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201cION MINCU\u201d, Bucure\u0219ti \u2013 MPT II<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>stare de spirit, morfologia ora\u0219ului, planimetric, nivel macro, detaliu, fizionomia ora\u0219ului, parcuri logistice, transformare metabolic\u0103, nev\u0103z\u0103tor, Braille, armonie, orbi, incluziune social\u0103.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Poluarea cu metale grele \u2013 factor major \u00een deteriorarea ecosistemelor &#8211; Georgiana Popescu Ivancea&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Poluarea este un motiv \u00eentemeiat de \u00eengrijorare cu serioase implica\u021bii economice \u0219i sociale iar mai nou \u0219i politice, \u00een condi\u021biile \u00een care resursele naturale, materiale \u0219i energetice s-au dovedit a nu fi inepuizabile. Poluarea cu metale grele atrage tot mai mult aten\u021bia speciali\u0219tilor deoarece tot mai des acest tip de poluare se reg\u0103se\u0219te \u00een ap\u0103, sol, plante \u0219i cu serioase consecin\u021be asupra s\u0103n\u0103t\u0103\u021bii oamenilor.<\/p>\n<p>Prezentul articol prezint\u0103, \u00een mod concret rezultatele studiului prin care se arat\u0103 c\u0103 poluarea cu metale grele reprezint\u0103 un factor major \u00een deterioararea ecosistemelor \u00een zona ora\u0219ului Pite\u0219ti, pe strada Nicolae B\u0103lcescu unde traficul auto ajunge de cele mai multe ori la 60.000 treceri.<\/p>\n<p>Georgiana Popescu Ivancea<\/p>\n<p><strong>Cuvinte cheie: <\/strong><em>poluare cu plumb, poluan\u021bi, metale grele, radia\u021bie electromagnetic\u0103, atomizare, zon\u0103 martor, noxe, cationi, mediu \u00eenconjur\u0103tor.<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Mobilitatea persoanelor cu dizabilit\u0103\u0163i \u00een spa\u0163iu public urban &#8211;  Elena Olteanu&#8221; _builder_version=&#8221;4.4.6&#8243; open=&#8221;off&#8221;]<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>De multe ori am observat cu to\u021bii c\u0103 persoanele cu dizabilit\u0103\u021bi au dificult\u0103\u021bi \u00een parcurgerea unui traseu \u00een spa\u021biu public. \u00cen aceast\u0103 lucrare vreau s\u0103 atrag aten\u021bie c\u00e2t de important este s\u0103 elimin\u0103m acele bariere fizice \u015fi sociale cu care se confrunt\u0103 persoanele cu dizabilit\u0103\u021bi de zi cu zi. C\u00e2t de important este s\u0103 le facem s\u0103 se simt\u0103 egali cu restul, \u0219i ca acest lucru se poate face extrem de simplu, printr-o g\u00e2ndire un pic diferit\u0103 fa\u021b\u0103 de cum am fost \u00eenv\u0103\u021ba\u021bi \u00eenainte.<\/p>\n<p>Elena Olteanu &#8211; Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201cION MINCU\u201d, Bucure\u0219ti.<\/p>\n<p><strong>Cuvinte cheie<\/strong>: <em>mi\u0219care, mobilitate, accesibilitate, spa\u021biu, dizabilitate, dificultate, discriminare.<\/em><\/p>\n<p>[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_divider color=&#8221;#0c71c3&#8243; disabled_on=&#8221;on|on|off&#8221; _builder_version=&#8221;3.23.4&#8243; height=&#8221;25px&#8221; hide_on_mobile=&#8221;on&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_divider][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.13 (2019)<\/strong><\/p>\n<p>[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2019\/08\/RAU13.jpg&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; title_text=&#8221;RAU13&#8243; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;4.4.6&#8243; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-13-2019\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 13&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.7&#8243; use_border_color=&#8221;off&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.13 (2019) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.7&#8243;]<\/p>\n<h6>EDITORIAL<\/h6>\n<ul>\n<li>Sustainability and the city: exploring climate-resilient development pathways in urban contexts \u2013 Ioana Radu<\/li>\n<\/ul>\n<p>DOSAR<\/p>\n<ul>\n<li>Green Roof: A sustainable way to improve air quality in urban city \u2013 Ying KAN<\/li>\n<li>Application of multiple-use strategies (MUS) and Indigenous knowledge in resource management in Mexico \u2013 Stephanie Vigneux<\/li>\n<li>Helping the Rivers Breathe Again: the Apache Water Restoration Project \u2013 Darcie Matthews<\/li>\n<li>The role of institutional frameworks in minimizing socio-cultural impacts of ecotourism: lessons from Khafr village, Iran \u2013 Negar Ghadimi, Ioana Radu<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Sustainability and the city: exploring climate-resilient development \u00b7pathways in urban contexts -Ioana Radu&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<span style=\"display: inline !important; float: none; background-color: #ffffff; color: #666666; cursor: text; font-family: 'Open Sans',Arial,sans-serif; font-size: 14px; font-style: normal; font-variant: normal; font-weight: 500; letter-spacing: normal; orphans: 2; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; -webkit-text-stroke-width: 0px; white-space: normal; word-spacing: 0px;\"><div class=\"vision_one_half\"><\/span><\/p>\n<p>In the past couple of months, the most iconic image of climate change is no longer the lonely hungry polar bear trapped on ice floes, but a 15-year- old girl clad in a yellow rain jacket sitting on the steps of Sweden\u2019s parliament building in Stockholm. Since September 2018, Greta Thunberg has spent most of her Fridays out of school protesting the inaction of the Swedish government to undertake radical steps to tackle climate change. Inspired by the Parkland student protests and after a string of well delivered speeches at UN Climate Change COP24 Conference and at Davos, Greta Thunberg has inspired an unprecedented youth mobilization in support for measurable and urgent action to address contemporary and future impacts of climate change.<\/p>\n<p>The Youth Strike 4 Climate movement brings to focus issues of intergenerational equity, social justice and environmental sustainability. This nexus implies that climate justice rests on interrelated and simultaneously deployed measures that take into consideration issues of distribution, recognition, and participation together. Indeed, the IPCC special report published in October 2018, underlined the linkages between mitigation options relevant for limiting global warming to 1.5\u00baC and the Sustainable Development Goals (SDGs). The report states, \u201climiting the risks from global warming of 1.5\u00b0C in the context of sustainable development and poverty eradication implies system transitions that can be enabled by an increase of adaptation and mitigation investments, policy instruments, the acceleration of technological innovation and behaviour changes\u201d.<\/p>\n<p>Indeed, during the spring of 2019, multiple direct actions, such as marches, strikes, and citizen petitions have put the spotlight on political parties and national governments to act decisively on climate change. In May, the British Parliament, first among the G7 countries, has voted to declare a \u201cclimate emergency\u201d in the United Kingdom. Ireland followed soon after, and intense campaigns are being deployed in most of the Global North. On the other hand, although they welcome political declarations in support of direct climate action, longtime climate activists have for decades militated to support many nations in the Global South to devise policy and bring about global action to mitigate impacts of climate change. Among some of the most publicized was Maldives\u2019 plight more than a decade ago, when the then-newly elected president and human rights activist, Mohamed Nasheed, proposed to divert a portion of the country\u2019s tourism revenues to buying land elsewhere as \u2018a insurance policy against rising sea levels due to climate change\u2019. As the IPCC special report underlines, climate change impacts do not only induce rising sea levels, but also have significant impacts on health, human security, migration and refugee movements, species extinction, agricultural production and food security, to mention just a few.<\/p>\n<p>Thus, this special issue of the Journal of Urban Anthropology explores sustainability as the intersection of a multiplicity of transitions (technological, behavioral, political and discursive) deployed both in developed and developing contexts, as well as at various levels (local, national and global). As evidenced by recent citizen\u2019s petitions for a universal declaration of climate emergency, wartime and post-war efforts mobilized nations to act through transformational policy that defined the status quo and changed the economic, politic and social landscapes across the globe. Similarly, decision making for sustainable futures necessitates strong and evidence- based public policy for climate adaptation and mitigation in all spheres of human life. Behavioral changes do not happen unless policy provides strong incentives as well as disincentives for citizen and economic actors. In some contexts, industry groups have undue influence in the way the message and science about global warming is publicized, with some studies uncovering significant funds being invested in suppressing climate facts and science (Oreskes &amp; Connway, 2010; Mann, 2012). Social movements and citizen engagement thus become indispensable tools in moving action against increasing threats of global warming with human and ecosystem health as a main preoccupation.<\/p>\n<p>Drastic and sudden weather extremes, as well as growing atmospheric pollution poses significant health risks for urban denizens. Increasing urbanization and out migration from the countryside increases resource use and puts undue pressure on the already scarce urban ecosystems. As Kan shows in this issue, in a major urban center such as Toronto, in 2014 air pollution caused 1,300 premature deaths and three times as much hospitalizations. To improve air quality as well as stormwater management and conserve energy, in the past decade the city has deployed a green roof urban program. Now a popular climate change mitigation measure, the current expansion of green roof projects (50 to date) and the municipal policy changes would not have been possible without a sustained engagement from the civil society in Toronto. As of 2017, Toronto ranks second city in North America with the highest green roofing surface, deriving a economic benefit of air quality approximating CAN $394 per hectare of green roofing.<\/p>\n<p>Similarly, urban sprawl and increased industrialization at the periphery in east-central Arizona have had devastating impacts on water resources. In the case of the White Mountain Apache Tribe, presented by Darcie Matthews, rivers and creeks in their traditional territories have experienced dwindling fish populations, increased landscape changes due to invasive species, drought and overall decline of native predators due to eradication measures introduced to support farmers and ranchers in the area. Located near Phoenix (Arizona), White Mountain Apache Tribe shares water resources with approximately 2 million inhabitants and is facing an uncertain future due to increasing mining and logging operation. Nevertheless, the Apache ecosystem knowledge and place names has allowed the tribe to retrace the history of landscape changes and identify a management approach based on traditional restoration practices. Linking the mind and the land, this approach applies concepts of \u2018smoothness\u2019, \u2018resilience\u2019 and \u2018resistance\u2019 to climate change adaptation measures that focus on landscape restoration (including plant and animal species). Understood as a healing process, the Apache Water Restoration Project aims to address contemporary water shortages and technological fixes with species recovery, all the while maintaining cultural continuity through intergenerational knowledge transmission.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p>Indeed, aspects of resource redistribution, citizen participation and recognition of local knowledge and expertise have long been embedded into international arrangements. Stephanie Vigneux takes on UNESCO\u2019s benchmarks to illustrate the links between international efforts and local ecosystem management in Mexico. Combining biodiversity protection with cultural preservation, the Totonac people of the Totonacapan region in Hidalgo (Mexico), have used multiple-use strategies (MUS) and Traditional Ecological Knowledge (TEK) to address both sustainability and ensure the economic wellbeing of the region\u2019s inhabitants. The commune of Plan Hidalgo is both an important agricultural region and a renown historical and tourist site in Mexico, having several World Heritage Sites as well as local rituals and practices designated as Intangible cultural heritage by UNESCO. Maintaining the economic welfare of the population is foundational to ensuring the preservation of this important heritage, a vision that has been embedded into the MUS and which aims maximize diversity by applying local land-use techniques in close collaboration with communities in the region. Production optimization is assured through milpas (permaculture-based maize fields) and land-use includes managed forests, cattle ranching, and cash crops, such as orange orchards. National support organizations have helped maintaining, evaluating and advocating for locally-derived MUS as a way to adapt to sudden changes in land-use, the encroachment of multinationals, as well as address local perspectives and priorities for ecological restoration and preservation of heritage sites, and guarantee the welfare of local populations. As one of the most important cultural and historical sites in the country with a significant tourism industry, Totonacapan region relies on sound ecosystem management that values and integrates Indigenous knowledge systems.<\/p>\n<p>Lastly, Ghadimi and Radu, extend the discussion on the links between ecosystem management and tourism development through a case study of the Khafr village in Iran. Ecotourism has potential for positive environmental, economic and social impacts and is considered as a sustainable development tool that is supported by international institutions such as the United Nations and the World Trade Organization. Although much of the literature on ecotourism has focused on the environmental impacts, this study examines people\u2019s knowledge and view of ecotourism development to assess potential socio-cultural impacts of Community Based Ecotourism (CBE). As a relatively new designated ecotourism site by the Iranian government, Khafr is nonetheless faced with the lack of organizational and institutional support, as well as a unreliable tourism infrastructure and precarious local capacity for ecotourism development. Understanding people\u2019s vision for ecotourism development as well as local priorities and needs, is essential before tourism- related planning for a region is implemented. The survey conducted in collaboration with the village identified the following essential elements for a sound implementation of CBE: clear and informed consent for ecotourism development; consideration for gender roles in decision-making; promoting local self-confidence and building social capital; implementation of local guidelines and code-of-conduct; ongoing monitoring; and a robust support and assistance network for ecotourism destinations. The study revealed that although Khafr village is one of the 424 designated ecotourism sites in Iran, it receives little guidance from the central government. Nevertheless the local vision for ecotourism is very much in line with the international policy recommendations for achieving UN Sustainable Development Goals (SDGs), which combines social inclusiveness and poverty reduction with environmental protection and climate change adaptation.<\/p>\n<p><strong>Looking forward<\/strong><\/p>\n<p>The articles in this Special edition show that climate resilient cities cannot work in isolation from broader regional ecosystem dynamics. Indeed, whether through green roofs or water management plans, cities are increasingly restoring landscapes that have historically been eliminated with industrial and urban planning schemes. Linkages between the health of the ecosystem and the health of populations are now at the basis for ensuring adaptation to increasing global warming. Technological innovation is contributing to this global shift where solutions for a fossil-fuel dependency are already becoming not only socially desirable, but also economically viable. According to the European Commission, the EU is well on track to meeting its 20% renewable energy target. In 2017, 17.5% of its energy use came from renewables &#8211; hydroelectricity, solar and wind. While Sweden is leading in terms of renewable output thanks to its hydropower and biofuels, even Germany, who is the largest consumer of coal, has set 2038 as the target by which it will close all of its 84 coal-fired power plants (EC, 2019).<\/p>\n<p>TheEuropeanClimateAdaptationPlatformClimate-ADAPT,apartnership between the European Commission and the European Environment Agency (EEA), includes two important mechanisms for climate adaptation in South Eastern Europe &#8211; the Transnational cooperation program for the Danube Area (INTERREG V B Danube Programme (DTP) and the Framework Convention on the Protection and Sustainable Development of the Carpathians (Carpathian Convention). Focused on climate study, data gathering, mapping and scientific knowledge mobilization, these programs aim to strengthen transnational cooperation, improve local economies and wellbeing, as well as conserving ecosystems and protecting cultural heritage. Romania has made its own inroads in terms of climate change adaptation planning with three municipalities (Bra\u015fov, Sibiu and T\u00e2rgu Mure\u015f) participating in the The Greenways for Sustainable Development project, which aimed to increase decision-makers\u2019 knowledge of climate change, adaptation measures and policy implementation. The National Meteorological Administration of Romania (Meteo-Ro) is partner in the URCLIM, the Advanced Urban Climate Services project, which provides open urban data and regional climate data to urban planners and stakeholders as a support to decision making.<\/p>\n<p>As the IPCC special report underlines, system transformations necessary for sustainability requires integrated approaches of policy measures, technological innovation and citizen participation in decision- making. The recent direct action and social mobilization across the globe is testament to the power of solidarity both among generations but also across the spectrum of sustainability targets. Long excluded for the western concept of development based on unlimited economic growth, local and Indigenous peoples\u2019 knowledge and practices are increasingly contributing to devising adaptability measures. Poverty reduction, human security, and social and environmental justice are pointing to the kind of societal transformation that recognizes the limits of growth in a world with finite resources.<\/p>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Green Roof: A sustainable way to improve air quality in urban city &#8211; Ying KAN&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Abstract<\/strong><\/p>\n<p>This paper describes policy used in Toronto to encourage the construction of green roofs to combat issues of air pollution. A recent study (2014) by the Toronto Public Health Department estimated that air pollution contributed to 1,300 premature deaths and 3,550 hospitalizations annually, a decrease of 23% in premature deaths and 41% in hospitalizations compared with 2004. This data suggests that policy measures since the early 2000 has had positive effect on the urban population health. This paper traces the policy framework and the measures put forth, and specifically green roof initiatives that the City of Toronto has enacted to address health and sustainability issues in this large urban area.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Application of multiple-use strategies (MUS) and Indigenous knowledge in resource management in Mexico &#8211; Stephanie Vigneux&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Abstract<\/strong><\/p>\n<p>Current trends in resource depletion suggest that a broader strategy is required in order to preserve the resilience and reproductive capacity of Mexico\u2019s tropical forests in the best interest of guaranteeing their sustainability. This research analysis seeks to understand the characteristics of threatened natural resources and the processes through which they are managed, allocated and conserved in Plan de Hidalgo, Mexico through application of multiple-use strategies (MUS) and Traditional Ecological Knowledge (TEK) by the Totonac people.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Helping the Rivers Breathe Again: the Apache Water Restoration Project &#8211; Darcie Matthews&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Abstract<\/strong><\/p>\n<p>The White Mountain Apache Tribe are successfully managing and restoring the resources on their reservation land using the wisdom of elders who hold the knowledge of traditional cultural practices and metaphors. This paper aims to illustrate the successes experienced by the tribe in water resource management and riparian restoration guided by two forces: traditional place names and the traditional understandings of the inseparability between physical\/social health and ecological health. Not without its challenges and ongoing issue of resource extraction issues, habitat restoration projects and the need for interagency collaboration is key to successful land management and respect of Indigenous rights and knowledge.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The role of institutional frameworks in minimizing socio-cultural impacts of ecotourism: lessons from Khafr village &#8211; Iran Negar Ghadimi, Independent researcher &#038; Ioana Radu, Independent researcher&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Abstract:<\/strong><\/p>\n<p>This study examines people\u2019s knowledge and view of ecotourism development to assess potential socio-cultural impacts in Khafr Village, one of the government-designated ecotourism destinations in Iran. It compares the impacts on local livelihoods and the governance of Iran\u2019s institutional arrangements through which ecotourism is delivered. Although ecotourism has been recognised as a social development tool by the Iranian government in the late 1990s, the National Committee of Ecotourism has not defined specific policy measures to reduce socio-cultural impacts, although it has designated some 424 tourism locations in the country. A questionnaire was designed and distributed among 33 participants to identify concerns, expectations, knowledge and needs of the local people in the Khafr village. This study shows that people do not have the necessary information about ecotourism development in their region to make informed decisions on government led ecotourism projects. At the same time Iranian ecotourism policy and institutional arrangements are ineffective and conflicting. This paper suggests policy guidelines to promote ecotourism and maximise its benefits for local people in this case and similar ecotourism destinations in Iran.<\/p>\n<p><strong>Keywords: <\/strong>ecotourism governance, site perceptions, community based ecotourism, voluntary code-of-conduct, Iran, Khafr<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; 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_builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.7&#8243; use_border_color=&#8221;off&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.12 (2018) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.7&#8243;]EDITORIAL<\/p>\n<ul>\n<li>Periferia grupurilor sociale \u0219i marginalii culturale &#8211; <em>Adrian Majuru<\/em><\/li>\n<li>The periphery of social groups and cultural outliers &#8211; <em>Adrian Majuru<\/em><\/li>\n<li>La p\u00e9riph\u00e9rie des groupes sociaux et des marginalit\u00e9s culturelles &#8211; <em>Adrian Majuru<\/em><\/li>\n<li>Die Peripherie der sozialen Gruppen und die kulturellen Marginalien &#8211; <em>Adrian Majuru<\/em><\/li>\n<\/ul>\n<p>DOSAR\/DOSIER<\/p>\n<ul>\n<li>Subculturile urbane \u00een raport cu spa\u021biul &#8211; <em>Ana Maria Florea\u00a0<\/em><\/li>\n<li>Spa\u0163iul public \u015fi accesibilitatea &#8211; <em>Elis-Nicoleta Minea<\/em><\/li>\n<li>Suburbia \u2013 modele urbanistice \u015fi controverse sociale ale locuirii \u00een interiorul acestora &#8211; <em>Andra Gabriela T\u0103nase<\/em><\/li>\n<li>Spa\u0163iul public urban \u2013 elemente de identitate \u00een cultura colectiv\u0103 &#8211; <em>Ana Eliza Ungureanu<\/em><\/li>\n<li>Redob\u00e2ndirea spa\u0163iului public \u00een contextul urbanismului neoliberal &#8211; <em>Andrei Vlad V\u0103caru<\/em><\/li>\n<li>Omul sau locul? \u00cen ce investim? &#8211; <em>Marin Hora\u0163iu<\/em><\/li>\n<li>De la Catedrala Sf. Iosif la Cathedrala Plaza: limita dintre spa\u0163iul sacru \u015fi cel laic \u00een mediul urban &#8211; <em>Adrian Pogar<\/em><\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102\/ SOCIAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Dinamica rela\u0163iilor sociale \u00een mediul urban &#8211; <em>Smaranda Centea<\/em><\/li>\n<li>Influen\u0163a dezvolt\u0103rii urbane asupra copiilor &#8211; <em>Violeta Andreea Dumitru<\/em><\/li>\n<li>Bucure\u015fti \u2013 popula\u0163ia s\u0103rac\u0103 &#8211; <em>Veronica Neagu\u00a0<\/em><\/li>\n<\/ul>\n<p>ANTROPOLOGIE URBAN\u0102\/ URBAN ANTHROPOLOGY<\/p>\n<ul>\n<li>Dinamica urban\u0103 contemporan\u0103 \u015fi studii de caz din lume &#8211; <em>Marilena Virginia Brastaviceanu<\/em><\/li>\n<li>Apa \u015fi locuirea \u00een spa\u0163iul roman \u2013 modific\u0103ri timpurii \u00een peisajul cultural urban de influen\u0163\u0103 greceasc\u0103. Studiu de caz \u2013 termele din Volubilis, Africa de Nord &#8211; <em>Luiza- Cecilia Spiridon\u00a0<\/em><\/li>\n<li>Evolu\u0163ia omului prin ra\u0163iune \u00een planificare \u015fi designul spa\u0163iului urban &#8211; <em>Elena Cosmina Dena<\/em><\/li>\n<li>Cimitirele urbane \u2013 loc de promenad\u0103 \u00een ora\u015f &#8211; <em>Silvia-Valentina Zamfir<\/em><\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u021aII\/ MEDICAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Dimensiunile culturale ale impactului schimb\u0103rilor climatice \u015fi a adapt\u0103rii \u2013 Permacultura, un stil de via\u0163\u0103 &#8211; <em>Andreea Toma<\/em><\/li>\n<li>Evolu\u0163ia uman\u0103 pe fondul dependen\u0163ei de resurse naturale &#8211; <em>Iulia Stanciu<\/em><\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Periferia grupurilor sociale \u015fi marginalii culturale &#8211; Adrian Majuru&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"display: inline !important; float: none; background-color: #ffffff; color: #666666; cursor: text; font-family: 'Open Sans',Arial,sans-serif; font-size: 14px; font-style: normal; font-variant: normal; font-weight: 500; letter-spacing: normal; orphans: 2; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; -webkit-text-stroke-width: 0px; white-space: normal; word-spacing: 0px;\"><div class=\"vision_one_half\"><\/span><\/p>\n<p>Dincolo de orizont se afl\u0103 necunoscutul, imprevizibilul, spa\u021biul \u00eent\u00e2lnirilor nea\u0219teptate, cartografii instabile \u0219i un fluid social aflat \u00een permanent\u0103 nea\u0219ezare.<\/p>\n<p>\u00abSub Urba\u00bb, dincolo de ziduri \u00een definirea antic\u0103 \u0219i medieval\u0103 este spa\u021biul unde trebuie s\u0103-\u021bi \u00eenvingi frica, s\u0103 umanizezi spaimele cotidiene \u0219i eliberat de severitatea cutumelor s\u0103 te eliberezi la r\u00e2ndul t\u0103u de prejudec\u0103\u021bi.<\/p>\n<p>Periferia ca reprezentare geografic\u0103 nu a reprezentat neaparat \u0219i o manifestare comportamental\u0103 similar\u0103. Noi cartiere \u0219i noi grani\u021be au existat dintotdeauna. Metropole \u0219i colonii, asemenea. Suburbana de ieri devine \u00eentr-o genera\u021bie uneori, spa\u021biul reziden\u021bial curtat, de un viitor apropiat.<\/p>\n<p>Revenind, suburbana secolului al XIX-lea de pild\u0103, a adus ora\u0219elor rom\u00e2ne\u0219ti<\/p>\n<p>\u201enoile haine\u201d ale economiei capitaliste. \u00cen aceast\u0103 bogat\u0103 perioad\u0103 \u00een evenimente demografice \u0219i economice pentru ora\u0219ele rom\u00e2ne\u0219ti, spa\u021biul suburban este cel care prime\u0219te, cu prioritate, emigran\u021bii rurali \u00een c\u0103utarea de noi oportunit\u0103\u021bi de munc\u0103 \u0219i via\u021b\u0103, contribuind de acum \u00eenainte la formarea acelui cli\u0219eu al suburbanului, definit mai ales \u00een sfera comportamentului individual sau comunitar, diferit de cel rural, dar \u00eenc\u0103 insuficient urban. \u00cen ora\u0219ele transilv\u0103nene, modernizarea s-a realizat mai u\u0219or deoarece principalele centre urbane aveau, \u00eenc\u0103 din perioada anterioar\u0103 o situa\u021bie urbanistic\u0103, mai bun\u0103 comparabil\u0103 cu ora\u0219ele moldo-valahe.<\/p>\n<p>\u00cen ultimele cinci decenii ale secolului trecut, haina socialist\u0103 a urbaniz\u0103rii, croit\u0103 de regimul politic al puterii populare, a avut un accesoriu permanent: industrializarea sus\u021binut\u0103, realitate care \u201ea modificat radical geografia sistemului a\u0219ez\u0103rilor or\u0103\u0219ene\u0219ti din Rom\u00e2nia\u201d. Au ap\u0103rut ora\u0219e noi, decretate potrivit unor prognoze aflate \u00een neconcordan\u021b\u0103 cu realit\u0103\u021bile demografice \u0219i economice ale spa\u021biilor \u00een discu\u021bie. Num\u0103rul ora\u0219elor s-a dublat \u00eentre 1948-1989, ora\u0219e fiind numite numeroase \u201esitua\u021bii spa\u021biale (adesea virtuale)\u201d care sem\u0103nau mai mult cu satul dec\u00e2t cu reperele suburbanei. Apoi, timp de cincizeci de ani, \u201elocalit\u0103\u021bile suburbane s-a transformat \u00een mare m\u0103sur\u0103 \u00een a\u0219ez\u0103ri-dormitor\u201d, accentu\u00e2ndu-\u0219i profilul agricol pre-or\u0103\u0219enesc\u201d.<\/p>\n<p>Prezentul este o chestiune nou\u0103 \u0219i se strecoar\u0103 \u00een detalii neb\u0103nuite cu o genera\u021bie \u00een urma. Dosarul tematic al prezentului num\u0103r din RAU grupeaz\u0103 o serie de articole sub tema periferiei grupurilor sociale cu extensiile lor \u00een marginalii culturale.<\/p>\n<p>Dosarul tematic este deschis de un amplu expozeu privind marginalii cultural- sociale, colaterale ideii de periferie social\u0103, cu reprezentare pentru secolul XX. Afl\u0103m din articolul semnat de Ana Maria Florea (<em>Subculturile urbane \u00een raport cu spa\u021biul<\/em>) c\u0103 Europa \u0219i \u00een particular spa\u021biul anglo-saxon (includem aici \u0219i USA) au oferit ritmul diversit\u0103\u021bilor sociale cu rezonan\u021b\u0103 utopic\u0103 \u00een imediat, ca reac\u021bii la schimb\u0103rile accelerate (pentru mai pu\u021bin de o genera\u021bie statistic\u0103) \u00een privin\u021ba orient\u0103rilor ideologice \u0219i sociale, care fundamentau lumea \u00een care tr\u0103iau oponen\u021bii. Secolul XX continu\u0103 \u00een noul mileniu, aceast\u0103 confruntare-rezisten\u021b\u0103 fa\u021b\u0103 de refuzul schimb\u0103rii sau moderniz\u0103rii accelerate de c\u0103tre o majoritate social\u0103 \u0219i ideologic\u0103, adeseori ostil\u0103 \u00een aceast\u0103 confruntare (vezi mai nou episodul Vestelor Galbene din Occident). <em>Spa\u021biul public \u0219i accesibilitatea <\/em>este al doilea articol al dosarului tematic, publicat de Elis Nicoleta Minea. Avem a\u0219adar un material despre mobilitate \u0219i accesibilitate, ca un raport de comunicare care trebuie reformatat cu fiecare genera\u021bie \u0219i detaliu de tehnologie nou\u0103 pentru a rentabiliza factorul timp la scar\u0103 urban\u0103. Proiec\u021biile de sustenabilitate a accesibilit\u0103\u021bii \u00een spa\u021biul unui ora\u0219 dinamic sunt orientate de c\u0103tre autoare c\u0103tre solu\u021bii clar definite conceptual \u0219i implementate \u00een zone cu vectori de dezvoltare urban\u0103 mult mai accelera\u021bi.<\/p>\n<p>\u00cen studiul <em>Suburbia \u2013 modele urbanistice \u0219i controverse sociale ale locuirii \u00een interiorul acestora<\/em>, autoarea (Andra Gabriela T\u0103nase) ofer\u0103 reprezentarea unui fenomen de mare amplitudine \u00eenceput \u00een secolul trecut, \u0219i anume evadarea suburbiei c\u0103tre zone non-urbane pe care le colonizeaz\u0103 urbaniz\u00e2ndu-le prin export de tipare comportamentale \u0219i de locuire, p\u00e2n\u0103 la susbstituire total\u0103. Astfel, diferen\u021bele dintre metropola care respir\u0103 la zeci de kilometri distan\u021b\u0103 \u0219i noul spa\u021biu colonizat \u00eenceteaz\u0103 s\u0103 mai fie relevant\u0103.<\/p>\n<p>Ana Eliza Ungureanu \u00een articolul <em>Spa\u021biul public urban \u2013 elemente de identitate cultural\u0103 colectiv\u0103<\/em>, prezint\u0103 \u0219i dezvolt\u0103 conceptul spa\u021biului public integrat globaliz\u0103rii \u0219i revolu\u021biei comunica\u021biilor. Morfologia urban\u0103 a spa\u021biului, dezvoltat\u0103 \u00een prima parte a secolului trecut, cedeaz\u0103 identitatea ca manifestare, spa\u021biilor reziduale, lipsite de semnifica\u021bii identitare sau istorice, dar care, pot fi valorizate identitar prin reprezentare social\u0103 sau profesional\u0103, pentru noile genera\u021bii. Autoarea ofer\u0103 solu\u021bii caren\u021belor spa\u021biilor publice contemporane \u00een raport cu identitatea cultural\u0103.<\/p>\n<p>A cincea tem\u0103 este despre <em>Redob\u00e2ndirea spa\u021biului public \u00een contextul urbanismului neoliberal <\/em>\u0219i apar\u021bine lui Andrei Vlad Vacaru. Neoliberalismul urban este deopotriv\u0103 politic \u0219i etic, cu trimitere c\u0103tre o lume mai bun\u0103. Autorul dezvolt\u0103 idea <em>dreptului la ora\u0219 <\/em>dincolo de corectitudinea politic\u0103 prin atenuarea \u201cinegalit\u0103\u021bii sociale, a segreg\u0103rii \u0219i accesului limitat \u0219i diferen\u021biat la facilit\u0103\u021bi publice de baz\u0103\u201d. Dincolo de remodelarea ora\u0219ului pentru interesele imediate ale dezvoltatorilor \u0219i turi\u0219tilor, <em>dreptul la ora\u0219 <\/em>trebuie s\u0103 recupereze interesul \u0219i pentru al\u021bi vectori de deciden\u021b\u0103, unde includem \u0219i participarea locuitorilor la dinamizarea spa\u021biului urban.<\/p>\n<p>Marin Hora\u021biu ridica \u00een articolul s\u0103u \u00eentrebarea <em>Omul sau locul? <\/em>Care investi\u021bie este prioritar\u0103? Con\u0219tientizarea local\u0103 a nevoilor \u0219i oportunit\u0103\u021bilor va diversifica argumentul economic \u00een favoarea noilor abord\u0103ri precum place-based sau mai costisitoarea spatially-blind. Autorul prezint\u0103 confruntarea ca tip de investi\u021bie, \u00eentre place-based \u0219i people-based pe fondul cre\u0219terilor demografice \u0219i al costurilor ridicate privind reprofesionalizarea determinat\u0103 de noile tehnologii. Solu\u021bia se afla \u00een dinamica rela\u021biilor dintre nevoile \u0219i priorit\u0103\u021bile locale.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p>\u00cen final, Adrian Pogar prezint\u0103 grani\u021ba fluid\u0103 dintre sacru \u0219i profan \u00een mediul urban, ca zona de manifestare, reprezentare sau confruntare, pornind de la asocierea dintre catedrala Sf. Josif \u0219i Cathedral Plaza. Identitatea civic\u0103 a omului religios difer\u0103, \u00een optica autorului, fa\u021b\u0103 de aceea a omului laic, acesta din urm\u0103 conferind spa\u021biului numai o calitate func\u021bional\u0103, de unde \u0219i lozinca: \u201eVrem spitale, nu catedrale\u201d.<\/p>\n<p>\u00cen afara dosarului tematic, RAU are \u00een structura sa trei capitole mari: Antropologia social\u0103, Antropologia urban\u0103 \u0219i Antropologia s\u0103n\u0103ta\u021bii, dedicate spa\u021biului urban evident. Articolele publicate aici sunt \u00een continuarea temelor dosarului tematici, prezent\u00e2nd teme ale ora\u0219ului contemporan, cu previziuni pe urm\u0103toarea genera\u021bie av\u00e2nd at\u00e2t studii de caz c\u00e2t \u0219i asocieri \u00eentre mai multe ora\u0219e pe acela\u0219i tip de vulnerabilitate cum ar fi s\u0103r\u0103cia sau accesul la resurse naturale cum ar fi apa.<\/p>\n<p>Referitor la s\u0103r\u0103cie \u0219i vulnerabilit\u0103\u021bile sociale ce decurg de aici, amintim articolele <em>Influen\u021ba dezvolt\u0103rii urbane asupra copiilor <\/em>(Andreea Dumitru), <em>Dinamica rela\u021biilor sociale \u00een mediul urban <\/em>(Smaranda Centea), <em>Bucure\u0219ti \u2013 popula\u021bia s\u0103rac\u0103 <\/em>(Veronica Neagu).<\/p>\n<p>Ca punct final al pove\u0219tii, <em>Subteranul <\/em>are propria-i ierarhie de valori, cenzurat\u0103 st\u00e2ngaci de lumea diurn\u0103, unde, de ochii lumii, ne prefacem a fi iubitori de curat, adev\u0103r, cultur\u0103, civiliza\u0163ie. Aici, \u00een adev\u0103ratele cruzimi ale lumii refuzate \u015fi marginalizate prin indiferen\u0163\u0103, ignoran\u0163\u0103 sau neputin\u0163\u0103, pornesc seismele sociale, pr\u0103bu\u015firile culturale, pandemiile patologice ale inadapt\u0103rii, ne\u00een\u0163elegerii, necunoa\u015fterii, al\u0103turi de primejdia despiritualiz\u0103rii.<\/p>\n<p>Subteranul social scap\u0103 controlului institu\u0163ional deoarece el cunoa\u015fte alte manifest\u0103ri \u00een istorie. Pentru a ne lini\u015fti nu este nevoie de control ci de cunoa\u015ftere. \u00cen lumea diurn\u0103 ne-am obi\u015fnuit s\u0103 numim \u00een cuvinte potrivite doar nou\u0103, aisberguri ale c\u0103ror v\u00eerfuri se v\u0103d fragmentar precum ni\u015fte accesorii sociale nepotrivite lumii ordonate: cer\u015fetoria, vagabondajul, delincven\u0163a, prostitu\u0163ia, alienarea, sinuciderea, vr\u0103jitoria etc. Nu sunt oare toate aceste realit\u0103\u0163i sociale, forme de manifestare\u00a0\u00a0 ale nocturnului pentru a avertiza lumea diurn\u0103, de necesitatea unui dialog, a unei cunoa\u015fteri l\u0103sat\u0103 de izbeli\u015fte \u015fi cuprins\u0103 doar \u00een statisticile seci ale medicinii legale, criminalisticii, sau ale asisten\u0163ei sociale?<\/p>\n<p>Particularitarea comunismului rom\u00e2nesc a constat tocmai \u00eentr-o specificitate social\u0103: lipsa de eficien\u0163\u0103 a programelor institu\u0163ionale privind asanarea social\u0103, igienizarea \u015fi culturalizarea \u00eentregului angrenaj al nocturnului social. Pr\u0103bu\u015firea din istorie a unei societ\u0103\u0163i \u00een particular \u015fi a unui popor \u00een general este cauzat\u0103 pe de o parte de ignorarea voit\u0103 \u015fi agresiv\u0103 fa\u0163\u0103 de periferiile sociale, de la s\u0103raci la infirmi, iar pe de alt\u0103 parte, de indiferen\u0163a fa\u0163\u0103 de cre\u015fterea demografic\u0103 a pauperiz\u0103rii sociale, lucru care determin\u0103 popularea p\u00e2n\u0103 la refuz al subteranului social. Rezultatul va fi un nou cataclism social, a c\u0103rui for\u0163\u0103 poate m\u0103tura f\u0103r\u0103 opreli\u015fti regimuri politice, sisteme sociale aparent armonios articulate, dar \u015fi valori culturale construite cu greu.<\/p>\n<p>S\u0103r\u0103cia progresiv\u0103 care se extinde \u00een multe straturi sociale contemporane se manifest\u0103 \u015fi prin demoralizare fa\u0163\u0103 de propriul viitor, scepticismul fa\u0163\u0103 de rezolvarea unei probleme f\u0103r\u0103 \u015fpag\u0103 sau pile etc. Multitudinea problemelor sociale urc\u0103 \u00een progresie geometric\u0103 pe scala indiferen\u0163ei oficiale.<\/p>\n<p>Periferiile sociale trebuiesc umanizate \u015fi spiritualizate prin trecerea lor de la supravie\u0163uire \u015fi parazitism social la valorizarea fiec\u0103rui poten\u0163ial uman prin accesul liber la alimenta\u0163ie, educa\u0163ie \u015fi igien\u0103. A ignora spa\u0163iile suferin\u0163elor sociale \u00eenseamn\u0103 a condamna urm\u0103toarele genera\u0163ii la \u201emoarte cotidian\u0103\u201d pe c\u00e2nd polarizarea social\u0103 se poate malforma \u00eentr-un punct exclusivist al celor puternici \u015fi o imensitate uman\u0103 l\u0103sat\u0103 la voia \u00eent\u00e2mpl\u0103rii. \u00cen istorie, astfel de experimente au m\u0103turat imperii \u015fi civiliza\u0163ii.<\/p>\n<p>Un alt aspect al unei prognoze nefavorabile este legat de dinamica locuirii spa\u021biului urban \u0219i accesul la resursele naturale de care un ora\u0219 trebuie s\u0103 beneficieze constant. Aici avem remarcabilele articole semnate de Marilena Virginia Brastaviceanu (<em>Dinamica urban\u0103 contemporan\u0103 \u0219i studiile de caz din lume<\/em>), Luiza Cecilia Spiridon (<em>Apa \u0219i locuirea \u00een spa\u021biul roman \u2013 modific\u0103ri timpurii \u00een peisajul cultural urban de influen\u021b\u0103 greceasc\u0103. Studiu de caz: termele de la Volubilis &#8211; Africa de Nord<\/em>) \u0219i Elena Cosmina Dena (<em>Evolu\u021bia omului prin ra\u021biune \u00een planificare \u0219i designul spa\u021biului urban<\/em>).<\/p>\n<p>Surprinz\u0103toare este \u0219i perspectiva asupra cimitirelor urbane prezentat\u0103 de Silvia Valentina Zamfir, \u00een articolul <em>Cimitirele urbane &#8211; loc de promend\u0103 \u00een ora\u0219<\/em>, unde, de aceast\u0103 dat\u0103, spa\u021biul religios \u0219i profan ofer\u0103 o reprezentare identitar\u0103 a memoriei prin integrarea ei \u00een loisirul urban. Mai nou, exist\u0103 \u0219i un rai al animalelor de companie, nu numai al oamenilor, iar ora\u0219ul reinventeaz\u0103 pentru locuitorii s\u0103i de orice fel, rela\u021bia dintre sacru \u0219i profan, integr\u00e2nd-o unei dimensiuni cotidiene acceptabile pentru foarte mul\u021bi.<\/p>\n<p>Privind prognoza politicilor durabile privind via\u021ba \u00een ora\u0219 pentru urm\u0103toarea genera\u021bie, p\u00e2n\u0103 \u00een 2038-2040, Andreea Toma ofer\u0103 o nou\u0103 perspectiv\u0103 asupra unor solu\u021bii de regenerare durabil\u0103 \u00een articolul s\u0103u <em>Dimensiunile culturale ale impactului schimb\u0103rilor climatice \u0219i a adapt\u0103rii. Permocultura, un stil de via\u021b\u0103<\/em>. \u00cen aceea\u0219i direc\u021bie, Iulia Stanciu ofer\u0103 o serie de repere privind trecerea gradual\u0103 la un sistem de dezvoltare durabil\u0103 a ora\u0219elor \u00een viitorul apropiat, subiect dezvoltat \u00een articolul <em>Evolu\u021bia uman\u0103 pe fondul dependen\u021bei de resurse naturale<\/em>. <\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Subculturile urbane \u00een raport cu spa\u0163iu &#8211; Ana Maria Florea&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>\u00cen prezent ora\u015fele sunt caracterizate de o mare varietate a grupurilor sociale \u015fi a stilurilor de via\u0163\u0103. Subculturile apar ca o alternativ\u0103 a normalit\u0103\u021bii datorit\u0103 faptului c\u0103 acestea critic\u0103 standardul social dominant. Lucrarea \u00ee\u0219i propune s\u0103 analizeze modul \u00een care o parte din aceste grupuri \u0219i-au f\u0103cut sim\u021bit\u0103 prezen\u021ba \u00een ora\u0219, pun\u00e2nd \u00een eviden\u021b\u0103 propria identitate. De la o simpl\u0103 imagine, la un stil de via\u021b\u0103, un comportament sau o serie de convingeri colective vom urm\u0103ri cum o parte din aceste grupuri au dezl\u0103n\u021bit adev\u0103rate mi\u0219c\u0103ri urbane.<\/p>\n<p><strong>Cuvinte cheie<\/strong>: Antropologie, Sociologie, Ora\u0219, Cultur\u0103 urban\u0103, Subcultur\u0103, Mi\u0219care urban\u0103<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Suburbia \u2013 modele urbanistice \u015fi controverse sociale ale locuirii \u00een interiorul acestora &#8211; Andra Gabriela T\u0103nase&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]&nbsp;<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Suburbia este o zon\u0103 preponderent reziden\u0163ial\u0103 \u00een cele mai multe cazuri, put\u00e2nd avea \u015fi func\u0163iuni mixte, complementare locuirii, care este fie parte a zonei periferice a unui ora\u015f, fie situat\u0103 \u00een afara limitelor teritoriale ale acesteia.<\/p>\n<p>De cele mai multe ori, aceasta este definit\u0103 \u00een contrast cu zonele centrale ale ora\u015felor, modul de via\u0163\u0103 \u00een interiorul lor fiind \u00een opozi\u0163ie cu cel urban, agitat, aglomerat \u015fi instabil. De asemenea, densitatea sc\u0103zut\u0103 a popula\u0163iei este un alt aspect caracteristic suburbiilor, diferit fat\u0103 de ora\u015f. Totu\u015fi, suburbia nu trebuie sa fie confundat\u0103 cu zonele rurale, \u00eentruc\u00e2t activit\u0103\u0163ile reziden\u0163ilor \u00een zonele suburbanizate sunt str\u00e2ns legate de activit\u0103\u0163ile desf\u0103\u015furate \u00een ora\u015f ce se refer\u0103 la servicii \u0219i industrie, spre deosebire de zonele rurale \u00een care accentul cade pe activit\u0103\u0163ile agricole.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>suburbia, zona reziden\u021bial\u0103, zon\u0103 rural\u0103, periferie, limite teritoriale, densitate urbana,<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Spa\u0163iul public urban \u2013 elemente de identitate \u00een cultura colectiv\u0103 &#8211; Ana Eliza Ungureanu&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Problema critic\u0103 a spa\u021biului public \u00een ora\u0219ul contemporan este aceea c\u0103 nu \u00ee\u0219i mai \u00eendepline\u0219te func\u021bia de coagulare social\u0103 \u0219i de creare a unei culturi colective.<\/p>\n<p>Spa\u021biul public trebuie s\u0103 fie un spa\u021biu accesibil tuturor cet\u0103\u021benilor, care nu au nevoie de identific\u0103ri specifice pentru a-l putea frecventa; trebuie s\u0103 protejeze diferen\u021bele sociale \u0219i s\u0103 evite conflictul \u0219i antagonismul. De asemenea, este necesar s\u0103 r\u0103m\u00e2n\u0103 un spa\u021biu comun, care apar\u021bine societ\u0103\u021bii, cre\u00e2nd premisele egalit\u0103\u021bii \u00eentre consumatori. El nu poate da nici un sens lucrurilor \u00een comun, f\u0103r\u0103 efort sus\u021binut pentru \u00eembun\u0103t\u0103\u021birea bun\u0103st\u0103rii sociale \u0219i justi\u021biei.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>spa\u021biul public, centralitate, identitate, relatii spatiale, diversitate, necesitate, cultur\u0103, opinie public\u0103, interese private, interese publice<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Redob\u00e2ndirea spa\u0163iului public \u00een contextul urbanismului neoliberal &#8211; Andrei Vlad V\u0103caru&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Una dintre principalele probleme ale zonelor urbane de ast\u0103zi este procesul de restructurare neoliberal\u0103, care se bazeaz\u0103 pe principiile democra\u021biei, dar care \u00eel amenin\u021b\u0103 din punct de vedere social. Este destul de clar acum c\u0103 tendin\u021bele economice actuale au atins un punct \u00een care, prin privatizare, au reu\u0219it s\u0103 diminueze rolul spa\u021biului urban public \u00een favoarea companiilor private, care se concentreaz\u0103 mai degrab\u0103 pe cre\u0219terea economic\u0103 dec\u00e2t pe beneficiul societ\u0103\u021bii. Prin urmare, este destul de previzibil ca o astfel de situa\u021bie s\u0103 ridice dezbateri multiple cu privire la modalit\u0103\u021bile de redob\u00e2ndire a spa\u021biului public, cum ar fi ideea \u00abdreptului la ora\u0219\u00bb, o modalitate de a r\u0103spunde la urbanismul neoliberal \u0219i de a \u00eemputernici mai bine locuitorii din mediul urban. Acest articol analizeaz\u0103 modul \u00een care privatizarea a modelat ora\u0219ele \u0219i modul \u00een care ora\u0219ele, la r\u00e2ndul lor, au modelat individul. \u00cen consecin\u021b\u0103, dreptul la ora\u0219 este explorat ca o modalitate de a rezista amenin\u021b\u0103rilor actuale la adresa drepturilor urbane, care, \u00een acest caz, este sintetizat prin mi\u0219carea gr\u0103dinilor comunitare din New York.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>restructurare neoliberal\u0103, direc\u0163ie neoliberal\u0103, beneficiul societ\u0103\u0163ii, spa\u0163iul public, drepturile urbane, parcuri publice, fond locativ, administra\u0163ie public\u0103<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Omul sau locul? \u00cen ce investim? &#8211; Marin Hora\u021biu&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Ac\u021biunea de a planifica presupune luarea unor decizii \u00een detrimentul altora. De-a lungul istoriei toate investi\u021biile s-au concentrat pe cre\u0219terea calit\u0103\u021bii vie\u021bii oamenilor \u00eens\u0103 distinc\u021bia se poate face \u00een tipul de abordare folosit, investim \u00een oameni pentru a dezvolta locuri sau investim \u00een locuri pentru a dezvolta oameni? Altfel spus sunt de preferat investi\u021biile place-based sau cele people- based? \u00cen literatura de specialitate nu s-a ajuns la un consens, exist\u00e2nd \u0219i ast\u0103zi p\u0103reri diferite legate de modalitatea de planificare mai potrivit\u0103. Lucrarea de fa\u021b\u0103 reprezint\u0103 o sintetizare a ideilor exprimate de ceilal\u021bi autori \u0219i \u00eencearc\u0103\u00a0\u00a0 s\u0103 fac\u0103 o diferen\u021biere clar\u0103 \u00eentre cele dou\u0103. \u00cen final este sus\u021binut\u0103 una dintre modalit\u0103\u021bi considerat\u0103 de autor mai potrivit\u0103.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>planificare urban\u0103, actori locali, investi\u0163ii \u00een oameni, dezvoltarea teritorial\u0103, transfer de tehnologie, teoria aglomer\u0103rii, clausterizare<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;De la Catedrala Sf. Iosif la Cathedral Plaza: limita dintre spa\u0163iul sacru \u015fi cel laic \u00een mediul urban &#8211; Adrian Pogar&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Articolul de fa\u021b\u0103 are la baz\u0103 conflictul dintre Arhidieceza Romano-Catolic\u0103 de Bucure\u0219ti \u0219i Millennium Building Development. Ace\u0219ti doi actan\u021bi reprezint\u0103 alte dou\u0103 entit\u0103\u021bi: Catedrala Sf. Iosif \u0219i cl\u0103direa de birouri Cathedral Plaza. Problema merit\u0103 tratat\u0103 de un ochi antropologic deoarece a avut implica\u021bii sociale considerabile care au dus\u00a0\u00a0 la solidarizarea maselor prin diferite acte de protest. Ceea ce ne intereseaz\u0103 nu este conflictul \u00een sine, ci cum se comport\u0103 oamenii atunci c\u00e2nd dou\u0103 moduri de a simboliza lumea (religiosul \u0219i economicul) se ciocnesc.<\/p>\n<p>Textul dore\u0219te a fi doar un studiu exploratoriu cu scop de problematizare a unor fapte de cultur\u0103, sau pur \u0219i simplu de structurare a unor \u00eentreb\u0103ri.<\/p>\n<p>Ideea porne\u0219te de la teoriile lui Mircea Eliade conform c\u0103rora, exist\u0103 dou\u0103 moduri de a fi \u00een lume, sacru \u0219i profan. Aceast\u0103 delimitare apare \u0219i la nivelul spa\u021biului. \u00cen lumea modern\u0103 imaginarul profan s-a transformat \u00een laic.<\/p>\n<p>\u00cens\u0103, ce se \u00eent\u00e2mpl\u0103 c\u00e2nd reprezenta\u021bii uneia dintre cele dou\u0103 percep\u021bii trec grani\u021ba \u0219i violenteaz\u0103 spa\u021biul celeilalte?<\/p>\n<p><strong>Cuvinte cheie: <\/strong>spa\u021biul sacru, catolicism, secularizare, conflict<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Dinamica rela\u0163iilor sociale \u00een mediul urban &#8211; Smaranda Centea&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Lucrarea de fa\u021b\u0103 reprezint\u0103 o scurt\u0103 introducere \u0219i trecere \u00een revist\u0103 a felului\u00a0\u00a0 \u00een care fenomenul urbaniz\u0103rii modeleaz\u0103 rela\u021biile dintre indivizii ce alc\u0103tuiesc o comunitate urban\u0103, av\u00e2nd ca punct de plecare \u0219i totodat\u0103 ca baz\u0103, lucrarea sociologului american Louis Wirth, Urbansimul ca mod de via\u021b\u0103 (1938). Au fost prezentate no\u021biunea de antropologie urban\u0103 \u0219i ramifica\u021biile ei \u0219i definit\u0103, \u00een baza studiului ales, no\u021biunea\u00a0\u00a0 de comunitate urban\u0103 \u0219i de urbanizare, fiind oferite ca \u0219i date o serie de aspecte istorice ale evolu\u021biei urbaniz\u0103rii \u00een contextul no\u021biunii de globalizare. \u021ain\u00e2nd cont de aceste elemente de con\u021binut, urm\u0103rind logica \u0219i cronologia fenomenului de cre\u0219tere a ora\u0219elor \u00een contextul globaliz\u0103rii, m-am focusat, spre final, pe un efect al acesteia din urm\u0103, fenomenul de migra\u021bie al popula\u021biei \u0219i felul \u00een care acesta afecteaz\u0103 planificarea \u0219i dezvoltarea urban\u0103 \u00een zilele noastre. Am \u00eencercat s\u0103 urm\u0103resc, \u00eentr-un mod foarte succint raportat la complexitatea problematicii alese, dinamica interac\u021biunii dintre locuitorii at\u00e2t de diferi\u021bi, ai mediului urban actual.<\/p>\n<p>\u00cen realizarea lucr\u0103rii am utilizat o serie de surse diverse de la lucrarea reputatului sociolog Louis Wirth, lucr\u0103ri din literatura de specialitate a antropologiei urbane \u0219i culturale, la articole de ziar \u0219i documenta\u021bii cu statut global (de exemplu studiu UN). Am \u00eencercat s\u0103 urm\u0103resc o coeren\u021b\u0103 c\u00e2t mai bine definit\u0103 \u00een enun\u021barea ideilor pentru a reu\u0219i s\u0103 formulez o concluzie c\u00e2t mai plauzibil\u0103.<\/p>\n<p>Deoarece tematica aleas\u0103 pentru a fi dezb\u0103tut\u0103 \u00een aceast\u0103 lucrare are un caracter extrem de complex, nu am reu\u0219it s\u0103 ating \u00een totalitate toate subiectele de interes \u00een vederea analiz\u0103rii acesteia, de aceea, a\u0219 putea s\u0103 consider lucrarea de fa\u021b\u0103 ca fiind o scurt\u0103 introducere \u00een problematica rela\u021biei pe care urbanul o are cu indivizii comunit\u0103\u021bii urbane, a urbanului care modeleaz\u0103 comportamente \u0219i care este modelat de acestea.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>fenomen de urbanizare, fenomen de globalizare, interconectare, viziune holistic\u0103, eterogenitate, secular, generare de spa\u021biu.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Influen\u0163a dezvolt\u0103rii urbane asupra copiilor &#8211; Violeta Andreea Dumitru&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Ora\u0219ele se dezvolt\u0103 \u0219i se extind cu o a\u0219a de mare vitez\u0103 \u00eenc\u00e2t, \u00een cur\u00e2nd, majoritatea copiilor lumii vor tr\u0103i \u00een zonele urbane. \u00cens\u0103, cum zonele urbane nu se dezvolt\u0103 \u00een mod omogen, ap\u0103r\u00e2nd inegalit\u0103\u021bi \u00een ceea ce prive\u0219te serviciile \u0219i zonele deservite de acestea, ap\u0103r\u00e2nd probleme de s\u0103n\u0103tate, educa\u021bie, petrecere a timpului liber, siguran\u021b\u0103, cum putem face aceste ora\u0219e, aceste zone ale ora\u0219elor potrivite pentru copii? Care este impactul curent al acestor zone? Cum se poate investi \u00een copii astfel \u00eenc\u00e2t ace\u0219tia s\u0103 \u00ee\u0219i experimenteze copil\u0103ria \u00een mod normal? Cum se poate modela dezvoltarea urban\u0103 pentru a fi potrivit\u0103 pentru ei? \u00cen aceast\u0103 lucrare am subliniat importan\u021ba educa\u021biei\u00a0\u00a0 \u0219i ascult\u0103rii vocii copiilor \u00een ceea ce prive\u0219te deciziile luate \u00een cadrul proiect\u0103rii \u0219i dezvolt\u0103rii urbane, dar \u0219i despre modul \u00een care ora\u0219ul \u0219i mediul influen\u021beaz\u0103 via\u021ba \u0219i buna-dezvoltare a copiilor \u0219i importan\u021ba faptului de a fi copil \u00een aceste timpuri, de a te sim\u021bi copil la orice v\u00e2rst\u0103 prin creativitate \u0219i joac\u0103.<\/p>\n<p><strong>Cuvinte-cheie: <\/strong>percep\u021bie, experien\u021b\u0103, ora\u0219 prietenos cu copiii, dreptul la educa\u021bie, joaca, viitor, designing for the future<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Bucure\u015fti \u2013 popula\u0163ia s\u0103rac\u0103 &#8211; Veronica Neagu&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]Rezumat<\/p>\n<p>\u00cenc\u0103 din antichitate \u0219i p\u00e2n\u0103 \u00een prezent au fost g\u0103site abord\u0103ri diferite privind s\u0103r\u0103cia, toate rezum\u00e2ndu-se la ideea de statut pe care locuitorul trebuia s\u0103 \u00eel accepte. Acesta era cauzat de factori individuali, economici \u0219i sociali. S\u0103r\u0103cia este un fel de a tr\u0103i, marcat de lipsa copil\u0103riei protejate \u0219i prelungite, lipsa educa\u021biei, abandonarea familiei, sentimente acute de marginalizare, dependen\u0163\u0103 \u0219i inferioritate.<\/p>\n<p>Principalele grupuri vulnerabile sunt copii \u015fi tineri lipsi\u0163i de \u00eengrijire \u015fi sprijin parental, persoane v\u00e2rstnice singure sau dependente, rromi, persoane cu dizabilit\u0103\u021bi sau persoane care tr\u0103iesc \u00een comunit\u0103\u021bi marginalizate.<\/p>\n<p>Rom\u00e2nia nu scap\u0103 \u00eens\u0103 de aceast\u0103 problem\u0103. Dup\u0103 Bulgaria, ea se plaseaz\u0103 pe locul doi \u00een Uniunea European\u0103, \u00een func\u021bie de procentajul persoanelor care tr\u0103iesc la limita s\u0103r\u0103ciei, cea mai afectat\u0103 fiind regiunea de Sud &#8211; Est. Discrepan\u021ba devine din ce \u00een ce mai mare odat\u0103 cu perioada industrializ\u0103rii. Cartierele s\u0103race reprezint\u0103 paravanul \u00een urma c\u0103ruia iau na\u0219tere ghetourile, astfel c\u0103 \u00een Bucure\u0219ti exist\u0103 5 ghetouri. \u00cen aceste cartiere s\u0103race locuiesc cei mai mul\u021bi dintre marginaliza\u021bi. Cele mai multe, dac\u0103 nu chiar toate arealele marginalilor din Bucure\u0219ti s-au format dup\u0103 Revolu\u021bie, iar apari\u021bia lor este rodul schimb\u0103rilor socio-economice \u0219i post-decembriste.<\/p>\n<p>Rata s\u0103r\u0103ciei \u00een ultimii 15 ani a sc\u0103zut de la 38,2% la 30,3%. Acesta este efectul politicilor de combatere a s\u0103r\u0103ciei aplicate \u00een ultimii ani at\u00e2t la nivel local, c\u00e2t \u015fi na\u0163ional \u0219i a programelor \u0219i proiectelor aplicate \u00een ora\u0219ul Bucure\u0219ti pentru reducerea nivelului s\u0103r\u0103ciei \u0219i \u00eembun\u0103t\u0103\u021birea calit\u0103\u021bii vie\u021bii.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>s\u0103r\u0103cie, grupuri vulnerabile, marginalizare, standard, societate, nivel de trai, ghetou, politica social\u0103, popula\u021bie, comunitate, incluziune social\u0103, autoritate local\u0103<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Dinamica urban\u0103 contemporan\u0103 \u015fi studii de caz din lume &#8211; Marilena Virginia Brastaviceanu&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Lucrarea se concentreaz\u0103 asupra procesului continuu al schimb\u0103rilor urbane din secolul trecut \u0219i p\u00e2n\u0103 \u00een prezent, prin revizuirea diferitelor cazuri ale ora\u0219elor \u0219i criticii lumii.<\/p>\n<p>Ora\u0219ul devine un cadru prietenos pentru dezvoltarea urban\u0103 \u0219i oamenii sunt autorii noilor arhitecturi urbane. Modul \u00een care tr\u0103iesc \u00een mediul urban s-a schimbat semnificativ, fiind direct legat de evolu\u021biile tehnologice \u0219i de informa\u021bie, care genereaz\u0103 o metamorfoz\u0103 a ora\u0219elor.<\/p>\n<p>Pornind de la problema locuirii \u00een ora\u0219e \u0219i a modului \u00een care sunt create, spa\u0163iile locuibile articolul analizeaz\u0103 cazurile globale, europene, asiatice \u0219i cele din Statele Unite, comparativ cu Rom\u00e2nia, China \u0219i nu \u00een cele din urm\u0103 despre Anglia.<\/p>\n<p>Fenomenul urbaniz\u0103rii \u0219i al exploziei demografice are drept consecin\u0163e manifest\u0103ri excesive cu efecte d\u0103un\u0103toare asupra mediului de via\u021b\u0103, de care societatea nu \u00ee\u015fi d\u0103 seama prim\u00e2nd dorin\u021ba de dezvoltare nelimitat\u0103.<\/p>\n<p>Scopul lucr\u0103rii este de a \u00een\u021belege diferite moduri de abordare a evolu\u021biei ora\u0219ului din perspectiva antropologiei urbane, a fondului locativ \u00een diferite medii, a adaptabilit\u0103\u021bii societ\u0103\u021bii la cazuri nea\u0219teptate \u0219i a faptului c\u0103 locuin\u021ba este mai mult dec\u00e2t un ad\u0103post.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>casa, regim socialist, expansiune urban\u0103 contemporan\u0103, dinamism urban, Rom\u00e2nia, China, Europa, USA, ora\u015ful viitorului<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Apa \u015fi locuirea \u00een spa\u0163iul roman &#8211; modific\u0103ri timpurii \u00een peisajul cultural urban de influen\u0163\u0103 greceasc\u0103. Studiu de caz &#8211; termele din Volubilis, Africa de Nord &#8211; Luiza-Cecilia Spiridon&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Aceast\u0103 lucrare urm\u0103re\u0219te s\u0103 cerceteze aspectele sociale \u0219i economice \u00een rela\u021bie cu dezvoltarea urbanistic\u0103 \u0219i arhitectural\u0103 (reziden\u021bial\u0103) \u00een ora\u0219ele colonii romane de influen\u021b\u0103 greceasc\u0103, lu\u00e2nd ca studiu de caz ora\u0219ul Volubilis, din Africa de Nord. \u00cen acest sens, am studiat evolu\u021bia b\u0103ilor din casa Cortegiul lui Venus, pentru a descoperi modul \u00een care caracterul public sau privat al acestora s-a modificat \u00een rela\u021bie cu ora\u0219ul. Am identificat dou\u0103 ipoteze posibile: termele au fost ini\u021bial private \u0219i ulterior au devenit publice, cum s-a \u00eent\u00e2mplat \u0219i \u00een Roma \u00eencep\u00e2nd cu sec. II \u00ce.C sau termele au fost ini\u021bial publice, dar au devenit ulterior private, datorit\u0103 schimb\u0103rilor de stratificare social\u0103 \u0219i a gener\u0103rii unor noi ierarhii sociale. A doua ipotez\u0103 se bazeaz\u0103 de asemenea pe realit\u0103\u021bi contemporane din spa\u021bii geografice similare, unde anumite familii ajungeau \u00eentr-o pozi\u021bie mult mai \u00eenalt\u0103 \u00een compara\u021bie cu restul societ\u0103\u021bii, fapt ce prioritiza nevoia de reprezentare a acestora \u00een fa\u021ba celei de c\u00e2\u0219tig financiar. Pentru a r\u0103spunde acestei probleme, s-au studiat b\u0103i romane private \u0219i publice din nordul Africii, pun\u00e2nd accent pe modul de realizare a accesului \u0219i pe distribu\u021bia spa\u021biilor \u00een interiorul caselor, precum \u0219i a dimensiunilor b\u0103ilor \u00een rela\u021bie cu fluxul de oameni corespunz\u0103tor. S-a studiat de asemenea \u0219i re\u021beaua de terme deja descoperite \u00een Volubilis, pentru a putea estima cu mai mult\u0103 exactitate contextul dezvolt\u0103rii b\u0103ii din Cortegiul lui Venus de-a lungul timpului.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>utilizarea apei, therme, peisajul greco-roman, coloniile romane, Africa roman\u0103<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Evolu\u0163ia omului prin ra\u0163iune \u00een planificare \u015fi designul spa\u0163iului urban &#8211; Cosmina Elena Dena&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong><span lang=\"EN-US\">Rezumat<\/span><\/strong><\/p>\n<p><span lang=\"EN-US\">Lucrarea este o cercetare de ansamblu cu privire la dezvoltarea spa\u021biilor urbane \u00een timp, raportat\u0103 la evolu\u021bia uman\u0103 subliniind importan\u021ba colabor\u0103rii \u00een comunitate cu scopul de a crea un spa\u021biu comun de calitate pentru oameni. Articolul lanseaz\u0103 \u00eentrebarea dac\u0103 spa\u021biul urban \u2013 fie el public sau privat \u2013 joac\u0103 un rol important \u00een domeniul civic \u00een zilele noastre sau nu? Cercetarea se bazeaz\u0103 pe teoriile filosofilor de renume mondial \u00een domeniu \u0219i a observatorilor calit\u0103\u021bii urbane contemporane, printre care Jane Jacobs \u0219i Jan Gehl.<\/span><\/p>\n<p><strong>Cuvinte cheie: <\/strong>calitate urban\u0103, spa\u021bii urbane publice, private, ora\u0219 proximitate, schimbare global\u0103, a\u0219ez\u0103rii urbane<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Cimitirele urbane \u2013 loc de promenad\u0103 \u00een ora\u015f &#8211; Silvia-Valentina Zamfir&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Unul dintre cimitirele vizitate de turi\u0219ti \u0219i de cei care tr\u0103iesc \u00een Bucure\u0219ti este cimitirul Bellu, care, \u00een afar\u0103 de aceast\u0103 func\u021bie, ofer\u0103 adesea un spectacol datorit\u0103 monumentelor funerare care au loc acolo. Cimitirul Bellu este cel mai mare \u015fi mai vechi cimitir din Bucure\u0219ti, iar \u00een afar\u0103 de func\u021bia sa funerar\u0103 este considerat \u0219i un muzeu \u00een aer liber \u0219i un loc de promenad\u0103 pentru locuitorii Bucure\u0219tiului, precum \u0219i pentru turi\u0219ti. Dac\u0103 cimitirul Bellu este un cimitir uman, unde exist\u0103 capele, cripte \u0219i epitafe cu o arhitectur\u0103 impresionant\u0103, recent s-a construit un parc &#8211; cimitir de animale la marginea ora\u0219ului, mai exact \u00een comuna C\u0103\u021belu.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>loc de promenad\u0103, muzeu \u00een aer liber, parc &#8211; cimitir, func\u0163ie funerar\u0103, necropol\u0103<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Dimensiunile culturale ale impactului schimb\u0103rilor climatice \u015fi a adapt\u0103rii \u2013 Permacultura, un stil de via\u0163\u0103 \u2013 Andreea TOMA&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Disciplinele din domeniul \u0219tiin\u021belor naturale, de la climatologie p\u00e2n\u0103 la oceanografie \u0219i de la geofizic\u0103 la biogeografie, au fost implicate \u00een cercetarea schimb\u0103rilor climatice \u0219i implica\u021biile lor privind durabilitate, \u00eens\u0103 de c\u00e2teva decenii\u00a0\u00a0\u00a0\u00a0 \u015fi antropologii au examinat acelea\u0219i probleme dintr-o perspectiv\u0103 destul de diferit\u0103. Antropologii \u0219i arheologii analizeaz\u0103 \u015fi ei rolul schimb\u0103rilor climatice naturale \u00een primul r\u00e2nd \u00een evolu\u021bia bio-cultural\u0103 a oamenilor \u00een Africa \u0219i dispersarea lor ulterioar\u0103 \u00een Eurasia, Australia \u0219i America. Schimb\u0103rile climatice par s\u0103 fi jucat un rol predominant \u00een formarea diferitelor civiliza\u021bii, ocupa\u021bia sau abandonarea diferitelor regiuni \u00een timp \u0219i pr\u0103bu\u0219irea unor civiliza\u021bii majore \u0219i a unor societ\u0103\u021bi indigene. Aceast\u0103 scurt\u0103 prezentare se concentreaz\u0103 asupra lucr\u0103rilor recente ale antropologilor socio-culturali asupra schimb\u0103rilor climatice antropice, fenomen care a \u00eenceput odat\u0103 cu Revolu\u021bia Industrial\u0103 \u0219i care se caracterizeaz\u0103 printr-o dependen\u021b\u0103 puternic\u0103 de combustibilii fosili \u0219i accentul pus pe cre\u0219terea economic\u0103 durabil\u0103.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>schimbare climatic\u0103, dezvoltare nesustenabil\u0103, dezvoltare favorabil\u0103, permacultu\u0103, habitat uman<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Evolu\u0163ia uman\u0103 pe fondul dependen\u0163ei de resurse naturale &#8211; Iulia STANCIU&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>R<\/strong><strong>ezumat<\/strong><\/p>\n<p>Fenomenul de evolu\u021bie uman\u0103 nu a existat \u0219i nu exist\u0103 de sine st\u0103t\u0103tor, ci reprezint\u0103 \u00een fapt o sum\u0103 de condi\u021bii ce au coexistat \u0219i conlucrat \u00een vederea dezvolt\u0103rii. \u00cen procesul de transformare a rasei umane resursele naturale au reprezentat \u00een permanen\u021b\u0103 at\u00e2t un factor decisiv \u00een atingerea scopurilor \u0219i obiectivelor umane, c\u00e2t \u0219i fondul pe care s-a proiectat evolu\u021bia uman\u0103; motiv pentru care lucrarea de fa\u021b\u0103 \u00ee\u0219i propune prin analiza condi\u021biei de dependen\u021b\u0103 dintre oameni \u0219i resurse naturale, studierea impactului evolu\u021biei umane f\u0103r\u0103 precedent din ultimul timp asupra resurselor naturale \u0219i viceversa.<\/p>\n<p><strong>Cuvinte cheie: <\/strong>om, dezvoltare, resurse, sustenabilitate, revolu\u021bie, regenerabil, dependen\u021b\u0103.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_divider color=&#8221;#0c71c3&#8243; disabled_on=&#8221;on|on|off&#8221; _builder_version=&#8221;3.23.4&#8243; height=&#8221;25px&#8221; hide_on_mobile=&#8221;on&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_divider][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221; global_module=&#8221;613&#8243;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.11 (2018)<\/strong><\/p>\n<p>[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2019\/03\/coperta-RAU-NR.-11-web.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221;][\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-11-2018\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 11&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;][\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.7&#8243; use_border_color=&#8221;off&#8221; saved_tabs=&#8221;all&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropologie Urban\u0103 &#8211; Nr.11 (2017) &#8211; CUPRINS&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;on&#8221;]<\/p>\n<p>EDITORIAL<\/p>\n<ul>\n<li>Global movements, local shifts: migration, immigration and the city \u2013 Ioana RADU<\/li>\n<\/ul>\n<p>\u00a0<\/p>\n<p>ANTROPOLOGIE URBAN\u0102\/ URBAN ANTHROPOLOGY<\/p>\n<ul>\n<li>The Urban Pirate: Rethinking the piratical as a \u201cworlding\u201d practice in the Global South- Piyusha CHATTERJEE<\/li>\n<li>Immigrant Alexandria: An Ongoing Oral History Project in Alexandria, Virginia \u2013 Terilee EDWARDS-HEWITT<br \/>ANTROPOLOGIE SOCIAL\u0102\/ SOCIAL ANTHROPOLOGY<\/li>\n<li>Movement within and against the city: Homeless youth activism in Kitchener- Waterloo and its relation to \u2018Existential migration\u2019 \u2013 Nadia HAUSFATHER<\/li>\n<\/ul>\n<p>\u00a0<\/p>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u021aII\/ MEDICAL ANTHROPOLOGY<\/p>\n<ul>\n<li>A Vision for Holistic Wellness Starts at Home: Indigenous urban mobility and two cases of social housing in Aotearoa New Zealand and Australia \u2013 Justine PARISIEN-DUMAIS, Sydni JACKSON, Kayla MICHAUD and Ioana RADU<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial Global movements, local shifts: migration, immigration and the city &#8211; Ioana Radu, PhD&#8221; open=&#8221;off&#8221; _builder_version=&#8221;3.7&#8243;]<\/p>\n<p style=\"text-align: justify;\"><div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">In 2016 the Canada-European Union Comprehensive Economic and Trade Agreement (CETA) had reached a deadlock when Romania and Bulgaria refused to sign on to the deal if their second-class treatment afforded by Canada would continue. The two countries were the only EU members not to benefit from Canada\u2019s visa-free regime. With a net benefit threshold set at C$1.5 billion, CETA was a major economic opportunity that Canada could not afford to miss.<\/p>\n<p style=\"text-align: justify;\">The fact that Romanians today have to bring a major trade agreement to a halt just so they can visit family and friends in Canada is symbolic of the major shifts in socioeconomic and geopolitical configurations that globalization has engendered. Almost two centuries ago, just as nowadays, Canada was reeling from a difficult economic recession. It thirsted for settlers to remake its Prairies into the New World Breadbasket. Romanians were then prized targets, enjoying extensive targeted advertising and dedicated immigration agencies. As then Minister of the Interior, Sir Clifford Sifton, put it: \u201ca stalwart peasant in a sheep-skin coat, born on the soil, whose forefathers have been farmers for ten generations, with a stout wife and a half dozen children, is a good quality.\u201d<\/p>\n<p style=\"text-align: justify;\">The 21st Century is no longer looking for farmers with large families. The knowledge society requires a different kind of workforce and plays by different kinds of rules. The city thrives without knowing what the countryside does, yet, is just as dependent on its harvests. This special issue of the Journal of Urban Anthropology explores the personal, institutional, and policy shifts of urban immigration and migration. What are the local sociopolitical and economic transformations that prompts people to leave their home countries and how do they adjust to life outside and beyond their longstanding social networks? How do cities and economies adjust to an influx of migrants and immigrants? What do life stories teach us about people\u2019s lived experiences and their agency once embarked on the process of migration? And if globalization has accelerated people\u2019s movements, how is knowledge circulated, protected and infringed?<\/p>\n<p style=\"text-align: justify;\"><strong>Issue overview <\/strong><\/p>\n<p style=\"text-align: justify;\">People\u2019s movements across the globe are intensifying as transportation and communication infrastructures open up physical and virtual spaces. Climate change, political strife and economic recession trigger massive population shifts challenging not only states\u2019 legal and geopolitical arrangements, but more so the capacity of their citizens to absorb the flow of cultural and ideological diversity. The rise of far-right movements in Europe and elsewhere are testament to our slow conceptual, ethical and cognitive adaptation to diversity and multiculturalism in an age of hypermobility. As new cultural and sociopolitical configurations produce local urban shifts, global movements coalesce around collective and shared desires for social justice.<\/p>\n<p style=\"text-align: justify;\">While historically states have been able to control (albeit to varying degrees) the flow of new arrivals though policy and policing, the ironic effect of trade agreements in reducing tariffs, quotas and restrictions for goods, has also made borders more porous to movement of bodies and ideas. In this special edition, Piyusha Chatterjee shows how the new neoliberal economy, tracing back to the Renaissance period, maintains imperial tenets of legality, property and power. Using the pirate figure, she unveils a postcolonial urbanity in which the top down neoliberal dream is subverted by the very \u2018victims\u2019 of its marginalizing tendencies. In the urban Global South, the informal economy of displaced people and their everyday practices complicate tendencies that see globalization as either a totalizing homogenous process or as an essentialized site of resistance. Chatterjee uses the concept of \u2018worlding\u2019, derived from Heidegger\u2019s notion of \u2018being in the world\u2019, to show the urban space as an \u2018assemblage of practices\u2019 that enable the subaltern \u201cto make themselves emerge within the neoliberal network and negotiate power and control\u201d.<\/p>\n<p style=\"text-align: justify;\">The City of Alexandria, a suburb of Washington DC, has until recently, welcomed mostly culturally homogenous immigrants. In 2010, the census showed that almost a quarter of its population was born outside of the United States. As its main department tasked with preservation and valorisation of historical information and artefacts, The Office of Historic Alexandria has, since the 1980s, used oral histories to \u201cincrease awareness of and appreciation for the range of the City\u2019s people and heritage\u201d.\u00a0Depending mostly on volunteers, the Immigrant Alexandria Project began in 2015 as a way to better understand the experience of its newest citizens and to dispel linear and simplistic economic models of immigration and limited understandings of integration processes.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Depending mostly on volunteers, the Immigrant Alexandria Project began in 2015 as a way to better understand the experience of its newest citizens and to dispel linear and simplistic economic models of immigration and limited understandings of integration processes. The twenty-seven interviewees, coming form seventeen countries, show that education and political instability are among the most important reasons for leaving one\u2019s home country. Terilee Edwards-Hewitt concludes that while common theories of international migration generally show a rural to urban mobility, in Alexandria most of the immigrants prior to their migration lived in urban and suburban areas where economic risk is usually easier to mitigate.<\/p>\n<p style=\"text-align: justify;\">If immigration is generally understood as a response to external structural factors, what can the experience of voluntary migrants teach about freedom, independence and choice for those as the margins of citizenship? In her article, Nadia Hausfather, uses the concept of \u2018existential migration\u2019 to show how social mobilization among homeless youth in the Kitchener-Waterloo region of Canada played \u201can important role in shaping their experience of homelessness, in a manner that could be considered to have an \u2018existential\u2019 impact\u201d. While youth are often the target of state control and source of adult anxiety, homeless youth can be said to be doubly marginalized first by their age, and second by their exclusion from social networks. What happens then when homeless youth mobilize to protect their rights and safety in a context when policing of their everyday lives furthers their already precarious reality? While \u2018existential migration\u2019 has been understood as an individual iteration of agency, Hausfather shows how activism becomes a \u2018collectively-driven catalyst that can provide solace both psychological and existential\u2019 for homeless youth activists.<\/p>\n<p style=\"text-align: justify;\">As the original inhabitants and self-determined stewards of ancestral territories, Indigenous peoples have since 1492 pushed back against colonial power. Until recently, in much of the Commonwealth, being Indigenous and urban has been deemed an oxymoron. Long relegated to reserves and reservations, the Indigenous presence in the city has been consistently invisibilized. The hypermobility that characterizes the 21st Century is not reserved for middle class settlers. Indigenous peoples are increasingly becoming urbanized (and in many ways have always inhabited the city), reclaiming their original territories, while at the same time maintaining their kinship ties with their territorial communities. Justine Parisien-Dumais, Sydni Jackson, Kayla Michaud and Ioana Radu show how in Aotearoa New Zealand and Australia, Indigenous peoples invest in social housing as a way to \u2018claim their rights to the city\u2019. This concerted action that includes important collaborations with municipal and state actors, is not just about lowering rent cost, but more so a process of reclaiming place and building community in spaces that are often unwelcoming. Culturally safe integrated service delivery arrangements become a vital aspect of social housing for Indigenous peoples and of their wellbeing in cities across the world.<\/p>\n<p style=\"text-align: justify;\"><strong>Conclusion <\/strong><\/p>\n<p style=\"text-align: justify;\">The city, bastion of modernity and cosmopolitanism, perpetually insomniac, is slowly losing some of its veneer. In its streets and alleyways, illegals and the marginalized are disturbing the normativity its has so long enjoyed. They are peddling goods and services outside the neoliberal networks, changing the very structure of the economic system. Homeless youth activists, Indigenous peoples, immigrants and migrants alike, are changing the very structure of our cognitive landscapes, reminding us that lives matter, that history is not an abstract linear process, that places and spaces are imbued with myriad meanings, and knowledge and ideas have escaped the policed borders and firewalled virtual networks for good. And although the image of yesteryear\u2019s peasant, the noble and hardworking pioneer, has been replaced by the economic immigrant equally vital in maintaining the knowledge society, global population shifts will remain indeterminate in their composition. Uncertainty and subalternity may thus characterize urban reality in a globalized world.<\/p>\n<p style=\"text-align: justify;\">Is this, then, the era of the subaltern? If so as Chatterjee alludes, by becoming visible and taking the power back, is the subaltern a mere illusion, romanticized by the neoliberal henchmen in order to docialize those on the margins? Perhaps the city, with its grey zones of action and alterity, can harmonize the local shifts in light of global movements and regenerate both the physical and existential struggles for social justice.<\/p>\n<p style=\"text-align: justify;\"><strong>Ioana Radu, PhD<\/strong><br \/>Concordia University, School of Community and Public Affairs<\/p>\n<p style=\"text-align: justify;\"><\/div>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The Urban Pirate: Rethinking the piratical as a \u201cworlding\u201d practice in the Global South &#8211; Piyusha Chatterjee&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div style=\"text-align: justify;\"><strong>Abstract<\/strong><\/div>\n<div style=\"text-align: justify;\">The pirate is always portrayed as a crime against the dominant system of law, order and administration. It is as much a political position as it is indicative of social and economic marginalization in society. This paper argues that the piratical holds promise for the subaltern as a means to present itself before the world and stake a claim to it through practices that help them become visible to the state and the market. Whether it is media piracy in the developing economies or stealing of electricity and water by the urban poor through manipulation of the existing infrastructure, piracy translates into agency for the economically and politically marginalized in the Global South. Piracy is also linked with global population movements. I draw on the literature about \u201cworlding\u201d of cities in the Global South and read them in the light of the literature on piracy emerging from these places to draw links between the agency in piracy and the desire to go global among the people of the Global South. The urban poor from the Global South engage in the piratical \u2013 informal and illegal everyday practices from below \u2013 to make themselves visible to the global market, neoliberal institutions and state apparatuses.<\/div>\n<div style=\"text-align: justify;\"><strong>Keywords<\/strong>: piracy, worlding, Global South, illegal, copyright, neoliberal<\/div>\n<div style=\"text-align: justify;\">\u00a0<\/div>\n<div style=\"text-align: justify;\"><strong>Piyusha Chatterjee<\/strong><br \/>Concordia University<\/div>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Immigrant Alexandria: An Ongoing Oral History Project in Alexandria, Virginia &#8211; Terilee Edwards-Hewitt&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div style=\"text-align: justify;\"><strong>Abstract<\/strong><\/div>\n<div style=\"text-align: justify;\">Immigrant Alexandria is a volunteer driven oral history project designed to recognize, celebrate and increase public awareness of the cultural diversity of the City of Alexandria, Virginia. The project was influenced by the 2010 U.S. census which found 24% of all City of Alexandria residents were born outside of the United States. After an intensive first year (2015-2016) funded by a grant, the project is continuing with the aim of involving members of the immigrant community with the museums in the City and informing the wider community of Alexandria\u2019s diversity, and at the same time, its shared experiences. The use of oral histories as a research technique gives in-depth information about personal and cultural history as well as giving a perspective on the immigration experience that many people born in the U.S. are not familiar with or do not have access to. An advantage of using life histories for the Immigrant Alexandria Project helps demonstrate something which is often overlooked in popular media discussion of modern immigration: immigrants do not have a monolithic background, the same reasons for coming to the United States, or the same occupations in the U.S., even if the immigrants are from the same country. We conclude with a discussion of the successes and challenges of the Immigrant Alexandria Project.<\/div>\n<div style=\"text-align: justify;\">This project was funded in its first year by a grant from the Virginia Foundation for the Humanities and with matching resources from the City of Alexandria, Virginia. Funding since the initial grant period is provided by the City of Alexandria\u2019s Office of Historic Alexandria.<\/div>\n<div style=\"text-align: justify;\"><strong>Keywords:<\/strong> Immigration, diversity, City of Alexandria, oral history, Office of<br \/>Historic Alexandria<\/div>\n<div style=\"text-align: justify;\">\u00a0<\/div>\n<div style=\"text-align: justify;\"><strong>Terilee Edwards-Hewitt<\/strong><br \/>Office of Historic Alexandria, Virginia, USA<\/div>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Movement within and against the city: Homeless youth activism in Kitchener-Waterloo and its relation to \u2018Existential migration\u2019 &#8211; Nadia Hausfather, PhD&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div style=\"text-align: justify;\"><strong>Abstract<\/strong><\/div>\n<div style=\"text-align: justify;\">In this article, I explore how Madison\u2019s (2006 &amp; 2016) concept of \u2018existential migration\u2019 applies to the experience of homeless youth who were involved in activism against and within the city. In 2004, I carried out a Participatory Action Research project with homeless youth in the \u2018twin cities\u2019 of Kitchener-Waterloo, Canada about the controversy in the community around homeless youth who were involved in activism. Based on interviews and surveys, I begin by exploring the concerns of adult key informants about homeless youth\u2019s involvement in activism.<\/div>\n<div style=\"text-align: justify;\">I then compare their perspectives to those of homeless youth activists, to suggest that the viewpoints of adult key informants were limited or paternalistic. Based on the experiences of homeless youth and an exploration of the theoretical background<br \/>of Madison\u2019s concept, I suggest that the concept of existential migration can provide important insight to these homeless youth\u2019s experience with activism. Youth reported<br \/>a sense of freedom, independence, choice, and meaning, without necessarily cutting ties to family or community. The particular experience of homeless youth activists suggests that Madison\u2019s concept is limited by its focus on individual agency. Madison developed the concept of existential migration based on his own perception from his interviews with migrants, whose experience of movement to a new place was often solitary and ambivalent about belonging; in contrast, these homeless youth revealed a collective sense of belonging and agency, and societal awareness and purpose, based on their subaltern positionality and politics.<\/div>\n<div style=\"text-align: justify;\"><strong>Keywords:<\/strong> existential migration, homelessness, youth, activism, Canada<\/div>\n<div style=\"text-align: justify;\">\u00a0<\/div>\n<div style=\"text-align: justify;\"><strong>Nadia Hausfather, PhD<\/strong><br \/>Centre for Oral History and Digital Storytelling, Concordia University<\/div>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;A Vision for Holistic Wellness Starts at Home: Indigenous urban mobility and two cases of social housing in Aotearoa New Zealand and Australia &#8211; Justine Parisien-Dumais, Sydni Jackson, Kayla Michaud and Ioana Radu&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div style=\"text-align: justify;\"><strong>Abstract<\/strong><\/div>\n<div style=\"text-align: justify;\">In a context of accelerated Indigenous urbanization and increased mobility, social housing becomes a complex jurisdictional, cultural, and political challenge that speaks to both the colonial legacy of modern nation states as well as ways in which Indigenous Peoples are co-constructing a legitimate sense of belonging, community, and support in urban areas. This article begins with a discussion on social housing by focusing on various aspects that pertain to the urban Indigenous experience in Canada. We center this analysis in connection with the Indigenous urban experience in Tiohti\u00e1:ke (City of Montreal) located on unceded Kanien\u2019keh\u00e1:ka (Mohawk) territory, as this project emerged from a collaborative research project with Native Montreal \u2013 a Indigenous urban service provision institution. We connect the present Canadian social housing policy within the historiography of colonialism in Canada and use two case studies \u2013 the M\u0101ori Te Aro P\u0101 Papakainga in the city of Wellignton, Aotearoa New Zealand and the experiences of Aboriginal and Torres Strait Islanders in Australia, more specifically the Yumba-Meta Housing Association (State of Queensland) and Redfern neighborhood of Sydney \u2013 to identify successful Indigenous social housing initiatives that enhance leadership in their communities, ensure intergenerational transfer of housing, and bring awareness to Indigenous community ownership in order to reclaim simultaneously Indigenous rights to the bush and city. Investing in social housing is not just about lowering rent cost. In an Indigenous urban context t is about deep community building and engagement, about creating a \u2018safer space\u2019 to ensure Indigenous peoples\u2019 place within an unwelcoming urban setting, and a process of reclaiming place. Reclaiming the \u201cright<br \/>to the city\u201d becomes possible when providing Indigenous peoples and their families\u00a0adequate service delivery and with the guidance of well aware workers.<\/div>\n<div style=\"text-align: justify;\"><strong>Keywords:<\/strong> social housing, urban Indigenous people, M\u0101ori, Aboriginal and<br \/>Torres Strait Islanders, Tiohti\u00e1:ke, Montreal<\/div>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_divider color=&#8221;#0c71c3&#8243; disabled_on=&#8221;on|on|off&#8221; _builder_version=&#8221;3.23.4&#8243; height=&#8221;25px&#8221; hide_on_mobile=&#8221;on&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_divider][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.10 (2017)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2019\/03\/coperta-RAU-NR.-10-site-resize.jpg&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-10-2017\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 10&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.7&#8243; use_border_color=&#8221;off&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.10 (2017) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.7&#8243;]ANTROPOLOGIE URBAN\u0102\/ URBAN ANTHROPOLOGY<\/p>\n<ul>\n<li>Cities: Reactors for Economic Transactions (Cities and economies seen as transactions environments show a geographical behavior which may be described with the models of neutron physics giving a new light to Zipf\u2019s law) \u2013 Ionut PURICA<\/li>\n<li>Urbanizarea artificial\u0103 a ruralului \u00een cadrul proceselor de globalizare \u0219i expansiune urban\u0103 \u2013 Metamorfoza mentalit\u0103\u021bilor \u0219i nevoilor umane \u00een<br \/>\ndinamica \u0219i zonele de extindere a Municipiului Bucure\u0219ti \u2013 Oana-Luiza MIHAI<\/li>\n<li>Dimensiunile culturale ale impactului schimb\u0103rilor climatice \u0219i a adapt\u0103rii \u2013 Permacultura, un stil de via\u021b\u0103 \u2013 Andreea TOMA<\/li>\n<li>Organizare comunitar\u0103, grupuri de ini\u021biativ\u0103 cet\u0103\u021beneasc\u0103 \u0219i comunit\u0103\u021bi urbane \u00een Bucure\u0219ti \u2013 Lucian ZAGAN<\/li>\n<li>Discrepan\u021bele Rural \u2013 Urban \u00een Japonia \u2013 Maria Costelia CLAPA<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u021aII\/ MEDICAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Azilul de b\u0103tr\u00e2ni \u00een Rom\u00e2nia de azi, sau drumul de la abandonare la resemnare\/ Granny Dumping in Nowadays Romania or From Abandonment to Resignation \u2013 Sultana AVRAM<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102\/ SOCIAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Modelul ecologic de evaluare a violen\u021bei la elevi \u2013 factori de presiune cu impact \u00een sfera comportamental\u0103 \u2013 Ileana Maria MIRE\u0218TEAN, Sorina IRIMIE, Ioana BELDEAN GALEA, Anda Ioana CURTA, Petru SANDU, Cosmina SAMOIL\u0102<\/li>\n<li>Influen\u021ba spa\u021biului virtual asupra diversific\u0103rii formelor de protest \u2013 Andrei MU\u0218AT<\/li>\n<li>Percep\u021bia spa\u021biului public \u00een zonele SHARED SPACE \u2013 Reona VULPE<\/li>\n<li>Umanitatea v\u0103zut\u0103 \u00een zorii Revolu\u021biei Artificiale \u2013 Rare\u0219-Lauren\u021biu OPREA<br \/>\nEvolu\u021bia uman\u0103 pe fondul dependen\u021bei de resurse naturale \u2013 Iulia STANCIU<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Cities: Reactors for Economic Transactions (Cities and economies seen as transactions environments show a geographical behavior which may be described with the models of neutron physics giving a new light to Zipf\u2019s law) &#8211; Dr. Ionu\u021b Puric\u0103&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]&nbsp;<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Distribu\u021bia persoanelor \u00een fiecare economie \u00een func\u021bie de venit lor este similar\u0103 legii Maxwell-Boltzmann \u00eent\u00e2lnit\u0103 \u00een diferite sisteme fizice. Tranzac\u021biile pe care oamenii le fac pentru a cump\u0103ra lucruri care contribuie la supravie\u021buirea lor (\u00een felurite moduri) \u00eei fac mai \u201es\u0103raci\u201d, diminu\u00e2nd sumele de bani pe care le au. Tranzac\u021biile de tipul \u201emunce\u0219te \u0219i fi pl\u0103tit\u201d restabilesc capacitatea financiar\u0103 a persoanelor vizate.<br \/>\nDescriind acest proces drept o ecua\u021bie de difuzie, \u00eentr-o geometrie cilindric\u0103, se ajunge la o solu\u021bie canonic\u0103 J0(r) a func\u021biei Bessel, potrivit\u0103 cu distribu\u021bia densit\u0103\u021bii persoanelor din Paris (ca ora\u0219 tipic circular). Analiza sc\u0103derii veniturilor dezv\u0103luie o func\u021bie de economisire\/cheltuieli care alimenteaz\u0103 aproximativ 15%-20% din venitul total. Aceasta este o posibil\u0103 explica\u021bie a valorii frecvente de economisire de 15%-22% din PIB prezent\u0103 \u00een diferite economii. Mai mult dec\u00e2t at\u00e2t, o simpl\u0103 ecua\u021bie pentru comportamentul dinamic al unui ora\u0219, asupra c\u0103reia este impus\u0103 o perioad\u0103 de 365 de zile, arat\u0103 c\u0103 persoanele trebuie pl\u0103tite la o durat\u0103 de o s\u0103pt\u0103m\u00e2n\u0103 pentru a reporni tranzac\u021biile. Transform\u0103rile tranzac\u021biei s-au dovedit a avea un comportament \u201e1\/ venit\u201d, fiind o m\u0103sur\u0103 a capacit\u0103\u021bii de a efectua tranzac\u021bii, propor\u021bional\u0103 cu probabilitatea ca \u00eentreprinderile s\u0103 aib\u0103 un venit mai mare dec\u00e2t valoarea dat\u0103.<br \/>\nAcest tip de comportament a fost recent identificat \u00een diferite economii \u0219i este cunoscut sub numele de legea sau regula lui Zipf. Folosind metodele fizicii neutronice \u00een descrierea mediului tranzac\u021biilor economice, acesta deschide o viziune alternativ\u0103 asupra modelelor de prognoz\u0103 a comportamentului sistemelor economice \u0219i arat\u0103 c\u0103 dimensiunea geografic\u0103 a unui ora\u0219 este determinat\u0103 de comportamentul\/mediul de tranzac\u021bionare economic\u0103 din ora\u0219ul respectiv.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie:<\/strong> comportament de economisire, ecua\u021bia difuz\u0103, metoda fizicii neutronice, tranzac\u021bii economice<\/p>\n<p style=\"text-align: justify;\"><strong><span lang=\"EN-US\">Dr. Ionu\u021b Puic\u0103<\/span><\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Urbanizarea artificial\u0103 a ruralului \u00een cadrul proceselor de globalizare \u0219i expansiune urban\u0103 \u2013 Metamorfoza mentalit\u0103\u021bilor \u0219i nevoilor umane \u00een dinamica \u0219i zonele de extindere a Municipiului Bucure\u0219ti &#8211; Mihai Oana Luiza&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]&nbsp;<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Lucrarea de fa\u021b\u0103 analizeaz\u0103 \u0219i compar\u0103 nevoile oamenilor \u00een fiecare epoc\u0103 politic\u0103 \u0219i o asociaz\u0103 cu dezvoltarea ora\u0219ului, dar mai ales cu o extindere urban\u0103 incomparabil\u0103 a\u0219a cum o vedem ast\u0103zi \u00een Bucure\u0219ti \u0219i \u00een zonele \u00eenconjur\u0103toare. De asemenea, \u00eencearc\u0103 s\u0103 ofere un punct de vedere, pornind de la o observa\u021bie simpl\u0103 \u0219i totu\u0219i important\u0103: dac\u0103 \u00een era socialist\u0103 cartiere \u00eentregi au fost construite \u00een unele zone ale Bucure\u0219tiului f\u0103r\u0103 re\u021bele de utilit\u0103\u021bi complete \u0219i \u00een prezent se \u00eent\u00e2mpl\u0103 acela\u0219i lucru, dar \u00een case individuale construite \u00een zone reziden\u021biale de extindere urban\u0103. Cum va ar\u0103ta ora\u0219ul \u00een epoca digital\u0103 \u0219i ce nevoi au locuitorii ei? Cum vor continua s\u0103 se formeze ora\u0219ul?<br \/>\n\u00cen secolul XX, \u0219i \u00een principal \u00een ultimii 26 de ani ai secolului XXI, datorit\u0103 vitezei cresc\u00e2nde a proceselor economice, sociale \u0219i de mediu cu efecte \u00een toate domeniile cunoscute de activitate, inclusiv dezvoltarea ora\u0219elor \u0219i amenajarea urban\u0103, sub conceptul de globalizare, Bucure\u0219tiul se confrunt\u0103 cu o alegere \u00eentre rezolvarea problemelor sale curente sau devenirea unui ora\u0219 digital, a\u0219a cum fac majoritatea ora\u0219elor de ast\u0103zi.<br \/>\nTrec\u00e2nd prin trei epoci politice diferite, cu ideologii diferite, factorul cheie a r\u0103mas acela\u0219i \u0219i a continuat s\u0103 modeleze ora\u0219ul a\u0219a cum \u00eel \u0219tim ast\u0103zi: nevoia uman\u0103. Oamenii au influen\u021bat dezvoltarea ora\u0219ului \u0219i au fost influen\u021ba\u021bi s\u0103 dezvolte ora\u0219ul de la Bucure\u0219tiul interbelic \u0219i cultural, la ora\u0219ul socialist, iar apoi la capitala democratic\u0103 a Rom\u00e2niei de azi.<\/p>\n<p><strong>\u00a0Cuvinte cheie:<\/strong> nevoi, mentalit\u0103\u021bi, locuire, planificare urban\u0103, urbanizare, expansiune urban\u0103, dezvoltare, societatea cunoa\u0219terii, dinamic\u0103, interdependen\u021b\u0103, virtualizare, procese, structuri, multiplicare, tehnologie, globalizare, ora\u0219 digital\/inteligent<\/p>\n<p><strong>Mihai Oana-Luiza<\/strong><br \/>\nUniversitatea de Arhitectur\u0103 \u0219i Urbanism \u201eIon Mincu\u201d<br \/>\nFacultatea de Urbanism \u2013 Master Mobilitate Urban\u0103<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Dimensiunile culturale ale impactului schimb\u0103rilor climatice \u0219i a adapt\u0103rii \u2013 Permacultura, un stil de via\u021b\u0103 \u2013 Andreea Toma&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><br \/>\nDisciplina \u0219tiin\u021belor naturale, variind de la climatologie p\u00e2n\u0103 la oceanografie \u0219i de la geofizic\u0103 p\u00e2n\u0103 la biogeografie, este implicat\u0103 \u00een cercetarea privind schimb\u0103rile climatice \u0219i implica\u021biile acesteia pentru durabilitate, dar \u00een ultimele decenii antropologii au examinat acelea\u0219i probleme dintr-o perspectiv\u0103 destul de diferit\u0103.<br \/>\nCu mult timp \u00een urm\u0103, antropologii, fizicienii \u0219i arheologii au \u00eenceput s\u0103 examineze rolul schimb\u0103rilor climatice \u00een primul r\u00e2nd \u00een evolu\u021bia bio-cultural\u0103 a oamenilor din Africa \u0219i dispersarea ulterioar\u0103 a acestora \u00een Eurasia, Australia \u0219i America. Schimb\u0103rile climatice par s\u0103 fi jucat un rol proeminent \u00een formarea diferitelor civiliza\u021bii, ocupa\u021bie sau abandonarea diferitelor regiuni \u00een timp \u0219i pr\u0103bu\u0219irea unor civiliza\u021bii majore \u0219i a unor societ\u0103\u021bi indigene.<br \/>\nSchimb\u0103rile climatice par s\u0103 fi jucat un rol proeminent \u00een formarea diferitelor civiliza\u021bii, ocupa\u021bia sau abandonarea diferitelor regiuni \u00een timp \u0219i pr\u0103bu\u0219irea unor civiliza\u021bii majore \u0219i a unor societ\u0103\u021bi indigene. Aceast\u0103 scurt\u0103 prezentare se concentreaz\u0103 asupra lucr\u0103rilor socio-culturale recente ale antropologilor asupra schimb\u0103rilor climatice antropice, fenomen care a \u00eenceput cu Revolu\u021bia industrial\u0103 \u0219i este caracterizat de dependen\u021ba puternic\u0103 de combustibilii fosili \u0219i de accentul pus pe cre\u0219terea economic\u0103 durabil\u0103. \u00cen special dup\u0103 al doilea r\u0103zboi mondial, economia global\u0103 a \u00eenceput s\u0103 promoveze \u0219i s\u0103 se bazeze pe consumul ne\u00eencetat de produse fabricate. Acest model economic a fost transmis de la primele \u021b\u0103ri industrializate la cele \u00een curs de dezvoltare prin intermediul comer\u021bului, al investi\u021biilor str\u0103ine, al programelor de ajutor \u0219i de dezvoltare, iar implica\u021biile sale legate de durabilitate nu se limiteaz\u0103 la schimb\u0103rile climatice antropice.<br \/>\n<strong>Cuvinte cheie:<\/strong> caracteristici geografice, arhitectura \u00een st\u00e2nc\u0103, stil de via\u021b\u0103<\/p>\n<p style=\"text-align: justify;\"><strong>Andreea TOMA<\/strong><br \/>\nStudent, Universitatea de Arhitectur\u0103 \u015fi Urbanism \u201cIon Mincu\u201d,<br \/>\nMaster Mobilitate Urban\u0103,<\/p>\n<p style=\"text-align: justify;\">e-mail: toma_andreea_10@yahoo.com<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Organizare comunitar\u0103, grupuri de ini\u021biativ\u0103 cet\u0103\u021beneasc\u0103 \u0219i comunit\u0103\u021bi urbane \u00een Bucure\u0219ti &#8211; Lucian Z\u0103gan&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">No\u021biunea de comunitate, \u00een ceea ce prive\u0219te popula\u021bia urban\u0103, ridic\u0103 unele probleme. Ideea organiz\u0103rii comunitare \u0219i implementarea ei \u00een grupurilor de ini\u021biativ\u0103 cet\u0103\u021beneasc\u0103 din Bucure\u0219ti, ne permite s\u0103 \u00een\u021belegem \u00een mod practic no\u021biunea de comunitate, no\u021biune care este direct legat\u0103 de ideile de participare \u0219i de ac\u021biunea colectiv\u0103.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> ac\u021biuni la nivel local, procese participative, organizare comunitar\u0103, ac\u021biune colectiv\u0103, comunit\u0103\u021bi urbane, identitate de vecin\u0103tate<\/p>\n<p style=\"text-align: justify;\"><strong>Lucian Z\u0103gan<\/strong><br \/>\nUAUIM\/ Master Mobilitate Urban\u0103<br \/>\nE-mail: lucian.zagan@gmail.com<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Discrepan\u021bele Rural &#8211; Urban \u00een Japonia &#8211; Clapa Maria Costelia&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Aceast\u0103 lucrare are ca obiectiv principal identificarea problemelor dintre decalajul din zonele rurale \u0219i zonele urbane \u0219i repercusiunile sale \u00een Japonia de azi.<br \/>\nProbabil una dintre cele mai mari probleme cu care s-au confruntat \u021b\u0103rile din \u00eentreaga lume \u00een ultimul secol este diferen\u021ba dintre zonele rurale \u0219i cele urbane.<br \/>\nAcest fenomen a \u00eenceput s\u0103 ia amploare la \u00eenceputul Revolu\u021biei Industriale, c\u00e2nd oamenii au migrat din mediul rural spre centrele industriale, datorit\u0103 locurilor de munc\u0103 disponibile \u0219i mai bine pl\u0103tite. Dup\u0103 stoparea revolu\u021biei industriale, zona rural\u0103 \u0219i-a rec\u00e2\u0219tigat o parte din popula\u021bie (unele persoane au revenit iar al\u021bii au ales s\u0103 se mute \u00eentr-un loc nepoluat \u0219i ecologic).<br \/>\n\u00cen prezent, deoarece zonele urbane au \u00eenceput s\u0103 aib\u0103 efecte polarizante, zonele rurale \u00eencep iar\u0103\u0219i s\u0103 piard\u0103 din popula\u021bie (\u00een special popula\u021bia mai t\u00e2n\u0103r\u0103, continu\u0103 fenomenul de migra\u021bie, popula\u021bia mai \u00een v\u00e2rst\u0103, prefer\u00e2nd s\u0103 r\u0103m\u00e2n\u0103 \u00een mediul rural). Efectele acestei mi\u0219c\u0103ri de popula\u021bie \u00eencep s\u0103 se simt\u0103 peste tot \u00een lume, \u00eens\u0103 \u00een Japonia a devenit o criz\u0103 pentru na\u021biune, rata natalit\u0103\u021bii sc\u0103z\u00e2nd rapid, l\u0103s\u00e2nd \u00een urm\u0103 \u201cora\u0219e fantomatice\u201d \u0219i popula\u021bie care \u00eencepe s\u0103 fie marginalizat\u0103 cu un puternic impact asupra dezvolt\u0103rii zonelor rurale prin accesul sc\u0103zut la s\u0103n\u0103tate public\u0103, educa\u021bie \u0219i infrastructur\u0103. Toate acestea au condus la probleme care pot afecta economia, administra\u021bia guvernamental\u0103 \u0219i cre\u0219terea unei \u021b\u0103ri, \u00een cazul nostru a Japoniei.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> rural, urban, migratie,, areal, popula\u021bie, diviziune, marginalizare, natalitate<\/p>\n<p><strong>Clapa Maria Costelia<\/strong><br \/>\nUniversitatea de Arhitectur\u0103 \u0219i Urbanism \u201eIon Mincu\u201d,<br \/>\nFacultatea de Urbanism,<br \/>\nMaster Mobilitate Urban\u0103, An II, Semestrul 1<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Azilul de b\u0103tr\u00e2ni \u00een Rom\u00e2nia de azi, sau drumul de la abandonare la resemnare\/ Granny Dumping in Nowadays Romania or From Abandonment to Resignation &#8211; Phd. Senior Lecturer Sultana Avram&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]&nbsp;<\/p>\n<p><strong>Rezumat<\/strong><\/p>\n<p>Fenomenul abandon\u0103rii v\u00e2rstnicilor a crescut \u00een Rom\u00e2nia \u00een ultimele dou\u0103 decenii. \u00cen Rom\u00e2nia, b\u0103tr\u00e2nii erau \u00een mod tradi\u021bional \u00eengriji\u021bi de rude, mai ales de fii \u0219i fiice, care mo\u0219teneau casa p\u0103rin\u021bilor. Bunicii obi\u0219nuiau s\u0103-\u0219i \u00eengrijeasc\u0103 nepo\u021bii, \u00een timp ce p\u0103rin\u021bii mergeau la lucru. Lucrurile s-au schimbat mult dup\u0103 1989. Mul\u021bi p\u0103rin\u021bi pleac\u0103 la munc\u0103 peste hotare \u0219i \u00ee\u0219i las\u0103 copiii cu bunicii. Problema apare atunci c\u00e2nd v\u00e2rstnicii se \u00eemboln\u0103vesc. Unii dintre ei sunt \u00eengriji\u021bi la domiciliu de rude, unii sunt abandona\u021bi \u00een spitale de urgen\u021b\u0103, iar al\u021bii sunt trimi\u0219i \u00een c\u0103mine pentru b\u0103tr\u00e2ni. \u00cen zilele noastre exist\u0103 alternativa plas\u0103rii b\u0103tr\u00e2nilor \u00een c\u0103mine private, \u00eens\u0103 foarte costisitoare, deoarece azilurile \u201ede stat\u201d aproape au disp\u0103rut.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> bunici, a abandona, resemnare, boal\u0103, familie<\/p>\n<p style=\"text-align: justify;\"><strong>Phd. Senior Lecturer Sultana Avram<\/strong><br \/>\n\u201cLucian Blaga\u201dUniversity of Sibiu<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Modelul ecologic de evaluare a violen\u021bei la elevi \u2013 factori de presiune cu impact \u00een sfera comportamental\u0103 &#8211; Ileana Maria Mire\u0219tean, Sorina Irimie, Ioana Beldean Galea, Anda Ioana Curta, Petru Sandu, Cosmina Samoil\u0103.&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Modelul ecologic este un concept care urm\u0103re\u0219te \u00een\u021belegerea violen\u021bei interpersonale \u0219i a factorilor de risc adiacen\u021bi ca problem\u0103 de s\u0103n\u0103tate public\u0103.<br \/>\nRaportul OMS \u2013 2010 privind factorii sociali determinan\u021bi ai s\u0103n\u0103t\u0103\u021bii subliniaz\u0103 c\u0103 distribu\u021bia inegal\u0103 de putere, venituri, bunuri \u0219i servicii duce la inechit\u0103\u021bi \u00een starea de s\u0103n\u0103tate a popula\u021biei, cu impact negativ \u00een sfera comportamental\u0103.<br \/>\nStudiul \u00eentreprins \u0219i-a propus evaluarea prevalen\u021bei violen\u021bei la elevi \u0219i a factorilor de risc adiacen\u021bi. A fost examinat, prin metoda chestionarului, un e\u0219antion de elevi (13-15 ani) reprezentativ na\u021bional (N= 4612).<br \/>\nRezultatele au relevat cre\u0219terea semnificativ\u0103 a prevalen\u021bei subiec\u021bilor agresivi \u00een raport cu prezen\u021ba actelor de agresivitate fizic\u0103 \u00eentre p\u0103rin\u021bi, climatul familial tensionat, utilizarea pedepselor fizice, statusul economic redus al familiei, rezultatele \u0219i expectan\u021bele \u0219colare slabe\/angajarea \u00een munc\u0103 la negru \u00een detrimentul prezen\u021bei la cursurile \u0219colare. Ierarhizarea factorilor de presiune din sfera comportamental\u0103, conform rezultatelor studiului \u00eentreprins, plaseaz\u0103 \u00een rangul \u00eent\u00e2i prezen\u021ba actelor de agresivitate fizic\u0103 \u00eentre p\u0103rin\u021bi; \u00een rangul doi rezultatele \u0219i expectan\u021bele \u0219colare slabe, iar \u00een rangul trei angajarea \u00een munc\u0103 la negru.<br \/>\n\u00cen contextul actualei magnitudini a violen\u021bei \u0219i a diversit\u0103\u021bii factorilor de risc, activitatea profilactic\u0103 necesit\u0103 o \u201ereinventare\u201d constant\u0103 \u00een raport cu realit\u0103\u021bile momentului. De\u0219i \u00een prezent \u0219colii \u00eei revine \u00een mod predominant rolul promov\u0103rii modelelor comportamentale prevenirea trebuie s\u0103 vizeze \u0219i familia, o instan\u021b\u0103 primordial\u0103 \u00een procesul de socializare a copilului. Se impune implicarea real\u0103 a comunit\u0103\u021bii prin bune practici de vecin\u0103tate precum suportul material, social, emo\u021bional acordat familiilor cu dificult\u0103\u021bi socio-economice \u0219i dublarea acestora cu reglement\u0103ri comunitare corespunz\u0103toare.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie:<\/strong> s\u0103n\u0103tate public\u0103, violen\u021b\u0103, concept, elevi, comportament, risc<\/p>\n<p style=\"text-align: justify;\"><strong>Ileana Maria Mire\u0219tean, Sorina Irimie, Ioana Beldean Galea,<\/strong><br \/>\n<strong>Anda Ioana Curta, Petru Sandu, Cosmina Samoil\u0103.<\/strong><\/p>\n<p style=\"text-align: justify;\">Institutul Na\u021bional de S\u0103n\u0103tate Public\u0103 &#8211;<br \/>\nCentrul Regional de S\u0103n\u0103tate Public\u0103 Cluj<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Influen\u021ba spa\u021biului virtual asupra diversific\u0103rii formelor de protest &#8211; Mu\u0219at Andrei&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00cen zonele urbane se stabilesc rela\u021biile economice \u0219i deciziile politice, iar conflictele sunt declan\u0219ate spontan sau organizate de cet\u0103\u021beni atunci c\u00e2nd interesele lor politice, economice sau sociale sunt \u00eenc\u0103lcate. Anii \u201860 a fost deceniul de emancipare a presei, de asemenea epoca emancip\u0103rii \u0219i cre\u0219terii rolului tinerilor \u00een societate.<br \/>\nDezvoltarea mass-media a permis oamenilor s\u0103 afle \u0219tiri de pretutindeni despre realit\u0103\u021bile lumii. \u00cen anii urm\u0103tori internetul a devenit un spa\u021biu unde tinerii pot promova diverse metode de protest sau stabili locuri noi pentru \u00eent\u00e2lniri. Articolul \u00ee\u0219i pune \u00eentrebarea dac\u0103 exist\u0103 motive s\u0103 se ia \u00een considerare posibilitatea unor mitinguri mari sau proteste, cum au fost revoltele din Fran\u021ba \u00een 1968 sau Revolu\u021bia de la Bucure\u0219ti din 1989 sau dac\u0103 se poate declara pentru prima dat\u0103 c\u0103 tineretul este mul\u021bumit de actuala sa stare.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> conflictele, mitinguri, proteste, emancipare, cet\u0103\u021beni, \u0219tiri<\/p>\n<p><strong>Mu\u015fat Andrei<\/strong><br \/>\nUniversitatea de Arhitectur\u0103 \u015fi Urbanism \u201cIon Mincu\u201d<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Percep\u021bia spa\u021biului public \u00een zonele SHARED SPACE &#8211; Reona Vulpe&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Obiectivul acestei lucr\u0103ri este de a prezenta aspectele pozitive \u0219i negative ale spa\u021biilor comune \u0219i modul \u00een care acest tip de spa\u021bii influen\u021beaz\u0103 sustenabilitatea social\u0103 a unei comunit\u0103\u021bi.<br \/>\nOra\u0219ul este o comunitate uman\u0103, fiecare persoan\u0103 utilizeaz\u0103 spa\u021biul public pentru mi\u0219care, socializare sau petrecere a timpului liber. Spa\u021biul public este o component\u0103 esen\u021bial\u0103 a ora\u0219ului \u0219i contribuie la evaluarea calit\u0103\u021bii vie\u021bii \u0219i a bun\u0103st\u0103rii. Organizarea spa\u021biului urban influen\u021beaz\u0103 preferin\u021bele, deciziile, op\u021biunile culturale \u0219i sociale ale popula\u021biei, precum \u0219i modul \u00een care oamenii interac\u021bioneaz\u0103 \u0219i sentimentul de securitate.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> spa\u021biul comun, mobilitatea, interac\u021biune social\u0103, dezvoltare, siguran\u021b\u0103<\/p>\n<p><strong>Reona VULPE<\/strong><br \/>\nMasterand, Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201eIon Mincu\u201d,<br \/>\nFacultatea de Urbanism, Master Mobilitate Urban\u0103,<br \/>\ne-mail: reona_1993@yahoo.com<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Umanitatea v\u0103zut\u0103 \u00een zorii Revolu\u021biei Artificiale &#8211; Rare\u0219-Lauren\u021biu OPREA&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00cen era tehnologiei, evolu\u021bia inteligen\u021bei artificiale nu poate fi trecut\u0103 cu vederea. \u00cen lucrarea de fa\u021b\u0103 se evoc\u0103 actualele capacit\u0103\u021bi ale tehnologiei \u0219i se prezint\u0103 modalit\u0103\u021bile prin care umanitatea poate evolua c\u0103tre o stare superioar\u0103. Pe baza acestor elemente se va descrie un model de interac\u021biune cu spa\u021biul public al noii specii prin care aceasta este introdus\u0103 \u00een noua realitate.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie:<\/strong> inteligen\u021b\u0103 artificial\u0103, homo roboticus, transhuman\u021b\u0103, cyberspace, spa\u021biul public<\/p>\n<p style=\"text-align: justify;\"><strong>Rare\u0219-Lauren\u021biu OPREA<\/strong><br \/>\nUrbanist, MMU, Facultatea de Urbanism, U.A.U.I.M.<br \/>\ne-mail: raresch.oprea@gmail.com<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Evolu\u021bia uman\u0103 pe fondul dependen\u021bei de resurse naturale &#8211; Iulia STANCIU&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><br \/>\nFenomenul de evolu\u021bie uman\u0103 nu a existat \u0219i nu exist\u0103 de sine st\u0103t\u0103tor, ci reprezint\u0103 \u00een fapt o sum\u0103 de condi\u021bii ce au coexistat \u0219i conlucrat \u00een vederea dezvolt\u0103rii.<br \/>\n\u00cen procesul de transformare a rasei umane resursele naturale au reprezentat \u00een permanen\u021b\u0103 at\u00e2t un factor decisiv \u00een atingerea scopurilor \u0219i obiectivelor umane, c\u00e2t \u0219i fondul pe care s-a proiectat evolu\u021bia uman\u0103; motiv pentru care lucrarea de fa\u021b\u0103 \u00ee\u0219i propune prin analiza condi\u021biei de dependen\u021b\u0103 dintre oameni \u0219i resurse naturale, studierea impactului evolu\u021biei umane f\u0103r\u0103 precedent din ultimul timp asupra resurselor naturale \u0219i viceversa.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie:<\/strong> om, dezvoltare, resurse, sustenabilitate, revolu\u021bie, regenerabil, dependen\u021b\u0103.<\/p>\n<p style=\"text-align: justify;\"><strong>Iulia STANCIU<\/strong><br \/>\nMasterand, Facultatea de Urbanism \u0219i Arhitectur\u0103 \u201cIon Mincu\u201d<br \/>\ne-mail: iulia_s16@yahoo.com<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; 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url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.7&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.9 (2017) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.7&#8243;]EDITORIAL &#8211; Emerging forms of Indigeneity &#8211; Autori: Ioana Radu, Ioana Comat<\/p>\n<p>ANTROPOLOGIE URBAN\u0102 \/ URBAN ANTHROPOLOGY<\/p>\n<ul>\n<li>Unrecognized Tradition: American Indian Political Economy and Narrow Conceptions of Indigenous Authenticity &#8211; Raymond Orr and Yancey Orr<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u021aII \/ MEDICAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Te Haerenga &#8211; Journeying towards an Urban Maori identity. Journal of Urban Anthropology &#8211; Tanya Allport, Amohia Boulton, Haze White<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102 \/ SOCIAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Engaging in Respatialization through Alliance Building: The \u201dOshkabaywis\u201d<\/li>\n<li>Framework &#8211; Lana Ray (Waaskone Giizhigook)<\/li>\n<li>The White Roots of Peace: an Articulation Of the Haudenosaunee Odyssey for International Representation &#8211; Kahawihson Horne<\/li>\n<li>La video autochtone : outil de reappropriation d`une autochtonie plurielle &#8211; Stephane Guimont Marceau<\/li>\n<li>The Struggle for Fishing Rights among the Ilaje\/Apoi and Ijaw of Southwest Coastline, Ondo State, Nigeria &#8211; T. Kehinde Adekunle and Olubusola Tunde<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Emerging forms of Indigeneity &#8211; Autori: Ioana Radu, Ioana Comat (English)&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<div class=\"vision_one_half\"><\/p>\n<p>In 2007, Canada, New Zealand and Australia had refused to ratify the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). While they eventually fell in line with the rest of the world, this initial refusal clearly underlined the embryonic character of decolonization in settler states. While Indigeneity is a contested concept, it plays an increasingly important role in struggles to protect ancestral lands and achieve social justice at home, a process of \u201drestoring to wholeness a community fragmented by colonization\u201d (Armstrong, 2009). Much of this work takes place away\/beside prescriptive state-driven processes; sometimes against, sometimes with fellow settler citizens; often in situ, on ancestral territories, but also in towns and cities across the world. However these struggles and alliances evolve, they continue to reframe and recreate rich forms of Indigeneity.<\/p>\n<p>This special issue of the Journal of Urban Anthropology explores these \u201dgray zones\u201d of identity formation and alliance work. We are hoping it will provide a better understanding of these processes by answering the following questions: How are these new forms of Indigeneity conceptualized and deployed by Indigenous and non-Indigenous peoples? What types of alliance work can make possible decolonization? And what would an Indigenous future look like?<\/p>\n<p>In taking our cue both from personal experience and the texts contained in this special edition, we dedicate a few opening remarks to our own positionality as editors and first-generation settler academics in Canada.\u00a0 The contextualization of self, to borrow from Sefa Dei (2011), is essential not only to analysis but it is an integral part of our responsibilities, as settlers,\u00a0 to decolonization and to the academic labour of centering Indigenous knowledge systems. Indeed, as Dei contends: \u201dif we want to drastically change the colonial foundations of our academies, then we should rename and reimagine the academy altogether. And, we must do so in a way that connects them through a multidisciplinary approach that resonates with Indigenous ways of knowing\u201d (p. 22). As Anishinaabe scholar Lana Rey underlines in her article, \u201dthe preoccupation with defining Indigeneity has been imperative to a settler colonialist agenda\u201d\u009d, thus we will refrain from providing such definition, yet, as part of our responsibilities, we need to make visible our own engagement with it. By occupying both an intellectual space and a physical place that make up the academy, we intentionally and practically engage with Indigenous knowledge systems and aim to decenter Eurocentriciy. For us engaging in decolonization means renegotiating knowledge production and developing a decolonial project that makes possible an epistemic shift that delinks our thinking and doing from the illusion of modernity and its universality and opens possibilities for \u201dpluri- versal\u201d\u009d epistemologies (Mignolo, 2011, p. 63).<\/p>\n<p>Although we share the same first name, we come from radically different worlds. Ioana Radu was born in communist Romania and lived through the fall of the Iron Curtain. She moved to Tiohtia :ke (Montreal) as a teenager\u00c2\u00a0\u00c2\u00a0 in 1993, where she had to learn French and English. Othered immediately by her accent has been a struggle in Tiohtia :ke but privileged her own relationship building with the Iiyiyiwich (Cree) of Eeyou Istchee (James Bay, northern Quebec), setting her apart and away from settler Canadians. This privilege has enabled\u00a0 her to focus on border thinking (as conceptualized\u00a0 by Walter Mignolo) where her own lived experience as an Other shapes\u00a0 her understanding and engagement with settler colonialism. She is a multidisciplinary scholar and educator with long-term interests in decolonial theory, oral history, and knowledge mobilization.<\/p>\n<p>Born and raised in Euskal Herria (Basque country), on the Franco- Spanish border, Ioana Comat moved to Tiohtia :ke (Montreal) during her early adulthood, twelve years ago. As a borderland kid, she has long been interested in the effect of several cultures and languages coexistence on the identity and spatial practices of people. Her journey of migration gave her the opportunity to work, for the past ten years, with urban Aboriginal organizations in several cities in the province of Quebec, including Montreal, Val-d`Or and Chibougamau. Ioana`s PhD\u00a0 in\u00a0 Cultural\u00a0 Geography (2014)\u00a0 was designed in partnership with the Native Friendship Center Alliance\u00a0 of Quebec (Regroupement des Centres d`amitie autochtone du Quebec). Since then, as a postdoctoral fellow at the DIALOG Network, she works on several participatory action research projects, such as a study collaboratively designed to document Aboriginal homelessness in Quebec (2014-2017).\u00a0 In parallel, as Euskalduna (Basque person), she is involved in the Basque community in Montreal and worked on an oral history project &#8211; Memoria Bizia (\u201dlived memory\u201d\u009d) &#8211; that documented the experience of the Basque diaspora in Canada. The purpose of this trans-American project is to build an archive of the memories of the local Diaspora Centers, the members` relationship to the Basque culture, and the economic, geopolitical or personal motives that led people to leave Euskal Herria.<\/p>\n<p>As first-generation settlers and minorities within the white-settler context, wetake seriously and are continuously aware that settler-indigenous solidarities \u201dmay be elusive, even undesirable\u201d\u009d (Tuck &amp; Yang, 2012, p.28). We unsettle the settler within, to borrow from Regan (2010), in our own way, accepting the limits of our knowledge and action, and laboring together with our Indigenous partners; an embodied and enacted labour that is \u201daccountable to Indigenous sovereignty and futurity\u201d\u009d (Tuck &amp; Yang, 2012, p. 35).<\/p>\n<p>Issue overview<\/p>\n<p>This special issue focuses on identity formation as both a lived experience and as multiple collective efforts to reterritorialize indigenous land and knowledges that decenter colonial prescriptive standards that are often entrenched in policy and social science theory. The contributions of Anishinaabe\u00a0 researcher Lana Rey,\u00a0 as well\u00a0 as Allport, Boulton and White,\u00a0 all three Auckland-based Maori, demonstrate the extent to which the city, considered as a privileged site of assimilation from the point of view of nation-building narratives supporting the colonization process, is rather a space for cultural revitalization and continuity of contemporary Indigenous practices. Because the non-indigenous gaze of the urban experience confronts Indigenous peoples more than ever with dystopian representations about them, this spatial experience represents a strategic opportunity to reappropriate discourses of identity construction and constitutes an act of emancipation of the definitions of contemporary Indigeneity. Moving out of the invisibility in which indigenous people living in cities have been confined by Euro-descendant societies, from North America to Oceania, is thus a lever for self-affirmation of Indigenous communities by challenging the negative perception that entrap them in a backward vision of their cultural heritage.<\/p>\n<p>Concurrently, for Stephane Guimont Marceau, Indigenous videoproduction creates a similar space in which young Indigenous peoples that participate in the Wapikoni mobile (a mobile video production studio) challenge prescriptive understanding of citizenship. Not only the production of this films opens doors to plural representations of Indigeneity, but though physical transnational encounters, young Indigenous people transform Indigenous-non-Indigenous relationships in the public sphere. For their part, Raymond Orr and Yancey Orr, show how the Mashantucket Pequot Tribal Nation (USA) has used the very same prescriptive norms of defining Indigenous status to build an economic base that rivals settler social status. In doing so, they draw attention to the double standard used in validating claims for recognition, which, while it insists on \u201dexpectations of traditionality\u201d, negates its contemporary existence, especially when the Mashantucket`s political economy included both cultural resurgence and accumulation of wealth, and thus challenged established conceptions of American Indian tribes.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p>In their examination of fishing rights and territorial jurisdiction as understood by Ilaje\/Apoi and Ijaw communities in Ondo State of Nigeria, Kehinde Adekunle and Olubusola Tunde show how these customary land tenure and rights of access are in line with both court decisions elsewhere and with international principles. Because Indigeneity is a contested and complex issue on the African continent, Indigenous communities continue to be marginalized by state jurisprudence. Nevertheless, their case makes visible the ways in which these communities subvert statutory provisions and participate in collective struggles for self-determination. In North America, the diplomatic culture and mythos of the Haudenosaunee Confederacy, provide the fundamental keystones of peace, power and righteousness to understand nationhood and self-determination. Kahawihson Horne recounts the epic of Deganawidah, (the Peacemaker) and presents the symbolic construct of the White Roots of Peace, to decenter the colonial edifice of Canadian national sovereignty. She rightly concludes that &#8220;the development and eventual destiny of international politics has been, and will likely continue to be, inextricably bound to that of indigenous peoples.&#8221;\u009d<\/p>\n<p>The theme of health is a powerful means of thinking about decolonization, a theme that is all the more crucial in the case of a peoples whose presence has long been foreshadowed. As a matter of fact, health concerns are not defined according to a conventional conception limited to the physical and psychological dimensions of the body, although this is still present, but rather by a cultural approach to wellbeing. Reclaiming the means to intervene on the wellbeing of communities and individuals is literally a statement of identity, echoing a massive shift in cultural consciousness characteristic of the dawn of the twenty-first century.<\/p>\n<p>The\u00a0 elements\u00a0 to\u00a0 this\u00a0 wellbeing\u00a0 may\u00a0 be\u00a0 the\u00a0 implementation\u00a0 of\u00a0 an Aboriginal healing approach to reconciliation, as Lana Ray`s work demonstrates. Based on a sensitive narrative approach of her own experience as an Indigenous woman who has moved to the city and to the academy, the author demonstrates that questions of authenticity are intimately linked to spatial practices of individuals, so that meeting, if it is intended to be reconciliation, requires a symbolic re-spatialization of the peoples in which diplomacy constitutes a means of asserting indigenous ways of doing and thinking. By contrasting the geographical redeployment of an Indigenous diasporic consciousness with\u00a0 the\u00a0 spatial\u00a0 dispossession\u00a0 and\u00a0 the\u00a0 specter of disappearance inherited from the past, Ray proposes an Anishinaabe framework based on the values of awareness, respect and humility, in order to articulate a dialogue between Indigenous and non-Indigenous peoples focused on the future and the wellbeing of peoples. The contribution of Allport, Boulton and White demonstrates how a Maori institution, the Te Whanau O Waipareira Trust, dedicated to the wellbeing of urban Maori contributed to the construction of an urban identity, which reflects the syncretism of tribal and contemporary lifestyles. The contribution of an institution such as Waipareira thus demonstrates the substitutability of the Eurocentric narrative of the Maori trajectory with a Maori-centric version of the urban experience testifying to their self-realization.<\/p>\n<p>Indeed, Indigenous thought, such as the tenets of the Kaianerehko:wa (Great Law of Peace), not only provides a basis for statecraft but ultimately informs human responsibilities to each other and to other-than-human beings, including spiritual and cultural relationships. As Horn demonstrates, Kaianerehko:wa provides a culturally centered path to achieving wellbeing by building hope, belonging, meaning and purpose (NNAPF, 2015) though relationality. In the case of Wapikoni mobile, this relationality is built both\u00a0 in the community and in the public sphere, as young people reappropriate culturally specific and place-centered tenets and, through the lens and their travels, transmit their own understandings to a larger audience. As St\u00c3\u00a9phane Guimont Marceau argues, this process of knowledge mobilization operates at different levels shaping young peoples&#8217; sense of belonging to their own communities and unsettling non-Indigenous peoples understanding of relationality.<\/p>\n<p>Nonetheless, the everyday material conditions must facilitate the flourishing of Indigenous life as much as the deployment of Indigenous knowledge systems. Knowing that customary land tenure is protected by the United Declaration on the Rights of Indigenous Peoples does not put food on the table. For the Ilaje\/Apoi and Ijaw communities, having unfretted access to fish in their ancestral territory is of outmost importance, which often comes at the expense of their personal security and that of their families. Change must be substantive if decolonization is to be actualized, including repatriation of Indigenous lands and injudicious access to wealth creation. As the case of the Mashantucket Pequot Tribal Nation clearly shows, settler societies can still not accept, and often labour against, Indigenous peoples&#8217; living a good life.<\/p>\n<p>Conclusion<\/p>\n<p>Much scholarship has been concerned with what Mignolo (2011) terms the colonial wound. Despite this, the legacy of colonization and contemporary coloniality are still operating in everyday life. In Canada alone, Indigenous peoples are still being murdered or disappear, communities have lived under boil water advisory for decades, and lands continue to be destroyed by resource extraction while Indigenous peoples are pushed to the margins. This reality persists, in part, because settler academics contend to perpetuate epistemic violence, preferring to police the contours of Indigeneity in order to claim their space and place in the academy, instead of putting their bodies and minds on the line.<\/p>\n<p>As emerging scholars, we nevertheless see hope everywhere. Hope,\u00a0 as conceptualized by Freire (1994), is an active\u00a0 force\u00a0 imperative\u00a0 to what he terms conscientization. Hope that moves Idle No More, that propels a resolute resistance at Standing Rock, and inspires generations to continue Berta Caceres&#8217; vision for a just future. We understand it as a responsibilisation of the settler, and settler academics specifically. Our obligation as scholars must be first and foremost to our Indigenous partners. We\u00a0 must labour to &#8220;understand human existence, and the struggle needed to improve&#8221; (p.8) and &#8220;situate ethics within intellectual and scientific work\u201d (Dei, 2011, p.32). In centring Indigenous thought, we must engage in an allyship that\u00a0 is relational and includes specific responsibilities. It also means that we, as settler academics, must \u021asubvert the ethnocentrism of Western science\u201d\u009d (ibid.) by shifting the geography of reason in favor of regeneration of life (Mignolo, 2009)<\/p>\n<p>References<\/p>\n<ul>\n<li>Armstrong, Jeanette. 2009. En\u00e2\u20ac\u2122owkin: what it means to a sustainable community. Online: https:\/\/www.ecoliteracy.org\/article\/enowkin-what-it- means-sustainable-community<\/li>\n<li>Dei, George J. Sefa. 2011. Indigenous Philosophies and Critical Education: A READER. Counterpoints, 379: 21-33.<\/li>\n<li>\u00a0Freire, Paulo (1994). Pedagogy of Hope: Reliving Pedagogy of the Oppressed. New York: Continuum Publishing Company.<\/li>\n<li>Health\u00a0 Canada.\u00c2 2015.\u00a0 First\u00a0 Nations\u00a0 Mental\u00a0 Wellness\u00a0 Continuum Framework.<\/li>\n<li>Mignolo, Walter. 2011. Epistemic Disobedience and the Decolonial Option: A Manifesto. Transmodernity: Journal of Peripheral Cultural Production of the Luso-Hispanic World, 1(2): 44-66.<\/li>\n<li>Mignolo, Walter. 2009. Epistemic Disobedience, Independent Thought and De-Colonial Freedom. Theory, Culture\u00a0 &amp; Society,\u00a0 26(7-8): 1-23. Online: http:\/\/waltermignolo.com\/wp-content\/uploads\/2013\/03\/ epistemicdisobedience-2.pdf<\/li>\n<li>Regan, Paulette. 2011. Unsettling the Settler Within: Indian residential schools, truth telling, and reconciliation in Canada. Vancouver: UBC Press.<\/li>\n<li>Tuck, Eve and K. Wayne Yang. 2012. Decolonization is not a metaphor. Decolonization: Indigeneity, Education &amp; Society, 1(1): 1-40.<\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Unrecognized Tradition: American Indian Political Economy and Narrow Conceptions of Indigenous Authenticity &#8211; Autori: Raymond Orr, PhD \u0219i Yancey Orr, PhD&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]&nbsp;<\/p>\n<div>\n<div><strong>Rezumat<\/strong><br \/>\nValidarea revendic\u0103rilor autorit\u0103\u021bilor indigene de c\u0103tre societ\u0103\u021bile coloniste se confrunt\u0103 cu o examinare din surse multiple. O critic\u0103 obi\u0219nuit\u0103 a acestor organiza\u021bii politice indigene este c\u0103 nu sunt destul de distincte din punct de vedere rasial, social sau economic de popula\u021bia colonist\u0103 sau c\u0103 nu reu\u0219esc s\u0103 men\u021bin\u0103 caracteristicile societale existente anterior coloniz\u0103rii pentru a fi considerate popoare indigene<br \/>\n\u00abautentice\u00bb. Impulsul colonialist de a limita posibilit\u0103\u021bile popoarelor indigene prin definirea restrictiv\u0103 a statutului indigen este denumit \u00ablogica \u0219tergerii\u00bb. Acest articol face referire la na\u021biunea tribal\u0103 Mashantucket Pequot din Connecticut ca exemplu al unei popula\u021bii indigene care a contestat concep\u021biile coloniale vis-\u00e0-vis cu a indienilor americani. Considerat politic \u00abdizolvat\u0103\u00bb \u00een secolul al XIX-lea, na\u021biunea tribal\u0103 Mashantucket a \u00eenceput procesul de recunoa\u0219tere oficial\u0103 ca trib \u00een anii 1970, \u0219i p\u00e2n\u0103 \u00een anii 1990, a dezvoltat o opera\u021biune lucrativ\u0103 de cazinouri. Odat\u0103 cu recrudescen\u021ba sa au ap\u0103rut critici referitoare la autenticit\u0103\u021bii ei. Aceast\u0103 lucrare exploreaz\u0103 inconsecven\u021ba perspectivelor societ\u0103\u021bilor colonialiste folosind cazul Mashantucket. Noi sus\u021binem c\u0103, pe l\u00e2ng\u0103 defini\u021bia restrictiv\u0103 a statutului indigen, criticii recrudescen\u021bei indigene nu reu\u0219esc s\u0103 vad\u0103 caracteristicile tradi\u021bionale ale acestor societ\u0103\u0163i \u2013 \u00een cazul nostru, economia politic\u0103 a na\u021biunii tribale Mashantucket. Acest fapt se datoreaz\u0103 inconsecven\u0163ei \u00een societ\u0103\u021bile coloniale care se a\u0219teapt\u0103 la\u00a0 o anumit\u0103 tradi\u021bionalitate \u00een r\u00e2ndul popoarelor indigene, dar omite anumite forme care sunt \u00eenc\u0103 prezente.<\/div>\n<div><\/div>\n<div><strong>Cuvinte cheie:<\/strong> Statutul indigen, recunoa\u0219terea, mobilizarea etnic\u0103, identitatea, economia moral\u0103, antropologia economic\u0103<\/div>\n<\/div>\n<div><\/div>\n<div>Raymond Orr, PhD<br \/>\nAssociate Professor, Native American Studies,<br \/>\nUniversity of Oklahoma<br \/>\nand<br \/>\nYancey Orr, PhD<br \/>\nFellow, Council on Southeast Asia Studies<\/div>\n<div><\/div>\n<div><strong>Key words:<\/strong> Indigenous Status, Recognition, Ethnic Mobilization, Identity, Moral Economy, Economic Anthropology<\/div>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Te Haerenga \u2013 Journeying towards an Urban M\u0101ori identity &#8211; Autori: Tanya Allport, Amohia Boulton, Haze White&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div><strong>Rezumat:<\/strong><br \/>\nPentru popula\u021bia M\u0101ori din Noua Zeeland\u0103, experien\u0163a c\u0103l\u0103toriei \u00een noi teritorii ocup\u0103 un loc important \u00een istoria M\u0101orilor. \u00cen contextul contemporan, ideea de c\u0103l\u0103torie a preluat noi \u00een\u021belesuri, a\u0219a cum M\u0101orii au c\u0103l\u0103torit printr-o deplasare for\u021bat\u0103 \u0219i rapid\u0103 din patria lor rural\u0103 tradi\u021bional\u0103. Acest articol discut\u0103 impactul urbaniz\u0103rii asupra sensului identit\u0103\u021bii familiilor \u00een timp, care este pus \u00een contextul interac\u021biunii lor cu Te Whanau O Waipareira Trust (Waipareira), un furnizor de servicii de s\u0103n\u0103tate, justi\u021bie, educa\u021bie \u0219i servicii multisectoriale, care s-a concentrat pe construirea structurilor de sprijin indigene pentru M\u0101ori \u0219i furnizate de M\u0101ori.<br \/>\nDezvoltarea din ultimii treizeci de ani a Waipareira a evoluat al\u0103turi de familiile M\u0101ori din West Auckland care caut\u0103 o identitate \u0219i apartenen\u021b\u0103 \u00eentr-o lume urban\u0103; una care nu ofer\u0103 linii tradi\u021bionale de rudenie ancestrale, nici rolurile culturale \u0219i mecanismele de sprijin inerente unei identit\u0103\u021bi tribale. Acest studiu constat\u0103 c\u0103 procesul de formare a unei identit\u0103\u021bi M\u0101ori \u00een West Auckland dezv\u0103luie inova\u021bia, strategia \u0219i un nou tip de leadership str\u00e2ns legate de un context politic specific. Aceast\u0103 identitate urban\u0103 ofer\u0103 posibilit\u0103\u021bi de subminare a dominan\u021bei culturale occidentale, re-\u00eencadrarea no\u021biunilor externe prescrise, no\u021biuni identitare mai pu\u021bin sofisticate care nu reflect\u0103 nuan\u021bele a ceea ce \u00eenseamn\u0103 a fi M\u0101ori \u00eentr-un context contemporan.<\/div>\n<div><strong>Cuvinte cheie:<\/strong> Urban M\u0101ori, identitate, urbanizare, West Auckland, migra\u021bie<\/div>\n<div>Tanya Allport (1), Amohia Boulton(2), Haze White(1)<br \/>\nAffiliations:<br \/>\n(1) Wai Research, Auckland, New Zealand<br \/>\n(2) Whakauae Research Services, Whanganui, New Zealand<\/div>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Engaging in Respatialization through Alliance Building: The \u201cOshkabaywis\u201d Framework &#8211; Autor: Lana Ray (Waaskone Giizhigook), PhD&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div><strong>Rezumat<\/strong><br \/>\nIndigeneia poate promova o etic\u0103 a responsabilit\u0103\u021bii \u00een r\u00e2ndul popoarelor indigene, contribuind la existen\u021ba comunit\u0103\u021bilor, na\u021biunilor \u0219i a p\u0103m\u00e2ntului (Tsosie, 2010). Cu toate acestea, dac\u0103 este ata\u0219at\u0103 unei politici de recunoa\u0219tere, ea poate fi at\u00e2t diviziv\u0103, c\u00e2t \u0219i perturbatoare, lucr\u00e2nd \u00een scopul separ\u0103rii \u0219i obiectiviz\u0103rii popoarelor indigene (Simpson &amp; Smith, 2014). Spa\u021bialitatea, camarcator al indigeniei, \u00eencearc\u0103 s\u0103 disting\u0103 corpul de loc, distan\u021b\u00e2nd popoarele indigene de \u00abmodurile lor semnificative din punct de vedere cultural de apartenen\u0163\u0103 la p\u0103m\u00e2nt \u0219i comunitate\u00bb (Goeman, 2009, p. 171). Aceast\u0103 afirma\u021bie este contestat\u0103 de Bauerkemper \u0219i Stark (2014), care sus\u021bin c\u0103 na\u021biunile indigene sunt \u00een mod inerent transna\u021bionale.<br \/>\n\u00cen acest articol, autoarea, o indigen\u0103 Anishinaabe, cu statut indian, \u00ee\u0219i poveste\u0219te propria ocupa\u021bie fizic\u0103 diasporic\u0103, concentr\u00e2ndu-se asupra modului\u00a0\u00a0\u00a0 \u00een care ea ar putea construi alian\u021be \u0219i s\u0103 participe la schimburi cu popoarele non- indigene \u0219i c\u0103ile lor de cunoa\u0219tere \u0219i de existen\u021b\u0103. Pentru a face acest lucru, ea a dezvoltat un cadru de angajament bazat pe timpul petrecut ca un \u00aboshkabaywis\u00bb, altfel cunoscut sub numele de \u00abajutor\u00bb a unui titular de cuno\u0219tin\u021be Anishinaabe. Prin acest cadru, autorul crede c\u0103 a reu\u0219it s\u0103 adopte rela\u021bii diplomatice tradi\u021bionale \u0219i prin acest proces s\u0103 se angajeze \u00een ceea ce se refer\u0103\u00a0 autoarea Renya\u00a0 Ramirez\u00a0\u00a0\u00a0 la \u00abrespa\u021bializare\u00bb, men\u021bin\u00e2nd \u00een acela\u015fi timp un sentiment de identitate tribal\u0103 \u0219i leg\u0103tura cu comunitatea.<\/div>\n<div><\/div>\n<div><strong>Cuvinte cheie : Indigenie, alian\u0163e, diploma\u0163ie indigen\u0103, diaspora indigen\u0103, colonialism<\/strong><\/div>\n<div>Lana Ray (Waaskone Giizhigook), PhD<br \/>\nAssistant Professor, Lakehead University, Thunder Bay ON (Canada)<\/div>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The White Roots of Peace: an Articulation Of the Haudenosaunee Odyssey for International Representation &#8211; Autor: Kahawihson Horne, MA&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div><strong>Rezumat:<\/strong><br \/>\n\u00cen acest articol prezent\u0103m epopeea lui Deganawidah (Pacificatorul), transmis\u0103 pe cale oral\u0103. Deganawidah (Pacificatorul), a unit Confedera\u0163ia Iroquois sub Marea Lege a P\u0103cii, o colec\u021bie de ritualuri, politici \u0219i obiceiuri care alc\u0103tuiesc preceptele Kaianerehko: wa (sau Constitu\u021bia Iroquois). Marea Lege a P\u0103cii continu\u0103 s\u0103 informeze diploma\u021bia Haudenosaunee interna\u021bional\u0103 dintr-o perspectiv\u0103 ferm \u00eenr\u0103d\u0103cinat\u0103 a unei alian\u021be transna\u021bionale \u00een continu\u0103 expansiune sanc\u021bionat\u0103 de cadru general a Marii Legi a P\u0103cii, cu elementele fundamentale ale p\u0103cii, puterii \u0219i neprih\u0103niei.<\/div>\n<div><strong>Cuvinte cheie:<\/strong> Haudenosaunee, Deganawidah, Confedera\u021bia Iroquois, diploma\u021bie interna\u021bional\u0103, conceptul de na\u021biune<\/div>\n<p>Kahawihson Horne, MA<br \/>\nFirst Peoples Studies Program, Concordia University<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;La vid\u00e9o autochtone : outil de r\u00e9appropriation d\u2019une autochtonie plurielle &#8211; Autor: St\u00e9phane Guimont Marceau, PhD&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<strong>Rezumat:<\/strong><\/p>\n<p>Lucrarea prezint\u0103 experien\u021bele popula\u0163iilor indigene din Quebec, Canada \u0219i America Latina de recuperare a spa\u021biilor de vizibilitate prin intermediul tehnologiilor video. Prezent\u0103m geneza cinematografiei indigene din punct de vedere interna\u0163ional \u0219i apoi introducem un anumit proiect \u2013 Wapikoni mobile \u2013 care a aderat la tinerii Primelor na\u0163iuni din Quebec \u015fi Canada. Limitele acestor forme de participare cet\u0103\u021beneasc\u0103 vor fi explorate \u00een concluzie.<\/p>\n<div><strong>Cuvinte cheie:<\/strong> video indigen, Wapikoni mobile, cet\u0103\u021benie, identitate, spa\u021biu public<\/div>\n<div><\/div>\n<div>St\u00e9phane Guimont Marceau, PhD<br \/>\nPost doctoral Fellow, Concordia University, Montreal<\/div>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The Struggle for Fishing Rights among the Ilaje\/ Apoi and Ijaw of Southwest Coastline, Ondo State, Nigeria -Autori: T. Kehinde Adekunle, PhD \u0219i Olubusola Tunde, MA Shemudara&#8221; _builder_version=&#8221;3.7&#8243; open=&#8221;off&#8221;]<\/p>\n<div><strong>Rezumat :<\/strong><br \/>\nP\u0103m\u00e2ntul este \u00een mod evident o proprietate de important\u0103 imens\u0103 pentru omenire. Prin urmare, omul achizitioneaza terenuri pentru a-\u0219i desf\u0103\u0219ura activit\u0103\u021bile zilnice. \u00cens\u0103\u0219i existen\u021ba lui depinde de acest dar gratuit al naturii. Astfel, fiecare persoan\u0103 se lupta pentru dreptul de a folosi terenul \u00een comunitatea sa pentru\u00a0\u00a0\u00a0 a-\u0219i dezvolta afacerile. Prin urmare, drepturile de pescuit \u00een zona de coast\u0103 ale comunitatilor indigene Ilaje \/ Apoi \u0219i Ijaw \u00een statul Ondo din Nigeria sunt vizate\u00a0\u00a0\u00a0 de aceste comunit\u0103\u021bi pentru supravie\u021buirea lor economic\u0103. Exist\u0103, \u00een esen\u021b\u0103, dou\u0103 tipuri de drepturi care nu sunt numai indigene unui popor, ci chiar dicteaz\u0103 modul lor de via\u021b\u0103. Primul este dreptul de proprietate comun\u0103, iar al doilea este dreptul de<br \/>\n\u201eexploatare a teritoriului\u201c. Primul este dictat de obiceiul \u0219i practicile poporului, \u00een timp ce acesta din urm\u0103 este o creartie a statutului. Respect\u0103 oamenii cu stricte\u021be aceste drepturi? \u00cendeplinesc aceste drepturi nevoile zilnice ale oamenilor? Exist\u0103 vreo disput\u0103 \u00een cursul utiliz\u0103rii acestor drepturi? Prin urmare, aceast articol investigheaz\u0103 modalitatea de exercitare a drepturilor de pescuit \u0219i utilizarea resurselor de ap\u0103 de c\u0103tre cele dou\u0103 comunit\u0103\u021bi indigene din Nigeria.<\/div>\n<div><\/div>\n<div><strong>Cuvinte cheie:<\/strong> Proprietate de teren , drept de utilizare, Indigeni, Nigeria, Drepturi internationale<\/div>\n<div>T. Kehinde Adekunle, PhD<br \/>\nInstitute of African Studies, University of Ibadan,<br \/>\nIbadan, Nigeria.<\/div>\n<div>and<\/div>\n<div>Olubusola Tunde, MA Shemudara, Institute of African Studies,<br \/>\nUniversity of Ibadan, Ibadan, Nigeria.<\/div>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; 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_builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.8 (2016)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2017\/03\/coperta-nr-8.jpg&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221; animation=&#8221;off&#8221; sticky=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-8-2016\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 8&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; 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_builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.8 (2017) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]<span lang=\"EN-US\">EDITORIAL<\/span><span lang=\"EN-US\"> \u2013 <\/span>C<span dir=\"RTL\" lang=\"AR-YE\">\u0103<\/span>t<span dir=\"RTL\" lang=\"AR-YE\">\u0103<\/span>lin D. CONSTANTIN<\/p>\n<p>&nbsp;<\/p>\n<ul>\n<li>Ce e un ora<span dir=\"RTL\" lang=\"AR-YE\">\u0219<\/span>? De la cel mai mare, la cel mai mic ora<span dir=\"RTL\" lang=\"AR-YE\">\u0219<\/span> din lume<\/li>\n<li><span lang=\"EN-US\">What is a city? From the largest city in the world to the smallest<\/span><\/li>\n<li><span lang=\"FR\">Qu\u2019est-ce qu\u2019une ville? De la plus grande ville du monde \u00e0 la plus petite<\/span><\/li>\n<li>Was ist eine Stadt? Von der gr\u00f6\u00dften bis zur kleinsten Stadt der Welt<\/li>\n<\/ul>\n<p><span lang=\"EN-US\">DOSAR <\/span><\/p>\n<ul>\n<li><span lang=\"EN-US\">The intricate world of hospitals: Macro level \u2013 Alexandru POPP<\/span><\/li>\n<li><span lang=\"EN-US\">The myth of the \u201cencounter\u201d: power dynamics and inequities in the stories told by the Innu of Nutashkuan \u2013 Aude MALTAIS-LANDRY<\/span><\/li>\n<li><span lang=\"EN-US\">Geography features of kandovan village and its impact on the lifestyle of its inhabitants \u2013 Bahareh BATHAEI <\/span><\/li>\n<li><span lang=\"EN-US\">Aboriginal and Diasporic: an Impossible Predisposition? \u2013 Ioana COMAT\u00a0 <\/span><\/li>\n<li><span lang=\"EN-US\">When the Discourses of Urban Aboriginal Organisations Enlighten Theoretical Debates <\/span><\/li>\n<li><span lang=\"EN-US\">Zoroastrian houses of Yazd, Iran \u2013 Hakim Nia MOSTAFA, Kaveh NAZANIN <\/span><\/li>\n<li><span lang=\"EN-US\">The role of theater in defining social identities. A study on the \u201cSucre, venin et fleurs d\u2019oranger\u201d theater play in the context of the Moroccan community of Molenbeek-Saint-Jean \u2013 Horia-Ioan IOVA<\/span><\/li>\n<li><span lang=\"EN-US\">The question of citizenship in a globalized world: Indigenous peoples and the Canadian State \u2013 Ioana RADU<\/span><\/li>\n<li><span lang=\"EN-US\">Niche tourism and the construction of alternative cultural spaces in socialist Romania \u2013 Ruxandra I. PETRINC<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0102<\/span><\/li>\n<\/ul>\n<p><span lang=\"EN-US\">ANTROPOLOGIE SOCIAL<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0102<\/span><\/p>\n<ul>\n<li>Problema raselor umane \u00een viziunea lui Francisc Iosif Rainer \u2013 Adrian MAJURU<\/li>\n<\/ul>\n<p>ANTROPOLOGIE URBAN<span dir=\"RTL\" lang=\"AR-YE\">\u0102<\/span><\/p>\n<ul>\n<li><span lang=\"EN-US\">Peisajul postindustrial bucure<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0219<\/span><span lang=\"EN-US\">tean Andra Filofteia ZAMFIR <\/span><\/li>\n<li><span lang=\"EN-US\">Spa<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0163<\/span><span lang=\"EN-US\">iul public urban \u00een via<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0163<\/span><span lang=\"EN-US\">a oamenilor \u2013 <\/span><span lang=\"IT\">Oana VOICU<\/span><\/li>\n<\/ul>\n<p><span lang=\"EN-US\">ANTROPOLOGIA S<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0102<\/span><span lang=\"EN-US\">N<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0102<\/span><span lang=\"EN-US\">T<\/span><span dir=\"RTL\" lang=\"AR-YE\">\u0102\u021a<\/span><span lang=\"EN-US\">II<\/span><\/p>\n<ul>\n<li>Procedeele de \u00eenfrumuse<span dir=\"RTL\" lang=\"AR-YE\">\u0163<\/span>are (Chirurgia estetic<span dir=\"RTL\" lang=\"AR-YE\">\u0103<\/span>, ondula<span dir=\"RTL\" lang=\"AR-YE\">\u0163<\/span>ia permanent<span dir=\"RTL\" lang=\"AR-YE\">\u0103<\/span>, culoarea p<span dir=\"RTL\" lang=\"AR-YE\">\u0103<\/span>rului <span dir=\"RTL\" lang=\"AR-YE\">\u015f<\/span>i manicura) \u00een fa<span dir=\"RTL\" lang=\"AR-YE\">\u0163<\/span>a medicinei legale \u2013 Nicolae MINOVICI<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Ce e un ora\u0219? De la cel mai mare, la cel mai mic ora\u0219 din lume &#8211; Autor: Dr. C\u0103t\u0103lin D. Constantin (Rom\u00e2n\u0103)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">C\u00e2nd \u0219i cum au ap\u0103rut ora\u0219ele? Mult\u0103 vreme, cea mai larg\u0103 circula\u021bie a avut teoria difuzionist\u0103. Potrivit acestei teorii, ora\u0219ele ar fi ap\u0103rut prima dat\u0103 \u00een Mesopotamia \u00een mileniul al IV-lea a. Chr. De aici s-ar fi r\u0103sp\u00e2ndit c\u0103tre Valea Indusului \u0219i c\u0103tre China \u0219i, spre vest, c\u0103tre Grecia. Polis-ul grecesc e str\u0103mo\u0219ul ora\u0219elor din Europa \u00eentreag\u0103, un fir ro\u0219u leg\u00e2nd a\u0219ez\u0103rile urbane ale Antichit\u0103\u021bii grece\u0219ti de cele ale lumii de ast\u0103zi. Nu e singura teorie legat\u0103 de na\u0219terea \u0219i evolu\u021bia lumilor urbane, dar, iat\u0103, am urcat deja pe firul istoric al apari\u021biei ora\u0219elor, uit\u00e2nd o alt\u0103 \u00eentrebare, la fel de important\u0103. Ce face un ora\u0219 s\u0103 fie ora\u0219? Sau, mai simplu: ce e un ora\u0219? R\u0103spunsul pare s\u0103 \u021bin\u0103 de domeniul eviden\u021bei \u0219i toate tratatele de antropologie urban\u0103 \u00ee\u0219i dezvolt\u0103 analiza \u00eencep\u00e2nd cu istoria ora\u0219ului sau cu orice altceva, socotind implicit r\u0103spunsul la aceast\u0103 \u00eentrebare. Dar lucrurile nu stau deloc a\u0219a.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nu e clar nici ast\u0103zi ce \u00een\u021belegem prin ora\u0219,\u00a0 prin urmare, cu at\u00e2t mai pu\u021bin clar ce am putea \u00een\u021belege prin ora\u0219 c\u00e2nd vine vorba de civiliza\u021bii foarte vechi. Ora\u0219 \u00eenseamn\u0103 lucruri diferite nu doar de la o epoc\u0103 la alta, ci de la o cultur\u0103 la alta, \u0219i, chiar \u00een spa\u021bii geografic vecine ora\u0219ul cap\u0103t\u0103 defini\u021bii substan\u021bial diferite. \u00cen Rom\u00e2nia, de exemplu, pentru a porni de acas\u0103, principalul criteriu ca o localitate s\u0103 poat\u0103 cere statutul ora\u0219 e, prin lege, dimensiunea popula\u021biei. O a\u0219ezare poate deveni ora\u0219 dac\u0103 trece de<\/p>\n<p style=\"text-align: justify;\">5 000 de locuitori, iar 75 % din dintre ace\u0219tia nu mai au ca ocupa\u021bie de baz\u0103 agricultura. Dup\u0103 aceste dou\u0103 criterii obligatorii, urmeaz\u0103 altele ce \u021bin cont de calitatea vie\u021bii, dar, potrivit legii din 2011, ele par mai cur\u00e2nd secundare \u0219i chiar facultative. \u00cen Ungaria, \u021bar\u0103 vecin\u0103, din a c\u0103rei limb\u0103 rom\u00e2na a preluat chiar cuv\u00e2ntul prin care denume\u0219te ora\u0219ul, criteriile sunt \u00eens\u0103 de cu totul alt\u0103 natur\u0103. O localitate e declarat\u0103 ora\u0219 dac\u0103 are liceu \u0219i re\u021bea de canalizare complet\u0103, indiferent de m\u0103rimea popula\u021biei \u0219i de ocupa\u021biile pe care le au locuitorii, astfel c\u0103 a\u0219ez\u0103ri de numai 2 000 de oameni \u0219i chiar mai pu\u021bin figureaz\u0103 lejer pe lista ora\u0219elor. Rom\u00e2nia e 55% urban\u0103, potrivit cifrelor estimative din 2015, Ungaria e, \u00een aclea\u0219i an, 71% urban\u0103. Cifrele sunt clare, dar sunt doar cifre, pentru c\u0103 \u00een spatele lor se ascund \u00een\u021belesuri foarte diferite ale ora\u0219ului. Antropologia poate elucida motivele acestor diferen\u021be de perspectiv\u0103.<\/p>\n<p style=\"text-align: justify;\">Probleme, ve\u021bi spune, pun, din acest punct de vedere, doar a\u0219ez\u0103rile cu popula\u021bie nu foarte mare. A\u0219a e. Doar c\u0103 40 000 de locuitori e, oriunde \u00een Europa, popula\u021bie de ora\u0219, \u00een timp ce, \u00een India, ajunge doar pentru un sat \u0219i mai \u00eencape peste. Ce e, p\u00e2n\u0103 la urm\u0103, un ora\u0219 mare \u0219i ce e un ora\u0219 mic? Bucure\u0219tiul e, ne\u00eendoielnic o metropol\u0103. Statutul r\u0103m\u00e2ne valabil prin compara\u021bie cu oricare alt ora\u0219 european, nu \u00eent\u00e2mpl\u0103tor Bucure\u0219tiul, pe harta cifrelor, e a \u0219asea capital\u0103 din UE, imediat dup\u0103 Paris \u0219i imediat \u00eenaintea Vienei. Dar nu mi se \u0219terge din memorie perplexitatea de moment pe care am tr\u0103it-o c\u00e2nd, la o \u00eentrebare conven\u021bional\u0103 (\u201eCum vi se pare Bucure\u0219tiul?\u201d) pe care i-am adresat-o unui turist din Turcia, tocmai prezentat de un prieten comun \u0219i care provenea dintr-o veche familie de negustori armeni stabili\u021bi la Istanbul prin veacul al XVI-lea, am primit, f\u0103r\u0103 ezitare \u0219i nu at\u00e2t de conven\u021bional, urm\u0103torul r\u0103spuns: \u201eE frumos, dar e foarte mic, m\u0103 a\u0219tepam s\u0103 fie m\u0103car ceva mai mare!\u201d Doar \u00een 2015, dup\u0103 estim\u0103ri, popula\u021bia Istanbulului a crescut cu peste dou\u0103 milioane de locuitori, adic\u0103 un Bucure\u0219ti \u00eentreg, iar cifra total\u0103 a popula\u021biei ora\u0219ului de la grani\u021ba dintre cele dou\u0103 continente dep\u0103\u0219e\u0219te num\u0103rul de locuitori ai Rom\u00e2niei. \u0218i, s\u0103 nu uit\u0103m, geografic, Stambulul e mai aproape dec\u00e2t Parisul \u0219i dec\u00e2t Viena, capitalele europene care \u00eencadreaz\u0103, ca m\u0103rime, Bucure\u0219tiul. Nici cultural nu ar trebui s\u0103 fie prea departe Istanbulul, dat\u0103 fiind istoria at\u00e2t de lung\u0103 de st\u0103p\u00e2nire otoman\u0103 \u00een Balcani. Mai e Bucure\u0219tiul mare?<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Ora\u0219ul ora\u0219elor e, ca popula\u021bie, Tokio care, \u00een zona urban\u0103,\u00a0 adun\u0103 peste 37 de milioane de locuitori. Dac\u0103 nu lu\u0103m \u00een calcul zona urban\u0103, Tokio coboar\u0103 brusc tocmai pe locul 14, imediat dup\u0103 Istanbul, iar pe primul loc urc\u0103 Shanghai, cu aproape 25 de milioane de locuitori. Pentru Europa, acestea sunt cifre imposibile, pe moment. La polul opus, o singur\u0103 a\u0219ezare din lume, european\u0103, \u00ee\u0219i revendic\u0103, necontestat\u0103 de nimeni, statutul de cel mai mic ora\u0219 al planetei. Se nume\u0219te Hum, e \u00een Croa\u021bia, \u00een peninsula Istria, spre grani\u021ba cu Italia, \u00eentr-o zon\u0103 de suprapuneri culturale foarte interesante pentru un antropolog. De\u021bine statutul de ora\u0219 \u00eenc\u0103 din Evul Mediu. De atunci \u0219i p\u00e2n\u0103 ast\u0103zi, dimensiunile \u0219i trama lui stradal\u0103 au r\u0103mas nemodificate. Are o istorie interesant\u0103, e atestat \u00eenc\u0103 din secolul al XII-lea, se afl\u0103 \u00een centrul unei zone\u00a0 de tradi\u021bie \u00een recoltarea trufelor, p\u0103streaz\u0103 inscrip\u021bii glagolitice \u0219i n-a avut niciodat\u0103 prea mul\u021bi locuitori. Ast\u0103zi num\u0103r\u0103 fix 21. Plus o pia\u021b\u0103 \u0219i trei str\u0103zi at\u00e2t de scurte c\u0103, \u00een cinci minute, le-ai parcurs la pas de de trei ori. Dar e, c\u00e2t se poate de oficial ora\u0219, cel mai mic ora\u0219 din lume. Iar pentru acest statut stau clar \u00een picioare o serie de argumente: e pe culme de colin\u0103, a\u0219a cum sunt toate ora\u0219ele din Istria, \u00een timp ce satele sunt mereu pe vale. Are, \u00een mica lui pia\u021b\u0103, toate institu\u021biile necesare unui ora\u0219: \u0219coal\u0103, biseric\u0103, judec\u0103torie, prim\u0103rie, un fost sediu al breslelor. Cu doar trei str\u0103zi, are, de la \u00eenceput, un plan stradal planificat, nu \u00eent\u00e2mplator. L-am vizitat de cur\u00e2nd \u0219i confirm: Hum, \u00een Croa\u021bia, cu 21 de locuitori, e frumos \u0219i e ora\u0219.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2008 a fost socotit de UNESCO anul \u00een care, pentru prima dat\u0103 \u00een \u00eentreaga istorie a omenirii, popula\u021bia urban\u0103 a egalat-o pe cea rural\u0103. Desigur, nu s-a \u021binut cont de defini\u021biile, at\u00e2t de neuniforme, care separ\u0103 at\u00e2t de diferit urbanul de rural \u00een lumea larg\u0103. \u00centre 21 de locuitori \u0219i c\u00e2teva zeci de milioane, orice a\u0219ezare poate fi ora\u0219. Doar c\u0103 acest \u201eorice\u201d difer\u0103 de la un spa\u021biul cultural \u0219i geografic la altul. Iar aici, despre diferen\u021be fiind vorba, analiza antropologic\u0103 are multe de spus.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Oricum, \u00eentorc\u00e2ndu-m\u0103 la culturile vechi, arheologii nu ezit\u0103 s\u0103 socoteasc\u0103 ora\u0219e o serie de a\u0219ez\u0103ri mult anterioare celor din Mesopotamia, situate tot \u00een Asia \u0219i dat\u00e2nd, toate, din perioada neoliticului \u2013 Jericho, \u00c7atal H\u00fcy\u00fck, Kirokitia sunt c\u00e2teva exemple. Criteriile sunt, de fiecare dat\u0103, diferite \u0219i, de fiecare dat\u0103, conving, \u00een diferite feluri. Dintr-o perioad\u0103 apropiat\u0103 dateaz\u0103 marele sit neolitic din Transilvania, de l\u00e2ng\u0103 Cristian, ie\u0219it la iveal\u0103 \u00een 2012, a\u0219ezare a unor popula\u021bii sosite, spun istoricii, dinspre Anatolia. Arheologii nu au ezitat a-l cataloga ora\u0219, \u021bin\u00e2nd seama de dimensiuni \u0219i de faptul c\u0103 aici au fost dezgropate cea mai veche masc\u0103 din lume \u0219i un vas de lut pictat cu ceea ce analizele de laborator au dovedit a fi cea mai veche vopsea din istoria omenirii.<\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Articolele din acest num\u0103r al Revistei de antropologie urban\u0103 fac un periplu \u00eentre culturi urbane diferite, vechi \u0219i din contemporaneitate, din Quebec &#8211; prin articolele scrise de Ioana Comat, Aude Maltais, Ioana Radu \u0219i Alexandru Popp -, p\u00e2n\u0103 \u00een Iran &#8211; prin articolele semnate de Bahareh Bathaei \u0219i Hakim nia Mostafa -, de la Bruxelles, unde Horia Ioan Iova analizeaz\u0103 foarte frumos rolul teatrului \u00een definirea identit\u0103\u021bii sociale a comunit\u0103\u021bii marocane, p\u00e2n\u0103 la Vama Veche, unde\u00a0 Ruxandra\u00a0 Petrinca\u00a0 urm\u0103re\u0219te\u00a0 recoagularea\u00a0 de vacan\u021b\u0103,\u00a0 disident\u0103, a elitei intelectuale bucure\u0219tene de dinainte de c\u0103derea Cortinei de Fier.<\/span><\/p>\n<p><em>Dr. C\u0103t\u0103lin D. Constantin<\/em><\/p>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: What is a city? From the largest city in the world to the smallest- Author: Dr. C\u0103t\u0103lin D. Constantin (English)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">When and how did cities appear? For a long while the most widely spread theory was that of diffusion. According to this theory, cities first appeared in Mesopotamia, around the 4th century B.C. From there they spread towards the Indus Valley and China, and towards the west, towards Greece. The Greek polis is the ancestor of European cities, a red thread connecting Ancient Greece\u2019s urban settlements to those of today. It is not the sole theory linked to the birth and evolution of urban worlds, but, alas, we\u2019ve already headed for the roots of cities, forgetting another question, just as important. What makes a city a city? Or, more simply put, what is a city? The answer seems to be linked to the field of evidence and all urban anthropology treaties develop their analyses starting with the history of the city, or anything else, deeming the answer to the former question implicit. Yet things are not quite so. <\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 What we understand by city is still unclear, and so our concept of city when referring to ancient civilisations is even less clear. The city means different things, not only from one age to another but also from one culture to another, and even in neighbouring geographical areas the definition of city could differ substantially. In Romania for instance, the main criteria for a village or locality to obtain city status is, by law, its number of inhabitants. A settlement can become a city if it has more than 5 000 dwellers, and if 75% of them have an occupation not linked to agriculture. Aside from these two mandatory criteria, there are others concerning the quality of life, yet, according to the 2011 law, they seem rather secondary, even facultative. In Hungary, our neighbour, from whom the Romanian language borrowed the very term used for city, the criteria are of an entirely different nature. A settlement is declared a city if it has a high school and complete sewage system, no matter the population\u2019s size or main occupation. This is why places with only 2000 dwellers or even fewer can easily be included on the list of cities. Romania was 55% urban in 2015, according to estimates, and, the same year, Hungary was recorded as being 71% urban. The numbers are clear, but they are just numbers for behind them lie very different meanings of the term city. Anthropology can uncover the motives behind these variations of perspective.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 From this point of view one may say that only the settlements with a small amount of inhabitants could constitute an issue. That is true. Yet 40 000 inhabitants would be considered a population fit for a city anywhere in Europe, while in India this number would represent a village, even leaving room for more. In the end, what is a large city and what is a small city? Bucharest is undoubtedly a metropolis. Its status remains valid when compared to any other European city. It is not by chance that Bucharest, on the numbers map, is the sixth E.U. capital, immediately after Paris and right before Vienna. But I cannot forget the momentary perplexity I experienced when, upon addressing a conventional question (\u201cWhat do you make of Bucharest?\u201d) to a tourist from Turkey, just introduced to me by a common friend and a person who came from an old family of Armenian merchants established in Istanbul around the 16th century, I received an unwavering and unconventional reply: \u201cIt\u2019s beautiful, but very small, I was expecting something at least a bit larger!\u201d Only in 2015, according to estimates, the population of Istanbul increased by over two million inhabitants, the population of an entire Bucharest, and the total number of inhabitants for this city at the border between continents surpasses the number of inhabitants in Romania. And, let us not forget, geographically, Istanbul is closer to us than Paris or Vienna, the European capitals that frame Bucharest size-wise. Istanbul should not be too far culturally either, taking into account the long history of Ottoman occupation in the Balkans. Is Bucharest still large?<\/span><\/p>\n<p style=\"text-align: justify;\">\u00a0 <\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">The city of cities, in regards to population, is Tokyo, which in its urban area gathers over 37 million inhabitants. If we do not take into account the urban area, Tokyo drops down suddenly at number 14, immediately after Istanbul, leaving first place to Shanghai, with nearly 25 million dwellers. For Europe, these are currently impossible numbers. On the opposite end of the spectrum, there is only one settlement in the world, an European one, that can claim the title of Earth\u2019s smallest city, without protest. It is called Hum, a Croatian settlement in the Istria Peninsula, towards the Italian border, in an area where several cultural overlaps have created a very interesting combination for an anthropologist. Hum has been a city ever since the Middle Ages. From then until now its size and street system have remained unchanged. Its history is interesting, having been attested during the 12th century, at the heart of an area traditionally known for truffle hunting and preserved Glagolitic inscriptions. Its inhabitants have always been few. Nowadays there are exactly 21. Plus a square and three streets so short that in five minutes you can walk along all of them thrice. Yet it is officially a city, the world\u2019s smallest. And a series of arguments clearly support this status: it is located at the top of a hill, as are all cities in Istria, while the villages can always be found at the foothill. It has all the institutions required for a city in its small square: a school, a church, a Court of Justice, a City Hall and a former guild headquarters. Despite having just three streets, these were planned from the beginning, not built randomly. I have visited it recently and can confirm that Hum, in Croatia, with its 21 dwellers, is both beautiful and a city.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2008 is the year UNESCO considered to be the first time in the history of mankind when urban population reached the level of rural population. Of course the variations between definitions on what separates rural from urban were not taken into account. Between 21 dwellers and several tens of thousands, any settlement can be a city. The only thing is that this \u201cany\u201d differs from one cultural and geographical space to another. And it is here, speaking of differences, that anthropological analysis has much to say.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">Anyway, going back to older cultures, archaeologists do not hesitate to consider settlements much older than those in Mesopotamia, also in Asia and from the Neolithic period &#8211; Jericho, \u00c7atal H\u00fcy\u00fck, Kirokitia \u2013 to name a few, as cities. The criterion is different every time, and manages to persuade every time, using different means. The great Neolithic site of Transylvania, near Cristian, uncovered in 2012, a settlement for people who historians say came from around Anatolia, also dates from that time. Archaeologists did not waver in calling it a city, taking into account its dimensions and the fact that the world\u2019s oldest mask and a vessel painted with what lab analyses revealed to be the world\u2019s oldest paint were found here.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The articles from this issue of the Urban Anthropology Journal travel between different urban cultures, both old and modern, from Quebec \u2013 though the articles written by Ioana Comat, Aude Maltais-Landry, Ioana Radu and Alexandru Popp \u2013 to Iran \u2013 through the articles signed by Bahareh Bahtaei, Hakim nia Mostafa and Nazanin Kaveh \u2013 to Brussels, where Horia Ioan Iova analyses the role of theatre in defining the social identity of the Moroccan community very beautifully, to Vama Veche, where Ruxandra Petrinca focuses on the reconfiguration of the Bucharest intellectual elite\u2019s leisure activities from before the Iron Curtain\u2019s fall.<\/span><\/p>\n<p style=\"text-align: justify;\"><em><span lang=\"EN-US\">dD. C\u0103t\u0103lin D. Constantin<\/span><\/em><\/p>\n<p style=\"text-align: justify;\"><em><span lang=\"EN-US\">(English version by Eliana Radu)<\/span><\/em><\/p>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Qu\u2019est-ce qu\u2019une ville? De la plus grande ville du monde \u00e0 la plus petite &#8211; Auteur: Dr. C\u0103t\u0103lin D. Constantin (Francais)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\"><span style=\"font-family: Calibri; font-size: medium;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span><span lang=\"FR\">\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><span lang=\"FR\">Quand et comment les villes apparaissent-elles? Pendant longtemps, la th\u00e9orie la plus r\u00e9pandue fut celle de la diffusion. Selon cette th\u00e9orie, les premi\u00e8res villes sont apparues en M\u00e9sopotamie, vers le IVe si\u00e8cle av. J.-C. De l\u00e0, elles se sont propag\u00e9es vers la vall\u00e9e de l\u2019Indus et la Chine, et vers l\u2019ouest, vers la Gr\u00e8ce. La polis grecque est l\u2019anc\u00eatre des villes europ\u00e9ennes, un fil rouge reliant les \u00e9tablissements urbains de la Gr\u00e8ce antique \u00e0 ceux d\u2019aujourd\u2019hui. Ce n\u2019est pas la seule th\u00e9orie li\u00e9e \u00e0 la naissance et \u00e0 l\u2019\u00e9volution des mondes urbains, mais, h\u00e9las, nous nous sommes d\u00e9j\u00e0 concentr\u00e9s sur les origines des villes, oubliant une autre question tout aussi importante. <\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Qu\u2019est-ce qui fait d\u2019une ville une ville? Ou, plus simplement, qu\u2019est-ce qu\u2019une ville? La r\u00e9ponse semble \u00eatre li\u00e9e au domaine de la preuve et tous les trait\u00e9s d\u2019anthropologie urbaine d\u00e9veloppent leurs analyses en commen\u00e7ant par l\u2019histoire de la ville, ou quoi que ce soit d\u2019autre, jugeant la r\u00e9ponse \u00e0 la question pr\u00e9c\u00e9dente implicite. Pourtant les choses ne sont pas tout \u00e0 fait ainsi.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ce que nous comprenons par ville n\u2019est toujours pas clair, et donc ce que nous pouvons comprendre par ville quand on fait r\u00e9f\u00e9rence \u00e0 des civilisations antiques est encore moins clair. La ville signifie diff\u00e9rentes choses, non seulement d\u2019un \u00e2ge \u00e0 un autre, mais aussi d\u2019une culture \u00e0 l\u2019autre, et m\u00eame dans les zones g\u00e9ographiques voisines la d\u00e9finition d\u2019une ville pourrait diff\u00e9rer consid\u00e9rablement. En Roumanie par exemple, le crit\u00e8re principal pour qu\u2019un village ou une localit\u00e9 puisse obtenir le statut de ville est, par la loi, son nombre d\u2019habitants. Un village peut devenir une ville s\u2019il compte plus de 5 000 habitants et si 75% d\u2019entre eux ont une occupation qui n\u2019est pas li\u00e9e \u00e0 l\u2019agriculture. En dehors de ces deux crit\u00e8res obligatoires, il y en a d\u2019autres concernant la qualit\u00e9 de vie. Pourtant, selon la loi de 2011, ils semblent plut\u00f4t secondaires, voire facultatifs. En Hongrie, notre voisin, qui a offert \u00e0 la langue roumaine le mot utilis\u00e9 pour dire \u2018ville\u2019, les crit\u00e8res sont d\u2019une tout autre nature. Un village est d\u00e9clar\u00e9 une ville s\u2019il a une \u00e9cole secondaire et un syst\u00e8me d\u2019\u00e9gout complet, peu importe son nombre d\u2019habitants ou leur occupation principale. C\u2019est pourquoi des lieux ayant seulement 2000 habitants, ou m\u00eame moins, peuvent facilement \u00eatre inclus sur la liste des villes. Selon les estimations, la Roumanie de 2015 \u00e9tait 55% urbaine, mais la Hongrie de 2015 est 71% urbaine. Les chiffres sont clairs, mais ce sont juste des nombres, soutenus par des significations tr\u00e8s diff\u00e9rentes concernant le terme de ville. L\u2019anthropologie peut d\u00e9couvrir les motivations de ces variations de perspective.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">De ce point de vue, on peut dire que seuls les \u00e9tablissements peu peupl\u00e9s pourraient constituer un probl\u00e8me. C\u2019est vrai. Pourtant, 40 000 habitants seraient consid\u00e9r\u00e9s comme une population normale pour une ville n\u2019importe o\u00f9 en Europe, tandis qu\u2019en Inde ce nombre repr\u00e9senterait un village, m\u00eame laissant place \u00e0 plus. En fin de compte, qu\u2019est-ce qu\u2019une grande ville et qu\u2019est-ce qu\u2019une petite ville? Bucarest est sans aucun doute une m\u00e9tropole. Son statut reste valable par rapport \u00e0 toute autre ville europ\u00e9enne. Ce n\u2019est pas par hasard que Bucarest est la sixi\u00e8me capitale de l\u2019Union europ\u00e9enne, selon la liste des villes par population, imm\u00e9diatement apr\u00e8s Paris et juste avant Vienne. Mais je ne peux pas oublier la perplexit\u00e9 momentan\u00e9e que j\u2019ai \u00e9prouv\u00e9e quand, en adressant une question conventionnelle (\u00abque pensez-vous de Bucarest?\u00bb) \u00e0 un touriste de la Turquie, qui venait de m\u2019\u00eatre pr\u00e9sent\u00e9 par un ami commun et une personne qui est descendu d\u2019une vieille famille de marchands arm\u00e9niens \u00e9tablie \u00e0 Istanbul vers le 16\u00e8me si\u00e8cle, j\u2019ai re\u00e7u une r\u00e9ponse in\u00e9branlable et in\u00e9dite: \u00abC\u2019est beau, mais tr\u00e8s petit, j\u2019attendais quelque chose au moins un peu plus grand!\u00bb Seulement en 2015, selon les estimations, la population d\u2019Istanbul a augment\u00e9 de plus de deux millions d\u2019habitants, la population d\u2019un Bucarest entier, et le nombre total d\u2019habitants pour cette ville \u00e0 la fronti\u00e8re entre continents surpasse le nombre d\u2019habitants en Roumanie. Et, n\u2019oublions pas, g\u00e9ographiquement, Istanbul est plus proche de nous que Paris ou Vienne, les capitales europ\u00e9ennes qui encadrent Bucarest en ce qui concerne le nombre d\u2019habitants. Istanbul ne devrait pas \u00eatre trop loin culturellement, en tenant compte de la longue histoire de l\u2019occupation ottomane dans les Balkans. Bucarest est-il encore grand?<\/span><\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">La ville des villes, en parlant de population, est Tokyo, qui dans sa zone urbaine rassemble plus de 37 millions d\u2019habitants. Si l\u2019on ne tient pas compte de la zone urbaine, Tokyo tombe soudainement \u00e0 la 14\u00e8me place, imm\u00e9diatement apr\u00e8s Istanbul, laissant la premi\u00e8re place \u00e0 Shanghai, avec pr\u00e8s de 25 millions d\u2019habitants. Pour l\u2019Europe, il s\u2019agit de chiffres actuellement impossibles. Au p\u00f4le oppos\u00e9, il n\u2019y a qu\u2019une seule ville au monde, une ville Europ\u00e9enne, qui puisse revendiquer sans aucun doute le titre de la plus petite ville de la Terre. Cette ville est appel\u00e9e Hum, une ville croate de la p\u00e9ninsule d\u2019Istrie, vers la fronti\u00e8re italienne, dans une zone o\u00f9 plusieurs chevauchements culturels ont cr\u00e9\u00e9 un m\u00e9lange tr\u00e8s int\u00e9ressant pour un anthropologue. Hum est une ville depuis le Moyen \u00c2ge. Depuis lors, jusqu\u2019\u00e0 maintenant, sa taille et ses rues sont rest\u00e9s inchang\u00e9s. Son histoire est int\u00e9ressante, attest\u00e9e depuis le 12e si\u00e8cle, au c\u0153ur d\u2019une r\u00e9gion traditionnellement connue pour la chasse aux truffes et les inscriptions glagolitiques pr\u00e9serv\u00e9es. Ses habitants n\u2019ont jamais \u00e9t\u00e9 nombreux. Aujourd\u2019hui, il y a exactement 21. Plus une place et trois rues si courtes que dans cinq minutes vous pouvez les parcourir toutes trois fois. Pourtant, Hum est officiellement une ville, la plus petite du monde. Et une s\u00e9rie d\u2019arguments d\u00e9fendent clairement ce statut: Hum est situ\u00e9 au sommet d\u2019une colline, comme le sont toutes les villes en Istrie, tandis que les villages peuvent toujours \u00eatre trouv\u00e9s au pied de la colline. Il a toutes les institutions n\u00e9cessaires pour une ville sur sa petite place: une \u00e9cole, une \u00e9glise, une cour de justice, une mairie et un ancien quartier g\u00e9n\u00e9ral de la guilde. En d\u00e9pit d\u2019avoir seulement trois rues, celles-ci ont \u00e9t\u00e9 pr\u00e9vues d\u00e8s le d\u00e9but et non pas construites au hasard. Je l\u2019ai visit\u00e9 r\u00e9cemment et je peux confirmer que Hum, en Croatie, avec ses 21 habitants, est \u00e0 la fois magnifique et une ville.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2008 est l\u2019ann\u00e9e que l\u2019UNESCO consid\u00e8re comme marquant la premi\u00e8re fois dans l\u2019histoire de l\u2019humanit\u00e9 que la population urbaine atteint le niveau de la population rurale. Bien entendu, les diff\u00e9rentes d\u00e9finitions qui s\u00e9parent les zones rurales des zones urbaines n\u2019ont pas \u00e9t\u00e9 prises en compte. Entre 21 habitants et plusieurs dizaines de milliers, toute localit\u00e9 peut \u00eatre une ville. La seule chose est que ce \u00abtoute\u00bb diff\u00e8re d\u2019un espace culturel et g\u00e9ographique \u00e0 un autre. Et c\u2019est ici, parlant des diff\u00e9rences, que l\u2019analyse anthropologique a beaucoup \u00e0 dire.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Quoi qu\u2019il en soit, en revenant aux cultures plus anciennes, les arch\u00e9ologues n\u2019h\u00e9sitent pas de consid\u00e9rer des \u00e9tablissements beaucoup plus anciens que ceux de M\u00e9sopotamie comme des villes, toujours en Asie et datant aussi de N\u00e9olithique &#8211; J\u00e9richo, \u00c7atal H\u00fcy\u00fck, Kirokitia &#8211; pour n\u2019en citer que quelques-unes. Les crit\u00e8res sont, \u00e0 chaque fois, diff\u00e9rents, et chaque fois ils parviennent \u00e0 persuader, de diff\u00e9rentes mani\u00e8res. Le grand site n\u00e9olithique de la Transylvanie, pr\u00e8s de Cristian, d\u00e9couvert en 2012, un lieu peupl\u00e9, selon les historiens, par des hommes venus des alentours d\u2019Anatolie dat\u00e9 \u00e9galement de cette \u00e9poque. Les arch\u00e9ologues n\u2019ont pas h\u00e9sit\u00e9 \u00e0 appeler ce site une ville, en tenant compte de ses dimensions et du fait que le masque le plus ancien du monde et un vase peint avec ce que les analyses de laboratoire ont r\u00e9v\u00e9l\u00e9 comme \u00e9tant la peinture la plus ancienne du monde ont \u00e9t\u00e9 trouv\u00e9s ici.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Les articles de ce num\u00e9ro de la Revue d\u2019Anthropologie Urbaine voyagent entre les diff\u00e9rentes cultures urbaines, anciennes et modernes, du Qu\u00e9bec &#8211; \u00e0 travers les articles sign\u00e9s par Ioana Comat, Aude Maltais-Landry, Ioana Radu et Alexandru Popp &#8211; au Iran gr\u00e2ce aux ouvrages de Bahareh Bahtaei, Hakim nia Mostafa et Nazanin Kaveh &#8211; \u00e0 Bruxelles, o\u00f9 Horia Ioan Iova offre une belle analyse du r\u00f4le du th\u00e9\u00e2tre dans la d\u00e9finition de l\u2019identit\u00e9 sociale de la communaut\u00e9 marocaine, \u00e0 Vama Veche, o\u00f9 Ruxandra Petrinca se concentre sur le reconfiguration du loisir des \u00e9lites intellectuelles Bucarestoises avant la chute du rideau de fer.<\/span><\/p>\n<p style=\"text-align: justify;\"><em><span lang=\"FR\">Dr. C\u0103t\u0103lin D. Constantin<\/span><\/em><\/p>\n<p style=\"text-align: justify;\"><em><span lang=\"FR\">(Version en francaise Eliana Radu<\/span><\/em><\/p>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Leitartikel: Was ist eine Stadt? Von der gr\u00f6\u00dften bis zur kleinsten Stadt der Welt &#8211; Autor: Dr. C\u0103t\u0103lin D. Constantin (Deutsch)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: Calibri; font-size: medium;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Wie und wann sind die St\u00e4dte erschienen? Lange Zeit war die diffusionistische Theorie sehr verbreitet. Gem\u00e4\u00df dieser Theorie, sind die ersten St\u00e4dte in Mesopotamien in dem IV. Jahrtausend v. Chr. entstanden. Von hier aus haben sie sich in der Richtung des Indus-Tals, nach China und im Westen nach Griechenland entfalten. Die griechische Polis ist der Urahn der St\u00e4dte aus ganze Europa. Sie ist ein roter Faden, der die st\u00e4dtische Siedlungen des griechischen Altertums mit den heutigen St\u00e4dten verbindet. Diese ist jedoch nicht die einzige Theorie zum Thema von Erscheinen undEvolution der st\u00e4dtischen Welten. Wir haben uns in der Geschichte vertieft und somit eine andere genauso wichtige Frage vergessen! Was macht eine Stadt aus? Oder noch einfacher: Was ist eine Stadt? Die Antwort scheint selbstverst\u00e4ndlich zu sein, alle anthropologische Abhandlungen haben als Ansatz die Geschichte der Stadt oder behandeln andere Themen, die Antwort auf dieser Frage ist einbegriffen.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Aber das ist gar nicht so.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Heute noch ist es unklar, was wir unter Stadt verstehen; noch weniger\u00a0 klar ist, was man unter Stadt verstehen kann, wenn man \u00fcber alten Zivilisationen spricht.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Die Definition der Stadt ist nichr nur geschichtlich, sondern auch kulturell bedingt.\u00a0 Auch in geographischen benachbarten R\u00e4ume wird die Stadt anders verstanden.\u00a0 In Rum\u00e4nien zum Beispiel, um von Zuhause zu beginnen, muss eine Siedlung das Kriterium der Einwohnerzahl erf\u00fcllen, um als Stadt bezeichnet zu werden. Eine Siedlung kann als Stadt gelten nur wenn es dort mehr als 5000 Bewohner gibt und sich 75% davon nicht mehr mit Ackerbau besch\u00e4ftigt.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Diese zwei Kriterien sind die wichtigsten; es gibt zwar auch andere, die sich auf die Lebensqualit\u00e4t\u00a0 bezehen, aber laut des Gesetzes aus 2011, scheinen diese eher sekund\u00e4r\u00a0 und fakultativ zu sein.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Ungarn, das Nachbarland,\u00a0 gibt es ganz andere Kriterien.\u00a0 Eine Siedlung gilt als Stadt wenn sie ein Lyzeum und ein vollst\u00e4ndiges Kanalisationsnetz hat. Die Einwohnerzahl und ihre Besch\u00e4ftigungen sind\u00a0 unwichtig, sodass es Siedlungen gibt, die kaum 2000 Einwohner haben, die auf der St\u00e4dteliste erscheinen.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Rum\u00e4nien ist 55% st\u00e4dtisch, laut der gesch\u00e4tzten Zahlen aus 2015,\u00a0 Ungarn ist in diemselben Jahr 71% st\u00e4dlisch.\u00a0 Die Zahlen sind klar, aber sie sind nur Zahlen; dahinter stecken sehr verschiedene Verstehensweisen, was die Stadt betrifft. Die Anthropologie kann den Grund dieser Perspektivendifferenzen erkl\u00e4ren.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ihr werdet sagen, dass nur die Siedlungen mit einer kleinen Einwohnerzahl in Frage k\u00e4men. Es ist wahr. Aber wenn \u00fcberall in Europa 40.000 Einwohner als Stadtbev\u00f6lkerung gelten k\u00f6nnen, reicht diese Zahl in Indien kaum f\u00fcr eine Stadt.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Was ist eine gro\u00dfe Stadt und was ist eine kleine Stadt?\u00a0 Bukarest ist mit Sicherheit eine Gro\u00dfstadt. Diese Position wurde durch den Vergleich mit anderen europ\u00e4ischen St\u00e4dten klar: Bukarest befindet sich auf dem 6. Platz auf der Hauptstadtliste der Europ\u00e4ischen Union, gleich nach Paris und vor Wien. Aber ein Geschehen kommt mir nicht aus dem Kopf. Einmal habe ich einen Touristen aus T\u00fcrkei, der mir gerade von einem Freund vorgestellt wurde, und der aus einer alten, nach Istanbul \u00fcbersiedelten armenischen H\u00e4ndlerfamilie aus dem XVI Jahrhundert stammte, gefragt, wie ihm Bukarest gef\u00e4llt. Ohne sich zu weigern, antwortete er: Er ist sch\u00f6n, aber sehr klein, ich dachte er sei gr\u00f6\u00dfer!\u201d<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nur in 2015, ist die Bev\u00f6lkerung von Istanbul um \u00fcber zwei Millionen gestiegen, also einmal ganz Bukarest. Die Zahl der Einwohner an der Grenze zwischen den zwei Kontinenten \u00fcberschreitet die Einwohnerzahl Rum\u00e4niens.<\/p>\n<p style=\"text-align: justify;\">Und wir sollen nicht vergessen, Stambul ist n\u00e4her an Bukarest als Paris und Wien. Auch kulturell soll Istanbul n\u00e4her an Bukarest sein, wenn wir an die lange osmanische Herrschaft in Balkan denken. Ist Bukarest noch gro\u00df?<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Die Stadt der St\u00e4dte, als Einwohnerzahl, ist Tokio, die in dem st\u00e4dtischen Teil \u00fcber 37 Milionen Einwohner z\u00e4hlt.\u00a0 Wenn wir die st\u00e4dtische Zone nicht in Betracht nehmen, dann steigt Tokio bis auf Platz 14, gleich nach Istanbul,\u00a0 herunter. Auf dem ersten Platz befindet sich in diesem Fall Shanghai mit fast 25 Millionen Einwohner.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 F\u00fcr Europa sind diese Zahlen im Moment unerreichbar. Auf der anderen Seite, befindet sich die kleinste Siedlung\u00a0 der Welt in Kroatien, und n\u00e4mlich Hum, in der Istria Halbinsel, neben der Grenze mit Italien. Diese Zone weckt das Interesse der Anthopologen, durch das kulturelle \u00dcbereinanderlegen.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hum wurde in dem Mittelalter als Stadt ernannnt. Von da an hat sich kaum etwas daran ge\u00e4ndert, weder die Gr\u00f6\u00dfe noch die Struktur der Stra\u00dfen.\u00a0 Die kleinste Stadt hat eine spannende Geschichte, erw\u00e4hnt wurde sie schon in dem XII Jahrhundet, sie befindet sich im Zentrum einer traditionellen Tr\u00fcffelernte-Zone. Die Stadt hatte nie viele Einwohner und es gibt hier noch glagolitische Inschriften. Heute hat die Stadt\u00a0 genau 21 Einwohner, ein Marktplatz und drei Stra\u00dfen, die so klein sind, dass man sie in 5 Minuten dreimal durchlaufen kann. Aber Hum ist offiziell eine Stadt, die kleinste Stadt der Welt.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Daf\u00fcr sprechen folgende Kriterien: die Stadt befindet sich auf einer H\u00fcgelspitze, wie alle St\u00e4dte aus Istria, indem alle D\u00f6rfer im Tal sind. Auf dem kleinen Marktplatz sind alle Institutionen einer Stadt: Schule, Kirche, Gerichtshof, Rathaus, ein altes Zunfthaus. Dir drei Stra\u00dfen wurden nach einem gut durchgedachten Plan gebaut. Ich habe die Stadt vor Kurzem besichtigt und ich kann es best\u00e4tigen: Hum, in Kroatien, hat 21 Einwohner, ist sch\u00f6n und ist eine Stadt.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2008 ist laut UNESCO das Jahr, in dem die st\u00e4dtische Bev\u00f6lkerung der l\u00e4ndlichen Bev\u00f6lkerung gleichgekommen ist, zum ersten Mal in der Geschichte. Sicher, man hat die sehr verschiedenen Definitionen der Stadt nicht ber\u00fccksichtigt.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Eine Stadt kann also zwischen 21 und einige Milionen Einwohner haben, jede Siedlung kann eine Stadt werden. Dieser \u201ejeder\u201d ist in jedem kulturellen un geographischen Kontext ein anderer. Genau hier hat die anthropologische Analyse viel zu sagen.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Auf jedem Fall, zu den alten Kulturen zur\u00fcckkehrend, identifizieren viele Archeologen eine ganze Reihe von Siedlungen, \u00e4lter als die in Mesopotamien, die sich auch in Asien befinden, als St\u00e4dte. Diese St\u00e4dte, die aus dem Neolithikum stammen &#8211; Jericho, \u00c7atal H\u00fcy\u00fck, Kirokitia-, sind nur einige Beispiele. Die Kriterien sind immer andere, aber jedes Mal \u00fcberzeugen sie auf verschiedene Weisen. Aus einer \u00e4hnlichen Periode stammt auch die gro\u00dfe neolithische Ausgrabungsst\u00e4tte aus Siebenb\u00fcrgen, neben Cristian (Neustadt). Diese wurde 2012 entdeckt, als Siedlung einer Bev\u00f6lkerung aus Anatolien, laut Historiker. Die Archeologen haben die Siedlung als Stadt bezeichnet , wegen seiner Gr\u00f6\u00dfe und wegen der Tatsache, dass man hier die \u00e4lteste Maske der Welt entdeckt hat. Eine andere Entdeckung war ein bemalter Tontopf, dessen Farbe, laut Laboranalysen, die \u00e4lteste Farbe aus der Geschichte der Menschheit sei.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Die Artikeln aus dieser Ausgabe machen eine Reise zwischen verschiedenen st\u00e4dtischen Kulturen, alte und zeitgen\u00f6ssische, von Quebec \u2013 die Artikeln von Ioana Comat, Aude Maltais, Ioana Radu und\u00a0 Alexandru Popp \u2013 bis Iran \u2013 durch die Artikeln von Bahareh Bathaei und Hakim nia Mostafa, von Bruxelles, wo Horia Iova sehr sch\u00f6n die\u00a0 Rolle des Theaters in der Festlegung der sozialen Identit\u00e4t der marokanischen Gemeinschaft, bis Vama Veche, wo Ruxandra Petrinca, die Wiedergerinnung der bukarester intellektueller Elite in den Ferien, vor dem Fall des eisernen Vorhangs, verfolgt.<\/p>\n<p style=\"text-align: justify;\" align=\"right\"><em>Dr. C\u0103t\u0103lin D. Constantin<\/em><\/p>\n<p style=\"text-align: justify;\" align=\"right\"><em>(Ubersetzung in Deutsch von Cristina M\u0103rcule\u021b Petrescu)<\/em><\/p>\n<p style=\"text-align: justify;\"><\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The intricate world of hospital: Macro Level &#8211; Autor: Alexandru Popp&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><br \/>\n\u00cen prezent in Quebec (Canada), pozi\u021bionarea pacien\u021bilor pe liste de a\u0219teptare cu privire la procedurile chirurgicale elective se realizeaz\u0103 printr-o abordare descentralizat\u0103 care implic\u0103 un set complex de interac\u021biuni \u00eentre capacit\u0103\u021bile spitalelor \u0219i cererile pacientilor. Scopul principal al prezentei cercetari este de a determina dac\u0103 un sistem centralizat este mai benefic pentru pacien\u021bi dec\u00e2t sistemul actual descentralizat de organizare, \u00een a\u0219a fel \u00eenc\u00e2t prioritatea pe listele de a\u0219teptare ale pacien\u021bilor este actualizata pentru a reflecta cantitatea de timp \u00een care au a\u0219teptat. Studiul actual combina simul\u0103ri cantitative \u0219i interviuri calitative care ajut\u0103 la \u00een\u021belegerea \u0219i interpretarea rezultatelor de simulare. Rezultatele calitative \u0219i cantitative sunt apoi triangulate, \u00een scopul de a oferi o mai bun\u0103 analiz\u0103 a rezultatelor.<br \/>\nRezultatele simul\u0103rii arat\u0103 c\u0103 centralizarea este benefic\u0103 pentru anumite unit\u0103\u021bi chirurgicale \u0219i pentru indicatori specifici, \u00een timp ce descentralizarea este benefic\u0103 pentru alte unit\u0103\u021bi \u0219i\/sau indicatori. Cu toate acestea, nu exist\u0103 nici o concluzie general\u0103 definitiv\u0103 c\u0103 centralizarea este mai bun\u0103 dec\u00e2t descentralizare sau vice-versa, ceea ce indica ca un sistem mixt ar putea fi cel mai eficient.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie:<\/strong> asisten\u021b\u0103 medical\u0103, birocra\u021bie, spitale, list\u0103 de a\u0219teptare, pacien\u021bi.<\/p>\n<p style=\"text-align: justify;\"><strong><span lang=\"EN-US\">Alexandru Popp<\/span><\/strong><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">Department of Mechanical Engineering, <\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">University of Saskatchewan, Saskatoon, Canada<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">E-mail: alex.popp@usask.ca<\/span><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The myth of the \u201cencounter\u201d: power dynamics and inequities in the stories told by the Innu of Nutashkuan &#8211; Autor: Aude Maltais-Landry&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0Mitul \u201c\u00eent\u00e2lnirii\u201d: dinamica puterii \u0219i inechit\u0103\u021bi \u00een pove\u0219tile spuse de Innu din Nutashkuan<br \/>\n\u00cen cadrul proiectului meu de cercetare despre crearea unei rezerva\u021bii autohtone Innu din Nutashkuan (Quebec, Canada) \u00een 1950, problematica \u00ab\u00eent\u00e2lnirii\u00bb sau contactul \u00eentre dou\u0103 popoare a fost adesea men\u021bionat de c\u0103tre participan\u021bi. \u00centr-una dintre aceste pove\u0219ti, \u00ab\u00eent\u00e2lnirea\u00bb \u00eentre primarul Innu \u0219i agentul departamentului federal simboliza alegerea unui sit \u0219i crearea unei rezerva\u021bii, o situa\u021bie care a deposedat autohtonii Innu, f\u0103r\u0103 consim\u021b\u0103m\u00e2ntul informat al acestora. \u00cen alte povestiri, \u00ab\u00eent\u00e2lnirea\u00bb a avut loc \u00eentre s\u0103tenii Innu \u0219i quebecosi din Natashquan; la magazin sau la biseric\u0103, aceste \u00ab\u00eent\u00e2lniri\u00bb au fost legate de un rasism latent, care este acum negat de c\u0103tre unii s\u0103teni. Pozitiv\u0103 sau negativ\u0103, adesea cunoscut\u0103 ca rela\u021bie de \u201cpopor la popor\u201d, \u201c\u00eent\u00e2lnirea\u201d \u00eentre popoarele autohtone \u0219i restul Canadei nu a dat niciodat\u0103 dovad\u0103 de o real\u0103 \u201cinterculturalitate\u201d \u00eentre albi \u015fi autohtoni.<\/p>\n<p><strong>\u00a0Cuvinte cheie:<\/strong>\u00a0 colonizare, popula\u021bia Innu, istorie oral\u0103, popula\u021bie indigen\u0103, Quebec, Montreal.<\/p>\n<p>Aude Maltais-Landry,<br \/>\nAssociate Director, Centre for Oral History and Digital Storytelling,<br \/>\nConcordia University, Montreal, Quebec, Canada<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Geography features of Kandovan Village and its impact on the lifestyle of its inhabitants &#8211; Autor: Bahareh Bathaei&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><br \/>\nKandovan este un sat \u00een districtul rural Sahand, districtul central Oskou din Provincia Azerbaidjanului de Est, Iran. Acest sat este format din locuin\u021be s\u0103pate \u00een st\u00e2nc\u0103, ce sunt \u00een continuare folosite de localnici.<br \/>\n\u00cen acest sat, casele nu sunt construite pe munte, ci \u00een munte. Un alt aspect de interes este faptul c\u0103 st\u00e2nca joac\u0103 \u015fi un rol de scut termic, p\u0103str\u00e2nd r\u0103coarea \u00een locuin\u021b\u0103 pe timpul verii \u015fi c\u0103ldura pe timpul iernii. Acesta este motivul pentru care majoritatea locuitorilor de aici nu au nevoie de sisteme de \u00eenc\u0103lzire sau de r\u0103cire a aerului.<br \/>\nArhitectura captivant\u0103 a satului pare s\u0103 sfideze toate regulile, iar c\u0103l\u0103torii sunt de obicei fascina\u021bi de pantele sale incredibile \u015fi c\u0103r\u0103rile sale ireveren\u021bioase. \u00cen vremuri recente a fost construit un hotel, inspirat \u015fi legat de \u201estilul\u201d satului. Hotelul \u201eRocky\u201d este compus din caverne, transformate \u00een spa\u021bii de locuit deosebit de comfortabile. Ceea ce ni s-a p\u0103rut interesant a fost c\u0103 dureaz\u0103 10 luni pentru ca una dintre aceste camere-caverne s\u0103 fie s\u0103pate.<br \/>\nAcest studiu va eviden\u021bia factorii ce \u021bin de stilul de via\u021b\u0103 al locuitorilor \u015fi cei lega\u021bi de mediul fizic, precum \u015fi rela\u021bia dintre aceste elemente, dintr-un punct de vedere socio-economic. Va fi analizat\u0103 influen\u021ba formei vie\u021bii omene\u015fti \u00een rela\u021bie cu geografia zonei locuite.<br \/>\n<strong>Cuvinte cheie:<\/strong> caracteristici geografice, arhitectura \u00een st\u00e2nc\u0103, stil de via\u021b\u0103<\/p>\n<p style=\"text-align: justify;\">Bahareh Bathaei<br \/>\nPhD student at University of Architecture &amp; Urbanism ION MINCU (Romania, Bucharest)<br \/>\nbahar.bathaei@gmail.com<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Aboriginal and Diasporic: an Impossible Predisposition? When the Discourses of Urban Aboriginal Organisations Enlighten Theoretical Debates &#8211; Autor: Ioana Comat&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Autohtonii \u0219i diaspora: o receptivitate imposibil\u0103? C\u00e2nd discursurile organiza\u021biilor autohtone urbane ilumineaz\u0103 dezbateri teoretice<br \/>\nCercet\u0103torii investi\u021bi cu studiul aborigenilor urbani- activitate \u00een plin proces de construc\u021bie -, sunt de opinie c\u0103 anumite concepte, folosite \u00een general pentru a descrie experien\u021ba urban\u0103 a autohtonilor trebuie s\u0103 fie reg\u00e2ndite.Acest lucru este valabil \u0219i pentru conceptele de acultura\u021bie \u0219i de asimilare, mai ales din momentul \u00een care experien\u021ba urban\u0103 actual\u0103 a societ\u0103\u021bilor autohtone reflect\u0103 \u00eent\u0103rirea identit\u0103\u021bii etnice. Acest articol exploreaz\u0103 aceste redefiniri teoretice, ca \u0219i cele referitoare la teritoriu, migra\u021bie \u0219i urbanizare. \u00cen al doilea r\u00e2nd, articolul pune \u00een discu\u021bie ideea diasporei \u2013 un termen ales de actorii autohtoni urbani \u2013 pentru a deschide dezbaterea acestui concept \u00een domeniul geografiei urbane.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> autohtoni, diaspora, aborigeni, identit\u0103\u021bi etnice, migra\u021bie, urbanizare<\/p>\n<p style=\"text-align: justify;\"><strong>Ioana Comat<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Zoroastrian houses of Yazd, Iran &#8211; Autori: Hakim Nia Mostafa, Kaveh Nazanin&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><br \/>\nArhitectura tradi\u021bional\u0103 iranian\u0103 este una dintre arhitecturile lumii par excellence. Aceasta s-a dezvoltat pe parcursul a mii de ani, \u00een str\u00e2ns\u0103 rela\u021bie cu religia practicat\u0103. Multe cl\u0103diri tradi\u021bionale \u015fi vernaculare din Iran exemplific\u0103 priceperea \u015fi interesul arhitec\u021bilor din trecut de a armoniza religia Iranian\u0103 cu stilul arhitectural. Arhitec\u021bii \u015ftiu cum s\u0103 adapteze arhitectura la condi\u021biile din Iran. Aceast\u0103 lucrare va prezenta impactul religiilor practicate \u00een Iran (Zoroastrism \u015fi Islam) asupra arhitecturii, iar punctul central al articolului va fi sublinierea felurilor \u00een care arhitectura din Iran a fost influen\u021bat\u0103 de religie. \u00a0Arhitectura iranian\u0103 din trecut va fi analizat\u0103 pentru a eviden\u021bia armonia dintre aceasta \u015fi religia practicat\u0103 \u00een Iran \u015fi ideologia \u021b\u0103rii. Diferen\u021bele dintre locuin\u021bele Zoroastriste \u015fi cele din vecin\u0103tate, aflate de asemenea \u00een Yazd, Iran, vor fi suliniate.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> locuin\u021be zoroastriste, arhitectur\u0103, cultur\u0103, Yazd, Iran<\/p>\n<p><strong>Hakim nia Mostafa<\/strong> (Romania- Ph.D. student UAUIM)<br \/>\nMf_hakimnia@yahoo.com<br \/>\n<strong>Kaveh Nazanin<\/strong> (Romania- student UAUIM)<br \/>\nnazziix93@gmail.com<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The role of theater in defining social identities A study on the \u201cSucre, venin et fleurs d\u2019oranger\u201d theater play in the context of the Moroccan community of Molenbeek-Saint-Jean &#8211; Autor: Horia-Ioan Iova&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p>Secolul XXI aduce pentru societ\u0103\u021bile europene globalizante o realitate postcolonial\u0103 \u0219i postna\u021bionalist\u0103, \u00een cadrul c\u0103reia se cristalizeaz\u0103 noi forme de rela\u021bii identitate &#8211; alteritate \u0219i, odat\u0103 cu ele, un nou subiect de studiu pentru antropologie &#8211; imigrantul. Perform\u0103rile culturale \u2013 ceremonii, concerte, spectacole \u2013 se delimiteaz\u0103, \u00een acest context, drept un mijloc favorabil de cunoa\u0219tere, autocunoa\u0219tere \u0219i schimb cultural. Folosind un spectacol de teatru atelier ca unitate de analiz\u0103, lucrarea ofer\u0103 o privire asupra comunit\u0103\u021bii marocane din cartierul Molenbeek Saint-Jean, Bruxelles, prin prisma conceptelor sociologice provenite din sfera artelor teatrale, dezvoltate de autori precum Erving Goffman, Richard Schechner sau Erika Fischer- Lichte.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> Molenbeek-Saint-Jean, imigrant, rol, teatru, performare, Bruxelles<\/p>\n<p style=\"text-align: justify;\"><strong><span lang=\"EN-US\">Horia-Ioan Iova<\/span><\/strong><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-US\">Master in Cultural Studies, University of Bucharest<\/span><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The Questions of citizenship in a globalized world: Indigenous Peoples and the Canadian State- Autor: Ioana Radu PhD.&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><br \/>\nChestiunea cet\u0103\u021beniei \u00eentr-o lume globalizat\u0103: popoarele aborigene \u0219i statul canadian<br \/>\nDup\u0103 o scurt\u0103 trecere \u00een revist\u0103 a evolu\u021biei teoriei cet\u0103\u021beniei de la introducerea drepturilor egale a lui Marshall \u0219i cre\u0219terea ideologiei multiculturalismului precipitat\u0103 de c\u0103derea comunismului \u00een Europa de Est, acest eseu exploreaz\u0103 felul \u00een care conceptul de cet\u0103\u021benie a modelat via\u021ba popoarelor aborigene \u0219i modul \u00een care, la r\u00e2ndul s\u0103u, revendic\u0103rile pentru incluziune social\u0103 au afectat practicile prin care statul a redefinit normative \u0219i prescriptive ale cet\u0103\u021beniei. Pentru a ilustra aceste aspecte vom examina c\u00e2teva exemple ale jurispruden\u021bei canadiene referitoare la revendic\u0103rile aborigene \u0219i impactul mobiliz\u0103rii politice a na\u021biunii Cree de Eeyou Istchee (nordul Quebec, Canada).<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie:<\/strong> aborigeni, na\u021biunea Cree de Eeyou Istchee, drepturi cet\u0103\u021bene\u0219ti, incluziune social\u0103<\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\"><strong>Ioana Radu<\/strong>, PhD<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"FR\">Post-doctoral fellow, Institut National de Recherche Scientifique- Centre Urbanisation Culture Soci\u00c3\u00a9t\u00c3\u00a9, R\u00c3\u00a9seau\u00c2\u00a0 DIALOG: Le\u00c2\u00a0 r\u00c3\u00a9seau\u00c2\u00a0 de\u00c2\u00a0 recherche\u00c2\u00a0 et\u00c2\u00a0 de connaissances relatives aux peuples autochtones, Montreal<\/span><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Niche tourism and the construction of alternative cultural spaces in socialist Romania &#8211; Author: Ruxandra I. Petrinca&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">\u0162\u0103rmurile M\u0103rii Negre au servit drept loca\u0163ie pentru o serie ampl\u0103 de activit\u0103\u0163i nonconformiste. Pe parcursul ultimelor dou\u0103 decenii de guvernare comunist\u0103, satele 2 Mai \u015fi Vama Veche au devenit un brand al mediului cultural rom\u00e2nesc, oaze de libertate individual\u0103, spa\u0163ii alternative, sau scurte momente de r\u0103gaz \u00eentr-o epoca \u00een care societatea civil\u0103 era altfel sufocat\u0103. cest articol exploreaz\u0103 istoria \u015fi transformarea social\u0103 a comunit\u0103\u0163ilor de frontier\u0103 de la Marea Neagr\u0103, 2 Mai \u015fi Vama Veche, pun\u00e2nd accent pe cultur\u0103 alternativ\u0103, care s-a dezvoltat acolo, \u00een anii \u015faizeci, \u015fi a atins apogeul \u00een anii optzeci. Aici, restric\u0163iilor impuse de regim asupra libert\u0103\u0163ilor individuale li s-a r\u0103spuns printr-o gam\u0103 larg\u0103 de activit\u0103\u0163i restric\u0163ionate sau chiar interzise: nudism, yoga, recitaluri folk, discu\u0163ii pe diferite teme, politice, sociale sau culturale, or schimburi de c\u0103r\u0163i cenzurate. \u00cen ciuda limit\u0103rilor impuse de existen\u0163a Cortinei de Fier, influen\u0163ele occidentale au p\u0103truns \u00een Rom\u00e2nia, iar \u00een comunit\u0103\u0163ile din 2 Mai \u015fi Vama Veche s-a dezvoltat un fenomen social, o contracultur\u0103 imit\u00e2nd mi\u015fcarea american\u0103 hippie. A fost o expresie a unui anumit tip de sociabilitate, o subcultura elitist\u0103, deschis\u0103 tuturor celor care s-au bucurat de muzic\u0103 lui Leonard Cohen, sau Elvis Presley, un \u201ehippie a la roumaine.\u201d \u00cen mod ironic, acest micro-univers a fost par\u0163ial populat de ideologii partidului. Prin urmare, controverse asupra identit\u0103\u0163ii culturale ale acestor situri emblematice, componenta lor social\u0103, precum \u015fi natura activit\u0103\u0163ilor care au avut loc, persist\u0103 \u015fi ast\u0103zi \u00een presa rom\u00e2neasc\u0103.<br \/>\nStudiul localit\u0103\u0163ilor 2 Mai \u015fi Vama Veche ca situri de comportament alternativ, tolerate dar nu pe deplin controlate de regimul comunist, sugereaz\u0103 c\u0103 indivizii au interac\u0163ionat unii cu al\u0163ii \u015fi cu autorit\u0103\u0163ile statului \u00een moduri diferite fa\u0163\u0103 de interac\u0163iunile lor \u00een alte spa\u0163ii sau localit\u0103\u0163i. Pentru a parafraza bine cunoscut\u0103 remarc\u0103 a istoricul L. P. Hartley \u201etrecutul este o \u0163ar\u0103 str\u0103in\u0103,\u201d se poate spune c\u0103 diziden\u0163a a fost o alt\u0103 localitate pentru cei care au ales s\u0103-\u015fi petreac\u0103 vacan\u0163ele \u00een 2 Mai \u015fi Vama Veche.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> 2 Mai, Vama Veche, libertate individual\u0103, cenzur\u0103, identit\u0103\u021bi culturale, Cortina de Fier, situri de comportament alternativ<\/p>\n<p><b><span lang=\"FR-CA\"><span style=\"font-family: Calibri; font-size: medium;\">Ruxandra I. Petrinca <\/span><\/span><\/b><\/p>\n<p><i><span lang=\"FR-CA\"><span style=\"font-family: Calibri; font-size: medium;\">McGill University <\/span><\/span><\/i><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The problem of human races in the vision of Francisc Iosif Rainer &#8211; Autor: Dr. Adrian Majuru&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Profesorul Francis Iosif Rainer a fost colaboratorul savantului Dimitrie Gusti \u00een toate campaniile de cercetare sociologic\u0103 organizate de acesta din urm\u0103 la Nereju Mare( 1927), Fundul Moldovei (1928) \u0219i Dr\u0103gu\u0219 (1932).<br \/>\nAsocierea \u0219tiin\u021bific\u0103 a celor dou\u0103 personalit\u0103\u021bi se baza pe dorin\u021ba \u00een\u021belegerii fiin\u021bei umane \u00een complexitatea sa bio-cultural\u0103. Leg\u0103tura dintre aceste dou\u0103 laturi umane g\u00e2ndite \u0219i analizate de obicei separat, constituia preocuparea comun\u0103 a anatomisutlui \u0219i antropologului Francisc Rainer \u0219i a creatorului de \u0219coal\u0103 sociologic\u0103 Dimitrie Gusti.<br \/>\nUna dintre preocup\u0103rile sale constante a fost evolu\u021bia raselor umane determinate de izolarea geografic\u0103 indelungat\u0103, modelare climatic\u0103 \u0219i implicit presiunea factorilor exteriori determinati de flora \u0219i fauna folosit\u0103 \u00een alimenta\u021bie. \u00cen studiul de fa\u021b\u0103 Rainer prezint\u0103 prin mijloacele de studiu ale timpului s\u0103u (1930-1940) cum au ap\u0103rut \u0219i evoluat rasele umane. De subliniat faptul c\u0103, \u00een vremuri politice foarte tulburi, Rainer a avut curajul s\u0103 sus\u021bin\u0103 \u0219tiin\u021bific faptul c\u0103 toate rasele au un str\u0103mo\u0219 comun \u00eendep\u0103rtat, care a migrat din Africa \u00een valuri succesive timp de mii de ani. Studiul de fa\u021b\u0103 prezint\u0103 \u0219i sus\u021bine aceast\u0103 perspectiv\u0103.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> Francisc Rainer, istoria raselor, etologie, filogenez\u0103, antropogenez\u0103<\/p>\n<p><strong>Dr. Adrian Majuru<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The postindustrial landscape of Bucharest &#8211; Autor: Oana Voicu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Industrializarea a \u00eenceput \u00een a doua jum\u0103tate a sec. al XIX-lea, desf\u0103\u0219ur\u00e2ndu-se ulterior lent. Acest caracter industrial a luat \u00eens\u0103 amploare \u00een timpul regimului comunist, fenomenul aduc\u00e2nd dup\u0103 sine o serie de probleme datorate unui ritm alert, for\u021bat \u0219i irational. \u00cen contextul actual, construc\u021biile industriale sunt pe cale de dispari\u021bie \u00een \u021besutul urban al Bucure\u0219tiului, alc\u0103tuind o imagine ce\u00a0 st\u00e2rne\u0219te curiozitatea, at\u00e2t prin aspectul vechi c\u00e2t \u0219i prin starea ridicat\u0103 de degradare \u00een care se afl\u0103.<br \/>\nAceast\u0103 lucrare \u00ee\u015fi propune s\u0103 analizeze evolu\u0163ia dinamic\u0103 a Bucure\u015ftiului din perspectiv\u0103 industrial\u0103, s\u0103 parcurg\u0103 toate etapele evolu\u021biei pentru o mai bun\u0103 \u00een\u021belegere a mediului industrial deosebit de interesant al acestui ora\u0219, dar \u00een acela\u0219i timp \u00ee\u0219i propune s\u0103 analizeze \u00eencercarea dinamic\u0103, reu\u0219it\u0103 sau nereui\u0219it\u0103, a \u201cora\u0219ului\u201d \u00een demersul de a deveni un organism compus at\u00e2t estetic c\u00e2t \u0219i func\u021bional.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords<\/strong>: Industrializare, patrimoniu, economie, istoric, impact.<\/p>\n<p style=\"text-align: justify;\"><strong>Oana Voicu<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The urban public space in people&#8217;s lives \u2013 an historical-antropologic analysis &#8211; Autor: Andra Filofteia Zamfir&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><br \/>\n<em>\u201cAve\u0163i mare grij\u0103 de oameni \u015fi de via\u0163a nepre\u0163uit\u0103 din spa\u0163iile publice (\u2026) O abordare de succes \u00een proiectarea unor ora\u015fe optime pentru oameni trebuie s\u0103 aib\u0103 via\u0163a \u015fi spa\u0163iul urban ca puncte de plecare. Este cea mai important\u0103 \u015fi mai dificil\u0103, etap\u0103, care nu poate fi l\u0103sat\u0103 pe mai t\u00e2rziu \u00een proces.\u201d (Gehl, 2012)\u00a0<\/em><br \/>\nSpa\u0163iul public urban este privit de mul\u0163i ca fiind un spa\u0163iu al politicului, spa\u0163iul public atrage sau respinge, adun\u0103 sau disperseaz\u0103, ne place sau nu ne place, avem sau nu nevoie de el? Pentru mul\u0163i oameni spa\u0163iul public nu reprezint\u0103 nimic, pentru foarte pu\u0163ini \u00eenseamn\u0103 totul\u2026ce reprezint\u0103 de fapt spa\u0163iul public urban \u00een via\u0163a oamenilor?<br \/>\n<strong>Cuvinte cheie:<\/strong> oameni, activit\u0103\u0163i, via\u0163a, public, calitate, specialist.<\/p>\n<p style=\"text-align: justify;\"><strong>Andra Filofteia Zamfir<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Beauty procedures in front of forensic &#8211; Autor: Prof. Dr. Nicolae Minovici&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><br \/>\nMedicina este prin excelen\u0163\u0103 un domeniu al \u015ftiin\u0163ei str\u00e2ns legat de condi\u0163iile \u015fi de realit\u0103\u0163ile cele mai concrete ale mediului social.<br \/>\nDe aceea, marile personalit\u0103\u0163i medicale, au avut \u00eentotdeauna o viziune \u00een ad\u00e2ncime a problemelor societ\u0103\u0163ii contemporane, str\u0103duindu-se s\u0103 dep\u0103\u015feasc\u0103 domeniul restr\u00e2ns al specialit\u0103\u0163ii lor, \u015fi l\u0103rgindu-l p\u00e2n\u0103 la \u00eembr\u0103\u0163i\u015farea determinantelor sociale ale problemelor de patologie.<br \/>\nUn asemenea om de \u015ftiin\u0163\u0103, pe care specialitatea sa l-a apropiat de cele mai concrete, mai stringente \u015fi mai dureroase probleme ale vie\u0163ii sociale, \u015fi care a \u00eencercat s\u0103 le dea, cu mijloacele \u015ftiin\u0163ei sale, o rezolvare practic\u0103, a fost profesorul Nicolae Minovici.<br \/>\nStudiul de fa\u021b\u0103 este o recuperare pentru publicul larg cu at\u00e2t mai mult cu c\u00e2t r\u0103m\u00e2ne, prin subiectul s\u0103u, foarte actual \u0219i azi. Este probabil unul dintre primele \u0219i rarele materiale publicate pe tema chirurgiei estetice la noi \u00een \u021bar\u0103, av\u00e2nd ca subiect de dezbatere at\u00e2t pericolele acestei practici c\u00e2t \u0219i transform\u0103rile comportamentului uman determinate de practicarea pe scar\u0103 larg\u0103 a chirurgiei estetice.<\/p>\n<p><strong>Cuvinte cheie:<\/strong> Nicolae Minovici, chirurgie estetic\u0103, etologie uman\u0103, antropologie fizic\u0103<\/p>\n<p><strong>Prof. Dr. Nicolae Minovici<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_divider color=&#8221;#0c71c3&#8243; disabled_on=&#8221;on|on|off&#8221; _builder_version=&#8221;3.23.4&#8243; height=&#8221;25px&#8221; hide_on_mobile=&#8221;on&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_divider][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.7 (2016)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2016\/06\/nr.-7.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.7 &#8221; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221; animation=&#8221;off&#8221; sticky=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-7-2016\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 7&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.7 (2016) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]EDITORIAL<\/p>\n<ul>\n<li>Periferii culturale \u00een ora\u0219e globale\u00a0 &#8211; Dr. Adrian MAJURU<\/li>\n<\/ul>\n<p>DOSAR<\/p>\n<ul>\n<li>Diversitate, conflict \u0219i cultur\u0103 \u00een antropologia global\u0103 &#8211; Andrada IVAN<\/li>\n<li>Tipologii de megaora\u0219e &#8211; Silviu BALASZ<\/li>\n<li>Procesul de urbanizare \u00een megaora\u0219ul Tokyo. O perspectiv\u0103 istoric\u0103 \u015fi cultural\u0103 &#8211; Bianca BUZDUGAN<\/li>\n<li>\u00a0Spa\u021biul urban percepe\u021bia comunit\u0103\u021bii japoneze moderne &#8211; Bogdan PETREC<\/li>\n<li>Efectele reloc\u0103rii popula\u021biei de-a lungul unui coridor de transport BRT &#8211; Ioana BREAZ<\/li>\n<li>Shared space \u2013 o nou\u0103 (re)organizare a spa\u021biului public \u0219i al ora\u0219ului &#8211; Alexandru CHIRI\u021a\u0102<\/li>\n<li>Transform\u0103rile popula\u021biei \u00een megaora\u0219e. Studiu de caz: Tokyo &#8211; Andreea CONSTANTINESCU<\/li>\n<li>Antropology tribe in the UAE. The issue key of urban anthropology &#8211; Sadieh ABDALA<\/li>\n<li>Identitatea unei comunit\u0103\u021bi informale \u2013 o tehnologie uman\u0103 \u00een Cairo &#8211; Emanuel VALCEA-PRECUP<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102<\/p>\n<ul>\n<li>Interven\u0163ii de conservare-restaurare a unei sculpturi cu valoare artistic\u0103 \u015fi istoric\u0103, bust marmur\u0103 Carol I &#8211; Aida Simona GRIGORE<\/li>\n<li>Progresul tehnologic \u0219i spa\u021biul public urban &#8211; Iulia DRAGHICI<\/li>\n<li>S\u0103rb\u0103torirea \u0219i s\u0103rb\u0103totirea Cr\u0103ciunului \u00een perioada comunist\u0103 -analiz\u0103 istorico-antropologic\u0103 &#8211; Alina-Elena DUBLEA<\/li>\n<li>Locuirea \u00een ora\u0219ul postsocialist Chi\u0219in\u0103u &#8211; Elvira PLUTA<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u021aII<\/p>\n<ul>\n<li>Identitate cultural\u0103 \u015fi istorie medical\u0103 &#8211; Vizita bucure\u015ftean\u0103 a medicului legist german Fritz Strassmann, 1898 &#8211; Conf. Dr. Octavian BUDA \u0219i Prof. Asoc. Dr. Adrian MAJURU<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Periferii culturale \u00een ora\u0219e globale &#8211; Autor: Dr. Adrian Majuru (Rom\u00e2n\u0103)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Apari\u0163ia urbanului, acum aproximativ 6000 de ani, \u00een mai multe p\u0103r\u0163i ale lumii, desigur nu brusc ci treptat, a \u00eensemnat o transformare major\u0103 \u00een istoria omenirii. Tot ce serve\u015fte devenirea uman\u0103, adic\u0103 necontenita antropogenez\u0103, prive\u015fte antropologia. Urbanizarea s-a mai numit \u015fi revolu\u0163ie urban\u0103. Ea nu se define\u015fte numai prin cre\u015fterea popula\u0163iei comunit\u0103\u0163ilor, a densit\u0103\u0163ii acestor comunit\u0103\u0163i ci \u015fi prin altfel de rela\u0163ii interumane, alt fel de rela\u0163ii cu mediul. \u00cen urban are loc o sus\u0163inut\u0103 produc\u0163ie de bunuri, la \u00eenceput manufacturate apoi industriale, aici are loc crearea de pie\u0163e organizate, \u015fi apare capacitatea de a sus\u0163ine un r\u0103zboi etc.; to\u0163i ace\u015fti factori au condus la creearea pe parcurs a unei clase manageriale, la apari\u0163ia unei elite. Aceste procese, institu\u0163ii \u015fi noi categorii umane care \u00eencep s\u0103 apar\u0103 \u015fi s\u0103 se diversifice, vor continua s\u0103 evolueze form\u00e2nd toate straturile societ\u0103\u0163ii urbane de azi. Cu alte cuvinte rela\u0163iile sociale reprezint\u0103 for\u0163a care a cristalizat procesul de urbanizare. Ce g\u0103sim \u00een mediul urban la baza acestei foarte puternice cre\u015fteri, dezvolt\u0103ri, diversific\u0103ri materiale \u015fi spirituale, ce se dep\u0103\u015fe\u015fte ne\u00eencetat pe sine, spre deosebire de rural, unde nu g\u0103sim o cre\u015ftere \u015fi o dezvoltare comparabil\u0103? R\u0103spunsul este simplu \u015fi \u00een acela\u015fi timp generator de semnifica\u0163ii: O intensificare a comunic\u0103rii interumane, o \u00eembog\u0103\u0163ire, o diversificare, uneori o rafinare, a calit\u0103\u0163ii comunic\u0103rii. Comunicarea interuman\u0103 este r\u0103spunsul. C\u00e2nd zicem comunicare interuman\u0103 \u00een\u0163elegem, contacte interumane, directe sau indirecte. Un om, tr\u0103ind \u00een mediu urban, va avea \u00een fiecare zi tot mai multe contacte comunicante, va avea ceva de spus \u015fi de auzit, direct, fa\u0163\u0103 \u00een fa\u0163\u0103, sau indirect, pe cale electronic\u0103, de la \u015fi cu semeni de ai s\u0103i. Vor contribui la aceasta \u00een afar\u0103 de r\u0103sp\u00e2ndirea telefoniei mobile \u015fi perfec\u0163ionarea Internetului, facilitarea c\u0103l\u0103toriilor prin continua \u00eembun\u0103t\u0103\u0163ire a deplas\u0103rilor, \u00een condi\u0163iile cre\u015fterii densit\u0103\u0163ii popula\u0163ionale \u015fi a amestecului de popula\u0163ii \u00een centrele urbane. \u00cen mediul urban domin\u0103 competi\u0163ia, se tr\u0103ie\u015fte \u00een tensiune. To\u0163i se gr\u0103besc.O consecin\u0163\u0103 va fi sporirea agresivit\u0103\u0163ii fiec\u0103rui individ, o astfel de tr\u0103s\u0103tur\u0103 devenind poate un factor sine qua non a comportamentului fiec\u0103ruia. Agresivitatea duce la violen\u0163\u0103. Au loc modific\u0103ri foarte rapide ale gusturilor, ale modului de via\u0163\u0103, ale expresiei. Oamenii tind a se imita, unii pe al\u0163ii, se iau dup\u0103 modele de via\u0163\u0103 oferite de publica\u0163ii \u015fi televiziuni. Apar obiceiuri noi ce se impun o vreme, fiind apoi \u00eenlocuite de altele. Ca \u015fi moda. Obiceiuri care nu prea \u0163in seama de precepte morale \u015fi nici de s\u0103n\u0103tate. De aici cre\u015fterea patologiei psiho-somatice. Consecin\u0163ele nu pot fi \u00een \u00eentregime prev\u0103zute. Ritmul schimb\u0103rilor este foarte accentuat. Au loc schimb\u0103ri \u00een zona sexualit\u0103\u0163ii, a alimenta\u0163iei, a petrecerii timpului liber, a mi\u015fc\u0103rii fizice individuale. Efortul fizic e tot mai redus. Toate acestea au o relevan\u0163\u0103 antropologic\u0103 major\u0103. Schimb\u0103rile intervin sistemic \u015fi uneori \u00een regim de urgen\u0163\u0103, efectele impun, f\u0103r\u0103 \u00eent\u00e2rziere, adecv\u0103ri la noile situa\u0163ii. \u00cen numai zece ani omenirea se va resim\u0163i \u00een modul de via\u0163\u0103 cotidian de tot ce se inventeaz\u0103 \u015fi se arunc\u0103 pe pia\u0163\u0103 acum. Odat\u0103 descoperit\u0103 pl\u0103cerea m\u00e2nc\u0103rii, sau a rafinamentelor culinare, cel mai important act de \u00eentre\u0163inere a vie\u0163ii, alimenta\u0163ia a ajuns s\u0103 genereze o patologie specific\u0103, s-a ajuns azi la pandemia de obezitate, la boli vasculare, cardiace etc. Acela\u015fi lucru s-a petrecut \u015fi cu sexualitatea. Menit\u0103 natural a asigura continuitatea speciei, sexualitatea devine la om \u015fi surs\u0103 major\u0103 de pl\u0103cere. Azi e greu de precizat ce este mai presus, asigurarea continuit\u0103\u0163ii speciei sau pl\u0103cerea. Preluat\u0103 de natura uman\u0103 (ce tinde continuu a se \u00eendep\u0103rta de natur\u0103), sexualitatea evolueaz\u0103 \u00een zilele noastre, pe direc\u0163ii aproape de neimaginat \u015fi procesul transform\u0103rii ei din act de reproducere \u00een act de pl\u0103cere nu s-a \u00eencheiat. Nici un fel de bariere-criterii de control, morale (precepte religioase, sociale) sau biologice (apari\u0163ia sifilisului acum 5 secole, \u015fi a infec\u0163iei cu HIV, \u00een contemporaneitate) nu a influen\u0163at \u00een vreun fel sexualitatea ca surs\u0103 principal\u0103 de pl\u0103cere. Mai semnal\u0103m f\u0103r\u0103 nici un comentariu, o alt\u0103 tem\u0103 major\u0103 pentru revista noastr\u0103: atitudinea fa\u0163\u0103 de s\u0103n\u0103tate \u015fi boal\u0103, preocuparea pentru p\u0103strarea s\u0103n\u0103t\u0103\u0163ii ca \u015fi r\u0103spunsul \u00een fa\u0163a bolii.\u00a0Timpul \u015fi spa\u0163iul au fost totdeauna marile provoc\u0103ri pentru om. Omul a depus eforturi ne\u00eencetate s\u0103 domine at\u00e2t spa\u0163iul c\u00e2t \u015fi timpul.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0Ce a f\u0103cut cu timpul economisit, ce a c\u00e2\u015ftigat de pe urma faptului c\u0103 \u00een loc de dou\u0103 ore ca s\u0103 parcurg\u0103 o distan\u0163\u0103 a cheltuit numai o or\u0103, nu se \u015ftie. Am gre\u015fi spun\u00e2nd c\u0103 nu a f\u0103cut nimic, c\u0103 a risipit timpul c\u00e2\u015ftigat. Un factor principal al urbanului, ce merit\u0103 a fi luat \u00een discu\u0163ie, este densitatea mare a popula\u0163iei, aglomera\u0163ia. \u00centr-adev\u0103r aglomera\u0163ia influen\u0163eaz\u0103 cre\u015fterea \u015fi dezvoltarea, duce la sexualizarea din ce \u00een ce mai timpurie a fetelor (menarha din ce \u00een ce mai devreme), dar \u015fi a b\u0103ie\u0163ilor. Fiecare astfel de evenimente au consecin\u0163e \u00een alte zone ale vie\u0163ii, efectele sunt de tip domino \u015fi cercet\u0103rile antropologice au menirea de a eviden\u0163ia aceste mecanisme care au semnifica\u0163ie \u015fi valoare antropologic\u0103. Sunt luate \u00een discu\u0163ie influen\u0163ele \u015fi rolul jucat de aglomera\u0163ia \u015fi marea densitate urban\u0103 \u00een evolu\u0163ia uman\u0103. Comportament \u015fi mentalitate. Excese \u015fi progrese. Civiliza\u0163ia \u015fi habitatul proiectat pentru confort \u015fi modificarea comportamentelor \u015fi a mentalit\u0103\u0163ilior. Lipsa naturii \u00eenlocuit\u0103 cu plante de apartament \u015fi animale de companie. Stimuli urbani: oameni de tot felul, calitate divers\u0103, raporturi variate. Astfel, \u00een ora\u0219ul contemporan, care se dezvolt\u0103 \u00een viteze accelerate se dezvolt\u0103 periferii culturale \u00eentr-o diversitate neima\u00eent\u00e2lnit\u0103 \u00eenainte. Nu sunt neaparat etnice sau confesionale c\u00e2t mai ales etologice sau profesionale. Despre constanta acestui fenomen vorbe\u0219te Andrada Ivan \u00een studiul Diversitate, conflict \u0219i cultur\u0103 \u00een Antropologia Urban\u0103. Mai departe, studiul semnat de Chri\u021ba Alexandru aduce \u00een discu\u021bie unul dintre elementele noi ale acestui fenomen de diversitate \u00eentr-un ora\u0219 global: Shared space \u2013 o nou\u0103 (re)organizare a spa\u021biului public \u0219i al ora\u0219ului. Dosarul tematic \u00abPeriferii culturale \u00een ora\u0219e globale\u00bb \u0219i-a focalizat aten\u021bia pe vechile culturi periferice ale secolului al XIX-lea, America Latin\u0103, Africa de nord \u0219i Extremul Orient, tocmai pentru a demonstra, la o sut\u0103 de ani distan\u021b\u0103, cum arat\u0103 realitatea acestei presiuni uria\u0219e, care se dezvolt\u0103 \u00een aceste regiuni \u0219i pornesc invers, c\u0103tre cultura occidental\u0103. Bianca Buzdugan public\u0103 studiul Procesul de urbanizare \u00een megaora\u0219ul Tokyo descriind un fenomen \u00een desf\u0103\u0219urare. Bogdan Petrec, prin studiul s\u0103u Spa\u021biul urban \u00een percep\u021bia comunit\u0103\u021bii japoneze moderne este imaginea \u00een oglind\u0103, a schimb\u0103rilor care pornesc din interior pentru a modela exteriorul. Referitor la aceea\u0219i zon\u0103 cultural\u0103, Constantinescu Andreea dezvolt\u0103 detalii ale modific\u0103rilor tr\u0103ite colectiv de structuri demografice foarte mari pe parcursul unei singure genera\u021bii \u00een interiorul unei viteze urbane tot mai accelerate din perspectiva raport\u0103rii la tehnologie. Studiul Transform\u0103rile popula\u021biei \u00een megaora\u0219e. Studiu de caz: Tokyo, reprezint\u0103 un exemplu \u00een acest sens. Pentru zona mai conservatoare a Orientului Apropiat avem studiul semnat de Sadieh Abdella privind modelarea structural\u0103 a unor identit\u0103\u021bi tribale \u00een curentul dezvolt\u0103rii urbane \u00een Emiratele Arabe Unite. Sadieh prezint\u0103 aceast\u0103 realitate \u00een studiul Anthropology tribe in the UAE. The issue of Urban Anthropology. Emanuel Vilcea Precup se afl\u0103 \u00een vecin\u0103tatea Orientului Apropiat, interesul s\u0103u fiind ata\u0219at de nord estul Africii \u0219i Identitatea unei comunit\u0103\u021bi informale \u2013 o tehnologie uman\u0103 \u00een Cairo. \u0218i aici balansul dintre tribal \u0219i tehnologic este destul de fragil. Balasz Silviu ne transfer\u0103 lectura c\u0103tre periferiile marilor metropole braziliene prin studiul s\u0103u foarte elaborat Favelele \u2013 o comunitate aparte. Avem aici o dezbatere foarte documentat\u0103, adus\u0103 la zi, privind dimensiunea socio-demografic\u0103 \u0219i cultural\u0103 a unor periferii dificil de explorat. Breaz Ioana merge mai departe \u0219i prezint\u0103 studiul de caz al unui fenomen profesional organizat \u0219i monitorizat pentru zona Rio de Janeiro: Efectele reloc\u0103rii popula\u021biei de-a lungul unui coridor de transport BRT. Ora\u0219ul global, metropola ramifica\u021biilor demografice \u0219i a structurilor profesionale tot mai variate hr\u0103ne\u0219te o diversitate legat\u0103 mai nou de remodelarea continu\u0103 a spa\u021biului locuit, dar \u0219i a restructur\u0103rii socio-profesionale a genera\u021biilor tinere, pe m\u0103sur\u0103 ce devin adulte. O lume nou\u0103 se dezvolt\u0103 \u00een fa\u021ba noastr\u0103, cu fiecare zi care trece \u0219i se reg\u0103se\u0219te aproape similar\u0103 \u0219i sincron\u0103 pe toate palierele culturale ale lumii noastre.<\/p>\n<p style=\"text-align: justify;\"><em>Dr. Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Cultural outskirts in global cities &#8211; Author: Dr. Adrian Majuru (English)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">The emergence of the urban &#8211; occurring around 6000 years ago in several parts of the world, coming to life not suddenly, but gradually \u2013 represented a major transformation in the history of mankind. Everything that works towards the becoming of Man, meaning unceasing anthropogenesis, constitutes the subject of anthropology. The process of urbanisation has also been called urban revolution. It is not defined only through the population growth within communities, by the density of the communities, but also through other kinds of inter-human relations and alternative relations with the environment. Urban spaces support a well-oiled production of goods, at firs manufactured, and later industrially produced. Within these spaces organised markets are set up, and the capacity to sustain a war appears. All these factors led to the gradual emergence of a managerial class, to the birth of an elite. These processes, institutions, and new population categories that begin to appear and diversify, will continue to evolve, coming to form all the layers of today\u2019s society. In other words, social relations represent the force behind the process of urbanisation. What may we come across in urban environments that would explain this very significant growth, development, both material and spiritual diversification, constantly surpassing itself, which cannot be found in rural spaces, where there is no comparable growth or development? The answer is simple, yet generates a number of significations: An intensifying of inter-human communication, an enrichment, a diversification, sometimes even a refinement, of the quality of communication. Inter-human communication is the key. When we say inter-human communication we mean inter-human contact, both direct and indirect. A person living in an urban environment will have more and more communicative contacts with every passing day \u2013 they will jade something to say or hear, directly, face-to-face, or indirectly, through electronic or technologic devices, from and with fellow human beings. Aside from the spread of mobile and internet networks, the facilitation of travelling thanks to the evolution of means of transportation also contributes significantly to inter-human communication, with the conditions of population density growth and of the increased melting-pot of urban centres. Competition rules in urban environments, life is tense. Everyone is rushing. This results in an increase of aggressive behaviour for each individual, becoming perhaps an indispensable component of each individual\u2019s behaviour. Aggression leads to violence. There are very rapid changes in tastes, way of life, expression. People tend to imitate one another, and follow the ways of life presented by the media. New habits emerge and are popular for a while until being replaced by others. As in fashion. Trends that do not really follow any moral or health-related perceptions. This explains the rise of psycho-somatic pathology. The consequences cannot be entirely foreseen. The rhythm of change is very accentuated. There are constant changes in the areas of sexuality, of nutrition, of leisure activities, of individual physical activities. Physical effort is rarer and rarer. All these elements have a major anthropological significance. The changes appear systematically, sometimes emergently, and their effects demand a rapid adaptation to the new situations created. In only ten years mankind will feel the effects of today\u2019s market trends. Once the pleasure of food was discovered, of culinary refinement, the most important act of maintaining life \u2013 the act of eating \u2013 began to generate a specific pathology. Nowadays it has led to a pandemic of obesity, vascular diseases and heart conditions etc. The same happened in the case of sexuality. Meant by nature to ensure the continuity of the species, sexuality also becomes a significant source of pleasure for human kind. Today it is difficult to pinpoint what is considered more of a priority, the insurance of our species\u2019 survival or the obtaining of pleasure. Taken on by human nature (that tends to drift further and further away from nature), sexuality nowadays is evolving in almost unimaginable directions, and its process of metamorphosis, from an act of reproduction to an act of pleasure has not yet come to a close. No barriers of control, be they moral (religious concepts, social) or biological (the apparition of syphilis five centuries ago, or of HIV in more recent years), have managed to influence in any shape or form the view of sexuality as a main source of pleasure. We also point out another major theme for our magazine: the attitude towards health and disease, our preoccupation with preserving our health and well-being as a reaction to sickness. Time and space have always represented great challenges for Man.<\/p>\n<p>\u00a0 <\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Humankind has made significant, ceaseless efforts to try and control both time and space. Time and space have always represented great challenges for Man. Humankind has made significant, ceaseless efforts to try and control both time and space.What there is to be done with saved time, what has been gained from the fact that to go from point A to point B a person has spent only one hour instead of two, is unknown. We would err in stating that nothing has been achieved, that the time gained has been wasted. A main factor of urbanity that deserves to be brought to attention is the high population density \u2013 the crowding. Indeed crowding has an impact over growth and development and tends to lead to early sexualisation, for both girls (the early triggering of menstruation) and boys. Each such event has consequences, felt in different aspects of life. The effects unravel like dominoes, and anthropological research is meant to point out the mechanisms behind these changes and effects, that have anthropological significance and value. The influences and role of crowding and high population density in human evolution are discussed. Behaviour and mentality. Excess and progress. Civilisation and the habitat projected for comfort, and the modification of behavioural patterns and mentalities. The lack of nature, replaced by apartment plants and pets. Urban stimuli: people of all kinds, varied levels of communication quality, different types of interactions. Thusly, in the contemporary city, which develops at a staggering rate, cultural outskirts also begin to form in a never before seen variety. They are not necessarily ethnical or confessional, but mostly ethologic or professional. Andrada Ivan broaches the subject of the constant nature of these phenomena in her study Diversity, conflict and culture in Urban Anthropology. Furthermore, Alexandru Chiri\u021ba\u2019s study titled Shared space \u2013 a new (re)organisation of public spaces and the city, touches on one of the new elements of this phenomenon of diversity in a global city. The themed file \u201cCultural outskirts in global cities\u201d focused its attention on the 19th century\u2019s periphery cultures \u2013 Latin America, Northern Africa, and the Far East \u2013 in order to expose the reality of these huge pressures, which developed in these regions and headed in the opposite direction, towards Western culture. Bianca Buzdugan published the study The process of urbanisation in the megacity of Tokyo, describing a phenomenon that is still unravelling. Bogdan Petec, through his study Urban space as perceived by the modern Japanese community, is the mirrored image of the changes that begin from within only to extend and shape the external world. In regards to the same cultural area, Constantinescu Andreea develops details pertaining to the changes collectively undergone by very large demographic structures over the course of a single generation, within the context of a rapid urban development accelerated by the rise of technology. The study Population transformations in megacities. Case study: Tokyo is an example illustrating of the aforementioned statement. On the more conservative area of the Near East we have the study written by Sadieh Abdella, regarding the structural modelling of certain tribal identities within the context of the United Arab Emirates\u2019 urban development. Sadieh presents this reality in the study Anthropology tribe in the UAE. The issue of Urban Anthropology. Emanuel Vilcea Precup focuses on the areas next to the Near East, exhibiting an interest in North-East Africa through his work The Identity of an informal community \u2013 a human technology in Cairo. Here, the balance between the tribal and the technologic is rather fragile. Balasz Silviu points us towards the outskirts of the great Brazilian metropolises with the help of his very elaborate study titled Favelas \u2013 a special community. It presents a very well-documented and up-to-date debate on the social, demographic, and cultural dimension of outskirts that are difficult to explore. Breaz Ioana follows with a case study on a professionally organized and monitored phenomenon in the area of Rio de Janeiro: The effects of population relocation along a BRT transportation corridor. The global city, the metropolis of demographic ramifications and increasingly varied professional structures feeds a diversity newly tied to the continuous remodelling of living spaces, but also a socio-professional restructuring of young generations, as they progress towards adulthood. With each passing day a new world is being created in front of our eyes, almost entirely similar and synchronous on all cultural echelons of our world.<\/p>\n<p style=\"text-align: justify;\"><em> Dr. Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: P\u00e9riph\u00e9ries culturelles dans les villes mondiales &#8211; Auteur: Dr. Adrian Majuru (Francais)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">L&#8217;\u00e9mergence de l&#8217;urbain &#8211; survenant il y a environ 6000 ans dans plusieurs r\u00e9gions du monde, pas soudainement, mais peu \u00e0 peu \u2013 a repr\u00e9sent\u00e9 une transformation majeure dans l&#8217;histoire de l&#8217;humanit\u00e9. Tout ce qui contribue au \u00ab devenir \u00bb de l&#8217;homme, ce qui signifie anthropogen\u00e8se incessante, constitue le sujet de l&#8217;anthropologie. Le processus d&#8217;urbanisation a aussi \u00e9t\u00e9 appel\u00e9e \u00ab r\u00e9volution urbaine \u00bb. Ce processus ne se d\u00e9finit pas seulement par la croissance de la population au sein des communaut\u00e9s, ou par la densit\u00e9 de population des communaut\u00e9s, mais aussi par d&#8217;autres types de relations interhumaines et des relations alternatives avec l&#8217;environnement. Les espaces urbains soutiennent une production bien huil\u00e9e des marchandises, fabriqu\u00e9s manuellement, et plus tard produits industriellement en masse. Au sein de ces espaces urbains des march\u00e9s organis\u00e9s ont \u00e9t\u00e9 mis en place, et la capacit\u00e9 de soutenir une guerre appara\u00eet. Tous ces facteurs ont conduit \u00e0 l&#8217;\u00e9mergence progressive d&#8217;une classe de gestion &#8211; \u00e0 la naissance d&#8217;une \u00e9lite. Ces processus, les institutions aff\u00e9rentes, et les nouvelles cat\u00e9gories de population qui avaient commenc\u00e9 \u00e0 appara\u00eetre et \u00e0 se diversifier, continueront d&#8217;\u00e9voluer, et finiront par former toutes les couches de la soci\u00e9t\u00e9 d&#8217;aujourd&#8217;hui. En effet, les relations sociales repr\u00e9sentent la force qui anime le processus d&#8217;urbanisation. Que pouvons-nous rencontrer dans des environnements urbains qui pourrait expliquer cette croissance tr\u00e8s significative, ce d\u00e9veloppement et cette diversification, \u00e0 la fois mat\u00e9rielle et spirituelle, qui se surpasse constamment, qui ne peut pas \u00eatre trouv\u00e9e dans les espaces ruraux, o\u00f9 il n&#8217;y a pas de croissance ou de d\u00e9veloppement comparable? La r\u00e9ponse est simple, mais g\u00e9n\u00e8re un certain nombre de significations: Une intensification de la communication interhumaine, un enrichissement, une diversification, parfois m\u00eame un raffinement, de la qualit\u00e9 de la communication. La communication interhumaine est cl\u00e9. Quand nous utilisons le terme de communication interhumaine, nous entendons un contact interhumain, \u00e0 la fois direct et indirect. Une personne vivant dans un environnement urbain aura de plus en plus de contacts communication chaque jour \u2013 cette personne aura quelque chose \u00e0 dire ou entendre, directement, face \u00e0 face, ou indirectement, par l\u2019interm\u00e8de des dispositifs \u00e9lectroniques ou technologiques, avec d\u2019autres personnes dans son environnement. Mis \u00e0 part l&#8217;extension des r\u00e9seaux mobiles et d\u2019Internet, la facilitation du d\u00e9placement gr\u00e2ce \u00e0 l&#8217;\u00e9volution des moyens de transport contribue \u00e9galement de mani\u00e8re significative \u00e0 la communication interhumaine, dans les conditions d\u2019une croissance de la densit\u00e9 de population ainsi que l&#8217;\u00e9volution du melting-pot des centres urbains. Les milieux urbains encouragent l\u2019esprit de concurrence &#8211; la vie urbaine est tendue. Tout le monde se pr\u00e9cipite. Cela se traduit par une croissance des comportements agressifs dans le cas de chaque individu, devenant peut-\u00eatre un \u00e9l\u00e9ment indispensable du comportement de chaque membre de l\u2019environnement urbain. L\u2019agression conduit \u00e0 la violence. Il y a des changements tr\u00e8s rapides en ce qui concerne les go\u00fbts, le mode de vie, l\u2019expression. Les gens ont tendance \u00e0 imiter les uns les autres, et de suivre les modes de vie pr\u00e9sent\u00e9s par les m\u00e9dias. De nouvelles habitudes \u00e9mergent et sont populaires pendant un certain temps, avant d&#8217;\u00eatre remplac\u00e9s par d&#8217;autres. Comme dans le domaine de la mode. Des tendances qui ne suivent pas vraiment des perceptions morales ou li\u00e9es \u00e0 la sant\u00e9. Ceci explique la mont\u00e9e de la pathologie psychosomatique. Les cons\u00e9quences ne peuvent pas \u00eatre enti\u00e8rement pr\u00e9vues. Le rythme du changement est tr\u00e8s accentu\u00e9. Il y a des changements constants dans les domaines de la sexualit\u00e9, de la nutrition, des activit\u00e9s de loisirs, d&#8217;activit\u00e9s physiques individuelles. L&#8217;effort physique est de plus en plus rare. Tous ces \u00e9l\u00e9ments ont une signification anthropologique majeure. Les modifications apparaissent syst\u00e9matiquement, parfois en r\u00e9gime d\u2019urgence, et leurs effets exigent une adaptation rapide aux nouvelles situations cr\u00e9\u00e9es. En seulement dix ans l&#8217;humanit\u00e9 sentira les effets des tendances actuelles du march\u00e9. Une fois le plaisir de la nourriture ayant \u00e9t\u00e9 d\u00e9couvert, le raffinement culinaire, l&#8217;acte le plus important pour le maintien de la vie &#8211; l&#8217;acte de manger &#8211; a commenc\u00e9 \u00e0 g\u00e9n\u00e9rer une pathologie sp\u00e9cifique. Aujourd&#8217;hui, il a conduit \u00e0 une pand\u00e9mie de l&#8217;ob\u00e9sit\u00e9, de maladies vasculaires et de maladies cardiaques etc. La m\u00eame chose est arriv\u00e9e dans le cas de la sexualit\u00e9. Con\u00e7u par la nature pour assurer la continuit\u00e9 de l&#8217;esp\u00e8ce, la sexualit\u00e9 devient \u00e9galement une source importante de plaisir pour l\u2019esp\u00e8ce humaine. Aujourd&#8217;hui, il est difficile de d\u00e9terminer ce qui est consid\u00e9r\u00e9 comme \u00e9tant prioritaire : l&#8217;assurance de la continuit\u00e9 de notre esp\u00e8ce ou l&#8217;obtention du plaisir. Emport\u00e9e par la nature humaine (qui tend \u00e0 s\u2019\u00e9loigner de plus en plus de la nature), la sexualit\u00e9 de nos jours \u00e9volue dans des directions presque inimaginables, et son processus de m\u00e9tamorphose, d&#8217;un acte de reproduction \u00e0 un acte de plaisir, n\u2019a pas encore fini. Aucune barri\u00e8re de contr\u00f4le, qu\u2019elle soit morale (li\u00e9e aux concepts religieux, sociaux) ou biologique (l&#8217;apparition de la syphilis il y a cinq si\u00e8cles, ou du VIH plus r\u00e9cemment), ont r\u00e9ussi \u00e0 influencer ou former la vision de la sexualit\u00e9 en tant que principale source de plaisir. Nous rappelons \u00e9galement un autre th\u00e8me majeur pour notre magazine: l&#8217;attitude envers la sant\u00e9 et la maladie, notre souci de pr\u00e9server notre sant\u00e9 et notre bien-\u00eatre comme r\u00e9action \u00e0 la maladie.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Le temps et l&#8217;espace ont toujours repr\u00e9sent\u00e9 des grands d\u00e9fis pour l&#8217;homme. L&#8217;humanit\u00e9 a constamment fait d&#8217;importants efforts pour essayer de contr\u00f4ler le temps et l&#8217;espace. Ce qu&#8217;il y a \u00e0 faire avec le temps \u00e9conomis\u00e9, ce qui a \u00e9t\u00e9 gagn\u00e9 par le fait que, en allant du point A au point B une personne a pass\u00e9 seulement une heure au lieu de deux heures, est inconnu. Nous nous tromperons en affirmant que rien n&#8217;a \u00e9t\u00e9 r\u00e9alis\u00e9, que le temps gagn\u00e9 a \u00e9t\u00e9 gaspill\u00e9. Un facteur principal de l&#8217;urbanit\u00e9 qui m\u00e9rite d&#8217;\u00eatre port\u00e9 \u00e0 l&#8217;attention est la forte densit\u00e9 de population &#8211; l&#8217;encombrement. En effet le surpeuplement a un impact sur la croissance et le d\u00e9veloppement et tend \u00e0 conduire \u00e0 la sexualisation pr\u00e9coce, pour les filles (le d\u00e9clenchement pr\u00e9coce de la menstruation) et les gar\u00e7ons. Chaque tel \u00e9v\u00e9nement a des cons\u00e9quences, ressenties dans les diff\u00e9rents aspects de la vie. Les effets surviennent comme des dominos, et la recherche anthropologique a comme r\u00f4le de souligner les m\u00e9canismes \u00e0 l&#8217;origine de ces changements ainsi que leurs effets, qui ont une signification anthropologique valeureuse. Les influences et le r\u00f4le de l&#8217;encombrement et de la densit\u00e9 de population dans l&#8217;\u00e9volution de l\u2019esp\u00e8ce humaine seront discut\u00e9es. Le comportement et la mentalit\u00e9. L&#8217;exc\u00e8s et le progr\u00e8s. La civilisation et l&#8217;habitat projet\u00e9 pour le confort, et la modification des habitudes comportementales et de la mentalit\u00e9s. Il y a une manque de Nature &#8211; remplac\u00e9e par des plantes d&#8217;appartement et des animaux domestiques. Des stimuli urbains: les gens de toutes sortes, des niveaux vari\u00e9s de qualit\u00e9 de la communication, les diff\u00e9rents types d&#8217;interactions. Ainsi, dans la ville contemporaine, qui se d\u00e9veloppe \u00e0 un rythme effarant, les banlieues culturelles commencent \u00e9galement \u00e0 se former avec une vari\u00e9t\u00e9 incroyable. Ces p\u00e9riph\u00e9ries ne sont pas n\u00e9cessairement ethniques ou confessionnelles, mai,s la plupart du temps, \u00e9thologiques ou professionnelles. Andrada Ivan aborde le sujet de la nature constante de ces ph\u00e9nom\u00e8nes dans son \u00e9tude \u00ab La diversit\u00e9, conflits et culture dans l\u2019anthropologie urbaine \u00bb. Ceci est suivi par l&#8217;\u00e9tude intitul\u00e9e \u00ab Espace partag\u00e9 \u2013 une nouvelle (re)organisation de l\u2019espace public \u00bb, de Alexandru Chirita &#8211; qui parle des nouveaux \u00e9l\u00e9ments impliqu\u00e9s dans ce ph\u00e9nom\u00e8ne de la diversit\u00e9 dans une ville mondiale. Le dossier sur le th\u00e8me \u00ab Les p\u00e9riph\u00e9ries culturelles dans les villes mondiales \u00bb se concentre sur la p\u00e9riph\u00e9rie des cultures du 19\u00e8me si\u00e8cle &#8211; Am\u00e9rique latine, Afrique du Nord et l&#8217;Extr\u00eame-Orient &#8211; afin d&#8217;exposer la r\u00e9alit\u00e9 de ces \u00e9normes pressions, qui a influenc\u00e9 le d\u00e9veloppement de ces r\u00e9gions et les a dirig\u00e9 dans la direction oppos\u00e9e, vers la culture occidentale. Bianca Buzdugan a publi\u00e9 l&#8217;\u00e9tude \u00ab Le processus d&#8217;urbanisation dans la m\u00e9gapole de Tokyo \u00bb, d\u00e9crivant un ph\u00e9nom\u00e8ne qui est encore en train de se passer. Bogdan Petec, \u00e0 travers son \u00e9tude \u00ab L&#8217;espace urbain tel qu&#8217;il est per\u00e7u par la communaut\u00e9 japonaise moderne \u00bb, est l&#8217;image en miroir des changements qui commencent de l\u2019int\u00e9rieur et finissent par fa\u00e7onner le monde ext\u00e9rieur. En ce qui concerne la m\u00eame zone culturelle, Constantinescu Andreea d\u00e9veloppe les d\u00e9tails concernant les changements collectivement subis par de tr\u00e8s grandes structures d\u00e9mographiques au cours d&#8217;une seule g\u00e9n\u00e9ration, dans le cadre d&#8217;un d\u00e9veloppement urbain rapide, acc\u00e9l\u00e9r\u00e9 par l\u2019\u00e9volution de la technologie. L\u2019\u00e9tude \u00ab Les transformations de la population dans les m\u00e9gapoles. Etude de cas: Tokyo \u00bb est un exemple illustrant ce qui a \u00e9t\u00e9 mentionn\u00e9e ci-dessus. Sur la zone la plus conservatrice du Proche-Orient, nous avons l&#8217;\u00e9tude \u00e9crite par Sadieh Abdella, en ce qui concerne la mod\u00e9lisation structurelle de certaines identit\u00e9s tribales dans le contexte du d\u00e9veloppement urbain des \u00c9mirats Arabes Unis. Sadieh pr\u00e9sente cette r\u00e9alit\u00e9 dans son etude \u00ab La tribu dans l&#8217;anthropologie des EAU. La question de l&#8217;anthropologie urbaine \u00bb. Emanuel Vilcea Precup se concentre sur les zones \u00e0 c\u00f4t\u00e9 du Proche-Orient, pr\u00e9sentant un int\u00e9r\u00eat pour l&#8217;Afrique du Nord-Est \u00e0 travers son travail \u00ab L&#8217;identit\u00e9 d&#8217;une communaut\u00e9 informelle &#8211; une technologie humaine au Caire \u00bb. Ici, l&#8217;\u00e9quilibre entre la tribu et la technologie est assez fragile. Balasz Silviu nous pointe vers la p\u00e9riph\u00e9rie des grandes m\u00e9tropoles br\u00e9siliennes \u00e0 l&#8217;aide de son \u00e9tude tr\u00e8s \u00e9labor\u00e9 \u00ab Les favelas \u2013 une communaut\u00e9 appart \u00bb.Nous avons dans ce cas un d\u00e9bat tres bien document\u00e9, mis-a-jour, qui se concentre sur la dimension sociod\u00e9mographique et culturelle de ces p\u00e9riph\u00e9ries difficiles a explorer. Breaz Ioana vient avec une \u00e9tude de cas sur un ph\u00e9nom\u00e8ne professionnellement organis\u00e9 et contr\u00f4l\u00e9 dans la r\u00e9gion de Rio de Janeiro: \u00ab Les effets de la d\u00e9localisation de la population le long d&#8217;un corridor de transport BRT \u00bb. La ville mondiale, la m\u00e9tropole des ramifications d\u00e9mographiques et des structures professionnelles de plus en plus vari\u00e9es, alimente une nouvelle diversit\u00e9, li\u00e9e \u00e0 la r\u00e9novation continue des espaces de vie, mais aussi \u00e0 une restructuration socioprofessionnelle des jeunes g\u00e9n\u00e9rations, \u00e0 mesure qu&#8217;ils progressent vers l&#8217;\u00e2ge adulte. Avec chaque jour qui passe un monde nouveau est cr\u00e9\u00e9 en face de nos yeux, presque tout \u00e0 fait similaire et synchrone sur tous les \u00e9chelons culturels de notre monde.<\/p>\n<p style=\"text-align: justify;\"><em> Dr. Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Leitartikel: Kulturelle Peripherien in globalen St\u00e4dten &#8211; Autor: Dr. Adrian Majuru&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Das allm\u00e4hliche Erscheinen des st\u00e4dtischen Lebens vor ungef\u00e4hr 6000 Jahren an verschiedenen Orten der Welt bedeutete eine wichtige Ver\u00e4nderung in der Geschichte der Menschheit. Alles was der Menschheit dient, also die ununterbrochene Anthropogenese, betrifft die Anthropologie. Die Urbanisierung nannte man auch die st\u00e4dtische Revolution. Sie bestimmt sich nicht nur durch den Bev\u00f6lkerungszuwachs der Gemeinschaft, die Dichte dieser Gemeinschaften, sondern auch durch zwischenmenschlichen Beziehungen und Beziehungen zur Umwelt. Die Stadt wird von einer nachthaltigen G\u00fcterproduktion gepr\u00e4gt. Am Anfang wurden diese G\u00fcter durch Handarbeit gefertigt, danach aber in Industrien. Im st\u00e4dtischen Millieu werden organisierte M\u00e4rkte gegr\u00fcndet, hier entsteht auch die M\u00f6glichkeit, einen Krieg auszutragen usw. ; alle diese Faktoren f\u00fchrten zum Erscheinen einer Managerklasse, einer Elite. Diese Prozesse, diese Institutionen und die neuen menschlichen Kategorien, die auftauchen und sich diversifizieren, entwickeln sich und tragen zur Entstehung der heutigen Gesellschaftsschichten bei. Anders gesagt, sind die gesellschaftlichen Beziehungen jene Kraft, die den Urbanisierungsprozess auskristallisiert hat. Welchen Grund gibt es in dem st\u00e4dtischen Millieu f\u00fcr diesen starken Wachstum, f\u00fcr die Entwicklung, f\u00fcr die materielle und spirituelle Diversifizierungen, die sich st\u00e4ndig selbst \u00fcberholen, im Gegensatz zum Ruralen, wo wir keinen \u00e4hnlichen Wachstum und Entwicklung finden? Die Antwort ist einfach aber zugleich ein Bedeutungstr\u00e4ger: Die Intensivierung der zwischenmenschlichen Kommunikation, eine Bereicherung, eine Diversifizierung, manchmal Raffinierung der Kommunikationsqualit\u00e4t. Die zwischenmenschliche Kommuikation ist die Antwort. Unter zwischenmenschliche Kommunikation verstehen wir direkte oder indirekte Kontakte. Ein Mensch, der im st\u00e4dtischen Millieu lebt, wird jeden Tag mehrere kommunzierende Kontakte haben, wird etwas zu sagen und zu h\u00f6ren haben, direkt oder indirekt, auf elektronischem Weg, von und mit seinen Mitmenschen. Dazu tr\u00e4gt auch die Verbreitung der Mobiltelefonie und die Evolution des Internets, die Erleichterung der Reisen durch die Verbesserung der Reisebedingungen, im Rahmen des Wachstums der Bev\u00f6lkerungsdichte und der Vermischung der Bev\u00f6lkerung in den st\u00e4dtischen Zentren. Das st\u00e4dtische Milieu wird von Konkurrenz gepr\u00e4gt, man lebt in einem Zustand der Spannung. Alle beeilen sich. Eine Konsequenz daf\u00fcr ist die Steigerung der Aggresivit\u00e4t des Individuums. Dieser Charakterzug wird zu einem sine qua non Faktor im Benehmen jedes Individuums. Die Agressivit\u00e4t f\u00fchrt zur Gewalt. Die Geschm\u00e4cke, der Lebensstil und die Ausdrucksweisen \u00e4ndern sich schnell. Die Menschen haben die Tendenz, den anderen nachzuahmen, sie richten sich nach den Lebensmodellen, die die Presse und der Fernseherrundfunk anbieten. So erscheinen neue Br\u00e4uche, die sich eine Zeit durchsetzen, um danach von anderen ersetzt zu werden. So steht es auch mit der Mode. Die neu erschienenen Br\u00e4uche nehmen keine R\u00fccksicht auf Moral oder Gesundheit. Daher auch die Zunahme der psychosomatischen Patologie. Die Folgen davon k\u00f6nnen nicht g\u00e4nzlich vorausgesehen werden. Der Ver\u00e4nderungsrhytmus ist sehr beschleunigt. \u00c4nderungen gibt es auf der Ebene der Sexualit\u00e4t, der Ern\u00e4hrung, des Zeitvertreibs, des Sportss. Das Invidiuum bewegt sich immer weniger. Alle diese Sachen habe eine sehr gro\u00dfe anthropologische Relevanz. Die \u00c4nderungen finden systemisch statt, manchmal unverz\u00fcglich. Die Auswirkungen zwingen zu einer schnellen Anpassung zu den neuen Situationen. Die Folgen aller neuen Erfindungen, die jetzt auf dem Markt erscheinen, werden in zehn Jahren sp\u00fchrbar sein. Durch die Entdeckung der Freude an Essen und des kulinarischen Raffinements, ist die Ern\u00e4hrung aus einem lebenserhaltenden Akt zu einem Krankheitsgenerator geworden. Aus dieser Tatsache erfolgt eine spezifische Pandemie: Fettsucht, Herzerkrankungen, Gef\u00e4\u00dferkrankungen usw. Genauso steht es auch mit der Sexualit\u00e4t. Von Natur her hat sie als Ziel die Fortpflanzung der Spezies. Beim Menschen aber wurde die Sexualit\u00e4t zur wichtigsten Vergn\u00fcgungsquelle. Heute ist es schwer nachzuvollziehen, was wichtiger ist, die Spezies fortzupflanzen oder das Vergn\u00fcgen. Von der menschlichen Natur \u00fcbernommen (der Mensch versucht sich immer von der Natur zu entfernen), entwickelt sich die Sexualit\u00e4t weiter, auf unvorstellbaren Weisen. Der Prozess der Verwandlung aus einem Fortpflanzungsakt in einem Verg\u00fcgungsakt ist nicht zu Ende. Es gibt keine Kontrollkriterien, die die Sexualit\u00e4t als wichtigste Vergn\u00fcgungsquelle beeinflussen konnten, seien sie moralischer (religi\u00f6se oder soziale Regelungen) oder biologischer Natur (das Erscheinen des Syphilis vor f\u00fcnf Jahrhunderten und der AIDS-Krankheit heute). Wir machen den Leser auf ein anderes wichtiges Thema aus unserer Zeitschrift aufmerksam: Das Verhalten gegen\u00fcber der Gesundheit und Krankheit, die Sorge um die Bewahrung der Gesundheit, als Antwort auf die Krankheit.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Zeit und Raum waren immer die gr\u00f6\u00dften Herausforderungen des Menschen. Er hat sich immer die M\u00fche gegeben, Zeit und Raum zu beherrschen. Wozu hat er die Zeit gebraucht, wenn er anstatt zwei Stunden f\u00fcr die Zur\u00fccklegung eine Strecke nur eine Stunde gebraucht hat ? Wer wei\u00df ? Wir w\u00fcrden uns aber irren, wenn wir sagen w\u00fcrden, er hat die gewonne Zeit verschwendet. Ein Hauptfaktor des Urbanen, der besprochen werden sollte, ist die gro\u00dfe Bev\u00f6lkerungsdichte, die Menschenmenge. Diese Menschenmenge beeinflusst die Entwicklung und das Wachstum, f\u00fchrt zu einer fr\u00fchen Sexualisierung der M\u00e4dchen (die immer fr\u00fchere Menarche), aber auch der Jungen. Diese Tatsachen beeinflussen andere Lebensbereiche und die Folgen sind dominoartig. Die anthropologische Forschung soll diese Mechanismen, die einen anthropologischen Wert haben, aufdecken. Die Einfl\u00fcsse, die von den Menschenmengen gespielten Rollen, wie auch die st\u00e4dtische Dichte werden in Betracht genommen, insofern sie die menschliche Entwicklung beeinflussen. Exzesse und Progresse. Die Zivilisation und der Lebensraum, der f\u00fcr den Komfort und f\u00fcr die Ver\u00e4nderung der Verhaltensweisen und Mentalit\u00e4ten projektiert wurde. Der Mangel an Natur wird durch Hauspflanzen und Haustiere ausgeglichen. St\u00e4dtische Anreize: alle Arten von Menschen, verschiedene Qualit\u00e4t, vielf\u00e4ltige Beziehungen. Auf diese Weise, in der zeitgen\u00f6ssichen Stadt, entwickeln sich sehr schnell unglaublich vielf\u00e4ltige kulturelle Perpherien. Diese sind nicht unbeding ethnischer oder konfesioneller Natur sondern ethologischer und profesioneller Art. \u00dcber die Konstante dieses Ph\u00e4nomens spricht Andrada Ivan in ihrem Studium \u201eVielfalt, Konflikt und Kultur in der Urbanen Anthropologie\u201d. Chri\u0163a studiert ein neues Element des Vielfaltph\u00e4nomens in der globalen Stadt: \u201eShared Space \u2013 eine neue (Re)organisation des \u00f6ffentlichen Raumes der Stadt.\u201d Das Themendossier \u201eKulturelle Peripherien in globalen St\u00e4dten\u201d ber\u00fccksichtigt die alten peripherischen Kulturen des 19. Jahrhundert in Lateinamerika, Nordafrika, und dem Fernosten. Das Studium bringt in Vordergrund die Realit\u00e4t eines enormen Drucks, der sich in dieser Region entwickelte, und der sich gegen die westliche Kultur richtete. Bianca Buzdugan ver\u00f6ffentlicht ihren Artikel \u201cDer Urbanisierungsprozess in der Megastadt Tokyo\u201d, indem sie die gegenw\u00e4rtigen Ph\u00e4nomenen beschreibt. Bogdan Petrec, besch\u00e4ftigt sich in dem Studium \u201cDer st\u00e4dtische Raum in der Weltanschauung der heutigen japanischen Gemeinschaft\u201d mit der Widerspiegelung der Ver\u00e4nderungen, die aus dem Inneren, nach Au\u00dfen wirken. Bez\u00fcglich der gleichen Kulturzone, veranschaulicht Contantinescu Andreea Details der kollektiven Erlebnisse einer einzigen Generation durch die Ver\u00e4nderungen der sehr gro\u00dfen demographischen Strukturen im Rahmen einer steigenden st\u00e4dtischen Geschwindigkeit in Bezug auf die Evolution der Technologie. Der Artikel \u201cDie Wandlung des Volkes in den Megast\u00e4dten. Fallstudie: Tokyo\u201d ist ein Bespiel in dieser Richtung. F\u00fcr die konservative Zone des Nahostens haben wir das Studium der Sadieh Abdella, zum Thema strukturelle Modellierung einiger Stammidentit\u00e4ten innerhalb der st\u00e4dtischen Entwicklungstendenz der Vereinigten Arabischen Staaten. Sadieh pr\u00e4sentiert diese Realit\u00e4t in \u201cAnthropology tribe in the UAE. The issue of Urban Anthropology.\u201d Emanuel Vilcea Precup besch\u00e4ftigt sich mit Nordafrika in seinem Artikel \u201cDie Identit\u00e4t einer informalen Gemeinde- eine menschliche Technologie in Kairo\u201d. Hier ist das Gleichgewicht zwischen Volksstamm und Technologie als sehr zerbrechlich dargestellt. Balasz Silviu f\u00fchrt uns zu den Peripherien der gro\u00dfen brasilianischen Metropolen durch sein sehr ausf\u00fchrliches Studium \u201cDie Favela \u2013 eine au\u00dferordentliche Gemeinschaft\u201d. Hier haben wir eine dokumentierte Debatte, was die soziodemographische und kulturelle Dimension einiger schwer erforschbaren Peripherien betrifft. Breaz Ioana pr\u00e4sentiert die Fallstudie eines professionell organisierten und beobachteten Ph\u00e4nomens f\u00fcr die Rio de Janeiro Zone: Die Auswirkungen der Bev\u00f6lkerungsverlagerung entlang eines BRT Transportkorridors. Die globale Stadt, die demographischen Verzweigungen und die verschiedenartigen professionellen Strukturen der Metropole, ern\u00e4hren eine Vielfalt, die in Zusammenhang mit der ununterbrochenen Umgestaltung des bewohnten Raumes aber auch mit der sozioprofessionellen Umstrukturierung der neuen Generationen im Erwachsenwerden-Prozess, gebracht werden kann. Eine neue Welt entwickelt sich t\u00e4glich vor unseren Augen, diese Welt ist aber fast gleich und synchron auf allen kulturellen Ebenen unserer Welt wiederzufinden.<\/p>\n<p style=\"text-align: justify;\"><em>Dr. Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Diversitate, conflict \u0219i cultur\u0103 \u00een antropologia global\u0103 &#8211; Autor: Andrada M. Ivan &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">In the context of cultural globalization, the historical privilege of contemporary anthropology is the transition between a world of isolated civilizations based on different periods and places and a unique world defined, to a large extent, by the same space and time. Globalization is promoted through cultural synchronization, but the importance of local context over the life of a community is reduced \u2013 due to both expansion and development of global communication networks, as well as the progress of production and exchange systems. The paper provides the interpretation and understanding of several distinctive features associated with the present anthropological processes that are carried out at a global scale, together with concepts and suggestions about the cultural diversity and conflicts from ancient times until the present. Therefore, it is worth noting that both unification tendencies and the existing fragmentation ones must be understood in a straightforward relation to global anthropology.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> cultural globalization, human culture, global anthropology, cultural\/social transition, evolution.<\/p>\n<p style=\"text-align: justify;\"><em>Andrada M. Ivan<\/em><\/p>\n<p style=\"text-align: justify;\"><em>Universitatea de Arhitectur\u0103 \u0219i Urbanism ION MINCU, Bucure\u0219ti<\/em><\/p>\n<p style=\"text-align: justify;\"><em>Master: Proiectare urban\u0103<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Re\u021beta favelei accesibile \u0219i sustenabile \u00cembun\u0103t\u0103\u021birea vie\u021bii \u00een favel\u0103 \u0219i p\u0103strarea identit\u0103\u021bii originale a acesteia &#8211; Autor: Urbanist Silviu-Iulian Balazs &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract.<\/strong><\/p>\n<p style=\"text-align: justify;\">The study in question focuses on the domain of living in mega city Rio de Janeiro Brazil, it contains information about the history of the city over the last four hundred years. Also presented housing types, their characteristics and the types of homes that are in this mega city. And in the second part of this study, the influence of people over house ambiance and also the various government measures designed to improve the situation in informal living and improve the living quality of city population.<\/p>\n<p style=\"text-align: justify;\"><strong>Key words<\/strong>: house life; relocation; redefinition; better life<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Procesul de urbanizare \u00een megaora\u0219ul Tokyo O perspectiv\u0103 istoric\u0103 \u015fi cultural\u0103 &#8211; Autor: Arh. Bianca BUZDUGAN &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Rezumat<\/p>\n<p style=\"text-align: justify;\">Lucrarea de fa\u021b\u0103 identific\u0103 o serie de fenomene \u0219i elemente urbane care au participat \u0219i particip\u0103 la procesul de urbanizare a megaora\u0219ului Tokyo. Acesta se bazeaz\u0103 inclusiv pe acceptarea supratehnologiei ca form\u0103 de design urban, care are ca scop sus\u021binerea \u0219i legarea nodurilor de densitate urban\u0103. Astfel prin introducerea unui sistem de c\u0103i ferate supratehnologizate, care sus\u021bin mobilitatea \u0219i accesibilitatea \u00een teritoriu, este schimbat\u0103 fundamental dimensiunea spa\u0163iu \u2013 timp. Via\u021ba de zi cu zi a locuitorilor, este marcat\u0103 \u00een primul r\u00e2nd de traseele lungi care trebuie parcurse zilnic \u00een megaora\u0219 de trei sferturi din popula\u0163ie, \u00een mi\u015fcarea cas\u0103 \u2013 loc de activitate\/de munc\u0103 \u2013 cas\u0103.<\/p>\n<p style=\"text-align: justify;\">Cuvinte cheie: megaora\u0219, proces de urbanizare, sistem de c\u0103i ferate, peisaj cultural, mobilitate.<\/p>\n<p style=\"text-align: justify;\">Abstract<\/p>\n<p style=\"text-align: justify;\">This paper identifies a number of phenomena and urban elements that have participated in the process of urbanization of Tokyo Megacity. The megacity relies on super technology and accepts it as a form of urban design, which aims to support and link high density urban hubs. Thus by introducing a system of super technological railway system, supporting mobility and accessibility in the territory, it is fundamentally changed the size of the notion space \u2013 time. Daily life of the inhabitants is marked primarily, by long routes to be taken daily in the megacity by three quarters of the population in the movement process house\u00a0 \u2013\u00a0 place of business\/ activity\/ job\u00a0 \u2013 house.<\/p>\n<p style=\"text-align: justify;\">Keywords: megacity, urbanization process, railway system, cultural landscape, mobility.<\/p>\n<p style=\"text-align: justify;\"><em>Masterand: Arh. Bianca BUZDUGAN<\/em><\/p>\n<p style=\"text-align: justify;\"><em>E-mail: <\/em><em>bianca.buzdugan@umpcultura.ro<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Spa\u0163iul urban \u00een percep\u0163ia comunit\u0103\u0163ii japoneze moderne &#8211; Autor: Petrec Bogdan &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">In a modern society, where the main elements of the city tend to expand increasingly more on technology, we are dealing with an alteration of traditional values. Tokyo, the mega-city with the largest stretch in the world, is the most obvious example where such changes may be obseved. From people\u2019s perception of space to community involvement in changing the city to its base, Tokyo is distinguished by its ability in making this change possible. Technology taken to the extreme, manages to separate both the city, by new emerging spaces, and also actual values from values of the past.<\/p>\n<p style=\"text-align: justify;\"><strong>Key words<\/strong><strong>:<\/strong>\u00a0 society, technology, infrastructure, public space, community space<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Efectele reloc\u0103rii popula\u021biei de-a lungul unui coridor de transport BRT &#8211; Autor: Ioana Breaz &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Abstract<\/p>\n<p style=\"text-align: justify;\">The city of Rio de Janeiro is undergoing some major transformations regarding transport infrastructure, all due to the mergent need of sustaining a considerable amount of new users during the Olympic Games in 2016. The current paper aims to analyse the causes and implications involved in implementing a Bus Rapid Transit System in the structure of a megacity, with focus on the implications regarding the large amount of people that need to be relocated. Moreover, it aims to evaluate the system in its core, its efficiency and capacity, in order to decide where it can be placed on an evolution scale, how close it is to the desired technological maturity and what are the implications on its users.<\/p>\n<p style=\"text-align: justify;\">Cuvinte Cheie: Infrastructur\u0103, Accesibilitate, Bus Rapid Transit, Trafic, Tranzit, Transport.<\/p>\n<p><em>Ioana Breaz<\/em><\/p>\n<p><em>Urbanist, Student\u0103 Master Proiectare Urban\u0103<\/em><\/p>\n<p><em>Universitatea de Arhitectur\u0103 \u0219i Urbanism Ion Mincu<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Shared Space &#8211; o nou\u0103 (re)organizare a spa\u021biului public \u0219i al ora\u0219ului &#8211; Autor: Alexandru Chiri\u021b\u0103 &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Abstract<\/p>\n<p style=\"text-align: justify;\">The objective of this paper is to identify new directions for implementation\/designing public spaces in major European cities, by treating problems of motorized transport and also the poor quality of public spaces. In order to do these, were implemented a series of rules aimed at mitigating the negative effects of mild facing large public spaces. To understand this principle of Shared Space (a new approach of public space) a comparison was made between important areas of big cities that have implemented this system, by using statistical data on the result before and after implementation. Cities in Europe have developed chaotically, leading to increasing number of vehicles and thus to reconfigure the networks of streets at the expense of public space. This is having a negative psychological impact on people by reducing public safety and reduce their surface spaces. This paper presents a relatively new concept, by implementing design concepts in important areas of a city (historical center), containing both urban and transport functions. This is a solution whereby urban planning scheme to encourage alternative transport and remodeling public spaces without being restricted motorized transport mode.<\/p>\n<p style=\"text-align: justify;\">Key words: alternative transporting, urban designe, reconfiguration, safety<\/p>\n<p><em>Alexandru Chiri\u021b\u0103<\/em><\/p>\n<p><em>MA student, Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201dIon Mincu\u201d,<\/em><\/p>\n<p><em>Facultatea de Urbanism, Master Peisaj \u0219i Teritoriu,<\/em><\/p>\n<p><em>Bucure\u0219ti, e-mail: chiri\u0163a.alexandru90<\/em><em>@yahoo.ro<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Transform\u0103rile popula\u021biei \u00een megaora\u0219e Studiu de caz: Tokyo &#8211; Autor: Andreea Constantinescu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The accelerated urbanization process represented worldwide resulted in the emergence of overcrowded people areas of megacities. These new urban forms go through change processes that modify social relationships within them and their dynamics. This evolution is better represented in Tokyo, the oldest megacity, where the human dynamics gradually evolved and changed the definition of social and family relationships and the community relations between Japanese and foreigners.<\/p>\n<p style=\"text-align: justify;\">Keywords: megacity, Tokyo, dwelling, history, externalization, internalizing<\/p>\n<p><em>Andreea Constantinescu<\/em><\/p>\n<p><em>Masterand\u0103, Facultatea de Urbanism, Universitatea de Arhitectur\u0103 \u0219i Urbanism \u201eIon Mincu\u201d, <\/em><\/p>\n<p><em>e-mail: <\/em><em>andreea.cnts@gmail.com<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Anthropology tribe in the UAE. The issue key of urban anthropolgy &#8211; Author: Sadieh Abdalla &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">The native population of the UAE is overwhelmingly Arab. Generally a different tribe dominates each emirate. About two-thirds of the UAE\u2019s non-native populations are Asians (largely Indians, Pakistanis, Sri Lankans, Bangladeshis, and Filipinos), and the other third are Iranians or Arabs (primarily Jordanians, Palestinians, and Egyptians), westren population from (USA, UK, Austria, Hungary, Switzerland)also having. Although the huge population share of expatriates has caused some concern % of populations and likely to increase the level of tensions between the various ethnic communities is slight, Standards for public conduct are high.<\/p>\n<p><em>Sadieh Abdalla<\/em><\/p>\n<p><em>Master Student at (\u201eIon Mincu\u201d University of Architecture and Urbanism, Urbanism), Sadieh.abdalla@gmail.com<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Identitatea unei comunit\u0103\u021bi informale \u2013 o tehnologie uman\u0103 \u00een Cairo &#8211; Autor: Emanuel V\u00c2LCEA-PRECUP &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Ora\u0219ele din ziua de ast\u0103zi sunt din ce \u00een ce mai complexe devenind organisme vii care se dezvolt\u0103 \u00eentr-un mod mai mult sau mai pu\u021bin controlat. Aceste ora\u0219e se transform\u0103 cu timpul \u00een megaora\u0219e. O provocare, dar \u00een acela\u0219i timp o problem\u0103 \u00een acest tip de ora\u0219e este reprezentat\u0103 de managementul de\u0219eurilor produse de masele excesive de popula\u021bie ce tr\u0103iesc \u00een aceste conurba\u021bii. \u00cen ora\u0219ul Cairo, o comunitate informal\u0103, a c\u0103rei locuitori se numesc zabbaleens (fermieri cre\u0219tini din sudul Egiptului ce au migrat \u00een Cairo \u00een anul 1940), au transformat din ceea ce al\u021bii au v\u0103zut o problem\u0103 legat\u0103 de managementul de\u0219eurilor \u00eentr-o oportunitate pentru comunitatea lor. Astfel, au devenit serviciul informal de management al de\u0219eurilor, ocup\u00e2ndu-se de colectarea, sortarea \u0219i reciclarea acestora, acest lucru transform\u00e2ndu-se \u00eentr-un un mod de via\u021b\u0103. Comunitatea este caracterizat\u0103 de cantitatea impresionant\u0103 de reciclare ce ajunge la un procent de 80%, pentru acest lucru primind recunoa\u0219tere mondial\u0103.<\/p>\n<p style=\"text-align: justify;\">Zabbaleen \u00een traducerea literar\u0103 din limba arab\u0103 egiptean\u0103 \u00eenseamn\u0103 oamenii gunoaielor. Utilizarea contemporan\u0103 a cuv\u00e2ntului face referire la colectori. Zabbaleen (singular: zabbal) sunt de asemenea cunoscu\u021bi ca \u0219i Zarraba (singular: zarrab) ce se traduce ca fiind cresc\u0103tori de porci. Aceast\u0103 popula\u021bie a dat na\u0219tere unui concept clar exprimat prin crearea unei formule de tehnologie uman\u0103 (denumire autor) caracterizat\u0103 prin aspecte legate de eficien\u021b\u0103, flexibilitate, capacitate \u0219i creativitate, fiind un organsim viu ce r\u0103spunde factorilor \u0219i provoc\u0103rilor externe, av\u00e2nd capacitatea de transformare\/schimbare \u00een diverse forme \u00een func\u021bie de context .<\/p>\n<p style=\"text-align: justify;\">Cuvinte\u00a0cheie: informal, comunitate, managementul\u00a0de\u015feurilor, reciclare, zabbaleen<\/p>\n<p style=\"text-align: justify;\"><em>Emanuel V<\/em><em>\u00c2<\/em><em>LCEA-PRECUP<\/em><\/p>\n<p style=\"text-align: justify;\"><em>Student, Universitatea de Arhitectur\u0103 \u0219i Urbanism, Master Proiectare Urban\u0103, <\/em><\/p>\n<p style=\"text-align: justify;\"><em>e-mail: <\/em><em>emanuel.valcea@yahoo.com<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Progresul tehnologic \u0219i spa\u021biul public urban &#8211; Autor: Petrec Bogdan &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] Abstract<\/p>\n<p>Cities have changed quite a lot during the past few decades and a major reason behind this change is the progress humanity has made in technology. We\u2019ve moved long past the industrial age and entered a new age, the Information Age, which marks an important feat in our lives. It is a time when portable and digital devices such as laptops, Smartphones or IPods play an important role in our lives and modify our relationship to the exterior world. But, we cannot imagine nowadays a time without them and their influence has spread worldwide in record time. Our relationship to the surrounding urban space has changed in a way that is still difficult to define. The limits between public and private space have mutated and cyberspace was born. We live in this cyberspace daily and we\u2019re almost prone to ignore what is around us. Smartphones have either created bubbles of isolation and privacy or have brought us closer than ever by means of fast communication and access to information.<\/p>\n<p>In this paper, the evolution of the urban public space is explored along with the relationship humans have had with it. Technological progress has modified the way we perceive the physical space in which we live and spend our time, and the Information Age meant a drastic change of the urban space. Public space, the most common site of social contact and interaction, has been through a radical process which saw either an increasing or a decreasing role in our lives. Human behavior, strongly influenced by progress, affects our urban space and creates new boundaries which can affect city living. The more technology progresses, the more intelligent\u00a0 solutions are needed in order for the city to evolve in a positive way and to not affect the quality of our urban spaces. Because of this, it is necessary to study the impact that digital technology has over us and figure out means we can apply in order to create and develop a more lively public space.<\/p>\n<p>Keywords: urban spaces, public spaces, technology, digital devices, public behavior<\/p>\n<p><em>Petrec Bogdan<\/em><\/p>\n<p><em>Universitatea de Arhitectur\u0103 Ion Mincu<\/em><\/p>\n<p><em>Master de proiectare Urban\u0103 \u2013 an II<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;S\u0103rb\u0103torirea \u0219i s\u0103rb\u0103toarea Cr\u0103ciunului \u00een perioada comunist\u0103 \u2013 analiza istorico-antropologic\u0103 Alina &#8211; Autor: Elena Dublea &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong>: The article adresses to the winter\u2019s holidays and Christmas Holiday theme. Christmas in the communist period, in which the power of the state changes concepts and principles in all of societies\u2019 areas. And so, the concepts of holidays and the holidays themselves partially change the way they acted and celebration among people, regardless of if they lived in the urban or country side. And so public holidays in the communist period are considered acts of socio-political ritualized, which dominated the public space and reproduced images of the collective memory.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> communism, lifestyle, culture, Christmas, winter celebrations<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Locuirea \u00een ora\u0219ul postsocialist Chi\u0219in\u0103u &#8211; Autor: Pluta ELVIRA &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <strong>Abstract.<\/strong><\/p>\n<p>The study presents the effects that the socialist regime had on urban development. The post-socialist city, Chisinau, is presented as a city that is struggling to maintain its identity in the new capitalist regime and also through the perspective of a socio-cultural world that still bases its values on the old mentality. The aspects of living in Chisinau are exposed in a direct manner, presenting a sincere opinion about this matter.<\/p>\n<p><strong>Key words:<\/strong> locuire, structur\u0103, omogenitate, gri, urban.<\/p>\n<p><em>Pluta ELVIRA<\/em><\/p>\n<p><em>Master Proiectare Urban\u0103<\/em><\/p>\n<p><em>e-mail: plutaelvira@yahoo.com<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Spa\u021biul public ca resurs\u0103 a regener\u0103rii \u00een a\u0219ez\u0103rile informale&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Studiul de fa\u021b\u0103 abordeaz\u0103 problematica a\u0219ez\u0103rilor informale din perspectiva spa\u021biilor publice care se reg\u0103sesc \u00een mijlocul acestora, fie c\u0103 este vorba de spa\u021bii publice ap\u0103rute spontan, la fel ca \u0219i zonele construite \u00een sine, fie c\u0103 este vorba de experimentele de planificare urban\u0103 desf\u0103\u0219urate \u00een ultimii ani. Spa\u021biul public este, \u00een sensul prezentului studiu, spa\u021biul situat la limita dintre ce poate fi considerat urbanism informal, fiind un ecou al ora\u0219ului formal care se manifest\u0103 \u00een a\u0219ezarea spontan\u0103. Spa\u021biul public este produsul unor grupuri sociale care se confrunt\u0103 cu condi\u021bii extreme de s\u0103r\u0103cie adesea asociat\u0103 cu violen\u021ba. Mai mult, spa\u021biul public exprim\u0103 cel mai bine modul de adaptare la aceste condi\u021bii extreme, spiritul practic, dar \u0219i nevoile \u0219i aspira\u021biile locuitorilor. Pentru practica de arhitectur\u0103 \u0219i urbanism care vizeaz\u0103 \u00eembun\u0103t\u0103\u021birea mediului de via\u021b\u0103 \u00een aceste a\u0219ez\u0103ri, spa\u021biul public ofer\u0103 importante repere care trebuie descifrate, analizate, recompuse.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie<\/strong>: informal, marginalizare, peisaj cultural, unealt\u0103 de interven\u021bie<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Interven\u0163ii de conservare-restaurare a unei sculpturi cu valoare artistic\u0103 \u015fi istoric\u0103, bust marmur\u0103 Carol I &#8211; Autor: Aida Simona Grigore \u2013 Restaurator &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">Bustul Regelui Carol I al sculptorului Oscar Spaethe, a fost vandalizat, fiind spart \u00een trei fragmente, depozitate \u00een locuri diferite, \u00een condi\u0163ii improprii. Muzeul Na\u0163ional de Art\u0103 al Rom\u00e2niei, in custodia c\u0103ruia se afl\u0103, a hot\u0103r\u00e2t, \u00een anul 2013, s\u0103 restaureze lucrarea. Articolul prezint\u0103 starea de conservare, etapele metodologice de restaurare-conservare, dispozitivele \u015fi materialele folosite.<\/p>\n<p style=\"text-align: justify;\">The King Carol I bust made by the sculptor Oscar Spaethe, have been vandalized and broken in three fragments, stored in different places, in improper conditions. The National Museum of Art of Romania, in which custody there is, has decided, in the year of 2013, to restore the sculpture. This article presents the conservation status, the methodological steps for conservation and restoration, the devices and the materials have been used.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie<\/strong>: Regele Carol I, Oscar Spaethe, vandalizat, conservare, restaurare, marmura, fragmente, cur\u0103\u021bare, jet de aburi, chituire, past\u0103 celulozic\u0103 arbocel,<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> <span lang=\"EN-GB\">The King Carol I, Oscar Spaethe, vandalized, conservation, restoration, marble, fragments, cleaning, steam jet, filling, arbocel powered cellulose, <\/span><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Hotel House \u2013 Simbioz\u0103 urban\u0103 &#8211; Diana Postolache &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong>. Symbiosis, in urbanism or architecture, represents the key relationship between city, building and user. At the same time, it defines the social aspects of a group that lives within an urban space, emphasizing on its evolution and its actions which took place according to those urban conditions. The paper is based on the research regarding the population of Hotel House (mostly immigrants), a residential building from Macerata, Italy. The emphasis is made on the evolution of the residents, on their ability to adapt to any situation and how they managed to transform this condominium into a vertical city.<\/p>\n<p style=\"text-align: justify;\"><strong>Key words:<\/strong> urban symbiosis, organism, parasitism, mutualism, symbiont<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Identitate cultural\u0103 \u015fi istorie medical\u0103 Vizita bucure\u015ftean\u0103 a medicului legist german Fritz Strassmann, 1898 &#8211; Autori: Conf. Dr. Octavian Buda \u0219i Prof. Asoc. Dr. Adrian Majuru &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00cen 1898 profesorul german de medicin\u0103 legal\u0103 Fritz Strassmann a vizitat Bucure\u015ftiul la invita\u0163ia fra\u0163ilor Mina \u015fi Nicolae Minovici.<\/p>\n<p style=\"text-align: justify;\">El avea s\u0103 publice la Berlin impresiile \u015ftin\u0163ifice ale cal\u0103toriei sale \u00een articolul intitulat: \u00abBukarest und sein gerichtlich-medicinisches Institut\u00bb care a fost publicat \u00een \u00abBerliner Klinischer Wochenzeitschrift, 1898, no. 27\u00bb.<\/p>\n<p style=\"text-align: justify;\">Profesorul german Fritz Strassmann (1858-1940, Berlin) a fost una din personalit\u0103\u0163ile cele mai marcante ale medicinei legale din Germania. Strassmann a ini\u0163iat \u00een 1903 crearea unei societ\u0103\u0163i de medicin\u0103 legal\u0103 berlinez\u0103 \u015fi a fost unul din fondatorii Societ\u0103\u0163ii Germane de Medicin\u0103, 1904, a c\u0103rei prim pre\u015fedinte a fost \u00eentre 1905-1906. Strassmann, de origine evreiasc\u0103, a studiat medicina la Berlin, Heidelberg \u015fi Leipzig. A fost asistent la Jena \u015fi apoi la Leipzig la Institutul de patologie condus de renumitul Carl Weigert. Din 1884, cariera sa este legat\u0103 de medicina legal\u0103, el f\u0103c\u00e2ndu-\u015fi specializarea la Berlin, sub \u00eendrumarea directorului de atunci Carl Liman. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dup\u0103 studii doctorale sub conducerea lui Rudolf Virchow, fondatorul patologiei moderne, \u015fi Ernst Leyden, \u00een 1891 Strassmann \u00eei va succeda lui Liman la conducerea Institutului din Berlin. \u00cen 1895 a publicat un tratat de medicin\u0103 legal\u0103 de referin\u0163\u0103, Lehrbuch der gerichtlichen Medicin, ce va fi reeditat \u00een 1931.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_divider color=&#8221;#0c71c3&#8243; disabled_on=&#8221;on|on|off&#8221; _builder_version=&#8221;3.23.4&#8243; height=&#8221;25px&#8221; hide_on_mobile=&#8221;on&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_divider][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.6 (2015)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2016\/06\/nr.-6.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.6&#8243; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.6&#8243; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221; animation=&#8221;off&#8221; sticky=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-6-2015\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 6&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropolgie Urban\u0103 &#8211; Nr.6 (2015) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]EDITORIAL<\/p>\n<ul>\n<li>Politici urbane &#8211; <em>Dr. Adrian Majuru<\/em><\/li>\n<li>Urban Policies &#8211; <em>Dr. Adrian Majuru<\/em><\/li>\n<li>Des politiques urbaines &#8211; <em>Dr. Adrian Majuru<\/em><\/li>\n<li>St\u00e4dtische Politiken &#8211; <em>Dr. Adrian Majuru<\/em><\/li>\n<\/ul>\n<p>DOSAR<\/p>\n<ul>\n<li>Living and working in Manhattan at the beginning of the twentieth century \u2013 <em>Ana Maria Schwab <\/em><\/li>\n<li>Zonele monoindustriale \u00een Regiunea Sud Muntenia \u2013 <em>Amalia B\u0103lescu <\/em><\/li>\n<li>\u00centre Bine \u015fi R\u0103u: Sistemul de valori \u015fi migra\u0163ia rural-urban \u00een Rom\u00e2nia \u2013 R\u0103zvan <em>Alexandru Boagiu<\/em><\/li>\n<li>Intersti\u0163iu riveran urban\u2013 r\u00e2ul Colentina; Absen\u0163\u0103 \u2013 prezen\u0163\u0103, limit\u0103 vs articula\u0163ie, Ap\u0103 \u2013 oglindire context \u2013 <em>Marius Mihai Solon<\/em><\/li>\n<li>Problema centraliz\u0103rii \u00een statul centralizat \u2013 studiu de caz China \u2013 <em>Teodor \u015eerb\u0103nescu<\/em><\/li>\n<li>Musulmanii din Marea Britanie \u2013 regenerare \u015fi integrare \u2013 P\u00eervu Silviu-<em>Vlad<\/em><\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102<\/p>\n<ul>\n<li>The Commemoration of children in Dobrogea between the IVth century B.C. and IVth century A.D. \u2013 <em>Raluca Iuliana Popescu<\/em><\/li>\n<li>Este posibil\u0103 \u00een\u0163elepciunea artificial\u0103? \u2013 <em>Angelo M. Morassi <\/em><\/li>\n<\/ul>\n<p>ANTROPOLOGIA URBAN\u0102<\/p>\n<ul>\n<li>Semana Santa la Valladolid \u2013 <em>C\u0103t\u0103lin D. Constantin <\/em><\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u0162II<\/p>\n<ul>\n<li>Corela\u0163ia dintre durat\u0103 \u015fi calitatea vie\u0163ii copiilor \u015fi mamelor \u00een raport cu egalitatea de \u015fanse privind accesul la serviciile de s\u0103n\u0103tate din Rom\u00e2nia \u2013 aspecte antropologice \u2013 <em>Dr. Andrei Kozma, Dr. Ecaterina Stativa <\/em><\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Politici urbane &#8211; Autor: dr. Adrian Majuru (Rom\u00e2n\u0103)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Ora\u015ful determin\u0103 proiec\u0163ia unor variate politici de strategii privind dezvoltarea platformelor socio-profesionale, demografice, economice, culturale \u015fi edilitar-urbanistice. Prima perioad\u0103 prolific\u0103 de politici urbane, de pild\u0103, pentru Bucure\u015fti, a fost aceea dintre anii 1933-1940, c\u00e2nd, s-au realizat la nivel edilitar-urbanistic, actuala reprezentare a centrului bucure\u015ftean (bulevardele pe axa nord-sud \u015fi est-vest, str\u0103juite de hoteluri moderne, magazine, birouri de firme, cafenele, bufeturi \u015fi restaurante etc. Primariatul lui Dem. I. Dobrescu (1929-1934), a fost punctul de plecare al acestui proces de modernizare edilitar\u0103. El s-a aflat \u00eentr-o permanent\u0103 confruntare cu vechea banalitate \u201eetern\u0103 \u015fi iremediabil\u0103\u201c a Bucure\u015ftilor, elimin\u00e2nd opiniile unora de a se crea o nou\u0103 capital\u0103, fie la B\u0103neasa (Bucure\u015ftii Noi a fost un astfel de proiect) sau chiar \u00eentr-o alt\u0103 regiune a \u0163\u0103rii (Bra\u015fovul fusese luat \u00een calcul c\u0103tre 1927-1930). Al\u0103turi de Dem I. Dobrescu, au continuat aceast\u0103 politic\u0103 de modernizare urban\u0103 \u00een baza unei prognoze socio-profesionale \u015fi culturale, \u015fi urm\u0103torii primari, Al. Gh. Donescu (1934-1938) \u015fi generalul Victor Dombrovski (1938-1940). S-a avut \u00een vedere, ca Bucure\u015ftiul \u201es\u0103 devin\u0103 metropola cultural\u0103 a Balcanilor\u201c\u015fi s\u0103 aib\u0103 o caracteristic\u0103 a sa cosmopolit\u0103, asemeni ora\u015felor europene. S-a avut \u00een vedere \u00een primul r\u00e2nd \u00eemprejurimile. Astfel, cu 1930, numai \u00een trei ani, au fost amenajate dou\u0103 parcuri noi: Snagovul cu 3000 pogoane p\u0103dure secular\u0103 \u015fi B\u0103neasa, cu 250 de pogoane. Cam de atunci exist\u0103 aceste regiuni, amenajate ca baze de recreere \u015fi de agrement. Au fost amenajate centrele de recreere din p\u0103durea Pustnicul de l\u00e2ng\u0103 Cernica \u015fi s-a definitivat proiectul unui parc \u00een Valea Pl\u00e2ngerii (ast\u0103zi Parcul Tineretului). Pentru a m\u0103ri centura de parcuri, \u201eam \u00eencheiat cu statul conven\u0163ia prin care punea la dispozi\u0163ia capitalei toate masivele p\u0103duroase p\u00e2n\u0103 la 40 de km. \u00eemprejur\u201c d\u00e2ndu-se aprob\u0103rile cuvenite pentru \u201ea face toate amenaj\u0103rile necesare \u015fi toate construc\u0163iunile pentru agrementul cet\u0103\u0163enilor \u015fi salubritatea ora\u015fului. Erau luate astfel \u00een vedere p\u0103durile Cernica, Comana, Plumbuita, \u0162ig\u0103ne\u015fti, C\u0103ld\u0103ru\u015fani, Gruiu, \u015fi altele (Constantin Argetoianu). Sunt amenajate primele \u015ftranduri, proiect pentru care Dem. I. Dobrescu a trebuit s\u0103 suporte atacurile vehemente ale unor conservatori ai \u201emoralei publice\u201c (asta acum 60 de ani!), fiind considerat un violent \u201ecorup\u0103tor al moravurilor ora\u015fului nostru\u201d. \u00cencep\u00e2nd cu 1935, s-a pus \u00een valoare salba de lacuri din nordul capitalei, care au fost asanate iar \u00eemprejurimile transformate \u00een parcuri sau chiar noi cartiere de locuit: B\u0103neasa, Her\u0103str\u0103u, Floreasca, Colentina. Un proiect nefinalizat (\u015fi nu a fost singurul), urma s\u0103 devieze circula\u0163ia \u201ede la bufet, spre \u015foseaua Jianu \u015fi \u015foseaua colonel Ghica \u201epentru a l\u0103sa \u015foseaua Kiseleff la dispozi\u0163ia pietonilor\u201c. De-a lungul acestei artere, a fost amenajat \u00een anii 1936-1940, Parcul Na\u0163ional (ast\u0103zi Parcul Her\u0103str\u0103u, \u00eenfrumuse\u0163at prin deschiderea \u00een 1936 a Muzeului Satului, apoi a restaurantului Pesc\u0103ru\u015f etc). Se dorea pentru viitorul apropiat, unirea Gr\u0103dinii Botanice (inaugurate \u00een 1935), cu parcul palatului Cotroceni unde, \u201es\u0103 facem gr\u0103dina noastr\u0103 zoologic\u0103\u201d, iar palatul regal de var\u0103 s\u0103 se ridice pe Dealul Piscului, \u201e\u00een partea cea mai pitoreasc\u0103 a Bucure\u015ftilor\u201d (ast\u0103zi \u00een zona s\u0103lii Polivalent\u0103). Totu\u015fi, pe dealul Piscului, fusese amenajat\u0103 o sta\u0163iune de sky ce \u201cera vizitat\u0103 cu pasiune de toat\u0103 capitala\u201d. S-a dorit oprirea \u00eenmorm\u00e2nt\u0103rilor \u00een cimitirul Bellu, pentru a se transforma \u00een muzeu \u015fi pentru \u201enevoia de pitoresc \u015fi de aer pentru cei vii\u201c dar, mai ales pentru faptul c\u0103 cimitirul nu se mai afla \u00een afara ora\u015fului \u015fi prezenta \u201eun mare pericol pentru popula\u0163ia at\u00e2t de deas\u0103\u201c din vecin\u0103tate. Se pusese \u00een lucru amenajarea unui bulevard V\u0103c\u0103re\u015fti, cu \u00eemp\u0103durirea dealurilor apropiate, \u201epentru a da mai repede bucure\u015ftenilor un loc de plimbare \u00eentr\u2019adev\u0103r pitoresc\u201c. Pe de alt\u0103 parte, \u201eplanul meu fusese ca acolo (Dealul Piscului), s\u0103 ridic\u0103m cetatea universitar\u0103, care izoleaz\u0103 pe studen\u0163i \u015fi \u00eei fere\u015fte de tenta\u0163iile vie\u0163ii marilor ora\u015fe\u201c. Cartierul universitar a\u015fezat \u201ela Pisc\u201d ar fi avut \u00een vale \u201eparcurile \u015fi lacurile artificiale, care se pot realiza cu mare u\u015furin\u0163\u0103\u201c. Din nefericire s-a ales un alt loc, \u00een ora\u015f, ast\u0103zi fiind grupul de c\u0103mine studen\u0163e\u015fti din vecin\u0103tatea Facult\u0103\u0163ii de Drept. Se ini\u0163iase cur\u00e2nd un nou proiect pentru zona Groz\u0103ve\u015fti. Deci nimic nu este nou sub soare! Dealul Patriarhiei nu a sc\u0103pat proiectelor edilitare. Fiind considerat \u201esingura parte pitoreasc\u0103 din mijlocul ora\u015fului\u201c, se dorea a fi completat \u015fi transformat \u00eentr-un mic vatican rom\u00e2n\u201c. \u00cencepuser\u0103 lucr\u0103rile pe strada 11 iunie dar \u201e\u00eemprejur\u0103rile le-au oprit\u201c, macheta proiectului r\u0103m\u00e2n\u00e2nd la Patriarhie. Potrivit proiectului, dealul Patriarhiei \u201etrebuia s\u0103 fie pus \u00een axa unei esplanade, care ar fi continuat aleea actual\u0103 p\u00e2n\u0103 la biserica Sf. Vineri\u201c, iar m\u0103n\u0103stirea V\u0103c\u0103re\u015fti, \u201ecu superba ei priveli\u015fte, cu frumosul bulevard V\u0103c\u0103re\u015fti, ar putea fi destinat\u0103 ca re\u015fedin\u0163\u0103 Patriarhiei noastre\u201c, ale c\u0103rei institu\u0163ii religioase erau \u201e\u00eenghesuite\u201c \u00een dealul Patriarhiei. Dar, ceea ce urma s\u0103 devin\u0103 \u201esperan\u0163a ora\u015fului nostru\u201c, era \u201eesplanada D\u00e2mbovi\u0163ei, care se va realiza prin acoperirea albiei sale. Vom realiza \u00eentr-adev\u0103r o esplanad\u0103 monumental\u0103, pe care n\u2019o vor putea avea multe ora\u015fe din lume. Ea va aerisi ora\u015ful, va ridica valoarea urbanistic\u0103 \u015fi va u\u015fura imens circula\u0163ia capitalei noastre. (\u2026) Sub D\u00e2mbovi\u0163a acoperit\u0103 vom putea realiza metropolitanul ora\u015fului (metroul, ale c\u0103rui proiecte dateaz\u0103 a\u015fadar, din anii 30), care va u\u015fura transporturile de m\u0103rfuri \u015fi de persoane. Cu metropolitanul D\u00e2mbovi\u0163ei vom putea realiza g\u0103rile \u00een centrul ora\u015fului, f\u0103cute sub p\u0103m\u00e2nt (\u2026); astfel am putea solu\u0163iona \u015fi chestiunea trecerilor la nivel, care \u00eencurc\u0103 mult circula\u0163ia ora\u015fului nostru\u201c. Planul fusese aprobat iar \u00eentr-o prim\u0103 etap\u0103 urma s\u0103 se acopere D\u00e2mbovi\u0163a \u00eentre str. \u015eerban Vod\u0103 \u015fi Palatul Justi\u0163iei, \u201ecu compartimente provizorii sus \u015fi antrepozite jos. Lucrarea se pl\u0103tea singur\u0103 \u00een 15 ani \u015fi cu veniturile dup\u0103 expirarea acestui termen, continua acoperirea treptat\u201c (Constantin Argetoianu). \u00cen viziunea edilitarilor interbelici, Calea Victoriei r\u0103m\u0103sese \u201eun punct degradant al capitalei noastre\u201c drept pentru care se fixase o l\u0103rgime de 22 de metri iar pentru sectorul cuprins \u00eentre hotelul Continental \u015fi pia\u0163a Palatului \u015fi \u00eentre Calea Victoriei \u015fi strada Academiei, era propus pentru a fi d\u0103r\u00e2mat \u201epentru a se face o frumoas\u0103 esplanad\u0103\u201d. S-a avut \u00een vedere chiar ridicarea monumentului de la Adam-Clisi pe dealul V\u0103c\u0103re\u015ftilor sau pe dealul de la Arsenal, urm\u00e2nd a fi transformat \u00een \u201ePantheon na\u0163ional\u201c ce ar putea forma astfel \u201eun punct de atrac\u0163ie pentru str\u0103ini\u201c \u015fi ar da capitalei \u201eo caracteristic\u0103 \u00eentr-adev\u0103r pregnant\u0103\u201c. De\u015fi fragmentele monumentului au fost aduse la Bucure\u015fti, proiectul nu a fost finalizat. Pia\u0163a Universit\u0103\u0163ii urma s\u0103 fie transformat\u0103 \u201e\u00eentr-un Corso unde s\u0103 tragem popula\u0163ia ora\u015fului, care se \u00eenghesuie pe celelalte str\u0103zi\u201c. O realizare mai redus\u0103 ca dimensiuni s-a realizat totu\u015fi, \u00eentre pia\u0163a Universit\u0103\u0163ii \u015fi pia\u0163a Mihail Kog\u0103lniceanu, cu multe cinematografe, cafenele, ber\u0103rii, restaurante, (Corso, Gambrinus, Ci\u015fmigiu etc). Interesant r\u0103m\u00e2ne proiectul privind strada Lipscani \u015fi \u00eemprejurimile. Astfel, strada Lipscani urma s\u0103 fie l\u0103rgit\u0103 \u015fi transformat\u0103 \u00een strad\u0103 de arcade, care \u201ear trebui s\u0103 fie acoperit\u0103 sus cu sticl\u0103, astfel ca s\u0103 \u00eempiedice circula\u0163ia aerului. Ea trebuia transformat\u0103 \u00eentr-un Corso al elegan\u0163ei feminine. (\u2026) \u00cen acel Corso al elegan\u0163ei feminine din strada Lipscani, s\u2019ar putea stabili imita\u0163iunea \u015fi emula\u0163iunea elegantelor, din care ar ie\u015fi perfec\u0163ionarea elegan\u0163ei.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Elegan\u0163a natural\u0103 a doamnelor rom\u00e2ne, ar face \u00een cur\u00e2nd din Bucure\u015fti un centru de propagarea elegan\u0163ei \u00een Balcani\u201c. C\u0103tre 1940, proiectele urbanistice privind Bucure\u015ftii, merg mai departe \u015fi sunt mult mai ambi\u0163ioase. Se avea \u00een vedere eliminarea total\u0103 a locurilor virane, \u00eenlocuite cu pie\u0163e monumentale, gr\u0103dini, squaruri \u015fi parcuri, iar pe str\u0103zile capitalei \u201enu se vor mai vedea c\u0103ru\u0163e, harabale sau tr\u0103suri\u201c. Liniile electrice urmau s\u0103 fie prelungite \u201ep\u00e2n\u0103 la o raz\u0103 de 30-40 de km, \u00een jurul capitalei\u201d iar \u00een centrul acesteia, se va introduce metroul (Marcel Iancu). Pia\u0163a Mare (Unirii), urma s\u0103 fie desfiin\u0163at\u0103 \u201ecomplectamente\u201c (al\u0103turi de celelate pie\u0163e agroalimentare). \u00cen locul pie\u0163ei mari \u201ese va deschide larg perspectiva Patriarhiei spre o mare pia\u0163\u0103 pe care se va construi un mare monument (ast\u0103zi se afl\u0103 \u00een derulare proiectul unui astfel de monument: Catedrala M\u00e2ntuirii Neamului!)\u201d; aprovizion\u0103rile \u201ese vor face numai din antrepozite situate \u00een diverse cartiere ale ora\u015fului\u201d (care urmau s\u0103 fie vestitele \u201ecircuri ale foamei\u201c iar ast\u0103zi sunt \u015fi marile angro-uri din afara ora\u015fului). Chio\u015fcurile, tarabele \u015fi bar\u0103cile urmau s\u0103 fie desfiin\u0163ate. Interesant de amintit, este faptul c\u0103 zona Universit\u0103\u0163ii \u015fi aceea a Casei de Depuneri (ast\u0103zi C.E.C.-ul), deveniser\u0103 punctul unor proiecte imaginare privind construirea unor \u201ecentre de atrac\u0163ie\u201c, precum \u201eblok-hausuri monumentale de c\u00e2te 14-20 de etaje\u201c, lucru uimitor pentru Bucure\u015ftiul interbelic, dar nu imposibil dac\u0103 ne g\u00e2ndim la Palatul Telefoanelor. Astfel, cl\u0103diri precum Universitatea, Casa de Depuneri, Ateneul Rom\u00e2n, Cercul Militar, \u201evor r\u0103m\u00e2ne modeste amintiri ale unui trecut \u00eendep\u0103rtat \u015fi de mult uitat\u201c. Aceste proiecte erau socotite a fi finalizate c\u0103tre finalul veacului nostru. Ast\u0103zi, recunoa\u015ftem calculul reu\u015fit al acestor proiecte dac\u0103 ne g\u00e2ndim la metrou, amenajarea D\u00e2mbovi\u0163ei, a bulevardului V\u0103c\u0103re\u015fti, dar mai ales la cl\u0103dirile mari din zona Universit\u0103\u0163ii (hotelul Intercontinental) \u015fi zona Casei de Depuneri (cl\u0103direa Bancorex) etc. De ce aceste proiecte au fost \u00een mare majoritate sortite e\u015fecului \u00een urm\u0103 cu 80 de ani? Ne r\u0103spunde Dem I. Dobrescu \u00een Viitorul Bucure\u015ftilor (editura ziarului Tribuna Edilitar\u0103, Bucure\u015fti, 1934). Situa\u0163ia este complex\u0103 \u015fi a depins de o serie de factori omniprezen\u0163i \u00een peisajul bucure\u015ftean interbelic. Cea mai serioas\u0103 problem\u0103 era aceea a bucure\u015ftenilor care \u201ea p\u0103strat caracterul umil al \u0163\u0103ranului din care se recruteaz\u0103. Bucure\u015ftenii sunt anarhici \u00een fa\u0163a unei autorit\u0103\u0163i reale \u015fi servili \u00een fa\u0163a autorit\u0103\u0163ilor abuzive. (\u2026) bucure\u015ftenii sunt descenden\u0163ii vechilor cl\u0103ca\u015fi, care au \u00eenmagazinat de-a lungul timpului, toat\u0103 umilin\u0163a robului \u00een fa\u0163a patronului. Bucure\u015ftii sufer\u0103 de iobagismul sufletesc\u201d(Horia Creang\u0103). A\u015fadar, chestiuni de mentalitate. Un ora\u015f modern construit pe un fond sufletesc rural cu accesoriile mentale ale acestuia. De aceea, p\u00e2n\u0103 la formarea unui fond sufletesc comun, \u015fi modern, \u201enoi nu putem zidi nimic serios pe sufletul bucure\u015ftean\u201d. Bucure\u015fteanul este nedisciplinat \u015fi neadaptat \u201ela ruajul social, este incapabil de munc\u0103 continu\u0103. De aici instabilitatea sa profesional\u0103. \u00cen nici un ora\u015f din lume nu vedem at\u00e2ta comer\u0163 ambulant, at\u00e2\u0163ia misi\u0163i, at\u00e2\u0163ia v\u0103csuitori de ghete, at\u00e2\u0163ia cartofori, at\u00e2\u0163ia chibi\u0163i \u015fi at\u00e2\u0163ia func\u0163ionari. \u00cen nici un ora\u015f nu vedem at\u00e2t de pu\u0163ini profesioni\u015fti care s\u0103 mo\u015fteneasc\u0103 profesiunea lor din tat\u0103 \u00een fiu\u2026 meseria\u015ful bucure\u015ftean, prefer\u0103 loviturile\u201d(N. D. Cocea). Mentalitatea ostil\u0103 schimb\u0103rilor mari se reg\u0103se\u015fte \u00een r\u00e2ndurile trimise de c\u0103tre negustorii bucure\u015fteni care au trebuit s\u0103 \u201esuporte cu greu\u201c cur\u0103\u0163enia frecvent\u0103 din pie\u0163e: \u201ece este cu at\u00e2ta cur\u0103\u0163enie, domnule primar; noi am tr\u0103it veacuri \u00eentregi \u00een murd\u0103rie \u015fi am tr\u0103it mai bine dec\u00e2t acum \u00een cur\u0103\u0163enie\u201c. Astfel de repere se reg\u0103sesc \u00een toate operele literare interbelice din care amintesc selectiv: N. D. Cocea, Pentr-un petec de negrea\u0163\u0103 \u015fi Jurnal; Cezar Petrescu, Calea Victoriei; Petru Dumitriu, Cronic\u0103 de familie etc. O alt\u0103 problema era faptul c\u0103 \u201ebanul public nu a c\u0103p\u0103tat \u00eenc\u0103 disciplina necesar\u0103 ca s\u0103 marg\u0103 la visteria public\u0103\u201c, primarul Dem. I. Dobrescu fiind adeseori nevoit s\u0103 intervin\u0103 pentru a recupera mari datorii ale unor societ\u0103\u0163i comerciale fa\u0163\u0103 de prim\u0103rie; primarul afirma pe drept cuv\u00e2nt c\u0103 va trece mult timp \u201ep\u00e2n\u0103 c\u00e2nd banul public s\u0103 ajung\u0103 s\u0103 \u00eenve\u0163e drumul tezaurului public\u201c (Constantin Argetoianu). Dincolo de aceste repere \u00eendep\u0103rtate \u2013 dar mereu actuale \u2013 r\u0103m\u00e2ne complemetaritatea temporal\u0103 \u00eentre teoretizarea unor proiecte (chiar \u015fi la nivel utopic) \u00een urm\u0103 cu mai bine de 50 de ani \u015fi realizarea lor practic\u0103, \u00een anii din urm\u0103, act ce confirm\u0103 fezabilitatea edilitar-urbanistic\u0103 a acestora. Astfel, putem spune c\u0103 s-a realizat o unitate organic\u0103 \u2013 cel pu\u0163in din perspectiv\u0103 edilitar-urbanistic\u0103 \u2013 \u00eentre genera\u0163ia t\u00e2n\u0103r\u0103 a anilor \u201830 \u015fi \u201840, \u015fi cea de ast\u0103zi, av\u00e2nd drept obiectiv primordial un anumit tip de integrare european\u0103: perspectiva unui urbanism modern. Problemele de ast\u0103zi ale arhitec\u0163ilor privind urbanismul nu sunt diferite de ale genera\u0163iilor mai vechi. Cel pu\u0163in, pentru tinerii provinciali, Bucure\u015ftii, fie are \u201eo vechime f\u0103r\u0103 circula\u0163ie european\u0103\u201c, ap\u0103r\u00e2nd ca o \u201eirealitate volant\u0103, fata morgana, fantasm\u0103 ce niciodat\u0103 nu a prins trup\u201c, cu un clar contur de \u201emetropol\u0103 refuzat\u0103\u201c, fie o \u201en\u0103scocire\u201c demn\u0103 de \u201eun megaloman narcisiac de extrac\u0163ie paranoic\u0103!\u201d \u00cen ultimii 25 de ani strategiile de politic\u0103 urban\u0103 cotinu\u0103 s\u0103 fie dezvoltate at\u00e2t \u00een scop pedagogic \u015fi lucrativ (Jan Gehl&amp;Birgitte Svarre, 2015) \u015fi \u00een acela\u015fi timp reprezint\u0103 subiectul unor teme de cercetare foarte serioase. Dosarul dedicat politicilor urbane este deschis de sinteza Amaliei B\u0103descu cu referire la Zonele monoindustriale din regiunea sud Muntenia, regiune din care face parte \u015fi Bucure\u015ftiul, dar \u015fi o important\u0103 parte a periferiei est european\u0103. Avem o analiz\u0103 \u00een detaliu a problemelor de re-adaptare economic\u0103 \u015fi socio-profesional\u0103 a ora\u015felor medii \u015fi mici din sud-estul Rom\u00e2niei \u015fi sunt prezentate apoi op\u0163iunile de dezvoltare pe o prognoz\u0103 de o genera\u0163ie activ\u0103. Urmeaz\u0103 analiza semnat\u0103 de Ana Maria Schwab cu privire la munc\u0103 \u015fi locuire \u00een centrul ora\u015fului New York, \u00een urm\u0103 cu o sut\u0103 de ani (Living and working in Manhattan at the beginning of the twentieth century). Revenind la Rom\u00e2nia, R\u0103zvan Alexandru Boagiu dezvolt\u0103 o analiz\u0103 interesant\u0103 \u00een studiul \u00centre bine \u015fi r\u0103u, sistemul de valori \u015fi migra\u0163ia rural-urban \u00een Rom\u00e2nia. Re-popularea unor ora\u015fe din Rom\u00e2nia ultimilor 20 de ani semnific\u0103 \u015fi o modificare a sistemului de valori privind raportarea genera\u0163iilor tinere active fa\u0163\u0103 de ora\u015ful adoptiv \u015fi reac\u0163iile fa\u0163\u0103 de presiunea factorului de re-profesionalizare, aproape necunoscut genera\u0163iilor precedente. Marius Solon propune apoi o analiz\u0103 de detaliu urban privind strategia planificat\u0103 a proiectelor urbanistice privind Intersti\u0163iul riveran-urban al r\u00eeului Colentina, aflat \u00een nordul Bucure\u015ftilor. Dosarul continu\u0103 cu studiul privitor la abilitatea societ\u0103\u0163ii britanice de a ameliora rela\u0163iile cu cet\u0103\u0163enii de confesiune musulman\u0103. P\u00eervu Silviu Vlad \u015fi studiul s\u0103u, Musulmanii din Marea Britanie, \u00eentre integrare \u015fi segregare. \u00cen final, avem exemplul altei societ\u0103\u0163i urbane \u015fi culturale, care prefer\u0103 centralizarea strategiilor urbane. Teodor \u015eerb\u0103nescu propune spre lectur\u0103 analiza sa Problema urbaniz\u0103rii \u00een statul centralizat. Studiu de caz China. Politicile urbane se reg\u0103sesc ca element fundamental de dezvoltare pentru orice comunitate urban\u0103 \u015fi \u00een func\u0163ie de reu\u015fita lor avem perspectiva unor ora\u015fe cu plus de confort socio-profesional \u015fi edilitar-urbanistic. <\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Urban Policies &#8211; Author: dr. Adrian Majuru (English)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Each city generates various strategy policies for the development of social and professional, demographic, economic, cultural and city planning platforms. For instance, Bucharest\u2019s first prolific city planning period was 1933 to 1940, when the current layout of the city centre was drawn up and approved \u2013 boulevards running north to south and east to west, with modern hotels, stores, office buildings, caf\u00e9s, diners and restaurants a.s.o. The period when Dem.I.Dobrescu was Mayor of Bucharest (1929-1934) was the starting point of this process of urbanistic modernisation. He constantly opposed Bucharest\u2019s old \u201ceternal and hopeless\u201d banality, while rejecting the opinions of those who supported the building of a new capital, in B\u0103neasa (Bucure\u015ftii Noi was one such project) or even in a different part of the country (Bra\u015fovul had been considered, somewhere in 1927-1930). The mayors who followed Dem I. Dobrescu \u2013 Al. Gh. Donescu (1934-1938) and General Victor Dombrovski (1938-1940) continued this urban modernisation policy based on social, professional and cultural forecasts. The plan was for Bucharest \u201cto become the Balkans\u2019 cultural metropolis\u201d and to have its own, cosmopolitan personality, much like other European cities. First of all, work started on its surroundings. Thus, starting 1930, in only three years, two new parks were built: Snagov, \u201chaving 1.500 hectares of secular forests, and B\u0103neasa, having 125 hectares\u201d. It is from that period that the recreational and leisure development of these areas dates. Recreational grounds were created in the Pustnicul forest next to Cernica; plans were set into place for a park in Valea Pl\u00e2ngerii (today\u2019s Parcul Tineretului). In order to extend the city\u2019s park belt, \u201cthe State has agreed to cede to the capital all forested areas up to 40 km around it\u201d and the necessary approvals were given to \u201cmake all necessary arrangements and all constructions for the recreation of citizens and the sanitation of the city\u201d. The areas concerned were the forests of Cernica, Comana, Plumbuita, \u0162ig\u0103ne\u015fti, C\u0103ld\u0103ru\u015fani, Gruiu and several others (Constantin Argetoianu). The first public open-air pools were built, a project for which Dem I. Dobrescu had to stand against violent opposition from those eager to preserve \u201cpublic morals\u201d (60 years ago!), who considered him a vicious \u201ccorrupter of the mores of our city\u201d. 1935 saw the beginning of the works on the string of lakes to the north of the capital: the surrounding land was drained and turned into parks or even new residential areas \u2013 B\u0103neasa, Her\u0103str\u0103u, Floreasca, Colentina. One unfinished project (not the only one by far) involved the deviation of traffic \u201cfrom the buffet, towards the Jian and Colonel Ghica avenues\u201d, so that the Kiseleff boulevard would be \u201cleft to pedestrians only\u201d. On the latter artery, the National Park was created between 1936 and 1940 (nowadays Parcul Her\u0103str\u0103u, to which were added the Village Museum, opened in 1936, then the Pesc\u0103ru\u015f restaurant a.s.o.). Another plan for the near future involved the joining of the Botanical Garden (inaugurated in 1935) and the park of the Cotroceni palace where \u201cwe would make our zoological garden\u201d, while the royal summer palace would be built on the elevation called Dealul Piscului, \u201cin Bucharest\u2019s most picturesque region\u201d (close to where Sala Polivalent\u0103 is now). However, a ski resort had already been built on Dealul Piscului, \u201cvisited with great passion by the entire capital\u201d. The authorities intended to prohibit any further burials in the Belu cemetery, to turn it into a museum and to address \u201cthe need for air of the living\u201d, but most importantly because the cemetery was no longer outside the city limits and presented \u201ca great danger for the dense population\u201d in its vicinity. Work had already started on a boulevard called V\u0103c\u0103re\u015fti, a project which included the reforestation of the surrounding hills \u201cin order to grant the citizens of Bucharest ready access to a truly picturesque place for walks\u201d. On the other hand, \u201cmy plan had been to erect there (on Dealul Piscului) the university city, which would isolate students and keep them away from the temptations of big city life\u201d. Downhill of the university campus located on the \u201cPisc\u201d there would have been \u201cparks and artificial lakes, which can very easily be arranged\u201d. Unfortunately, another place was chosen, closer to the city centre, on which now there is the complex of student residences near the Faculty of Law. A new project was soon initiated for the Groz\u0103ve\u015fti area. In other words, there is nothing new under the sun! Dealul Patriarhiei [the Patriarchy Hill] was not left out of the urbanistic projects, either. As it was considered \u201cthe only picturesque part of the city centre\u201d, the plans aimed to develop it and turn it into \u201ca small, Romanian Vatican\u201d. Works had started on 11 Iunie Street but \u201ccircumstances forced us to pause them\u201d, and the scale model of the project was left with the Patriarchy. According to the project, Dealul Patriarhiei \u201cwas to be integrated into the axis of a promenade which would have been laid out as a continuation of the current alley leading to the Sf. Vineri church\u201d, while the V\u0103c\u0103re\u015fti monastery, \u201cwith its superb views, with the lovely V\u0103c\u0103re\u015fti boulevard, could be given as a residence to our Patriarchy\u201d, whose religious institutions were \u201ccrammed\u201d on Dealul Patriarhiei. But what would become \u201cthe hope of our city\u201d was \u201cthe promenade on the bank of the D\u00e2mbovi\u0163a, which will be accomplished by covering the river bed. We will build a monumental promenade indeed, one which not many cities in the world can boast. It will create open spaces in the city, it will raise its urbanistic value and contribute hugely to easing traffic in our capital. &#8230; Underneath the covered D\u00e2mbovi\u0163a we will be able to build the city\u2019s metropolitan (the metro, whose projects, as we see, date back from the \u201930s), which will facilitate the transportation of goods and passengers. With the metropolitan under D\u00e2mbovi\u0163a we will be able to build the train stations in the centre of town, underground&#8230; this would also give us a chance to solve the issue of level crossings, which greatly impede circulation in our city\u201d. The plan had been approved; as a first step, D\u00e2mbovi\u0163a was going to be covered between \u015eerban Vod\u0103 Street and Palatul Justi\u0163iei [the Palace of Justice], \u201cwith provisional compartments above and storage spaces below. The works would pay for themselves in 15 years and the income it generated after this period would go to continuing the gradual covering of the river\u201d(Constantin Argetoianu). In the vision of interwar city planners, Calea Victoriei was still \u201ca point which brings shame to our capital\u201d, which was why it was modified to have a fixed width of 22 metres; there was a proposal to demolish the segment between the Continental hotel and Pia\u0163a Palatului, as well as the one between Calea Victoriei and Academiei Street, \u201cin order to make a beautiful promenade\u201d. There were even plans to build the Adam-Clisi monument on Dealul V\u0103c\u0103re\u015ftilor or on the Arsenal hill and to turn it into a \u201cnational Pantheon\u201d, which would become \u201ca point of attraction to foreigners\u201d and give the capital \u201ca truly unique feature\u201d. Though the fragments of the monument were brought to Bucharest, the project was never finished. Pia\u0163a Universit\u0103\u0163ii would be turned \u201cinto a Corso where we would attract the city population, which crowds the other streets\u201d. A similar, smaller area was actually built between Pia\u0163a Universit\u0103\u0163ii and Pia\u0163a Mihail Kog\u0103lniceanu, with many cinemas, cafes, beergardens, restaurants (Corso, Gambrinus, Ci\u015fmigiu, etc). One interesting feature is the project for Lipscani Street and its surroundings. There were plans to make the street wider and cover it with arcade \u201cwith a roof of glass above, in order to prevent air circulation. It was to be turned into a Corso for the feminine population. &#8230; On this Corso of feminine elegance on Lipscani Street, the imitation and emulation of elegant ladies would be enshrined, and elegance would be perfected. The natural elegance of Romanian ladies would soon make Bucharest a hub of elegance in the Balkans\u201d.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0 Around 1940, city planning in Bucharest goes ever farther and becomes more and more ambitious. There were plans to completely eliminate vacant lots, which would be replaced by monumental squares, gardens and parks, and \u201cno more wagons, carts or horse-drawn carriages would be seen\u201d on the street of Bucharest. Power lines would be extended \u201con a radius of 30-40 km around the capital\u201d and a metro would circulate in its central area (Marcel Iancu). The market called Pia\u0163a Mare (Unirii) would be removed \u201cin its entirety\u201d (as well as all the other produce markets). Where the main market stood, \u201cthere will be a wide open view on the Patriarchy and a grand square where a large monument will be built\u201d (a somewhat similar project is underway in the present time: the People\u2019s Salvation Cathedral!); food and produce \u201cwill be purchased only from stores located in various neighbourhoods of the city\u201d (stores which would become the famous Communist \u201chunger circuses\u201d and which are embodied today by the large hypermarkets outside of town). Kiosks, stalls and barracks would be demolished. An interesting detail is that the areas around the University and Casa de Depuneri(today\u2019s C.E.C.) had become the field of imaginary projects for building \u201cattraction centres\u201d such as \u201cmonumental blok-haus buildings 14-20 storeys tall\u201d, which, for interwar Bucharest, would have been astounding but not at all impossible, if we think of Palatul Telefoanelor. Thus, buildings such as the University, Casa de Depuneri, Ateneul Rom\u00e2n, Cercul Militar \u201cwill remain modest remembrances from a faraway, long-forgotten past\u201d. The projects were estimated to be finished towards the end of our century. Nowadays we can gauge the successful calculation of such projects if we think of the metro, the development of D\u00e2mbovi\u0163a\u2019s banks or the V\u0103c\u0103re\u015fti boulevard, but most prominently of the large buildings near the University (the Intercontinental hotel) and near the Casa de Depuneri (the Bancorex building) etc. Why were the overwhelming majority of these projects doomed to fail 80 years ago? The answer comes from Dem I. Dobrescu, in Viitorul Bucure\u015ftilor (Editura Ziarului Tribuna Edilitar\u0103, Bucharest, 1934). The situation is complex and depended on various factors which were omnipresent in the scenery of Bucharest between the two world wars. The most serious problem resided with Bucharest\u2019s citizens themselves, who \u201chave preserved the humble character of the peasants from whose ranks they are recruited. The citizens of Bucharest are anarchic when confronted with genuine authority and servile before abusive authorities. &#8230; the citizens fo Bucharest descend from the old serfs, who in time have amassed all the humiliation of the servant before his master. The citizens of Bucharest suffer from spiritual servitude\u201d (Horia Creang\u0103). In other words, these were issues of mentality. A modern city, built on a rural spiritual foundation, with the mental accessories which come with it. That is why, until a common, modern spiritual foundation is laid out, \u201cwe can build nothing lasting on the spirit of Bucharest\u201d. The average citizen of Bucharest is undisciplined and unadapted \u201cto the social mechanism, incapable of continuous work. This is where his professional instability stems from. In no other city in the world does one see so much street trading, so many middlemen, so many shoeshiners, so many petty gamblers, so many kibitzers and so many clerks. In no city do we see so few professionals inheriting their craft through generations &#8230; the craftsman of Bucharest prefers one-hit profits\u201d (N.D.Cocea). This mentality, hostile to significant change, comes through in letters sent by the merchants of Bucharest who had to \u201cbear with great difficulty\u201d the frequent cleaning of the markets: \u201cwhy do we need all this cleaning, Mayor; we lived dirty for centuries, and still we lived better than now, with all the cleaning\u201d. Such clues can be found in all the literary works written between the two world wars, only a few of which are: N.D.Cocea, Pentr-un petec de negrea\u0163\u0103 and Jurnal; Cezar Petrescu, Calea Victoriei; Petru Dumitriu, Cronic\u0103 de familie; etc. Yet another problem was that \u201cpublic funds have not yet acquired the discipline needed to take them into the public treasury\u201d, and Mayor Dem I. Dobrescu often had to step in to recover large debts which enterprises had accumulated with the City Hall; the Mayor rightfully stated that there would be a long time \u201cbefore public money learns the path to the public treasury\u201d (Constantin Argetoianu). Beyond these remote (but ever actual) details there is always the temporal complementarity between sketching projects in theory (even at a utopian level) over 50 years ago and their practical accomplishment in recent years, which confirms their urbanistic feasibility. Thus, we could say an organic unity has been achieved \u2013 at least from the point of view of city planning \u2013 between the young generation of the \u201930s and \u201940s and the current generation, whose main objective is a particular form of European integration: the perspective of modern urbanism. The urbanistic problems architects face nowadays are no different from those of older generations. To young people from outside the capital, at least, Bucharest is either \u201cof an age which takes it out of the European circuit\u201d, appearing as a \u201cfleeting mirage, a fata morgana, an apparition which was never fleshed out\u201d, with the definite contours of a \u201crejected metropolis\u201d, or a \u201cfabrication\u201d worthy of \u201ca narcissistic megalomaniac with a paranoid background!\u201d Over the last 25 years, urban policies have been developed for both didactic and lucrative purposes (Jan Gehl&amp;Birgitte Svarre, 2015); they are, at the same time, the subject of very serious research efforts. The file of urban policies starts with Amalia B\u0103descu synthetic work on monoindustrial areas in the southern Muntenia region (Zonele monoindustriale din regiunea sud Muntenia), which includes Bucharest as well as a considerable part of the Eastern European periphery. After an in-depth analysis of the problems of economic, social and professional re-adaptation in average and small towns in south-eastern Romania, the work presents the options for development for a forecast period of one active generation. Another analysis is the one signed by Ana Maria Schwab, on Living and Working in Manhattan at the Beginniung of the Twentieth Century. Coming back to Romania, R\u0103zvan Alexandru Boagiu develops an interesting analysis in his stury \u00centre bine \u015fi r\u0103u, sistemul de valori \u015fi migra\u0163ia rural-urban \u00een Rom\u00e2nia [Between Good and Evil: The Value System and Rural-to-Urban Migration in Romania]. The repopulation of some Romanian towns in the last 20 years has also brought about a change in the value system, in the way in which young active generations relate to their town of adoption and in reactions to the pressure of the re-skilling factor, which was all but unknown to previous generations. Also, Marius Solon proposes a detailed urban analysis on the planned strategy of urbanistic projects in Intersti\u0163iul riveran-urban al r\u00eeului Colentina [The River-City Interspace of the Colentina River], referring to a river in the northern part of Bucharest. The file continues with P\u00eervu Silviu Vlad\u2019s study on the ability of the British society to improve relations with its Muslim citizens, Musulmanii din Marea Britanie, \u00eentre integrare \u015fi segregare [Muslims in Great Britain, Between Integration and Segregation. Last but not least, we find an example of another urban and cultural society, which prefers to centralise urban strategies, in Teodor \u015eerb\u0103nesacu\u2019s analysis Problema urbaniz\u0103rii \u00een statul centralizat. Studiu de caz China [The problem of City Planning in a Centralised State. China: A Case Study]. Urban policies are a fundamental development element of any urban community; depending on their rate of success, we can hope that cities will increase their level of comfort in the social, professional and urbanistic fields. <\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;\u00c9ditorials: Des politiques urbaines &#8211; Auteur: dr. Adrian Majuru (Francais)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">La ville d\u00e9termine la projection de diff\u00e9rentes strat\u00e9gies politiques concernant le d\u00e9veloppement de plates-formes socioprofessionnelles, d\u00e9mographiques, \u00e9conomiques, culturelles et \u00e9dilitaires-urbaines. Par exemple, \u00e0 Bucarest la premi\u00e8re p\u00e9riode prolifique pour les politiques urbaines a \u00e9t\u00e9 entre les ann\u00e9es 1933 et 1940, quand la repr\u00e9sentation actuelle du centre de Bucarest (la avenues nord-sud et est-ouest, bord\u00e9es d\u2019h\u00f4tels modernes, des magasins, des bureaux, des caf\u00e9s, des buffets et des restaurants, etc.) a \u00e9t\u00e9 r\u00e9alis\u00e9e au niveau \u00e9dilitaire-urbain. C\u2019est lors du mandat du maire Dem. I. Dobrescu (1929-1934) que ce processus de modernisation urbaine a commenc\u00e9. Ce maire c\u2019est toujours trouv\u00e9 en contradiction avec l\u2019ancienne banalit\u00e9 \u00ab \u00e9ternelle et irr\u00e9m\u00e9diable \u00bb de Bucarest, ne consid\u00e9rant pas les opinions de certains qui demandaient la cr\u00e9ation d\u2019une nouvelle capitale, \u00e0 B\u0103neasa (Bucure\u015ftii Noi a \u00e9t\u00e9 un tel projet) ou dans une autre r\u00e9gion du pays (Bra\u015fov avait \u00e9t\u00e9 pris en consid\u00e9ration depuis 1927-1930). Cette politique de modernisation urbaine initi\u00e9e par Dem I. Dobrescu sur la base d\u2019un pronostic socioprofessionnel et culturel a continu\u00e9 avec les maires suivants, Al. Gh. Donescu (1934-1938) et le General Victor Dombrovski (1938-1940). Il \u00e9tait pr\u00e9vu que Bucarest devienne \u00ab la m\u00e9tropole culturelle des Balkans \u00bb et qu\u2019elle aura un caract\u00e8re cosmopolite, comme les villes Europ\u00e9ennes. L\u2019environnement avait aussi \u00e9t\u00e9 pris en compte. Ainsi, en 1930, pendant seulement trois ans, deux nouveaux parcs avaient \u00e9t\u00e9 cr\u00e9es : le Parc de Snagov, avec \u00ab 3000 acres de for\u00eat s\u00e9culaire, et B\u0103neasa, avec 250 acres \u00bb. Ces espaces datent depuis ce moment, am\u00e9nag\u00e9es comme bases de recr\u00e9ation et agr\u00e9ment. Des centres de recr\u00e9ation ont \u00e9t\u00e9 am\u00e9nag\u00e9s dans le bois de Pustnicul, \u00e0 cot\u00e9 de Cernica, et le projet concernant un parc \u00e0 Valea Pl\u00e2ngerii (aujourd\u2019hui le Parc de la Jeunesse) a \u00e9t\u00e9 accompli. Pour ajouter au nombre de parcs \u00ab on a sign\u00e9 une convention qui mettait a la disposition de la Capitale toutes les forets jusqu\u2019\u00e0 une distance de 40km autour de la ville \u00bb. On a approuv\u00e9 tout ce qui \u00e9tait n\u00e9cessaire \u00ab pour pouvoir commencer les am\u00e9nagements et toutes les constructions pour l\u2019agr\u00e9ment des citoyens et la salubrit\u00e9 de la ville. Ainsi ont \u00e9t\u00e9 vises les forets de Cernica, Comana, Plumbuita, \u0162ig\u0103ne\u015fti, C\u0103ld\u0103ru\u015fani, Gruiu, et d\u2019autres (Constantin Argetoianu). Les premi\u00e8res piscines publiques ont \u00e9t\u00e9 am\u00e9nag\u00e9es, un projet pour lequel Dem.I.Dobrescu a du supporter des attaques virulents de la part des conservateurs, qui d\u00e9fendaient \u00ab la morale publique \u00bb (cela se passait il y a 60 ans), les piscines \u00e9tant consid\u00e9r\u00e9es comme \u00ab une violente source de corruption des m\u0153urs de la ville \u00bb. \u00c0 partir de 1935, on a mis en \u00e9vidence les lacs au nord de la capitale, qui ont \u00e9t\u00e9 drain\u00e9s et convertis en parcs, ou m\u00eame en quartiers r\u00e9sidentiels nouveaux: B\u0103neasa, Her\u0103str\u0103u, Floreasca, Colentina. Un des projets qui n\u2019a jamais \u00e9t\u00e9 finalise a \u00e9t\u00e9 celui concernant le d\u00e9tournement du trafic \u00abcommen\u00e7ant au buffet, vers les autoroutes Jianu et Colonel Ghica\u00bb, pour pouvoir laisser Kiseleff aux pi\u00e9tons. Dans les ann\u00e9es 1936-1940 le Parc national (maintenant Her\u0103str\u0103u) a \u00e9t\u00e9 cr\u00e9e au long de cette art\u00e8re. Au parc se sont ajout\u00e9s le Mus\u00e9e du Village en 1936, puis le restaurant La Mouette. On d\u00e9sirait r\u00e9unir les Jardins Botaniques (inaugur\u00e9es en 1935) et le Parc du Palais Cotroceni, o\u00f9, \u00ab on pouvait construire un jardin zoologique \u00bb, et construire le Palais royal d\u2019\u00e9t\u00e9 sur la Colline Piscul, \u00ab dans la partie la plus pittoresque de Bucarest \u00bb (aujourd\u2019hui pr\u00e8s de la Salle Polyvalente). Cependant, il y\u2019avait d\u00e9j\u00e0 une piste de ski am\u00e9nag\u00e9e sur la colline Piscul, et qui \u00ab \u00e9tait tr\u00e8s populaire parmi les gens de la Capitale \u00bb. On a souhait\u00e9 arr\u00eater les enterrements dans le cimeti\u00e8re Bellu, pour pouvoir le transformer en mus\u00e9e, parce qu\u2019il y avait besoin \u00ab d\u2019un espace pittoresque et de l\u2019air frais pour les vivants \u00bb, et surtout parce que le cimeti\u00e8re ne se trouvait plus en dehors de la ville et \u00e9tait devenu \u00ab un grand danger pour la population, aussi nombreuse \u00bb qui habitait aux alentours. On avait commenc\u00e9 l\u2019am\u00e9nagement d\u2019un boulevard \u00e0 V\u0103c\u0103re\u015fti, avec la plantation de nouveaux arbres sur les collines les plus pr\u00e8s, pour \u00ab offrir aux Bucarestois un lieu de promenade vraiment pittoresque \u00bb. D\u2019un autre cot\u00e9, \u00ab mon plan avait stipul\u00e9 que l\u00e0 bas (la Colline Piscul) on allait construire l\u2019Universit\u00e9 et son campus, pour isoler les \u00e9tudiants et les prot\u00e9ger contre les tentations de la ville \u00bb. Le quartier universitaire qui allait \u00eatre situ\u00e9 \u00ab au Pisc \u00bb devrait avoir aupr\u00e8s de lui des \u00ab parcs et lacs artificiels, qui ne sont pas difficiles a cr\u00e9er \u00bb. Malheureusement on a choisi un autre endroit pour ce projet, \u00e0 l\u2019int\u00e9rieur de la ville \u2013 ce qui est aujourd\u2019hui le groupe d\u2019habitations pour \u00e9tudiants pr\u00e8s de l\u2019Universit\u00e9 de Droit. Un nouveau projet a bient\u00f4t \u00e9t\u00e9 d\u00e9but\u00e9, pour la zone Groz\u0103ve\u015fti. Donc rien de nouveau sous le soleil ! La colline du Patriarcat n\u2019a pas \u00e9chapp\u00e9e aux projets \u00e9dilitaires. Etant consid\u00e9r\u00e9 \u00ab comme le seul endroit pittoresque du centre-ville \u00bb, on d\u00e9sirait ajouter d\u2019autres \u00e9l\u00e9ments et le transformer ainsi dans un \u00ab petit Vatican Roumain \u00bb. Les travaux dans la rue 11 Juin avaient commence, mais \u00ab les circonstances on arr\u00eat\u00e9 tout travail \u00bb, le mod\u00e8le du projet restant gard\u00e9 par le Patriarcat. D\u2019apr\u00e8s ce projet, la colline du Patriarcat \u00ab aurait du \u00eatre int\u00e9gr\u00e9e sur l\u2019axe d\u2019une esplanade, qui allait suivre la route actuelle jusqu\u2019\u00e0 l\u2019Eglise du St. Vendredi \u00bb, et le monast\u00e8re V\u0103c\u0103re\u015fti, \u00ab avec ses superbes vues et son beau boulevard V\u0103c\u0103re\u015fti pourrait devenir le lieu de r\u00e9sidence de notre Patriarcat \u00bb, qui avait ses institutions religieuses \u00ab entass\u00e9es \u00bb sur la colline du Patriarcat. Cependant, ce qu\u2019allait devenir \u00ab l\u2019espoir de notre ville \u00bb \u00e9tait \u00ab l\u2019esplanade de D\u00e2mbovi\u0163a, qui allait \u00eatre cr\u00e9e en recouvrant son lit. On va enfin avoir une esplanade monumentale, une structure pas accessible pour beaucoup de villes au monde. Elle permettra aa la ville de respirer, montant la valeur urbaine, et facilitant la circulation dans notre Capitale. (\u2026) En dessous de la D\u00e2mbovi\u0163a recouverte on pourra commencer les travaux pour le m\u00e9tro de la ville (sa projection datant des ann\u00e9es 30), qui rendra plus facile le transport de cargo et de personnes. Le m\u00e9tro de D\u00e2mbovi\u0163ei aura des stations au centre-ville, construites dans le souterrain (\u2026). C\u2019est ainsi qu\u2019on pourra r\u00e9soudre le probl\u00e8me du passage d\u2019un niveau de circulation a l\u2019autre, qui perturbent en ce moment la circulation dans la ville \u00bb. Le plan avait \u00e9t\u00e9 approuv\u00e9 et pour la premi\u00e8re \u00e9tape, la Rivi\u00e8re D\u00e2mbovi\u0163a allait \u00eatre recouverte entre la rue \u015eerban Vod\u0103 et le Palais de la Justice, \u00abavec des compartimentations provisoires a la surface et des entrep\u00f4ts en dessous. Le travail se payera seul en 15 ans et avec les revenus obtenus apr\u00e8s l\u2019expiration de ce terme, on pourra continuer avec la seconde phase. \u00bb (Constantin Argetoianu) Suivant la vision des \u00e9dilitaires de l\u2019entre-deux-guerres, la Voie Victoria \u00e9tait rest\u00e9e \u00ab un point d\u00e9gradant de notre Capitale \u00bb, raison pour laquelle on avait fix\u00e9 une largeur de 22 m\u00e8tres. Pour le morceau entre le H\u00f4tel Continental et la place du Palais, et entre a Voie Victoria et la rue de l\u2019Acad\u00e9mie, on avait propose la d\u00e9molition et le remplacement de cet espace avec une belle esplanade \u00bb. Il a \u00e9t\u00e9 envisag\u00e9 m\u00eame de reloquer le monument d\u2019Adam-Clisi sur la colline V\u0103c\u0103re\u015fti ou sur la colline d\u2019Arsenal, pour que cet endroit devienne un \u00abPanth\u00e9on national\u00bb, un potentiel \u00ab point d\u2019attraction pour les \u00e9trangers \u00bb qui rendra \u00e0 la Capitale \u00ab une caract\u00e9ristique vraiment pr\u00e9gnante \u00bb. Bien que des fragments du monument aient \u00e9t\u00e9 apport\u00e9s \u00e0 Bucarest, le projet n\u2019a jamais \u00e9t\u00e9 finalis\u00e9. La Place de l\u2019Universit\u00e9 allait devenir \u00ab un Corso qui attirera la population, en ce moment entass\u00e9e dans les autres rues \u00bb. Cependant, un projet d\u2019une ampleur plus r\u00e9duite a \u00e9t\u00e9 r\u00e9alis\u00e9 entre la Place de l\u2019Universit\u00e9 et la Place Mihail Kog\u0103lniceanu, ou ont \u00e9t\u00e9 construits des cin\u00e9mas, des caf\u00e9s, des pubs, des restaurants (Corso, Gambrinus, Ci\u015fmigiu, etc.). Un point d\u2019int\u00e9r\u00eat reste le projet concernant la rue Lipscani et ses alentours. La rue allait \u00eatre \u00e9largie et transform\u00e9e en rue d\u2019arcades, qui \u00ab sera recouverte par des panneaux en verre, pour emp\u00eacher la circulation de l\u2019air. Elle devrait devenir un Corso pour l\u2019\u00e9l\u00e9gance f\u00e9minine. (\u2026) Ce Corso de l\u2019\u00e9l\u00e9gance f\u00e9minine sera un lieu destin\u00e9 au perfectionnement de l\u2019\u00e9l\u00e9gance. L\u2019\u00e9l\u00e9gance naturelle des dames Roumaines fera de Bucarest un centre de propagation de l\u2019\u00e9l\u00e9gance pour la zone Balkanique \u00bb.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Vers 1940, les projets urbains concernant Bucarest continuent, et deviennent plus ambitieuses. On d\u00e9sirait l\u2019\u00e9limination totale des terrains inoccup\u00e9s, qui devraient \u00eatre remplac\u00e9s par des places monumentales, des jardins, des squares et des parcs, et dans les rues de la Capitale \u00ab on ne verra plus de chariots, charrettes, ou guimbardes\u00bb. Les lignes \u00e9lectriques a\u00e9riennes allaient \u00eatre prolong\u00e9es \u00abjusqu\u2019\u00e0 30-40 km distance autour de la Capitale\u00bb, et au centre de tout cela sera introduit le m\u00e9tro (Marcel Iancu). La Grande Place (Unirii), devrait \u00eatre \u00abenti\u00e8rement\u00bb abolie (avec toutes les autres places agroalimentaires). A sa place \u00abs\u2019ouvrira la vue depuis le Patriarcat envers une grande place ou sera construit un monument massif (dans nous jours le projet pour un tel monument est en train de se d\u00e9rouler: la Cath\u00e9drale de la R\u00e9demption du Peuple !)\u00bb. L\u2019approvisionnement sera fait \u00abseulement \u00e0 l\u2019aide des entrep\u00f4ts situ\u00e9s dans de divers quartiers de la ville \u00bb (qui deviendront les fameuses \u00ab cercles de la faim \u00bb, et qui aujourd\u2019hui sont les grand en-gros d\u2019en dehors de la ville). Les kiosques, les stands et des baraques devaient disparaitre. C\u2019est int\u00e9ressant de mentionner que la zone de l\u2019Universite et celle de la Maison des D\u00e9p\u00f4ts (aujourd\u2019hui le si\u00e8ge du C.E.C), \u00e9taient viss\u00e9es par un nombre de projets encore en phase de concepts, qui proposaient la construction de \u00ab points d\u2019attraction \u00bb, comme des \u00ab blocs d\u2019appartements tr\u00e8s hauts, comportant 14-20 \u00e9tages \u00bb, des constructions qui auraient \u00e9t\u00e9 \u00e9tonnantes \u00e0 voir dans le Bucarest de l\u2019entre-deux guerres, mais pas impossibles \u00e0 r\u00e9aliser si l\u2019on pense au Palais des T\u00e9l\u00e9phones. Les b\u00e2timents comme l\u2019Universit\u00e9, la Maison des D\u00e9p\u00f4ts, l\u2019Ath\u00e9n\u00e9e Roumain, le Cercle militaire, \u00abresteront de modestes souvenirs d\u2019un pass\u00e9 lointain et oubli\u00e9\u00bb. L\u2019ach\u00e8vement de ces projets \u00e9tait pr\u00e9vu pour la fin de ce si\u00e8cle. Aujourd\u2019hui, nous reconnaissons le succ\u00e8s de ces pr\u00e9visions puisque le M\u00e9tro, l\u2019am\u00e9nagement de la Rivi\u00e8re D\u00e2mbovi\u0163a et du Boulevard V\u0103c\u0103re\u015fti, et surtout l\u2019apparition des grands b\u00e2timents pr\u00e8s de l\u2019Universit\u00e9 (l\u2019h\u00f4tel Intercontinental) et aux environs de la Maison des D\u00e9p\u00f4ts (b\u00e2timent Bancorex), etc. Pourquoi ces projets ont-ils vou\u00e9es \u00e0 l\u2019\u00e9chec il ya 80 ans? Dem I.Dobrescu nous offre une r\u00e9ponse dans L\u2019Avenir de Bucarest (Edition du Journal La Tribune Edilitaire, Bucarest, 1934). La situation est complexe et a \u00e9t\u00e9 d\u00e9pendante d\u2019un nombre de facteurs omnipr\u00e9sents dans le paysage Bucarestois de l\u2019entre-deux-guerres. Le probl\u00e8me le plus s\u00e9rieux des Bucarestois qui \u00ab avaient garde le humble caract\u00e8re de ses anc\u00eatres, les paysans. Les Bucarestois son anarchiques devant une r\u00e9elle autorit\u00e9, et obs\u00e9quieux face aux formes d\u2019autorit\u00e9 abusives. (\u2026) Les Bucarestois sont les descendants des anciens serfs, et ont h\u00e9rit\u00e9 l\u2019esprit prostern\u00e9 du serf envers son patron. Bucarest est affect\u00e9 par l\u2019esclavage spirituel \u00bb (Horia Creang\u0103). Donc, passons aux questions de mentalit\u00e9. Une ville moderne, construite sur le fond d\u2019un esprit rural avec les accessoires mentaux aff\u00e9rents. D\u2019ici jusqu\u2019\u00e0 la formation d\u2019un fond spirituel commun, et moderne, \u00ab on ne peut pas nous baser sur l\u2019esprit Bucarestois \u00bb. Le Bucarestois est indisciplin\u00e9 et inadapt\u00e9 \u00ab au rouage social, incapable de travail prolong\u00e9. D\u2019o\u00f9 son instabilit\u00e9 professionnelle. Aucune ville n\u2019a autant de commerce ambulant, autant de marchants interm\u00e9diaires, autant de cireurs de chaussures, autant de parieurs, autant de Kiebitz, et autant de fonctionnaires. Aucune ville n\u2019a si peu de professionnels, pour lesquels le m\u00e9tier a \u00e9t\u00e9 transmis de p\u00e8re en fils\u2026le travailleur Bucarestois pr\u00e9f\u00e8re les coups \u00bb N.D.Cocea). La mentalit\u00e9 hostile envers les changements majeurs se trouve parmi ces lignes r\u00e9dig\u00e9es par les marchands Bucarestois qui ont du \u00ab supporter avec difficult\u00e9 \u00bb le nettoyage fr\u00e9quent des march\u00e9s, qui \u00e9taient \u00ab si propres, monsieur le Maire; pendant des si\u00e8cles enti\u00e8res nous avons v\u00e9cu dans la salet\u00e9, et on vivait mieux que maintenant \u00bb. De tels indices peuvent \u00eatre trouv\u00e9s dans tous les ouvrages litt\u00e9raires de l\u2019entre-deux-guerres, parmi lesquelles on souligne : N.D.Cocea, A travers une tache de noirceur et Le Journal ; Cezar Petrescu, La Voie Victoria ; Petru Dumitriu, Chronique de famille, et ainsi de suite. Un autre probl\u00e8me \u00e9tait que \u00ab l\u2019argent publique n\u2019avait pas encore re\u00e7u la discipline n\u00e9cessaire pour aller \u00e0 la tr\u00e9sorerie publique \u00bb, le Maire Dem. I.Dobrescu ayant souvent du d\u2019intervenir pour r\u00e9cup\u00e9rer de larges dettes appartenant \u00e0 certaines soci\u00e9t\u00e9s commerciales, argent qui aurait du \u00eatre retourn\u00e9 \u00e0 la Mairie. Ce dernier affirmait qu\u2019il y a encore un long chemin \u00e0 parcourir jusqu\u2019au point o\u00f9 \u00ab l\u2019argent publique apprendra le chemin menant \u00e0 la tr\u00e9sorerie \u00bb (Constantin Argetoianu). Au del\u00e0 de ces anciennes d\u00e9clarations \u2013 mais toujours viables \u2013 reste la compl\u00e9mentarit\u00e9 temporelle entre la th\u00e9orisation de certains projets (m\u00eame au niveau d\u2019utopie) d\u2019il y a 50 ans, et leur r\u00e9alisation pratique, qui s\u2019est achev\u00e9 vers la fin du si\u00e8cle, fait qui confirme leur faisabilit\u00e9 \u00e9dilitaire-urbaine. Ainsi, nous pouvons dire qu\u2019une unit\u00e9 organique est n\u00e9e &#8211; au moins de la perspective \u00e9dilitaire-urbaine &#8211; entre la jeune g\u00e9n\u00e9ration des ann\u00e9es 30 et 40, et celle d\u2019aujourd\u2019hui, ayant comme objectif primordial un certain type d\u2019int\u00e9gration Europ\u00e9enne : la perspective d\u2019un urbanisme moderne. Les probl\u00e8mes courants des architectes en ce qui concerne l\u2019urbanisme ne sont pas diff\u00e9rents des probl\u00e8mes des g\u00e9n\u00e9rations plus anciennes. Au moins, pour les jeunes provinciaux, la ville a soit \u00ab une anciennet\u00e9 sans circulation europ\u00e9enne\u00bb, apparaissant comme un \u00ab mirage, un fantasme qui n\u2019a jamais pris de forme concr\u00e8te \u00bb, avec un profil clair de \u00ab m\u00e9tropole refus\u00e9e \u00bb ou un \u00ab artifice \u00bb digne de l\u2019imagination d\u2019un \u00ab m\u00e9galomane narcissique aux tendances parano\u00efaques ! \u00bb. Durant les derniers 25 ans, les strat\u00e9gies de politique urbaine continuent \u00e0 \u00eatre d\u00e9velopp\u00e9es, pour des raisons p\u00e9dagogiques et lucratives (Jan Gehl&amp;Birgitte Svarre, 2015) et en m\u00eame temps sont des sujets de recherche tr\u00e8s s\u00e9rieux. Le dossier d\u00e9di\u00e9 aux politiques urbaines est d\u00e9but\u00e9 par la synth\u00e8se d\u2019Amalia B\u0103descu, qui se concentre sur les zones mono-industrielles de la r\u00e9gion du sud de Munt\u00e9nie, r\u00e9gion de laquelle fait partie la ville Bucarest ainsi qu\u2019une importante partie de la p\u00e9riph\u00e9rie Est de l\u2019Europe. On a ici une analyse d\u00e9taill\u00e9e des probl\u00e8mes de r\u00e9adaptation \u00e9conomique et socioprofessionnelle des villes de taille moyenne et petite du sud-est de la Roumanie. Ensuite sont pr\u00e9sent\u00e9es les options de d\u00e9veloppent li\u00e9es au pronostic d\u2019une g\u00e9n\u00e9ration active. Puis on a une analyse r\u00e9alis\u00e9e par Ana Maria Schwab, visant le travail et l\u2019habitation au centre du New York du d\u00e9but du XX\u00e8me si\u00e8cle (Living and working in Manhattan at the beginning of the 20th century). Revenant \u00e0 la Roumanie, R\u0103zvan Alexandru Boagiu d\u00e9veloppe une analyse int\u00e9ressante sur la relation entre le bien et le mal, le syst\u00e8me de valeurs, et la migration rurale-urbaine de la Roumanie. Le repeuplement de certaines villes en Roumanie pendant la derni\u00e8re vingtaine d\u2019ann\u00e9es souligne une modification du syst\u00e8me de valeurs en ce qui concerne le rapport entre les jeunes g\u00e9n\u00e9rations actives envers leur ville adoptive et les r\u00e9actions face \u00e0 la pression du potentiel changement de m\u00e9tier, presque inconnu aux g\u00e9n\u00e9rations pass\u00e9es. Marius Solon propose ensuite une analyse urbaine d\u00e9taill\u00e9e visant la strat\u00e9gie planifi\u00e9e des projets urbains \u00e0 propos de l\u2019Interstice riverain-urbain de la rivi\u00e8re Colentina, au nord du Bucarest. Le dossier continue avec un travail sur la capacit\u00e9 de la soci\u00e9t\u00e9 Britannique d\u2019am\u00e9liorer les relations avec les citoyens de religion musulmane. Suit P\u00eervu Silviu Vlad et son papier, \u00ab Les Musulmans de la Grande Bretagne, entre int\u00e9gration et s\u00e9gr\u00e9gation. A la fin nous avons l\u2019exemple d\u2019une autre soci\u00e9t\u00e9 urbaine et culturelle, qui a pr\u00e9f\u00e9r\u00e9 centraliser ses strat\u00e9gies urbaines. Teodor \u015eerb\u0103nesacu nous offre son analyse du Probl\u00e8me de l\u2019urbanisation dans un Etat centralis\u00e9 \u2013 une \u00e9tude de cas sur la Chine. Les politiques urbaines peuvent \u00eatre retrouv\u00e9es comme \u00e9l\u00e9ment fondamental de d\u00e9veloppent pour n\u2019importe quelle communaut\u00e9 urbaine, et, en fonction de leur r\u00e9ussite, peuvent mener a l\u2019\u00e9l\u00e9vation du niveau de confort socioprofessionnel et \u00e9dilitaire-urbain.<\/p>\n<p style=\"text-align: justify;\">(Version en francaise Eliana Radu) <\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: St\u00e4dtische Politiken &#8211; Autor: dr. Adrian Majuru (Deutsch)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Die Stadt ist die Widerspiegelung verschiendener Strategiepolitiken, was die Entwicklung der sozial-profesionellen, demographischen, \u00f6konomischen, kulturellen und administrativ-st\u00e4dtischen Plattform betrifft. In der Zeitspanne 1933-1940 war die erste produktive Periode der st\u00e4dtischen Politiken, f\u00fcr Bukarest zum Beispiel. In dieser Zeit wurde auf administrativ-st\u00e4dtischem Niveau das bukarester Zentrum entworfen (die Boulevards auf der Norden-S\u00fcden und Osten-Westen Achse, moderne Hotels, L\u00e4den, Firmenb\u00fcros, Cafes, B\u00fcffets und Restaurants usw.) Die Amtszeit des B\u00fcrgermeisters Dem. I Dobrescu (1929-1934) was der Ausgangspunkt dieses administrativen Modernisierungsprozesses. Er befand sich in einer st\u00e4ndigen Konfrontierung mit der alten \u201eunendlichen und unheilbaren\u201d Allt\u00e4glichkeit der Bukarester und bestritt diejnigen, die der Meinung waren, man brauche eine neue Hauptstadt, entweder bei Baneasa (Bucurestii noi war ein solches Projekt) oder gar in einem anderen Teil des Landes (Kronstadt wurde zwischen 1927-1930 bevorzugt). Nach Dem. I. Dobrescu haben auch die B\u00fcrgemeister, Al. Gh. Donescu (1934-1938) und der General Victor Dombrovski (1938-1940) diese st\u00e4dtischen Modernisierungspolitik \u00fcbernommen und weitergef\u00fchrt. Bukarest sollte zu der \u201ekulturellen Metropole des Balkans\u201d werden und musste ein kosmopolitisches Element in sich tragen, wie alle europ\u00e4ische St\u00e4dte. In diesem Sinne wurden bis 1930, nur in drei Jahren, zwei neue Parks hergerichtet: Snagov \u201emit 3000 \u00c4cker s\u00e4kulerem Wald und Baneasa mit 250 \u00c4cker\u201d. Aus dieser Zeit stammen diese Regionen, die als Freizeitorte dienen. Freizeitorte wurden auch in dem Pustnicu-Wald neben Cernica eingerichtet und das Parkprojekt in Valea Plangerii (heute Tineretului-Park) wurde festgelegt. Um die Parkregion zu erweitern \u201ehabe ich heute mit dem Staat eine Vereinbarung geschlossen: alle W\u00e4lder in einem Umkreis von 40 km werden der Hauptstadt zur Verf\u00fcgung gestellt\u201d. Genehmigungen wurden f\u00fcr die \u201enotwendigen Einrichtungen und f\u00fcr alle Baulichkeiten f\u00fcr Freizeit und st\u00e4dtische Gesundheitswesen\u201d eingeholt. Damit waren die folgenden W\u00e4lder gemeint: Comana, Plumbuita, \u0162ig\u0103ne\u015fti, C\u0103ld\u0103ru\u015fani, Gruiu und andere (Constantin Argetoianu). Die ersten B\u00e4der werden eingerichtet. Dieses Projekt brachte Dem. I. Dorbescu vehemente Angriffe der Konservativen der \u201e\u00f6ffentlichen Moral\u201d ein (und das nur vor 60 Jahren!). Somit wurde der B\u00fcrgermeister zu einem gewaltigen \u201eVerderber der Sitten unserer Stadt\u201d . Anfang 1935 beginnen die Seen im Norden der Haupstadt verwertet zu werden. Sie wurden trocken gelegt und an ihrer Stelle wurden Parks eingerichtet oder neue Stadtviertel gebaut: Baneasa, Herastrau, Floreasca, Colentina. Ein Projekt, das nicht zu Ende gef\u00fchrt wurde (nicht das einzige), bestand darin, den Verkehr vom \u201eBuffet zur Jianu und Oberst Ghica-Stra\u00dfe umzuleiten\u201d mit dem Ziel, die Kiseleff-Stra\u00dfe in einer Fu\u00dfg\u00e4ngerzone umzuwandeln. Entlang dieser Achse wurde der Nationalpark in der Zeitspanne 1936-1940 eingerichtet (heute Herastrau-Park, durch die Er\u00f6ffnung des Dorfmuseums in 1936 und sp\u00e4ter des Pescarus-Restaurants versch\u00f6nert). Ein anderes Projket f\u00fcr die n\u00e4here Zukunft war die Vereinigung des Botanischen Gartens (1935 er\u00f6ffnet) mit dem Cotroceni-Palast Park, um daraus \u201eunseren Zoo zu machen\u201d. Das K\u00f6nigsschloss sollte auf dem Piscului H\u00fcgel errichtet werden, \u201ein dem sch\u00f6nsten bukarester Viertel\u201d (heute in der Gegend des Polivalent-Saales). Trotzdem wurde auf dem Piscului-H\u00fcgel ein Skiort eingerichtet der \u201evon der ganzen Haupstadt leidenschaftlich\u201d besucht wurde. Keine Begr\u00e4bnisse sollten in dem Bellu-Friedhof mehr stattfinden, damit er zu einem Museum werden konnte, aber auch um dem \u201eBed\u00fcrfnis der Lebenden nach Sch\u00f6nheit und Luft\u201d entgegenzukommen. Ein wichtigerer Grund war aber die Tatsache, dass sich der Friedhof jetzt nicht mehr au\u00dferhalb des Stadt befand und somit zu einer \u201egro\u00dfen Gefahr f\u00fcr die danebenwohnende Bev\u00f6lkerung wurde\u201d. Die Planung f\u00fcr das Vacaresti Boulevard wurde duchgef\u00fchrt, die naheliegende H\u00fcgel sollten bewaldet werden, \u201eum den Bukarestern schnell einen wirklich sch\u00f6nen Spaziergangsort\u201d anzubieten. Auf der anderen Seite \u201eplante ich, dort (auf dem Piscului-H\u00fcgel), die Universit\u00e4tsburg zu errichten, die die Stundenten isolieren soll, um sie von den Lebensversuchungen der gro\u00dfen St\u00e4dte fernzuhalten.\u201d Im Tal des Universit\u00e4tsviertels, das sich auf dem\u201dPisc\u201d-H\u00fcgel befinden sollte, w\u00fcrden sich \u201ek\u00fcnstliche Parks und Seen, die einfach zu realisieren waren\u201d befinden. Leider wurde f\u00fcr dieses Projekt ein anderes Viertel bevorzugt und n\u00e4mlich dasjenige neben der Juristischen Fakult\u00e4t, wo sich heute die Studentenwohnheime befinden. Ein neues Projekt f\u00fcr die Grozavesti-Zone wurde in die Wege geleitet. Also nichts Neues unter der Sonne! Der Patriarchie-H\u00fcgel entkam nicht den administrativen Projekten. Da er als \u201edie einzige sch\u00f6ne Region aus der Stadtmitte\u201d betrachtet wurde, wollte man ihn erweitern und ihn in einem rum\u00e4nischen Vatikan umwandeln. Die Arbeiten auf der 11 Juni Stra\u00dfe waren schon im Gang, als die \u201eUmst\u00e4nden sie zum Halten gebracht haben\u201d, und das Modell blieb bei der Patriarchie. Gem\u00e4\u00df des Projektes, musste sich der Patrierchie-H\u00fcgel in der Achse eines Vorplatzes befinden, der die jetzige Alee bis zur Sfanta Vineri Kirche verl\u00e4ngern sollte. Das Vacaresti-Kloster \u201emit seiner wundersch\u00f6nen Aussicht, mit dem sch\u00f6nen Vacaresti-Boulevard, k\u00f6nnte als Residenz f\u00fcr unsere Patriarchie dienen\u201d, deren religi\u00f6sen Institutionen auf dem Patriarchie-H\u00fcgel \u201esehr eng nebeneinander\u201d lagen. Aber das was als \u201eHoffnung unserer Stadt\u201d bezeichnet werden konnte, war der \u201eDambovita Vorplatz, der durch die Bedeckung des Flussbettes entstehen konnte. Wir werden einen monumentalen Vorplatz einrichten, den viele andere St\u00e4dte aus der Welt nicht haben k\u00f6nnen. Er wird die Stadt l\u00fcften, er wirt den st\u00e4dtischen Wert erh\u00f6hen und er wird den Verkehr unserer Hauptstadt erleichtern\u201d (&#8230;) Unter dem Dambovita-Fluss werden wir die Untergrundbahn bauen (das U-Bahn Projekt stammt also aus den `30 Jahren), die das Waren- und Personenverkehr erleichtern wird. Mit der Dambovita-Untergrundbahn werden wir die Bahnh\u00f6fe inmitten der Stadt bauen k\u00f6nnen, unter der Erde (&#8230;); somit k\u00f6nnen wir das Problem der Bahn\u00fcberg\u00e4nge, die sehr das Verkehr unserer Stadt behindern, l\u00f6sen.\u201d Der Plan wurde genehmigt , und in einer ersten Etappe sollte der Dambovita Fluss zwischen der Serban Voda Stra\u00dfe und dem Justizpalast bedeckt werden \u201eoben mit vorl\u00e4ufigen R\u00e4umen und unten mit Lagerh\u00e4usern\u201d. Das Projekt k\u00f6nnte sich 15 Jahren selbst finanzieren und mit den Einkommen nach dem Ablauf dieses Termins, k\u00f6nnte sich langsam die Finanzierung fortsetzen (Constantin Argetoianu). Calea Victorei blieb \u201eein herabstufender Punkt unerer Haupstadt\u201d sodass daf\u00fcr eine 22 Meter Breite festgelegt wurde. Die Geb\u00e4ude im Bereich Hotel Continental -Palastplatz und Calea Victoriei &#8211; Academiestra\u00dfe sollten abgerissen werden, um an ihrer Stelle \u201eeinen sch\u00f6nen Vorplatz\u201d zu bauen. Man wollte selbst auf dem Vacaresti H\u00fcgel oder auf dem Arsenal-H\u00fcgel das Denkmal von Adam-Clisi errichten, um ihn sp\u00e4ter in einen \u201enationalen Pantheon\u201d zu verwandeln. Somit konnte der H\u00fcgel zu einem Attraktionspunkt f\u00fcr Touristen werden, und w\u00fcrde der Haupstadt ein \u201eecht pr\u00e4gnantes Charakteristikum\u201d verleihen. Auch wenn einzelne St\u00fccke des Denkmals nach Bukarest gebracht wurden, kam das Projekt nie zustande.(conditionala ireala) Der Universit\u00e4tsplatz sollte zu einem \u201eCorso werden, um die Stadtbev\u00f6lkerung, die sich auf den anderen Stra\u00dfen dr\u00e4ngt, zu locken\u201d. Eine Verwirklichung dieses Projektes in kleineren Ma\u00dfen gab es doch: zwischen dem Universit\u00e4tsplatz und dem Mihail Kogalniceanu Platz \u00f6ffneten sich Kinos, Cafes, Bierh\u00e4user und Restaurants (Corso, Gambrinus, Cismigiu). Bemerkenswert bleibt das Projekt f\u00fcr die Lipscani Stra\u00dfe und ihre Gegend. Die Lipscani Stra\u00dfe wollte man erweitern und in einer Bogengangstra\u00dfe umwandeln. Die Stra\u00dfe sollte \u201emit Glas bedeckt werden, um den Lufteingang zu verhindern. Sie sollte zum Corso der weiblichen Eleganz werden. (&#8230;) Auf diesem Elegenzcorso aus der Lipscanistra\u00dfe k\u00f6nnte man die Imitation und die Emulation der Koquetten festlegen, daraus erg\u00e4be sich die Vervollkommung der Eleganz. Die nat\u00fcrliche Eleganz der rum\u00e4nischen Frauen w\u00fcrde schnell aus Bukarest ein Ausbreitungsszentrum der Eleganz im Balkan machen\u201d. Gegen 1940 gehen die st\u00e4dtischen Projekte f\u00fcr Bukarest weiter, sie werden immer ehrgeiziger. Man nahm sich vor, die unbebauten Grundst\u00fccke g\u00e4nzlich abzuschaffen und an ihrer Stelle monumentale Pl\u00e4tze, G\u00e4rten, Gr\u00fcnanlagen und Parks einzurichten.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0 Auf den Stra\u00dfen der Haupstadt sollten \u201eKarren, Pferdewagen oder Kutschen\u201d nicht mehr fahren. Die Stromleitungen sollten \u201ebis zu einem Umfeld von 30-40 km, rund um die Hauptstadt\u201d erweitert werden. Mitten in der Stadt sollte die Untergrundbahn eingef\u00fchrt werden (Marcel Iancu). Den Gro\u00dfen Markt (Unirii) wollte man \u201eg\u00e4nzlich\u201d abschaffen (sowie auch die anderen M\u00e4rkte). Anstelle des gro\u00dfen Marktplatzes \u201erichtet sich der Ausblick von der Patriarchie auf einen gro\u00dfen Platz, mit einem gro\u00dfen Denkmal (heute befindet sich so ein Projekt im Gang und n\u00e4mlich die Errichtung der Kathedrale Mantuirea Neamului\u201d); die Versorgung erfolgt nur durch \u201eLagerh\u00e4user, die sich in verschiedenen Stadtvierteln befinden\u201d (diese Lagerh\u00e4user werden die bekannten \u201eHungerzirkusse\u201d sein und heute finden wir an ihrer Stelle die Gro\u00dfhandelsunternehmen au\u00dferhalb der Stadt.). Die Kiosks, Verkaufsbuden und H\u00fctten m\u00fcssten abgeschafft werden. Interessant zu erw\u00e4hnen ist die Tatsache, dass die Universit\u00e4tszone und die Gegend der Einlagen- und \u00dcberweisungskasse (heute C.E.C) Zielpunkte von Phantasieprojekten waren. Diese Projekte bestanden in dem Erbauen von \u201eAttraktionszentren\u201d wie \u201emonumentale Blockh\u00e4user von 14-20 Stockwerke\u201d, eine Tatsache die f\u00fcr Bukarest der Zwischenkriegszeit erstaunlich war, aber nicht unm\u00f6glich, wenn wir an den Telefonpalast denken. Auf dieser Weise bleiben Geb\u00e4ude wie die Universit\u00e4t, die Einlagen- und \u00dcberweisungskassa, das Rum\u00e4nische Ath\u00e4neum, der Milit\u00e4r-Palast \u201enur bescheidene Errinerungen an einer entfernten und l\u00e4ngst vergessenen Vergangenheit\u201c. Diese Projekte betrachtete man gegen Ende unseres Jahrhunderts als vollendet. Heute k\u00f6nnen wir diese Projekte als realisiert betrachten, wenn wir an die U-Bahn denken, an die Einrichtung des Dambovita Flusses, an den Vacaresti-Boulevard aber vor allem an die Universit\u00e4tszone und an die Einlagen- und \u00dcberweisungskassa-Zone, wo gro\u00dfe Hochh\u00e4user zu finden sind (das Intercontinental-Hotel und das Bancorex Geb\u00e4ude). Warum sind aber viele von diesen Projekten vor 80 Jahren nicht zustande gekommen? Eine Antowrt gibt Dem. I. Dobrescu, in der Zeitschrift \u201eViitorul Bucurestilor\u201d (Tribuna Ediliara Verlag, Bukarest, 1934). Die Situation ist sehr komplex und h\u00e4ngt von mehreren Faktoren ab, die in dem Bukarest der Zwischenkriegszeit zu finden sind. Das erste Problem, war der Bukarester, der \u201eseinen bescheidenen Bauercharakter, aus dem er stammt, nicht losgeworden ist. Die Bukarester sind anarchisch gegen\u00fcber einer wirklichen Autorit\u00e4t und unterw\u00fcrfig gegen\u00fcber einer mi\u00dfbr\u00e4uchlichen Autorit\u00e4t. Die Bukarester sind die Abkommen der alten Leibeigenen, die mit der Zeit die ganze Dem\u00fctigung des Sklaven gegen\u00fcber dem Herren in sich gesammelt haben. Die Bukarester leiden an einer seelischen Leibeigenheit\u201c (Horia Creanga). Also handelt es sich um ein Mentalit\u00e4tsproblem. Eine moderne Stadt wurde auf ein d\u00f6rfliches Seelengrund mit seinen mentalen Accessoires, gebaut worden. Deshalb, bis zur Bildung eines gemeinsamen und modernen Seelengrunds, \u201ek\u00f6nnen wird nichts Ernstes in der Seele des Bukarester gr\u00fcnden\u201d. Der Bukarester ist undiszipliniert und unangepasst \u201ezum sozialen R\u00e4derwerk, er ist unf\u00e4hig dauernde Arbeit zu leisten. Daraus ergibt sich auch seine professionelle Unstetigkeit. In keiner anderen Stadt auf der Welt finden wir so viel Stra\u00dfenhandel, so viele Mittelsm\u00e4nner, Schuhputzer, Kartenspieler, Kiebitze und Beamten. In keiner anderen Stadt finden wir so wenige Fachm\u00e4nner, die ihr Handwerk vom Vater zum Sohn geerbt haben&#8230;Die bukarester Fachm\u00e4nner erzielen die Treffer\u201d (\u201dN.D.Cocea). Die \u00e4nderungsfeindliche Mentalit\u00e4t findet man in den von den Kaufl\u00e4uten verschickten Briefen wieder. Diese konnten die Sauberkeit auf dem Marktplatz \u201ekaum ertragen\u201d : \u201eWozu die Sauberkeit, Herr B\u00fcrgermeister? Wir haben jahrhundertelang besser in Schmuz gelebt als heute in Sauberkeit\u201d. Solche Aussagen findet man in allen literarischen Werken der Zwischenkriegszeit. Hier erw\u00e4hnen wir: N.D.Cocea, Pentr-un petec de negrea\u0163\u0103 und Jurnal; Cezar Petrescu, Calea Victoriei; Petru Dumitriu, Cronic\u0103 de familie; usw. Ein anderes Problem besteht darin, dass \u201edas \u00f6ffentliche Geld noch nicht die notwendige Disziplin erworben hat, in der \u00f6ffentlichen Schatzkammer zu gehen.\u201d Deshalb musste der B\u00fcrgermeister Dem. I. Dobrescu mehrmals eingreifen, um die gro\u00dfe Schulden verschiedener Gesellschaften beim Rathaus zur\u00fcckzugewinnen; der B\u00fcrgermeister meinte mit Recht, dass es lange dauern wird, \u201ebis das \u00f6ffentliche Geld den Weg zur \u00f6ffentlichen Schatzkammer lernen wird\u201d(Constantin Argetoianu). Hinter diesen entfernten aber immerg\u00fcltigen Anhaltspunkten, besteht immernoch die zeitliche Komplementarit\u00e4t zwischen der Theoretisierung einiger Projekte (auch auf einem utopischen Niveau) vor mehr als 50 Jahren und ihrer praktischen Realisierung vor Jahren, eine Tatsache die ihre administrativ-st\u00e4dtische Durchf\u00fchrbarkeit beweist. Auf diese Weise k\u00f6nnen wir behaupten dass, wenigstens aus einer administrativ-st\u00e4dtischen Perpektive, eine organische Einheit entstanden ist, zwischen der jungen Generation der \u00b430 und \u00b440 Jahren und die von heute, mit einer bestimmten Art von europ\u00e4ischen Integration als Hauptobjektiv: die Perpektive eines modernen St\u00e4dtebaus. Die heutigen Probleme der Architekten, was der St\u00e4dtebau betrifft, sind von denjenigen der \u00e4lteren Generationen nicht verschieden. Wenigstens f\u00fcr die Jugend au\u00dferhalb Bukarest, hat die Haupstadt ein \u201eAlter ohne europ\u00e4ischem Umlauf\u201d, sie erscheint als eine \u201efl\u00fcchtige Irrealit\u00e4t, eine Fata Morgana, ein Phantasma, das nie einen K\u00f6rper hatte\u201d, die sich als \u201everweigerte Metropole\u201d bestimmt. Auf der anderen Seite wird Bukarest als \u201eErfindung\u201d w\u00fcrdig eines \u201enarzisstischen Gr\u00f6\u00dfenwahnsinnigen von paranoischen Herkunft\u201d empfunden. In den letzten 25 Jahren entwickeln sich die Strategien der st\u00e4dtischen Politik weiter, sowohl zum p\u00e4dagogischen als auch zum praktischen Zweck (Jan Gehl&amp;Birgitte Svarre, 2015). In derselben Zeit macht diese Politik das Objekt wichtiger Forschungsthemen. Das den st\u00e4dtischen Politiken gewidmete Dossier \u00f6ffnet sich mit Amalia Badescus Synthese mit Verweis auf den Monoindustriellen Zonen aus der s\u00fcdlichen Region Muntenias, eine Region zu der nicht nur Bukarest, sondern auch ein Teil der osteurop\u00e4ischen Peripherie geh\u00f6rt. Wir haben eine detaillierte Analyse der \u00f6konomischen und sozio-profesionellen Rehabilitation der kleinen und mittleren St\u00e4dte aus dem S\u00fcdosten Rum\u00e4niens. Danach werden hier die Entwicklungsoptionen auf die Prognose einer aktiven Generation dargestellt. Darauf folgt die Analyse von Ana Maria Schwab, die sich auf die Arbeit und Wohnen im Zentrum New Yorks vor 100 Jahren bezieht (Living and working in Manhattan at the beginniung of the twentieth century). Zu Rum\u00e4nien zur\u00fcckkehrend, f\u00fchrt Razvan Alexandru Boagiu eine interessante Analyse in seiner Studie \u00centre bine \u015fi r\u0103u, sistemul de valori \u015fi migra\u0163ia rural-urban \u00een Rom\u00e2nia (Zwischen Gut und B\u00f6se, das Wertsystem und die l\u00e4ndlich-st\u00e4dtische Migration in Rum\u00e4nien). Die Neubev\u00f6lkerung verschiedener St\u00e4dte aus Rum\u00e4nien in den letzten 20 Jahren deutet auch auf eine \u00c4nderung des Wertensytems hin, was die Beziehung der jungen Generationen zur Adoptivstadt betrifft und auf die Reaktionen wegegen\u00fcber dem von der Wiederprofessionalisierung ge\u00fcbten Druck, den vergangenen Generationen fast unbekannt. Marius Solon schl\u00e4gt danach eine Analyse des st\u00e4dtischen Details vor und bezieht sich auf die planifizierte Strategie der st\u00e4dtebaulichen Projekte zum Thema Intersti\u0163iul riveran-urban al r\u00eeului Colentina (St\u00e4dtischer Zwischenraum am Rand des Colentina-Flusses), der sich im Norden Bukarest befindet. Das Dossier wird mit der Studie der F\u00e4higkeit der britanischen Gesellschaft die Beziehungen zu den moslemischen B\u00fcrger zu verbessern, fortgesetzt: dazu die Studie des Forschers P\u00eervu Silviu Vlad: Musulmanii din Marea Britanie, \u00eentre integrare \u015fi segregare (Die Moslems in Gro\u00dfbritanien, zwischen Integration und Absonderung). Im Abschluss haben wir das Beispiel einer anderen st\u00e4dtischen und kulturellen Gesellschaft, die die Zentralisierung der st\u00e4ditischen Strategien bevorzieht . Dazu schl\u00e4gt Teodor \u015eerb\u0103nesacu seine Studie Problema urbaniz\u0103rii \u00een statul centralizat. Studiu de caz China (Die Problematik der Verst\u00e4dterung im zentralisieten Staat. Fallstudie China) als Lekt\u00fcre vor. Die st\u00e4dtliche Politiken sind als Basiselement der Entwicklung aller st\u00e4dtischen Gesellschaften wiederzufinden. Nur von ihrem Erfolgt h\u00e4ngt die Perpektive einer Stadt mit mehr sozio-profesioneller und administrativ-st\u00e4dtischen Bequemlichkeit ab.<\/p>\n<p style=\"text-align: justify;\">(Ubersetzung in Deutsch von Cristina M\u0103rcule\u0163-Petrescu) <\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Living and working in manhattan at the beginning of the twentieth century &#8211; Author: dr. Anamaria Schwab, independent researcher &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat: <\/strong><\/p>\n<p style=\"text-align: justify;\">Articolul de fa\u0163\u0103 discut\u0103 chestiuni legate de locuirea \u00een cartierele s\u0103race, muncitore\u015fti \u015fi munca \u00een primele decade ale secolului al dou\u0103zecelea \u00een Manhattan, New York, a\u015fa cum apar descrise \u00een romanul <em>Dreamland<\/em> de romancierul american Kevin Baker, publicat \u00een 1999. Lucrarea analizeaz\u0103 spa\u0163iul ora\u015fului \u015fi transform\u0103rile acestuia\u00eentr-o perioad\u0103 de av\u00e2nt al capitalismului \u015fi al industrialismului, pun\u00e2ndu-le \u00een leg\u0103tur\u0103 cu ideea de maturizare \u015fi emancipare a personajului principal feminin din roman.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie:<\/strong> Manhattan, \u00eenceputul secolului al dou\u0103zecelea, penurie, via\u0163a cotidian\u0103, locuire, cartiere muncitore\u015fti, munca la domiciliu, fabrica, emancipare.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Zonele monoindustriale \u00een regiunea sud Muntenia &#8211; Autor: Amalia Balescu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">This study begins by using the term mono-industrial town or monotown. Localities of this type are defined as those dominated by a single industry, associated with the communist planned economy period, when many of them depended on a single economic agent.<\/p>\n<p style=\"text-align: justify;\">After 1989, following contraction of industrial activity or even closures, these villages were affected in socially and economically in particular, some of them being declared disadvantaged areas.<\/p>\n<p style=\"text-align: justify;\">This paper refers to both local and regional development, and more specifically to small monotowns or rural localities with a specialized mono-economy based on industry. In addition it explores the avenues for local development within a regional context. The study aims to analyze the evolution of socio-economic development of these mono-industrial localities, the current degree of development, and the present economic role they have, in order to characterize types of mono-industrial areas and to propose a scenario to help revitalize disadvantaged areas.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> disadvantaged areas mono-industrial economy, regional specialized economy, regional development.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;\u00centre bine \u015fi r\u0103u: sistemul de valori \u015fi Migra\u0163ia rural-urban \u00een Rom\u00e2nia -Autor: R\u0103zvan Alexandru BOAGIU &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">Values are a socio-psychological concept that contribute to the human motivational system. Although they can be an intrinsic source of behaviors and attitudes, they are not innate but socially acquired through a process of introspection. Values relate to what people think it is good or bad \u2013 they are a concept related to existentialism and explain, among other things, the causes of low birth rates in Romania.<\/p>\n<p style=\"text-align: justify;\">Romania is a largely collectivist country and values traditionalism [authority, intolerance, religiosity], where conformity and security are highly active.<\/p>\n<p style=\"text-align: justify;\">The relationship of the first generation of migrants to the village is still strong. However, in the last 6-7 years, materialistic values began to be replaced by post-materialist ones, but the process is much slower than in other western European countries and Romania has a different value pattern than other former communist countries. The totalitarian regime has been characterized, among other things, by a strong migration from the village to the city, a process accompanied by pseudo-modernization of the country as a whole. Lack of autonomy, among other values such as authority and conformism, was a central element of the communist regime; value change in communism was not complete, despite the efforts made by management. The period 1960 to1990 was extremely important to internal migration: the small degree of change in the value of rural-urban migrants can be explained by their large number, who coming to the city, have had to adapt very little to the social environment because of the massive social ruralisation of cities. In comparison with other countries, Romanian cultural shock has not been extreme, and this situation is likely still true for new migrants.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> values; traditionalism; mentality; migration; urban environment; culture; modernism; communism; religion; attitude; behavior.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Problema centraliz\u0103rii \u00een statul centralizat \u2013 Studiu de caz China &#8211; Autor: Teodor \u015eerb\u0103nescu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Since the Cultural Revolution of the 60s and 70s, the Chinese state has undertaken a number of social and economic reforms aimed at building a cooperative society, where rapid industrialization and urbanization have had a major impact on the settlement system.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The pace of these reforms failed to make up for the increased population growth in the same period, thus providing livelihood for the population became problematic, especially in rural areas where agriculture has remained at the subsistence level. Measures taken by the Chinese state, even in times of liberalization and openness to foreign markets, only managed to further restrict development opportunities of rural residents, condemning to underdevelopment a millennial civilization. The disintegration of rural China today is manifested through isolated villages affected by high levels of poverty and restricting the rights in relation to urban residents. Given the dependence of villages on the central administrative decision-making apparatus, corruption of officials has become a generalized phenomenon, committing abuses on peasants deprived of many legal forms of defense.<\/p>\n<p style=\"text-align: justify;\"><strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><strong>Keywords<\/strong><strong>:<\/strong> urbanization, industrialization, desakota, social inequality, disparities<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Musulmanii din Marea Britanie \u00eentre integrare \u0219i segregare &#8211; Autor: urb. P\u00eervu Silviu-Vlad &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">In the current context of globalization and enhanced mobility, new social and cultural problems arise. Currently there are multidimensional challenges related to resistance to change of the Muslim community in a socio-cultural environment based on British European principles, namely, diversity and tolerance for ethnic, religious and sexual minorities.<\/p>\n<p style=\"text-align: justify;\">This brings to an imbalance to the inclusion of the Muslim population in the value, socio-economic and cultural systems. Sharp population growth and migration for economic or political considerations (war affected areas) are the main factors causing this imbalance.<\/p>\n<p style=\"text-align: justify;\">The labor market (especially in port cities) and openness to diversity and inclusion has catalyzed waves of migration for the past 300 years. But with most basic needs (food, shelter, security) met, population growth and the need for communities whose environment, requirements, rigors and rules are compatible with Sharia and the Quran, determined vulnerability, social instability and problems of tolerance both sides.<\/p>\n<p style=\"text-align: justify;\">Keywords: population growth, discrimination, social inclusion, cultural integration, migration, Muslims, segregation, sharia<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The commemoration of children in Dobrogea between the IVth century b.c. and ivth century A.D. Author: Raluca Iuliana Popescu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat:<\/strong><\/p>\n<p style=\"text-align: justify;\">Prezentul text examineaz\u0103 fenomenul comemor\u0103rii copiilor, precum \u015fi implica\u0163iile socio-culturale ale acestui proces \u00een coloniile grece\u015fti \u015fi cet\u0103\u0163iile romane din Dobrogea. Simbolul vizibil al acestei practici, monumentul funerar, era destinat at\u00e2t s\u0103 p\u0103streze imaginea defunc\u0163ilor \u00een memoria semenilor, c\u00e2t \u015fi s\u0103 indice statutul social al familiei din care f\u0103cea parte. Una dintre problemele ridicate de aceast\u0103 cercetare este dat\u0103 de nivelul sc\u0103zut de reprezentare al copiilor \u00eentr-o perioad\u0103 \u00een care <strong>mortalitatea infantil\u0103 atingea cote foarte mari. <\/strong><\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie<\/strong><strong>:<\/strong> comemorare, monumente funerare, copii, civiliza\u0163ia greac\u0103 \u015fi roman\u0103.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Este posibil\u0103 \u00een\u0163elepciunea artificial\u0103? C\u00e2teva elemente umano-procedurale ale unui Sistem Informatic Geografic &#8211; Autor: as. ing. Angelo M. Morassi &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <em>\u201dThere can be no doubt about it: GIS is more than a software package typical of word processing, spreadsheet, computer-aided design, and other popular computer products that one buys, installs, and learns how to use. Where, for example, does one obtain the map and attribute data to utilize the spatial query and spatial analysis capabilities of GIS? How does one ensure that the maps and data will be current and easy to obtain when they are needed? These are questions that users of those other software products do not ask, for they create the data needed in those products \u2013 all they have to do is to learn the commands and capabilities of the particular package they are using. They do not depend on others to create, update, and ensure that the data they need to solve their problems or help them understand issues related to locations on the earth are available when they are needed.\u201d<a href=\"#_ftn1\" name=\"_ftnref1\"><sup><strong><sup><u>[1]<\/u><\/sup><\/strong><\/sup><\/a><\/em><\/p>\n<p style=\"text-align: justify;\"><strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Key words:<\/strong>\u00a0 planning, artificial intelligence, technology, Canadian computer system<\/p>\n<p style=\"text-align: justify;\"><a href=\"#_ftnref1\" name=\"_ftn1\"><sup><sup><u>[1]<\/u><\/sup><\/sup><\/a> Huxhold, W. E., Levinsohn, A. G., <em>Managing Geographic Information System Projects<\/em>, p. XI<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Semana Santa La Valladolid &#8211; Autor: C\u0103t\u0103lin D. Constantin &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">In Spain, important processions take place during the Holy Week: the statuary groups representing scenes from the life of Jesus are taken out of churches and monasteries and slowly worn on city streets, accompanied by huge crowds of locals. Two regions stand out in this process. Andalusia in the south. Castilla y Leon, in north-central Spain. If cities of Andalusia attract plenty of tourists during this period, the processions of Castilla y Le\u00f3n are primarily manifestations of locals and foreign visitors are present only incidentally. Less colorful and noisy than those in Andalusia, Castilla y Leon processions are more interesting for an anthropologist eye.<\/p>\n<p style=\"text-align: justify;\">The author observed directly, during three weeks in 2010, the preparations and then the processions in Valladolid. 2010 was a symbolic year, it was the celebration of 200 years since the very first procession on Good Friday took place in a very particular context: the city was for the first and the only time in its history under foreign occupation. Napoleon had set his camp there and his troops hesitated upon putting a ban on processions or grouping them all in one day, to easily control the crowds. Although born in a very restrictive context, the procession on Good Friday, climax and spectacular summary of the processions of Semana Santa in Valladolid, resisted and gained tradition.<\/p>\n<p style=\"text-align: justify;\">The article chiefly analyzes the relationship between\u00a0 the procession route and the symbolic\u00a0 space of the city.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords<\/strong>: Semana Santa, Spain, ritual, anthropolgy of space, procession, symbol, sacred space<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Corela\u0163ia dintre durata \u015fi calitatea vie\u0163ii copiilor \u015fi mamelor \u00een raport cu egalitatea de \u015fanse privind accesul la serviciile de s\u0103n\u0103tate din rom\u00e2nia &#8211; Aspecte antropologice &#8211; Autori: Dr. Andrei Kozma , Dr. Ecaterina Stativa &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Motto:<\/p>\n<p style=\"text-align: justify;\"><em>\u201eInvesti\u0163ia \u00een dezvoltarea timpurie a copilului este cheia s\u0103n\u0103t\u0103\u0163ii, bun\u0103st\u0103rii \u015fi a prosperit\u0103\u0163ii unei popula\u0163ii\u201c <\/em><\/p>\n<p style=\"text-align: justify;\"><em>James Hackman &#8211; Nobel (economie) 2007<\/em><\/p>\n<p style=\"text-align: justify;\">Present work explores how socio-economic conditions of the environment, in which children live, differ regarding the right to normal health care and its effect on the duration and quality of life..<\/p>\n<p style=\"text-align: justify;\">In the last 25 years, studies on nutritional status of women and children in Romania showed a progressive polarization of life chances and healthness, according to the environmental standard conditions of living. These inequalities were generated by differential influence on the living environment, respectively an unequal distribution of resources, between urban and rural areas. Consequently we have, an increasing number of socially disadvantaged people who have less access to preventive, curative or for recovery care.<\/p>\n<p style=\"text-align: justify;\">This paper treats the issues related to life expectancy (longevity), the quality of life in terms of food from pre and postnatal period &#8211; both in terms of child and mother &#8211; differentiated by urban\/ rural by taking into analysis their effects on the future development of the child, such as anemia.<\/p>\n<p style=\"text-align: justify;\">It is also analyzed the evolution of the health system, during 1990-2013, with its effects on equality of access to health care today &#8211; for mother and child.<\/p>\n<p style=\"text-align: justify;\">The conclusion reached by the authors, suggests that if urgent action is not taken &#8211; in the sense of shrinkage of artificial differences created by human behaviors &#8211; concerning the environment &#8211; by coherently interconnected health policies with other sectors such as education; in time, these phenomena will increase the burden of social spiral.<\/p>\n<p style=\"text-align: justify;\">Equalization chances to health and education through disappearance and \/ or shrinking of the disparities between the urban and rural environement, beginning from the young ages, is one of the most important preconditions for the welfare and prosperity of populations.<\/p>\n<p style=\"text-align: justify;\">Key words: antropologie, longevitate, al\u0103ptare la s\u00e2n, educa\u0163ie prenatal\u0103, anemie, egalitate de \u015fans\u0103 \u00een s\u0103n\u0103tate<\/p>\n<p>Dr. Andrei Kozma: PhD., CS III, MDD; Romanian Academy of Scientists; Anthropological Comitee of Romanian Academy; Institute of Mother and Child Care \u201cProf.Dr.Alfred Rusescu\u201d; Academical Society of Anthropology;<\/p>\n<p style=\"text-align: justify;\">Dr. Ecaterina Stativa: PhD., CS I \/ senior researcher; \u201cInstitute of Mother and Child Care \u201cProf. Dr. Alfred Rusescu\u201d; Academical Society of Anthropology;<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; 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use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.5 (2015)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2016\/06\/nr.-5.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.5&#8243; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.5&#8243; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221; animation=&#8221;off&#8221; sticky=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-5-2015\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 5&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; 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url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropologie Urban\u0103 &#8211; Nr.5 (2015) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]EDITORIAL<\/p>\n<ul>\n<li>Editorial \/ Leitartikel \/ \u00c9ditorial, Marius Turda, Guest Editor<\/li>\n<\/ul>\n<p>DOSAR\/DOSSIER \u2013 Eugenic Subcultures and the City<\/p>\n<ul>\n<li>Girls, Doctors and Institutions: Eugenics and Medical Institutionalisation in Interwar Cluj, Zsuzsa Bokor<\/li>\n<li>Saxon Eugenics and the Remodelling of Carcinogenic Cities in the Interwar Period, Tudor Georgescu<\/li>\n<li>Checking a \u2018Scrub\u2019 Population: Bishop Barnes of Birmingham on Inner\u00a0City Slums, Patrick Merricks<\/li>\n<li>The Protection of Mothers and Children as a Eugenic Measure in Ljubljana, Ana Cergol-Paradi\u017e<\/li>\n<li>Pioneers rarely Triumph? Voluntary Marriage Counselling and Venerea Diseases in the Greater Budapest Area, 1920s-1950, G\u00e1bor Szegedi<\/li>\n<li>Population, Urbanisation and Eugenics in Athens, 1950s-1970s, Alexandra Barmpouti \/pag.<\/li>\n<li>Pauperism and Eugenics in Bethnal Green (East London), 1910-1933, Simon Wilson<\/li>\n<li>Disability and the Legacy of Eugenics in 1950s London, Hanna Choudhury<\/li>\n<li>The Pronatalist Power of Urban and Social Planning in Greenbelt, Maryland, 1935-1940, Mark Galt<\/li>\n<\/ul>\n<p>ANTROPOLOGIE URBAN\u0102\/URBAN ANTHROPOLOGY<\/p>\n<ul>\n<li>The Elusive Nature of Racial Degeneration in Urban Romania, 1870-1910, Constantin B\u0103rbulescu<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u0162II\/MEDICAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Biodiversity in Francisc J. Rainer\u2019s Anthropological Research, Adrian Majuru<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102\/SOCIAL ANTHROPOLOGY<\/p>\n<ul>\n<li>Sex and the City: The Pains and Pleasures of being <em>Moderne<\/em> in Europe, 1880-1930s, Maria Sophia Quine<\/li>\n<\/ul>\n<p>RECENZII\/REVIEWS<\/p>\n<ul>\n<li>Marius Turda, Eugenism \u015fi modernitate. Na\u0163iune, ras\u0103 \u015fi biopolitic\u0103 \u00een Europa (1870-1950), Ia\u015fi, Polirom, 2014. Traducere de R\u0103zvan P\u00e2r\u00e2ianu C\u0103lin Cotoi<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial &#8211; Author: Marius Turda (Oxford Brookes University) (English)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">The legacy of 20th-century eugenics has propelled fresh research into a myriad of international ideological movements, professional networks and population policies. As a result, scholars now know a great deal about the relationships between eugenic movements across the world \u2013 and the international networks that linked many of their protagonists. Although recent scholarship has focused increasingly on case studies outside of Western Europe, and their relationships with the established ones, less attention has yet been paid to other topics that intersected with eugenics such as population control, rural anthropology, religion, marriage and disability as well as social problems such as poverty and prostitution.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">From its birth at the end of the nineteenth century, and wedded to the emergent knowledge about human heredity being uncovered by biology, anthropology and medicine, eugenics blended opposing visions of human improvement into a new form of scientific knowledge, one based on theories of evolution and heredity as well as population control. A much-desired racial regeneration was promised in the name of science. This was simultaneously a biological and political project. Eugenics fused hereditarian and cultural determinism with modern visions of a \u2018new society\u2019 and a \u2018new man and woman\u2019, insisting that both pursued the same goal: to heal the societal wounds torn open by modernity. Enclosed by the authority of the biological sciences, eugenics offered the vision of a new society able to withstand a perceived process of cultural decay and biological degeneration. Following a series of publications during the 1870s and 1880s, the British polymath Francis Galton had embarked on the formulation of a new scientific philosophy, which he termed eugenics, following an entrenched Victorian fascination with ancient Greek culture. He had hoped that the old order, sanctified by religion, would ultimately be replaced by secularisation and the growing acceptance of theories on evolution and heredity. Galton\u2019s eugenic ideas were hardly original. The main tenets of eugenics derived equally from Classical and Christian philosophies of history, and from nineteenth-century theories of evolution and progress, especially the work of Charles Darwin, Thomas Malthus and Herbert Spencer. Believing in the growing acceptance of Darwinism, and thus of a new scientific doctrine about the origins of man, Galton envisaged a leading role for biological and statistical sciences in deciding the future of humanity. Like other Victorian scientists, Galton was convinced that there was a human subject in history and that there was the need for its social and biological improvement. This singular focus on the history of the individual, on origins and ancestry, was repeated habitually whenever the corporeality of the eugenic subject was questioned. Human body was thus viewed as a synthesis of biology and history in which the transient physicality of the present intersected previous trajectories of inheritance. Galton recommended that eugenic regeneration become a systematic, ritualised practice, with the result that social harmony would be achieved after a few generations. With the onset of the twentieth century, the time had come, Galton believed, to establish the groundwork for the general reception of eugenics. Considering the growing admiration enjoyed by evolutionary science and positivism at the time, it is no surprise that eugenicists bravely posed as oracles of a new dawn in the history of humanity. Some believed to be the priests of a new scientific religion, not merely scientists in the narrow sense, but champions of a new biological utopia based on theories of human improvement. Thus portrayed, eugenics aimed to re-create society, both in terms of its quantity and its quality, according to a set of principles based on the laws of heredity as well as knowledge of the social and biological environment. The twin-headed movement for progress and hygiene was accompanied by the formulation of rhetorical, institutional and disciplinary strategies of social and medical protectionism. To this end, eugenics was consciously politicised and instrumentalised across ideological differences. The eugenic guardians of the nation came from both the Right and the Left of the political spectrum; it seduced feminists, socialists, nationalists, conservatives and fascists alike. Whatever their ideological reasons, eugenicists interpreted the Idea of Progress in the same way, namely as a redemptive historical process, one that would allow their society and nation to start anew from its own social and biological ruins, to be cleansed of its impurities. Indeed, in many countries across the world eugenics was first and foremost described as a hygienic programme devised to protect the society from a wide range of medical and social problems, from campaigns for healthy living to prostitution and medical screening for diseases. Yet, in offering scientific remedies to the alleged decline in the general population\u2019s health, eugenics also provided a defensive biological strategy for particular social, sexual, and ethnic groups. Prompted by the need to protect and cure, in the wake of profound socio-political changes, eugenicists often employed discriminatory arguments in order to justify their visions of national improvement. For example, sterilisation was one of the medical vocabularies widely employed by eugenicists to articulate their concerns with the increased number of \u2018unfit individuals\u2019 within society. Sterilisation and negative eugenic measures more generally (such as the introduction of health certificates before marriage) were consistently used to question welfare programmes and protective social legislation on the grounds that such health reforms enabled the hereditarily unfit to survive, thereby weakening society and the race as a whole. With few notable exceptions, eugenicists were in general not interested in redeeming those deemed \u2018unfit\u2019, preferring to idealize the healthy individuals.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Within the emerging eugenic culture of the twentieth century, certain individuals and groups belonging to the \u2018lower classes\u2019 and \u2018inferior races\u2019 found themselves rejected and stigmatised, decisively transforming representations of individuals in terms of their racial quality. To this effect, eugenics created a system of \u2018internal cleansing\u2019, according to which those members of society deemed \u2018unhealthy\u2019, \u2018diseased\u2019, and \u2018anti-social\u2019 were separated from the \u2018healthy\u2019 majority and\u2013as it happened under National Socialism in Germany\u2013gradually exterminated.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">This \u2018dossier\u2019 on eugenic subcultures focuses on the city and its environs. The short articles included here while engaging with the growing international discussion about eugenics, attempt to chart new territory by placing eugenics themes within the urban context in which they had originated. Reconstructing this institutional network linking the local, the regional, the national and the international is central to understanding how eugenic ideas travelled between the national and international stages, and how they were ultimately adopted or rejected. In doing so, this \u2018dossier\u2019 maps out the diversity of participants involved in national debates on religion, national health and population control, ranging from state institutions, churches and ethnic minorities to the general public in newspapers and local health initiatives. These national debated were as heated in a metropolis such as London as they were in the regional capitals across Eastern and Southern Europe (Ljubljana, Budapest, Bucharest, Cluj and Athens). The coverage here is intentionally international as only in its global context can eugenic ideas be fully investigated and the influences of both local and international agents on how and why eugenics emerged and evolved since the end of the nineteenth century be revealed. To approach this in its international context invites us to examine how eugenic ideas were mobilised, and how scientific networks aided their dissemination into the global market of ideas. While state institutions certainly played a key role in the development of eugenic projects and often take centre stage in research projects, they do so at the expense of investigations into the significance of outstanding individuals, intellectuals, professionals and social agencies. The city offers a particularly rewarding conceptual prism through which to interpret the dissemination of eugenic ideas. Whether in London during the 1910s, Budapest in the 1930s or Greenbelt, Maryland, during the 1940s, one can see how eugenics was shaped by the aggregated socio-cultural, religious, gender and economic factors that modern cities offer so plentifully. Considering the broad range of eugenic ideas in countries as diverse as the USA, Britain, Slovenia, Hungary, Romania and Greece, it soon becomes apparent that eugenics was an intrinsic part of a broad spectrum of new nation-building agendas, ranging from public health and social welfare to racial research. Eugenics, moreover, widely served as a vehicle for transmitting medical, social and cultural messages, reflecting modernity\u2019s relationship with state-sponsored policy initiatives. Sometimes these initiatives transcended political differences or served opposing ideological camps. Eugenicists classified and utilised social, gender and national identities in a political climate where different biological and cultural definitions of the individual and the community competed for legitimacy. A more nuanced historical and critical approach is needed to study eugenics from a local and regional perspective. Histories of western and eastern European eugenics must be explored together in order to retrace the experience of eugenics between regions and states as well as within multi-ethnic boundaries. The reinterpretation of the eugenic experiences offered in this issue of Urban Anthropology is a fine example of how the history of eugenics can be comprehensively investigated and contextualised as the transnational phenomenon it undoubtedly was. Equally important, this \u2018dossier\u2019 brings together young scholars from Oxford Brookes University, who have either completed PhDs in the history of eugenics (Tudor Georgescu and Patrick Merricks) or are in the process of completing one (Alexandra Barmpouti, Hanna Choudhury, Simon Wilson and Mark Galt), and established scholars from the United Kingdom (Maria Sophia Quine), Romania (Adrian Majuru, Constantin B\u0103rbulescu and Zsuzsa Bokor), Slovenia (Ana Cergol-Paradi\u017e) and Hungary (G\u00e1bor Szegedi). This new generation of scholars of eugenics has the ability to innovate and improve upon existing scholarship through a truly international transfer of knowledge. This is not only evident in the broad geographical diversity of their research, but the intensity and frequency of scholarly interactions they are exposed to. In this and other respects, the overview of new research showcased here aims to build an encompassing framework of interpretation that transcends national boundaries that can serve to strengthen academic collaborations, while staying connected to political developments concerning racial and gender equality in the twentieth-first century.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">The Wellcome Trust (Grant no.082802) and the AHRC (Grant no. AH\/J00507X\/1) provided essential financial assistance for which I am grateful. Finally, I should like to express my gratitude to Dr. Adrian Majuru for inviting me to contribute this \u2018dossier\u2019 to his nascent journal of Urban Anthropology. Special thanks are also due to Dr. Patrick Merricks and Mr. Simon Wilson for their editorial assistance. <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Leitartikel &#8211; Author: Marius Turda (Oxford Brookes University) (Deutsch)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Die Erbschaft der Eugenik des 19. Jahrhunderts war ein Ansatzpunkt f\u00fcr neue Forschungen im Bereich der internationalen ideologischen Bewegungen, in der Beziehungssph\u00e4re zwischen professionellen Netzwerken und Bev\u00f6lkerungspolitiken. Folglich sind die heutigen Historiker mit den eugenischen Bewegungen aus der ganzen Welt und mit den internationalen Vernetzungen, die viele ihrer Protagonisten verband, vertrauter geworden. Trotzdem haben sich die Historiker in der letzten Zeit eher mit Fallstudien au\u00dferhalb Westeuropa und ihre Beziehung zu den schon bekannten F\u00e4llen auseinandergesetzt. Deshalb schenkte man weniger Aufmerksamkeit den mit der Eugenik in Zusammenhang gebrachten Themen wie Bev\u00f6lkerungskontrolle, l\u00e4ndliche und st\u00e4dtische Anthropologie, Religion, Ehe, Behinderte aber auch soziale Probleme wie Armut und Prostitution.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">Die Eugenik steht in einem engen Zusammenhang mit der sich wandelnden Erkenntnis der menschlichen Vererbung durch an den vorgetragenen in der Biologie, Anthropologie und Medizin. Von den Anf\u00e4ngen bis hin zum Ende des 20. Jahrhunderts verk\u00f6rperte die Eugenik eine neue Form des wissenschaftlichen Erkenntnis, durch die Vereinigung der menschlichen Verbesserungvorschl\u00e4ge. In diesem Kontext ber\u00fccksichtigte man Theorien zur Evolution, Vererbung und Bev\u00f6lkerungskontrolle. Eine viel ersehnte Rassenregeneration wurde auch im Namen der Wissenschaft versprochen. Diese Regeneration war ein biologisches sowie politisches Projekt. Der eugenische und kulturelle Determinismus und moderne Visionen einer \u201eneuen Gesellschaft\u201d, beziehungsweise einer neuen \u201eM\u00e4nner- und Frauentypologie\u201d, hatten dasselbe Ziel: Die durch die Modernit\u00e4t verursachten Gesellschaftlichen Wunden zu heilen. Unter dem Schutz der soziale Autorit\u00e4t der biologischen Wissenschaft, bot die Eugenik die Vision einer neuen Gesellschaft die den kulturellen Zerfall und biologischen Degeneration \u00fcberleben konnte. Der englische Wissenschaftler Francis Galton, nachdem er eine Reihe von Zeitschriften in der Zeitspanne 1870-1880 studiert hat, entwarf eine neue wisschenschaftliche Philosophie, die er Eugenik nannte, in \u00dcbereinstimmung mit der viktorianischen Faszination f\u00fcr das griechische Altertum. Er hoffte, dass die alte Ordnung, der Religion geweiht, letztendlich durch die S\u00e4kularisierung und die Akzeptanz der Evolution und Erbschaftstheorien ersetzt wird. Galtons eugenische Ideen waren an sich nicht originell. Die Grundprinzipien der Eugenik stammen, egalerweise, aus den klassischen und christlichen Philosophien und aus den Evolutions- und Fortschrittstheorien des 20. Jahrhunderts, vor allem von Charles Darwin, Thomas Malthus und Herbert Spencer. Galton glaubte an eine h\u00f6here Darwinismusakzeptanz und dadurch an einer neuen wissenschaftlichen Doktrine zur Abstammung des Menschen. Aus diesem Grund schlug Galton eine Verbesserung der Menschheit auf Basis der biologischen und statistischen Wissenschaften vor. Wie viele Forscher der viktorianischen Epoche war auch Galton davon \u00fcberzeugt, dass nicht nur eine kulturelle und spirituelle Verbesserung des Menschen notwendig sei, sondern auch eine gesellschaftliche und biologische. Dieser eigenartige Ansatz betreffend der Geschichte des Individuums und seiner Herkunft wurde st\u00e4ndig in der Abhandlung \u00fcber die K\u00f6rperlichkeit des eugenischen Subjektes eingesetzt. Der menschliche K\u00f6rper wurde als Synthese zwischen Biologie und Geschichte verstanden. Die vor\u00fcbergehende K\u00f6rperlichkeit der Gegenwart trifft auf den vorherigen Verlauf der Erblichkeit. Galtons Empfehlung war, die eugenische Regeneration in einer systematisch ritualisierten Praxis umzuwandeln, deren Ergebnis die Verwirklichung der gesellschaftlichen Harmonie nach einigen Generationen sein soll. Mit dem Aufbruch des 20. Jahrhunderts dachte Galton, dass die Zeit gekommen war das Fundament fuer eine breite Verinnerlichung der Eugenik zu legen. Wegen den zunehmenden Prestigegewinn der Evolutionswissenschaft und des Positivismus verstanden sich die Eugeniker arroganterweise als Prophten eines neuen Anfangs in der Geschichte der Menschheit. Einige von Ihnen sahen sich als Priester einer neuen wissenschaftlichen Religion, nicht nur blo\u00dfe Wissenschaftler im engen Sinne des Wortes, sondern Meister einer neuen biologischen Utopie, die als Basis die Theorien \u00fcber die menschlichen Verbesserung hatte. So verstanden, schlug die Eugenik vor, die Gesellschaft neu zu schaffen, was die Quantit\u00e4t und Qualit\u00e4t betrifft. Die Prinzipien wurden aus den Gesetzen der Erblichkeit und die Erkenntis des gesellschaftlichen Millieus herausarbeitet. Der Zusammenschluss der Bewegung f\u00fcr Fortschritt und Hygiene wurde von der Formulierung neuer rhetorischen, institutionellen und disziplinarischen Schutzstrategien in Hinblick auf Medizin und Gesellschaft begleitet. So wurde die Eugenik politisiert und von politischen Akteuren verwendet, trotz ideologischer Unterschiedlichkeiten. Die W\u00e4chter der Nation kamen sowohl aus der politischen Linken wie auch aus der Rechten; sie haben sowohl Feministen, Sozialisten, Nationalisten, Konservative und Faszisten verf\u00fchrt. Auch wenn sie durchaus verschiedene ideologische Gr\u00fcnde hatten, so haben die Eugeniker doch ihre jeweiligen Fortschrittsideen \u00e4hnlich interpretiert: als geschichtlicher Prozess f\u00fcr Wiedergeburt die der Gesellschaft und der Nation die M\u00f6glichkeit bieten konnte, das Leben aus den sozialen und biologischen Ruinen neu zu beginnen und von Verunreinigungen zu befreien. Die Eugenik wurde wahrhaft in vielen L\u00e4ndern in erster Reihe als hygenisches Programm verstanden, dessen Rolle diejenige war, die Gesellschaft vor sozialen und biologischen Problemen zu sch\u00fctzen. Kampanien wurden gestartet, die als Ziel die Gesundheit der Prostituierten und die medizinische Kontrolle der Krankheiten hatten. Als Ma\u00dfnahme gegen den Verfall der allgemeinen gesellschaftlichen Gesundheit, erarbeitete die Eugenik auch eine biologisch defensive Strategie um bestimmte gesellschaftliche, sexuelle und ethnische Gruppen zu sch\u00fctzen. Angetrieben von dem Wunsch zu heilen und abzuschirmen, vor allem in schwierigen sozialen und \u00f6konomischen Situationen, benutzten die Eugeniker diskriminierende Argumente um ihre Verbesserungsvisionen zu rechtfertigen. Hier ist die Unfruchtbarmachung zu erw\u00e4hnen, die von Eugenikern als medizinische Methode zur Minderung der gesellschaftlich inad\u00e4quater Individuenanzahl vorgeschlagen wurde. Die Sterilisierung und andere negative eugenische Methoden (z.B. die Einf\u00fchrung der vorehelichen \u00e4rztlichen Bescheinigungen) wurden als Argumente gegen die F\u00fcrsorgeprogramme und dem Sozialschutzgesetz vorgebracht. Der Grund daf\u00fcr war das diese zwei Ma\u00dfnahmen den \u00fcberlebungsunf\u00e4higen Individuen halfen und dadurch die Gesellschaft und Rasse im allgemeinen schw\u00e4chten.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0 Mit wenigen Ausnahmen wollten die Eugeniker nicht \u201ewertlose\u201d Individuen retten und idealisierten die gesunden Individuen. Mit dem Aufbruch der Eugenik am Anfang des 20. Jahrhunderts wurden bestimmte Gruppen und Individuen aus der \u201eUnterschicht\u201d oder \u201eUnterrasse\u201d ausgegrenzt und stigmatisiert. Somit wurde die Darstellung des Individuums von seinem rassialen Wert abh\u00e4ngig. Die Eugenik schuf ein System f\u00fcr die \u201einterne Reinigung\u201d indem die \u201eungesunde\u201d, \u201ekranke\u201d und \u201easoziale\u201d Miglieder von der \u201egesunden\u201d Mehrheit abgetrennt wurden, oder gar auch vernichtet wie es in Nazi-Deutschland der Fall war.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">Dieses \u201eDossier\u201d der eugenischen Randkulturen bezieht sich auf die Stadt und ihrer Umgebung. Die Artikel die hier erw\u00e4hnt werden spiegeln die internationalen Debatten \u00fcber Eugenik wieder und versuchen zugleich eine neue Forschungssph\u00e4re zu schaffen indem die Themen der Eugenik im st\u00e4dtischen Kontext, wo viele Ihrer Inspirationsquellen liegen, durchleuchtet werden. Man muss das institutionelle Netz, das die lokalen, regionalen, nationalen und internationalen Sph\u00e4ren verbindet geschichtlich rekonstruieren um ein besseres Verst\u00e4ndnis der Ursachen und Auswirkungen dieser breiten eugenischen Bewegung and Bewegungen, die ihrerseits selbst nationale und internationale Entwicklungsstufen durchliefen und von den \u00f6rtlichen Kulturen angenommen oder verworfen wurden. In diesem Sinne skizziert das \u201eDossier\u201d die Vielf\u00e4ltigkeit der Teilnehmer an den verschiedenen nationalen Debatten \u00fcber Religion, nationale Gesundheit und Bev\u00f6lkerungskontrolle, in Zusammenhang mit verschiedenen Institutionen: Staatsinstitutionen, Kirchen, Minderheiten, lokale Initiativen, was die Gesundheit betrifft. Diese Debatten waren gleichermassen intensiv, ob nun in Metropolen wie London oder in den Hauptst\u00e4dten Ost- und S\u00fcdeuropas (Ljubljana, Budapest, Bukarest, Klausenburg und Athen). Das Ziel dieser Forschung ist international, denn nur im globalen Kontext k\u00f6nnen die eugenischen Ideen vollst\u00e4ndig aufgearbeitet und durchforscht werden. Auf diese Weise kann auch der Einfluss sowohl \u00f6rtlichen wie auch internationalen Akteure aufgedeckt werden und in Zutun in der Entstehungsgeschichte der Eugenik und ihrer weiteren Entwicklung bis zum Ende des 19. Jahrhunderts verstanden werden. Die hier vorgebrachte Interpretation der Stadt als eugenische Leitmotiv zeigt die Art und Weise wie eugenische Ideen ausgearbeitet wurden und wie die wissenschaftliche Vernetzungen zu ihrer Verbreitung auf dem globalen Ideenmarkt gef\u00fchrt haben. Auch wenn die staatlichen Institutionen eine wichtige Rolle in der Entwicklung eugenischer Projekte gespielt haben, hatten die Intellektuellen und die professionellen und sozialen Agenturen und Organisationen auch einen gro\u00dfen Einfluss. Die Stadt bietet ein n\u00fctzliches theoretisches Ger\u00fcst zur Bearbeitung eugenischer Theorien und ihrer Verbreitung. In London, 1910, Budapest, en 1920, Ljubljana, 1930 oder Greenbelt, Maryland, 1940, kann man gut nachvollziehen, wie die Eugenik von sozio-kulturellen, religi\u00f6sen, geschlechtlichen, \u00f6konomischen Faktoren, die modernen St\u00e4dte reichlich anboten, gestaltet wurde. In Anbetracht der gro\u00dfen Ideenvielfalt der Eugenik in verschiedenen L\u00e4ndern wie USA, England, Italien, Slowenien, Ungarn, Rum\u00e4nien, oder Griechenland, wird uns schnell klar, dass die Eugenik ein Bestandteil nationalstaatlicher Modernisierungsprojekte war. Die eugenischen Methoden variierten von hygenischen Kontrollen, Programmen f\u00fcr das \u00f6ffentliche Gesundheitwesen und gesellschaftlicher Wohlstand bis zur anthropologischen und rassischen Forschung. Weiter noch, die Eugenik war ein Vehikel f\u00fcr die \u00dcbertragung der medizinischen, sozialen, kulturellen Nachrichten und spiegelt den modernen Charakter der politischen Volksinitiativen wieder, die vom modernen Staat unterst\u00fctzt wurden. Manchmal \u00fcberwanden diese Initiativen politische Differenzen und bedienten auch ideologisch entgegengesetzte Lager. Die Eugeniker klassifizierten und benutzen gesellschaftliche, geschlechtliche und nationale Identit\u00e4ten in einem politischen Klima in dem verschiedene Perspektiven zum Verst\u00e4ndnis der biologisch und kulturell Definitierten Individuen und Gemeinschaften um Legitimit\u00e4t konkurrierten. F\u00fcr das Studium der Eugenik aus \u00f6rtlichen und regionalen Perspektiven ist eine nuancierte Herangehensweise aus historischen und kritischen Sichtpunkt notwendig Die geschichtliche Erkenntnis der Eugenik in sowohl West- wie auch Osteuropa m\u00fcssen gemeinsam benutzt werden, um die Erfahrungen der Eugenik in bestimmten Regionen und Staaten wie auch innerhalb multiethnischen Zonengrenzen aufzuarbeiten. Das Mosaik verschiedener eugenischer Bewegungen und Erfahrungen die in dieser Nummer der Zeitschrift f\u00fcr St\u00e4dtische Anthropologie bieten ein hervorragendes Beispiel daf\u00fcr wie die Art und Weise wie die Geschichte der Eugenik ausf\u00fchrlich durchforscht werden kann, aber auch als Ph\u00e4nomen transnational kontextualisiert sein muss. Dieses Artikelsammlung vereint junge Historiker aus der Brookes University aus Oxford, die entweder in Eugenik promoviert haben (T. Georgescu und P. Merricks) oder ihre Promotion in K\u00fcrze ablegen werden (A. Barmpouti, H. Choudhury, S. Wilson und M. Galt). An der Recherche beteiligen sich auch anerkannte Historiker aus Gro\u00dfbritanien (Maria Sophia Quine), Rum\u00e4nien (C. B\u0103rbulescu \u015fi Z. Bokor), Slowenien (A. Cergol-Paradi\u017e) und Ungarn (G. Szegedi). Diese neue Generation meidizinhistorischer Historiker mit Schwerpunkt auf die Eugenik verdankt wahrlich vieles der grosszuegigen Foerderung durch Stipendien, die sowohl die Forschung wie auch den ebenso wichtigen internationalen Wissenstransfer erm\u00f6glichen. Diese F\u00e4higkeit widerspiegelt sich nicht nur in der gro\u00dfen geographischen Vielf\u00e4ltigkeit der Forschung, sondern auch in der Intensit\u00e4t und die Frequenz der wissenschaftlichen, gemeinsamen Auseinandersetzung mit diesen Themen. Die Darlegung einer neuen, hier erw\u00e4hnten Forschung nimmt sich vor, einen Rahmen f\u00fcr eine im Wesenskern transnationale Interpretierung zu bauen. Dieser Rahmen soll der Konsolidierung der akademischen Mitarbeit dienen, indem der Zusammenhang mit den politischen Debatten zum Thema rassischer und geschlechlicher Gleichheit aus dem 21. Jahrhundert bewahrt wird.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">Ich bendanke mich beim Wellcome Trust (Grant no.082802) und AHRC (Grant no.AH\/J00507X\/1) f\u00fcr die essenzielle finanzielle Unterst\u00fctzung meiner Forschungst\u00e4tigkeit. Endlich bezeige ich auch dem Dr. Adrian Majuru meine Dankbarkeit f\u00fcr die Beteiligungseinladung an der Zeitschrift f\u00fcr Stadtanthropologie. F\u00fcr ihre redaktionelle Unterst\u00fctzung richte ich besonderen Dank an die Herren Patrick Merricks und Simon Wilson. <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Auteur: Marius Turda (Oxford Brookes University) (Francais)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">L\u2019h\u00e9ritage de l\u2019eug\u00e9nisme du XIXe si\u00e8cle a conduit \u00e0 l\u2019\u00e9mergence de nouvelles recherches dans le domaine des mouvements id\u00e9ologiques internationaux, des rapports entre r\u00e9seaux professionnels et des politiques de population. En cons\u00e9quence, les historiens connaissent maintenant mieux les relations entre les mouvements eug\u00e9nistes \u00e0 travers le monde ainsi que les connexions internationales qui ont li\u00e9 nombre de leurs protagonistes. Bien que, r\u00e9cemment, les historiens aient abord\u00e9 plus syst\u00e9matiquement des \u00e9tudes de cas en dehors de l\u2019Europe occidentale, une attention moindre a \u00e9t\u00e9 accord\u00e9e \u00e0 d\u2019autres sujets li\u00e9s \u00e0 l\u2019eug\u00e9nisme, comme par exemple, le contr\u00f4le de la population, l\u2019anthropologie rurale et urbaine, la religion, le mariage, le handicap et les probl\u00e8mes sociaux tels que la pauvret\u00e9 et la prostitution.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">Au XXe si\u00e8cle, l\u2019eug\u00e9nisme, alors \u00e9troitement li\u00e9e \u00e0 la connaissance de l\u2019h\u00e9r\u00e9dit\u00e9 humaine produite par la biologie, l\u2019anthropologie et la m\u00e9decine, a combin\u00e9 diverses visions de la perfection humaine en une nouvelle forme de connaissance scientifique bas\u00e9e sur les th\u00e9ories de l\u2019\u00e9volution et de l\u2019h\u00e9r\u00e9dit\u00e9 tout comme le contr\u00f4le de la population. Une r\u00e9g\u00e9n\u00e9ration raciale tr\u00e8s d\u00e9sir\u00e9e a \u00e9galement \u00e9t\u00e9 promise au nom de la science. Celle-ci \u00e9tait simultan\u00e9ment un projet biologique et politique. Le d\u00e9terminisme eug\u00e9niste \u2014 h\u00e9r\u00e9ditaire et culturel \u2014 combin\u00e9 aux visions modernes de \u201ela nouvelle soci\u00e9t\u00e9\u201d et aux \u201enouvelles typologies de m\u00e2le et femelle\u201d poursuivaient le m\u00eame objectif: gu\u00e9rir les blessures de la soci\u00e9t\u00e9 caus\u00e9es par la modernit\u00e9. Sous l\u2019autorit\u00e9 des sciences biologiques, l\u2019eug\u00e9nisme a offert une vision d\u2019une nouvelle soci\u00e9t\u00e9 capable de r\u00e9sister \u00e0 la d\u00e9sint\u00e9gration culturelle et la d\u00e9g\u00e9n\u00e9rescence biologique. A la suite d\u2019une s\u00e9rie de publications de la p\u00e9riode 1870-1880, le scientifique anglais Francis Galton s\u2019est engag\u00e9 dans l\u2019\u00e9laboration d\u2019une nouvelle philosophie scientifique qu\u2019il a nomm\u00e9e eug\u00e9nisme, suivant en cela la fascination victorienne profond\u00e9ment enracin\u00e9e pour l\u2019ancienne culture grecque. Il esp\u00e9rait que l\u2019ordre ancien, consacr\u00e9 par la religion, serait remplac\u00e9 in fine, par la s\u00e9cularisation et l\u2019acceptation g\u00e9n\u00e9rale des th\u00e9ories de l\u2019\u00e9volution et de l\u2019h\u00e9r\u00e9dit\u00e9. Les id\u00e9es eug\u00e9nistes de Galton n\u2019\u00e9taient pas originales. Les principes de base de l\u2019eug\u00e9nisme ont \u00e9t\u00e9 tir\u00e9s tant de la philosophie classique et chr\u00e9tienne de l\u2019histoire que des th\u00e9ories du XIXe si\u00e8cle sur l\u2019\u00e9volution et le progr\u00e8s, en particulier des travaux de Charles Darwin, Thomas Malthus et Herbert Spencer. Croyant en une acceptation croissante du darwinisme et, de ce fait, \u00e0 une nouvelle doctrine scientifique sur l\u2019origine humaine, Galton a propos\u00e9 une am\u00e9lioration de l\u2019humanit\u00e9 sur la base des sciences biologiques et statistiques. Tout comme les autres scientifiques victoriens, Galton \u00e9tait convaincu non seulement du besoin d\u2019am\u00e9lioration culturelle et spirituelle de l\u2019homme mais aussi du besoin d\u2019am\u00e9lioration sociale et biologique. Cette approche unique dans l\u2019histoire de l\u2019individu, de ses origines et de ses anc\u00eatres a \u00e9t\u00e9 commun\u00e9ment r\u00e9p\u00e9t\u00e9e \u00e0 chaque fois que le corps du sujet eug\u00e9niste a \u00e9t\u00e9 discut\u00e9. Le corps humain a donc \u00e9t\u00e9 consid\u00e9r\u00e9 comme une synth\u00e8se d\u2019\u00e9l\u00e9ments biologiques et d\u2019histoire dans laquelle la \u201ephysicalit\u00e9\u201d transitoire du pr\u00e9sent a crois\u00e9 les trajectoires pr\u00e9c\u00e9dentes de l\u2019h\u00e9r\u00e9dit\u00e9. Galton a recommand\u00e9 que la r\u00e9g\u00e9n\u00e9ration eug\u00e9nique devienne une pratique ritualis\u00e9e syst\u00e9matique, avec pour r\u00e9sultat la r\u00e9alisation de l\u2019harmonie sociale apr\u00e8s quelques g\u00e9n\u00e9rations. Avec le d\u00e9but du XXe si\u00e8cle, Galton croyait que le temps \u00e9tait venu de poser les bases d\u2019une acceptation g\u00e9n\u00e9rale de l\u2019eug\u00e9nisme. Etant donn\u00e9 le prestige croissant de la science et de l\u2019\u00e9volution du positivisme, il n\u2019est pas \u00e9tonnant que les eug\u00e9nistes se soient consid\u00e9r\u00e9s avec arrogance comme les proph\u00e8tes d\u2019une nouvelle \u00e8re de l\u2019histoire de l\u2019homme. Certains d\u2019entre eux se pensaient comme les pr\u00eatres d\u2019une nouvelle religion scientifique, et pas seulement des scientifiques au sens \u00e9troit du terme, mais les icones d\u2019une nouvelle utopie biologique bas\u00e9e sur les th\u00e9ories de l\u2019am\u00e9lioration humaine. Ainsi d\u00e9crit, l\u2019eug\u00e9nisme propose de recr\u00e9er la soci\u00e9t\u00e9, tant en termes quantitatif que qualitatif, en se basant sur un ensemble de principes d\u00e9coulant des lois de l\u2019h\u00e9r\u00e9dit\u00e9 et de la connaissance l\u2019environnement social. Le mouvement combin\u00e9 pour le progr\u00e8s et l\u2019hygi\u00e8ne a \u00e9t\u00e9 accompagn\u00e9 par la formulation de strat\u00e9gies rh\u00e9toriques, institutionnelle et disciplinaire de protection m\u00e9dicale et sociale. Ce faisant, l\u2019eug\u00e9nisme a \u00e9t\u00e9 politis\u00e9 et utilis\u00e9 par les acteurs politiques, en d\u00e9pit de diff\u00e9rences id\u00e9ologiques marqu\u00e9es. Les \u201egardiens de la nation\u201d venaient \u00e0 la fois de la gauche et la droite de l\u2019\u00e9chiquier politique; ils ont s\u00e9duit les f\u00e9ministes, les socialistes, les nationalistes, les conservateurs et les fascistes. M\u00eame s\u2019ils avaient des motifs id\u00e9ologiques diff\u00e9rents, les eug\u00e9nistes ont interpr\u00e9t\u00e9 l\u2019id\u00e9e de progr\u00e8s d\u2019une mani\u00e8re similaire, c\u2019est-\u00e0-dire comme un processus de renaissance historique, qui donnerait la possibilit\u00e9 \u00e0 la soci\u00e9t\u00e9 et \u00e0 la nation de commencer une nouvelle vie, renaissant des ruines de sociales et biologiques, et de nettoyer, de cette fa\u00e7on, les impuret\u00e9s. En effet, dans de nombreux pays du monde, l\u2019eug\u00e9nisme a tout d\u2019abord \u00e9t\u00e9 d\u00e9crit comme un programme hygi\u00e9nique destin\u00e9 \u00e0 prot\u00e9ger la soci\u00e9t\u00e9 de ses probl\u00e8mes sociaux et biologiques, des campagnes pour une vie saine \u00e0 la prostitution en passant par le contr\u00f4le m\u00e9dical des maladies. Toutefois, afin d\u2019offrir des rem\u00e8des scientifiques contre le d\u00e9clin pr\u00e9sum\u00e9 de la sant\u00e9 globale de la population, l\u2019eug\u00e9nisme a \u00e9galement propos\u00e9 une strat\u00e9gie de d\u00e9fense biologique pour prot\u00e9ger certains groupes sociaux, sexuels et ethniques. Animer par la volont\u00e9 de prot\u00e9ger et de gu\u00e9rir, en particulier dans des situations \u00e9conomiques et sociales difficiles, les eug\u00e9nistes ont souvent utilis\u00e9 des arguments discriminatoires pour justifier leurs visions de perfectionnement de la nation. Par exemple, la st\u00e9rilisation \u00e9tait une des m\u00e9thodes m\u00e9dicales souvent \u00e9voqu\u00e9es par l\u2019eug\u00e9nisme pour exprimer leur inqui\u00e9tude vis-\u00e0-vis le nombre croissant de \u201epersonnes inad\u00e9quates\u201d dans la soci\u00e9t\u00e9. Leur st\u00e9rilisation et en g\u00e9n\u00e9ral les m\u00e9thodes eug\u00e9niques n\u00e9gatives (par exemple l\u2019introduction de certificats m\u00e9dicaux pr\u00e9nuptiaux) ont \u00e9t\u00e9 maintes fois utilis\u00e9es comme contre-arguments contre les programmes d\u2019aide sociale et la l\u00e9gislation sur la protection sociale au motif que ces derniers aidaient ceux qui n\u2019\u00e9taient pas suffisamment valeureux d\u2019un point de vue h\u00e9r\u00e9ditaire, pour survivre, affaiblissant de ce fait la soci\u00e9t\u00e9 et de la race en g\u00e9n\u00e9ral.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00c0 quelques rares exceptions pr\u00e8s, les eug\u00e9nistes n\u2019\u00e9taient g\u00e9n\u00e9ralement pas pr\u00e9occup\u00e9s par le sort de ceux qu\u2019ils consid\u00e9raient comme \u201esans valeur\u201d et ont pr\u00e9f\u00e9r\u00e9 id\u00e9aliser les individus sains. Avec l\u2019av\u00e8nement de la culture eug\u00e9niste au d\u00e9but du XXe si\u00e8cle, certains individus et groupes appartenant aux \u201eclasses inf\u00e9rieures\u201d ou \u201eraces inf\u00e9rieures\u201d ont \u00e9t\u00e9 rejet\u00e9s et stigmatis\u00e9s. Les repr\u00e9sentations de l\u2019individu se sont alors transform\u00e9es en fonction de sa valeur raciale. Ce faisant, l\u2019eug\u00e9nisme a cr\u00e9\u00e9 un syst\u00e8me de \u00ab nettoyage interne \u00bb, selon lequel les membres de la soci\u00e9t\u00e9 consid\u00e9r\u00e9s \u201een mauvaise sant\u00e9\u201d, \u201emalade\u201d et \u201eantisociale\u201d ont \u00e9t\u00e9 s\u00e9par\u00e9s de la majorit\u00e9 \u201esanitaire\u201d et, dans certains cas, comme par exemple dans l\u2019Allemagne nazie \u00e9taient extermin\u00e9s.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">Prenant pour objet sur les sous-cultures eug\u00e9niste, ce dossier th\u00e9matique se concentre sur la ville et ses environs. Les articles pr\u00e9sent\u00e9s ici refl\u00e8tent les d\u00e9bats internationaux relatifs \u00e0 l\u2019eug\u00e9nisme et tentent en m\u00eame temps de dessiner de nouvelles sph\u00e8res de recherche, en pla\u00e7ant les th\u00e8mes li\u00e9s \u00e0 l\u2019eug\u00e9nisme dans le contexte urbain qui fut et reste une source importante d\u2019inspiration. Reconstruisant un r\u00e9seau institutionnel reliant la sph\u00e8re locale, r\u00e9gionale, nationale et internationale, il est essentiel de comprendre comment les id\u00e9es eug\u00e9nistes ont circul\u00e9 entre les sc\u00e8nes nationales et internationales, et ont \u00e9t\u00e9, in fine, adopt\u00e9es ou rejet\u00e9es par les cultures locales. En ce sens, le dossier pr\u00e9sent\u00e9 repr\u00e9sente la diversit\u00e9 des participants qui ont \u00e9t\u00e9 impliqu\u00e9s dans les d\u00e9bats nationaux sur la religion, les politiques de sant\u00e9 et de contr\u00f4le de population, oscillant entre les institutions de l\u2019Etat, les \u00e9glises et les minorit\u00e9s ethniques, jusqu\u2019aux m\u00e9dias publics et aux initiatives de sanitaires locales. Ces d\u00e9bats ont \u00e9t\u00e9 aussi intenses dans des villes comme Londres que dans les capitales de l\u2019Europe du sud et orientale (Ljubljana, Budapest, Bucarest, Cluj et Ath\u00e8nes). La perspective adopt\u00e9e est international, car c\u2019est \u00e0 cette \u00e9chelle que les id\u00e9es eug\u00e9nistes peuvent \u00eatre \u00e9tudi\u00e9es en profondeur. De plus, l\u2019influence des agents locaux et internationaux concernant l\u2019\u00e9mergence et l\u2019\u00e9volution de l\u2019eug\u00e9nisme \u00e0 partir du XIXe si\u00e8cle peut \u00eatre d\u00e9voil\u00e9e. Cette approche de l\u2019eug\u00e9nisme urbain dans un contexte international nous apprend \u00e0 examiner comment les id\u00e9es eug\u00e9nistes ont \u00e9t\u00e9 mobilis\u00e9es et \u00e0 comprendre les connexions scientifiques qui ont aid\u00e9 \u00e0 leur diffusion dans le march\u00e9 mondial des id\u00e9es. Bien que les institutions de l\u2019Etat aient certainement jou\u00e9 un r\u00f4le cl\u00e9 dans le d\u00e9veloppement de ce projet, ceci s\u2019est produit en fonction de l\u2019importance des personnes, des intellectuels ou des organismes professionnels et sociaux en pr\u00e9sence. La ville offre un prisme conceptuel enrichissant pour comprendre la diffusion des id\u00e9es eug\u00e9nistes. A Londres, en 1910, \u00e0 Budapest en 1920, \u00e0 Ljubljana en 1930 ou \u00e0 Greenbelt, dans le Maryland en 1940, peut \u00eatre observ\u00e9e la mani\u00e8re dont l\u2019eug\u00e9nisme a \u00e9t\u00e9 fa\u00e7onn\u00e9 par des agr\u00e9gats socioculturels, religieux, de sexe ou des facteurs \u00e9conomiques sp\u00e9cifiques aux villes modernes. Compte-tenu de la large gamme d\u2019id\u00e9es eug\u00e9niques dans des pays aussi divers que les USA, l\u2019Angleterre, l\u2019Italie, la Slov\u00e9nie, la Hongrie, la Roumanie et la Gr\u00e8ce, il devient rapidement \u00e9vident que l\u2019eug\u00e9nisme a \u00e9t\u00e9 un \u00e9l\u00e9ment intrins\u00e8que d\u2019un large spectre de programmes de modernisation des Etats-nations, allant des m\u00e9thodes de contr\u00f4le sanitaire et de progr\u00e8s social aux recherches anthropologiques et raciales. En outre, l\u2019eug\u00e9nisme a servi \u00e0 une large \u00e9chelle de v\u00e9hicule de transmission de messages m\u00e9dicaux, sociaux et culturels, ce qui refl\u00e8te le caract\u00e8re moderne des initiatives politiques de la population soutenues par l\u2019\u00c9tat moderne. Parfois, ces initiatives ont r\u00e9ussi \u00e0 surmonter les luttes politiques. Les eug\u00e9nistes ont class\u00e9 et utilis\u00e9 les identit\u00e9s sociale, de genre et nationale dans un climat politique dans lequel diff\u00e9rentes d\u00e9finitions biologiques et culturelles des individus et des communaut\u00e9s \u00e9taient en comp\u00e9tition. Une approche plus nuanc\u00e9e d\u2019un point de vue historique et critique est n\u00e9cessaire \u00e0 l\u2019\u00e9tude de l\u2019eug\u00e9nisme \u00e0 partir d\u2019une perspective locale et r\u00e9gionale. Les histoires de l\u2019eug\u00e9nisme de l\u2019Europe occidentale et orientale doivent \u00eatre saisies dans un m\u00eame mouvement afin de reconstruire l\u2019exp\u00e9rience de l\u2019eug\u00e9nisme entre les r\u00e9gions et les pays, et \u00e0 l\u2019int\u00e9rieur des fronti\u00e8res multiethniques. La r\u00e9interpr\u00e9tation des exp\u00e9riences multiethniques abord\u00e9es dans ce num\u00e9ro de la Revue d\u2019anthropologie urbaine est un exemple remarquable de la fa\u00e7on dont l\u2019histoire de l\u2019eug\u00e9nisme peut \u00eatre \u00e9tudi\u00e9e de mani\u00e8re englobante et contextualis\u00e9e comme ph\u00e9nom\u00e8ne transnational, ce qu\u2019il fut, sans aucun doute. Ce num\u00e9ro th\u00e9matique rassemble de jeunes historiens \u2013 docteur ou doctorant \u2013 d\u2019Oxford Brookes University sp\u00e9cialistes de l\u2019histoire de l\u2019eug\u00e9nisme (T. Georgescu, P. Merricks A. Barmpouti, H. Choudhury, S. Wilson et M. Galt) et des historiens de renom de Grande-Bretagne (Maria Sophia Quine), de Roumanie (C. B\u0103rbulescu et Z. Bokor), Slov\u00e9nie (A. Cergol-Paradi\u017e) et de Hongrie (G. Szegedi). Cette nouvelle g\u00e9n\u00e9ration d\u2019historiens de l\u2019eug\u00e9nisme a pu mettre en \u0153uvre des travaux novateurs gr\u00e2ce \u00e0 des bourses de financement de la recherche, assurant un v\u00e9ritable transfert international des connaissances. Cela n\u2019est pas seulement \u00e9vident en ce qui concerne la grande diversit\u00e9 g\u00e9ographique de leur recherche, mais aussi dans l\u2019intensit\u00e9 et la fr\u00e9quence des interactions scientifiques qu\u2019ils engendrent. En cela, et par d\u2019autres aspects, l\u2019exposition de nouvelles recherches pr\u00e9sent\u00e9es ici vise \u00e0 \u00e9tablir un cadre qui comprend des interpr\u00e9tations qui transcendent les fronti\u00e8res nationales, qui sert \u00e0 renforcer les collaborations acad\u00e9miques, tout en restant connect\u00e9e \u00e0 des d\u00e9bats politiques sur l\u2019\u00e9galit\u00e9 raciale et des sexes dans le XXIe si\u00e8cle.<\/p>\n<p style=\"text-align: center;\">*<\/p>\n<p style=\"text-align: justify;\">Une aide financi\u00e8re essentielle a \u00e9t\u00e9 fournie par le Wellcome Trust (financement no.082802) et AHRC (no.AH\/J00507X\/1) auxquels je manifeste ma reconnaissance. Enfin, je tiens \u00e0 exprimer ma gratitude \u00e0 Dr. Adrian Majuru pour l\u2019invitation \u00e0 participer \u00e0 ce dossier th\u00e9matique de la revue d\u2019anthropologie urbaine. Je dois des remerciements particuliers \u00e0 Dr. Patrick Merricks et M. Simon Wilson pour leur aide \u00e0 la r\u00e9daction. <\/div><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Girls, Doctors and Institutions: Eugenics and Medical Institutionalisation in Interwar Cluj &#8211; Author: Zsuzsa BOKOR &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">This paper analyses the extent to which venereal diseases became a central problem both in public discourse and in the series of medical measures and health care institutionalisation introduced in Cluj during the interwar period. Numerous projects and laws were drafted in connection with this problem. Moreover, the discussion about the prevention and containment of venereal diseases raises wider questions about the role of medicine in society once it is placed within a nationalist discourse.<\/p>\n<p>Keywords: prostitution, Cluj, physicians, eugenics, nationalism<\/p>\n<p><em>Zsuzsa BOKOR <\/em><\/p>\n<p><em>(Romanian Institute for Research on National Minorities, Cluj)<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Saxon Eugenics and the Remodelling of Carcinogenic Cities in the Interwar Period &#8211; Author: Tudor Georgescu (Oxford Brookes University) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">This article explores how Saxon eugenics and fascism alike constructed and reconstructed the urban space conceptually and practically in interwar Romania. That is, it investigates how the city\u2019s alleged degenerative influences on established populations and rural migrants &#8211; primarily in terms of social ills and diseases, poor housing, and a higher propensity for mixed marriages &#8211; was supposed to be alleviated through eugenic policies designed to further demographic growth and feed an ever-present insistence on the importance of Lebensraum. What emerges is a striking case study of a movement that actively sought to recast the alleged urban morass as a re-homogenised eugenic fortress.<\/p>\n<p style=\"text-align: justify;\">Keywords: Saxons, Transylvania, eugenics, fascism, self-help<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The Protection of Mothers and Children as a Eugenic Measure in Ljubljana &#8211; Author: Ana Cergol-Paradi\u017e (University of Ljubljana) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">In Ljubljana individual societies and institutions for preventive protection of mothers and children were developed during the interwar period. One of the most important among them was the Institute for Protection of Children. The aim of the paper is to describe the structure and the motives of these initiatives and activities, especially in relation to demographic trends in that period. Furthermore, it will examine how various authors, who participated in such initiatives, interpreted and understood demographic trends and the living conditions in the city of Ljubljana and how, on the other hand, they reflected on the existing conditions on the countryside. Finally, the article will attempt to identify how these initiatives related to eugenics and pro-natalism.<\/p>\n<p style=\"text-align: justify;\">Keywords: protection of mothers and children, demography, Ljubljana, eugenics, pro-natalism<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Pioneers rarely triumph? Voluntary Marriage Counselling and Venereal Disease in the Greater Budapest Area, 1920s-1950 &#8211; Author: G\u00e1bor Szegedi (Wiesenthal Institute, Vienna) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">This paper provides a brief overview of mandatory and voluntary marriage counselling in interwar Hungary. It discusses eugenic thinking in Hungary at the time, as well as anti-VD movement as the driving force behind marriage counselling.\u00a0 By focusing on the National Social Policy Institute (Orsz\u00e1gos Szoci\u00e1lpolitikai Int\u00e9zet)\u00b4s voluntary marriage counselling centre in \u00dajpest as a case study this paper shows why these initiatives failed. Only a tiny fraction of the population in Budapest visited these centres and usually not the groups the physicians wanted to target. This is partly due to the fact that marriage counselling in Hungary at the time did not provide birth control and\/or sexual advice and its discourse was patriarchal and patronizing towards the lower classes.<\/p>\n<p style=\"text-align: justify;\">Keywords: marriage counseling, eugenics, health examination, Budapest<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Population, Urbanisation and Eugenics in Athens, 1950s-1960s &#8211; Author: Alexandra Barmpouti (Oxford Brookes University) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">Improving the good genetic \u2018quality\u2019 of population is one of the major goals of eugenics. In Greece, however, the problem of population quantity was a main eugenic goal. At the beginning of the 1950s, Greece faced a number of demographical problems such as low birth rate, immigration and high rate of abortions. Urbanisation and modernisation gradually altered both the distribution of population and social customs, most notably in Athens. As a result, eugenics aimed to correct these problems, both socially and biologically. During the 1950s and 1960s, eugenics was regarded by Greek professionals as the ideal way to elevate the health and educational level of the country alongside child guidance and family planning.<\/p>\n<p style=\"text-align: justify;\">Keywords: eugenics, population management, urbanisation, medical profession, Athens<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Pauperism and Eugenics in Bethnal Green (East London), 1910-1933 &#8211; Author: Simon J. Wilson (Oxford Brookes University) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">J. Lidbetter was a relieving officer from Bethnal Green in the east end of London who, over a period of decades, produced a body of genealogical research that became the focus of the Eugenics Society&#8217;s research agenda. Lidbetter, who held no degree or any university post, used his administrative position in London&#8217;s poor law administration to compile extensive family trees of the paupers under his jurisdiction and their ancestors. The ever-expanding number of supposedly hereditary conditions, and the ever-increasing number of paupers in the families under his purview, ensured that Lidbetter spent decades of his career amassing enormous quantities of data on a constantly expanding population. The expanding task, the resources of the Eugenics Society and Lidbetter&#8217;s own limitations meant that the task could never be truly completed. Nevertheless, Lidbetter&#8217;s work provides an interesting case study of urban eugenic research in early twentieth century Britain.<\/p>\n<p style=\"text-align: justify;\">Keywords: Eugenics Society, poverty, urban decline, population.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Disability and the Legacy of Eugenics in 1950s London &#8211; Author: Hanna Choudhury (Oxford Brookes University) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">This article seeks to examine the influence of the British eugenics movement on the understanding of learning disabilities in the 1950s London. The eugenics movement placed an emphasis upon mental and physical well-being, deviations from this standard were perceived to be undermining and threatening the nation. To address this, the article is divided into two sections: the ideals of the British eugenics movement including the use of stigma as a socially isolating tool, and the creation of the Association of Parents of Backward Children, APBC (1946). The APBC set out to overcome the deep-seated eugenic attitudes in the political and social spheres. Ultimately, the APBC were able to unite families, both geographically and emotionally, and have a profound effect on how society behaves towards those with disabilities and their families.<\/p>\n<p style=\"text-align: justify;\">Keywords: Judy Fryd, disability, eugenics, stigma, London Association of Parents of Backward Children<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The Pronatalist Power of Urban and Social Planning in Greenbelt, Maryland, 1935-1940 Mark Galt (Oxford Brookes University) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">The purpose of this article is to decode the pronatalist implications of the physical and social environment engineered by Greenbelt\u2019s federal planners, and in doing so, present a detailed explanation of factors that prompted the city\u2019s baby-boom in 1938. In order to highlight these features, the project will be explored against the backdrop of an explicitly pronatalist community envisioned by Ellsworth Huntington, the president of the American Eugenics Society. While not suggesting a direct influence between them, the two projects share key similarities, allowing for the pronatalist interpretation of the Greenbelt community.<\/p>\n<p style=\"text-align: justify;\">Keywords: pro-natalism, American eugenics, Greenbelt, housing, urban planning,<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The Elusive Nature of Racial Degeneration in Urban Romania, 1870-1910 &#8211; Author: Constantin B\u0103rbulescu (University of Cluj) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">During the second half of the 19th century, physicians were the first to launch into the public space one of the fears and phantasms that would haunt Romanian society until the present and into the future: the degeneration of Romanian race. This article questions the view that the topic of race degeneration was but one of the many themes of the medical discourse: physicians must have spoken about race degeneration as they spoke of bodily and clothing hygiene, of dwelling and food hygiene, and as they treated the matter of alcoholism. The theme of race degeneration was, in fact, a generator of medical discourse. If in the final decades of the 19th century there was an explosion of hygienist literature in Romania, this was due first of all to the physicians\u2019 belief that the Romanian race was undergoing a degenerative process and that something must be done for its regeneration. In order to prevent it was necessary to define and study it.<\/p>\n<p style=\"text-align: justify;\">Keywords: medicine, degeneration, Romanian cities, anti-Semitism<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Biodiversity in Francisc J. Rainer\u2019s Anthropological Research &#8211; Author: Adrian Majuru (Ion Mincu University of Architecture and Urbanism, Bucharest) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Abstract:<\/p>\n<p style=\"text-align: justify;\">This article is dedicated to Francisc J. Rainer, his methods and their lasting importance to anthropological research. Francisc Rainer was born in 1874, graduated MD from the Faculty of Medicine in 1903; was made Professor of Anatomy and Embryology at the Faculty of Medicine in Ia\u015fi (1913-1920) and then in Bucharest (1920-1940). He was interested in anatomy, physiology, embryology and anthropology. He conducted research on the population of certain villages in the Carpathian mountains, on the craniology of the Romanians, on the anthropology of Romanian students and on blood groups. He conducted field trips to the Carpathians in 1927 (Dr\u0103gu\u0163), 1928 (Nereju) and 1932 (Fundul Moldovei), accompanied by Dimitrie Gusti.<\/p>\n<p style=\"text-align: justify;\">Keywords: Francisc J. Rainer, Romania, anthropology, craniology, ethnic diversity<\/p>\n<p style=\"text-align: justify;\">Research for this article has been made possible by the project <em>\u201cValorification of cultural identities in global processes\u201d<\/em>, co-financed by the European Union and the Government of Romania through the Sectoral Operational Programme Human Resources Development 2007-2013. Financing agreement no. SOPHRD\/89\/1.5\/S\/59758.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Sex and the City: The Pains and Pleasures of being Moderne in Europe, 1880s-1930s &#8211; Author: Maria Sophia Quine (University of East Anglia) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract:<\/strong><\/p>\n<p style=\"text-align: justify;\">This article explores the importance of images of \u2018the City\u2019 in visual and written culture in the modern period. Within modern arts and the sciences, the city, as both built space and lived space, has dominated imagination and thinking. In the nineteenth century, the ancient and mediaeval city, which was flattened, re-built, extended and modernized, functioned as a repository of political ambition and as a symbol of national grandeur. In the twentieth century, the city, as a subjectively experienced place and as an object of scientific scrutiny, became one of the most powerful metaphors of national decadence and decline. The modern city was the new Sodom and Gomorrah, unnatural places where sex which was against the \u2018laws of nature\u2019 flourished; the \u2018evils\u2019 of lesbianism and homosexuality, birth control, recreational sex, feminist self-empowerment, the exercise of women\u2019s reproductive choices and all the other \u2018vices\u2019 of modern, urban life associated with racial \u2018sterility\u2019 and \u2018suicide\u2019 were major themes within eugenics.<\/p>\n<p style=\"text-align: justify;\">Keywords: the city, modernity, gender, reproduction, eugenics<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_divider color=&#8221;#0c71c3&#8243; disabled_on=&#8221;on|on|off&#8221; _builder_version=&#8221;3.23.4&#8243; height=&#8221;25px&#8221; hide_on_mobile=&#8221;on&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_divider][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.4 (2015)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2016\/06\/nr.-4.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.4&#8243; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.4&#8243; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221; animation=&#8221;off&#8221; sticky=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-4-2015\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 4&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropologie Urban\u0103 &#8211; Nr.4 (2015) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]EDITORIAL<\/p>\n<ul>\n<li>Marginalitate urban\u0103<\/li>\n<\/ul>\n<p>DOSAR<\/p>\n<ul>\n<li>Marginalul: un destin antropologic urban \u2013 Octavian Buda<\/li>\n<li>O privire antropologic\u0103 asupra b\u0103tr\u00e2ne\u0163ii \u2013 Ioan Oprescu<\/li>\n<li>Periferica \u2013 Marginalii la o antropologie a spa\u0163iilor marginale \u2013 Corina Popescu<\/li>\n<li>Costul ridicat al Segreg\u0103rii pentru Rom\u00e2nia \u2013 Viorel Mionel<\/li>\n<li>Prostitu\u0163ia \u00een Constan\u0163a veche \u2013 Constantin Cheramidoglu<\/li>\n<li>Prostitu\u0163ia \u00een Bucure\u015ftiul interbelic \u2013 o problem\u0103 medical\u0103 \u015fi\u00a0 social\u0103 \u2013 M\u0103rcule\u0163-Petrescu Cristina<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102<\/p>\n<ul>\n<li>Bona \u2013 Un membru spectral al familiei. Profesionalizarea muncii domestice \u00een spa\u0163iul urban \u2013 Alexandra Neagu<\/li>\n<\/ul>\n<p>ANTROPOLOGIE URBAN\u0102<\/p>\n<ul>\n<li>Societatea furnicilor versus societatea uman\u0103. Sisteme de dezvoltare a spa\u0163iilor comunitarea \u2013 Carmen Angela B\u0103rbat<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u0162II<\/p>\n<ul>\n<li>M\u0103rturisiri despre rela\u0163ia medic-pacient: valori individuale \u015fi valori sociale \u2013 George Cristian Curc\u0103<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Marginalitate urban\u0103 &#8211; Autor: Dr. Adrian Majuru&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00cen istorie, diurnul este o imagine deformat\u0103 a nocturnului. La lumina zilei, \u00eent\u00e2mpl\u0103rile sunt a\u015fa cum dorim s\u0103 le vedem, s\u0103 le sim\u0163im, s\u0103 le \u00een\u0163elegem. Nocturnul refuz\u0103 un asemenea compromis pentru lini\u015ftea mul\u0163imilor. El se afl\u0103 \u00een preajma noastr\u0103 din zorii istoriei iar oamenii l-au ocolit alung\u00e2ndu-l \u00een supersti\u0163ie, l-au circumscris tabuurilor, interdic\u0163iilor, construindu-i o imagine de mundus inversus. Numai c\u0103, aceast\u0103 lume aparent inversat\u0103 este tocmai aceea care hr\u0103ne\u015fte pe neg\u00e2ndite valorile, care se manifest\u0103 diurn. Nocturnul respir\u0103 cu fiecare dintre noi. Frontiera dintre diurn \u015fi nocturn este fragil\u0103 \u015fi flexibil\u0103: oscil\u0103m adesea de o parte \u015fi de alta a barierei, f\u0103r\u0103 curajul unei alegeri. \u00cen istorie, aceast\u0103 nehot\u0103r\u00e2re nu ofer\u0103 nimic din ceea ce o societate se preg\u0103te\u015fte s\u0103 \u00een\u0163eleag\u0103 \u015fi s\u0103 construiasc\u0103 pentru semenii ei: minimul confort \u00eencepe din momentul \u00een care faci lumin\u0103 \u00een tenebre. Subteranul are propria-i ierarhie de valori, cenzurat\u0103 st\u00e2ngaci de lumea diurn\u0103, unde, de ochii lumii, ne prefacem a fi iubitori de curat, adev\u0103r, cultur\u0103, civiliza\u0163ie. Aici, \u00een adev\u0103ratele cruzimi ale lumii refuzate \u015fi marginalizate prin indiferen\u0163\u0103, ignoran\u0163\u0103 sau neputin\u0163\u0103, pornesc seismele sociale, pr\u0103bu\u015firile culturale, pandemiile patologice ale inadapt\u0103rii, ne\u00een\u0163elegerii, necunoa\u015fterii, al\u0103turi de primejdia despiritualiz\u0103rii. Subteranul social scap\u0103 controlului institu\u0163ional deoarece el cunoa\u015fte alte manifest\u0103ri \u00een istorie. Pentru a ne lini\u015fti nu este nevoie de control ci de cunoa\u015ftere (N. Minovici, I. St\u0103nescu, B. Brenner, 1937). \u00cen lumea diurn\u0103 ne-am obi\u015fnuit s\u0103 numim \u00een cuvinte potrivite doar nou\u0103, aisberguri ale c\u0103ror v\u00eerfuri se v\u0103d fragmentar precum ni\u015fte accesorii sociale nepotrivite lumii ordonate: cer\u015fetoria, vagabondajul, delincven\u0163a, prostitu\u0163ia, alienarea, sinuciderea, vr\u0103jitoria etc. Nu sunt oare toate aceste realit\u0103\u0163i sociale, forme de manifestare ale nocturnului pentru a avertiza lumea diurn\u0103, de necesitatea unui dialog, a unei cunoa\u015fteri l\u0103sat\u0103 de izbeli\u015fte \u015fi cuprins\u0103 doar \u00een statisticile seci ale medicinii legale, criminalisticii, sau ale asisten\u0163ei sociale? Cele mai serioase avertiz\u0103ri \u00een istorie pornesc din subteran. Oric\u00e2nd, printr-o bizar\u0103 inversare de roluri, din subteranul fecund, tranziteaz\u0103 diurnul un ne\u00een\u0163eles, un marginal, care devine st\u0103p\u00e2n absolut. Un refuzat \u00een spa\u0163iul normalului, care \u00eel preseaz\u0103 s\u0103 plece acolo de unde a venit, ajunge s\u0103 guverneze \u015fi s\u0103-\u015fi r\u0103zbune pedeapsa milenar\u0103 \u015fi suferin\u0163ele semenilor din mocirla social\u0103. Rom\u00e2nii au fost condu\u015fi de un ceferist \u015fi apoi de un cizmar, \u00een pragul analfabetismului, timp de aproape 50 de ani. \u00cen urm\u0103 cu dou\u0103 sute de ani, un bragagiu a st\u0103p\u00e2nit zeci de zile Bucure\u015ftiul, incendiind parte din el, pentru a-l copia pe Nero, profit\u00e2nd de inexisten\u0163a unei autorit\u0103\u0163i aplecate spre \u00een\u0163elegere \u015fi cunoa\u015ftere. La \u00eenceputul anilor \u201940, s\u0103racii Bucure\u015ftiului num\u0103rau zeci de mii de suflete, cea mai mare parte a lor disp\u0103r\u00e2nd noaptea \u00een spa\u0163ii care nu au fost cartografiate niciodat\u0103. O parte dintre ei tr\u0103iau la periferiile mahalalelor din ce d\u0103dea Dumnezeu. Marginaliza\u0163i de semenii lor \u015fi for\u0163a\u0163i s\u0103 tr\u0103iasc\u0103 \u00eentr-o lume pe care \u015fi-o doreau schimbat\u0103, majoritatea acestor suferinzi sociali vor c\u0103uta r\u0103zbunare \u00een timpul regimului puterii populare. Aceast\u0103 s\u0103r\u0103cime social\u0103 mai \u00eenseamn\u0103 pe l\u00e2ng\u0103 pu\u0163in\u0103tate cultural\u0103 \u015fi neputin\u0163\u0103 cotidian\u0103. Pe sprijinul lor a contat noul regim popular c\u00e2nd a promovat \u201eoriginea s\u0103n\u0103toas\u0103\u201d iar refuza\u0163ii seculari au devastat sistematic, manipula\u0163i cu u\u015furin\u0163\u0103, vechea societate rom\u00e2neasc\u0103 construit\u0103 cu greu timp de dou\u0103 sute de ani \u00een osmoz\u0103 cu Occidentul. Particularitarea comunismului rom\u00e2nesc a constat tocmai \u00eentr-o particularitate social\u0103: lipsa de eficien\u0163\u0103 a programelor institu\u0163ionale privind asanarea social\u0103, igienizarea \u015fi culturalizarea \u00eentregului angrenaj al nocturnului social. Pr\u0103bu\u015firea din istorie a unei societ\u0103\u0163i \u00een particular \u015fi a unui popor \u00een general este cauzat\u0103 pe de o parte de ignorarea voit\u0103 \u015fi agresiv\u0103 fa\u0163\u0103 de periferiile sociale, de la s\u0103raci la infirmi, iar pe de alt\u0103 parte, de indiferen\u0163a fa\u0163\u0103 de cre\u015fterea demografic\u0103 a pauperiz\u0103rii sociale, lucru care determin\u0103 popularea p\u00e2n\u0103 la refuz al subteranului social. Rezultatul va fi un nou cataclism social, a c\u0103rui for\u0163\u0103 poate m\u0103tura f\u0103r\u0103 opreli\u015fti regimuri politice, sisteme sociale aparent armonios articulate, dar \u015fi valori culturale construite cu greu. S\u0103r\u0103cia progresiv\u0103 care se extinde \u00een multe straturi sociale contemporane se manifest\u0103 \u015fi prin demoralizare fa\u0163\u0103 de propriul viitor, scepticismul fa\u0163\u0103 de rezolvarea unei probleme f\u0103r\u0103 \u015fpag\u0103 sau pile etc.<\/p>\n<p>\u00a0<\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0 Multitudinea problemelor sociale urc\u0103 \u00een progresie geometric\u0103 pe scala indiferen\u0163ei oficiale. Ora\u015ful corupe. Este cel care stric\u0103 bunele moravuri \u015fi anuleaz\u0103 cutumele, tradi\u0163iile. Dar este \u015fi un factor de progres. Problema este c\u0103 ora\u015ful \u2013 \u00een spa\u0163iul rom\u00e2nesc \u2013 nu s-a n\u0103scut dintr-o experien\u0163\u0103 proprie, din resorturi autothtone \u2013 ci dintr-una \u00eemprumutat\u0103 de la al\u0163ii ad-integrum: de la arhitectur\u0103 \u015fi trama stradal\u0103, la vestimenta\u0163ie, maniere \u015fi limbaj social. Aceast\u0103 adaptare \u00een mare m\u0103sur\u0103 impar\u0163ial\u0103 \u015fi superficial \u00een\u0163eleas\u0103 a dat na\u015ftere \u2013 la nivel individual \u015fi colectiv \u2013 a unui permanent conflict, \u00eentre vechi \u015fi nou, \u00eentre cum e bine \u015fi ce este r\u0103u etc. Periferiile sociale trebuiesc umanizate \u015fi spiritualizate prin trecerea lor de la supravie\u0163uire \u015fi parazitism social la valorizarea fiec\u0103rui poten\u0163ial uman prin accesul liber la alimenta\u0163ie, educa\u0163ie \u015fi igien\u0103. A ignora spa\u0163iile suferin\u0163elor sociale \u00eenseamn\u0103 a condamna urm\u0103toarele genera\u0163ii la \u201emoarte cotidian\u0103\u201d pe c\u00e2nd polarizarea social\u0103 se poate malforma \u00eentr-un punct exclusivist al celor puternici \u015fi o imensitate uman\u0103 l\u0103sat\u0103 la voia \u00eent\u00e2mpl\u0103rii. \u00cen istorie, astfel de experimente au m\u0103turat imperii \u015fi civiliza\u0163ii. Trebuie re\u0163inut \u00eens\u0103 un fapt \u015fi anume, \u201ecultura nu trebuie s\u0103 fie o improviza\u0163ie\u201d dup\u0103 cum afirma reputatul antropolog, \u015etefan Milcu, c\u0103ci \u201etrebuie ca mentalitatea popula\u0163iei s\u0103 se schimbe\u201d, \u015fi \u201eacesta este un proces de lung\u0103 durat\u0103\u201d dar poate fi unul reu\u015fit deoarece \u201etotul este vorbitor \u00een jurul nostru\u201d \u015fi acest limbaj trebuie f\u0103cut cunoscut cu ajutorul antropologiei. Dosarul este deschis de articolul domnului Octavian Buda intitulat \u00abMarginalul: un destin antropologic urban\u00bb, un demers despre fenomenul marginalului \u00een istoria ora\u015fului medieval \u015fi modern. Autorul discut\u0103 \u201emodul \u00een care \u00een via\u0163a social\u0103 \u015fi \u00een context medical apare problema pervaziv\u0103 a asocierii stigmatiz\u0103rii \u015fi etichet\u0103rii cu boala mintal\u0103 \u015fi cu sistemul de s\u0103n\u0103tate mintal\u0103\u201d. Urmeaz\u0103 studiul \u00abO privire antropologic\u0103 a b\u0103tr\u00e2ne\u0163ii\u00bb al regretatului cercet\u0103tor Ioan Oprescu, de la Institutul de Antropologie Fr. Rainer \u2013 Academia Rom\u00e2n\u0103. Istoria din perspectiva unei categorii mereu vulnerabile, b\u0103tr\u00e2nii \u015fi problematizarea b\u0103tr\u00e2ne\u0163ii, prin cartografierea anamnezei procesului de \u00eemb\u0103tr\u00e2nire, reprezint\u0103 un demers de maxim interes pentru speciali\u015ftii domeniilor umaniste \u015fi medicale. Potrivit autorului \u201eB\u0103tr\u00e2ne\u0163ea este un proces ce prezint\u0103 o mare variabilitate inter-individual\u0103, \u00een care capacitatea de r\u0103spuns la stres este \u00eent\u00e2rziat\u0103, riscul de imboln\u0103vire cre\u015fte, mecanismul homeostatic intr\u0103 \u00een declin, capacit\u0103\u0163ile cognitive se reduc etc. Unii consider\u0103 ideea controversat\u0103, c\u0103 b\u0103tr\u00e2ne\u0163ea ar fi o boal\u0103 \u015fi \u00eencearc\u0103 s\u0103 o trateze. \u00cens\u0103 \u201eb\u0103tr\u00e2ne\u0163ea nu este o boal\u0103\u201d afirm\u0103 Ioan Oprescu. Corina Popescu public\u0103 o interesant\u0103 descriere a zonelor de interferen\u0163\u0103 urban\u0103, a maidanelor, a zonelor neutre, care nu apar\u0163in cuiva \u00een mod foarte clar. Articolul s\u0103u, \u00abPeriferica: Marginalii la o antropologie a spa\u0163iilor marginale\u00bb, descrie, \u201ezonele caracterizate de ambiguitate, spa\u0163iile de interval ori marginale, precum \u015fi forme de transgresare a noilor limite trasate \u00een perimetrul ora\u015fului contemporan, al\u0103turi de \u00eentreaga simbolistic\u0103 pe care o genereaz\u0103. \u00cen aceast\u0103 situa\u0163ie se afl\u0103 \u015fi maidanul, un spa\u0163iu devenit loc cu \u00eenvestitur\u0103 semnificativ\u0103 nou\u0103, un espace autre foucaultian, dup\u0103 cum ne propunem s\u0103 demonstr\u0103m\u201d. Despre \u00abCostul Ridicat al Segreg\u0103rii pentru Rom\u00e2nia\u00bb scrie lectorul universitar Viorel Mionel, \u00eentr-un amplu rechizitoriu \u015ftiin\u0163ific despre comunitatea rrom\u0103 din ora\u015ful rom\u00e2nesc. Urmeaz\u0103 dou\u0103 studii despre fenomenul prostitu\u0163iei. Astfel, dr. Constantin Cheramidoglu public\u0103 articolul \u00abProstitu\u0163ia \u00een Constan\u0163a veche\u00bb, unde prezint\u0103 evolu\u0163ia acestui fenomen din perpsectiv\u0103 istoric\u0103, social\u0103 dar \u015fi a legisla\u0163iei, cu privire la ora\u015ful Constan\u0163a din perioada modern\u0103 \u015fi interbelic\u0103. Urmeaz\u0103 articolul Cristinei M\u0103rcule\u0163 Petrescu, \u00abProstitu\u0163ia \u00een Bucure\u015ftiul interbelic: o problem\u0103 medical\u0103 \u015fi social\u0103\u00bb, bine documentat \u015fi cu o analiz\u0103 abordat\u0103 sincron pe reperele sociale \u015fi medicale, cu referiri \u015fi la legisla\u0163ia epocii. Culoarele subterane ale societ\u0103\u0163ii r\u0103m\u00e2n \u00een continuare domenii abordate de sociologi, psihologi \u015fi medici de variate specializ\u0103ri, categorii socio-profesionale, care, prin natura menirii lor, sunt nevoite s\u0103 analizeze domenii de grani\u0163\u0103 pentru a descoperii cauze, efecte, solu\u0163ii. Legisla\u0163ia este precar\u0103, chiar \u015fi acolo unde \u00eencearc\u0103 s\u0103 acopere goluri.<\/p>\n<p style=\"text-align: justify;\"><em>Dr. Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Urban Marginality &#8211; Author: Dr. Adrian Majuru&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">In history, the diurnal is a deformed image of the nocturnal. During daylight, things occur as we wish them to, as we want to feel and understand them. The nocturnal rejects such a compromise, made for the quelling of crowds. The nocturnal has been with us ever since the dawn of time, yet people have steered clear of it, casting it into superstition. They have associated the nocturnal with taboo, with the forbidden, conferring upon it the image of mundus inversus. Only, it is this very world, apparently inverted, which is unconsciously feeding our values, which manifest diurnally. The nocturnal breathes with each and every one of us. The barrier between the nocturnal and the diurnal is frail and flexible: we often oscillate from one side to the other, lacking the courage to pick a side. In history, this uncertainty offers nothing of what society is prepared to understand and put together for its people: minimal comfort stems from the moment light is shed onto darkness. The subterranean has its own hierarchy of values, clumsily censored by the diurnal world, where, seeking the approval of others, we pretend to enjoy cleanliness, truthfulness, culture, civilisation. Here, within the true cruelties of a discarded world, marginalised with the help of indifference, ignorance, or inaptness, is where social earthquakes, cultural collapses, pathological pandemics of inadequacy, misapprehension, unknowingness, along with the threat of faithlessness, begin. The social subterranean escapes institutional control because it takes on other forms throughout history. In order to calm ourselves, it is not control we need, but knowledge (N. Minovici, I. St\u0103nescu, B. Brenner, 1937). In the diurnal world, we have grown accustomed to naming, in words fit only for ourselves, merely the tips of the icebergs, visible solely in fragments, like some sort of social accessories unfit for an ordered world: begging, homelessness, delinquency, prostitution, alienation, suicide, witchcraft etc. Are all these social realities, manifested forms of the nocturnal, not warnings meant for the diurnal world, pointing out the necessity of a dialogue, the existence of knowledge, abandoned and only contained within the lifeless statistics of forensic science, criminology, or social assistance? The most serious warnings in history emerge from the subterranean. Anytime, through an odd reversal of roles, out of the abundant subterranean comes something misunderstood, a marginal figure, who manages to transcend into the diurnal and become absolute ruler. A reject in the space of the normal, a space constantly pressurising them to return to whence they came, who finds themselves in charge and able to seek retribution for his and his kind\u2019s punishment and suffering in the sludge of society. Romanians have been ruled by a railroad worker, then by a shoemaker, on the brink of illiteracy, for nearly 50 years. Two hundred years ago, a braga drink (kvass) seller ruled Bucharest for tens of days, setting parts of it aflame in an effort to emulate Nero, taking advantage of the lack of any authority inclined towards listening and understanding. At the beginning of the 40s, Bucharest\u2019s poor numbered tens of thousands, most of them vanishing at night, retreating to spaces which have never been mapped. Part of them lived at the outskirts of slums, off of what God gave them. Marginalised by their own ilk, and forced to live in a world which they wanted changed, the majority of these social underdogs seek vengeance during the People Power regime. This social poverty implies not only cultural meagreness, but also everyday ineptitude. It is their support that the new popular regime counted on, when promoting a \u201ehealthy provenance\u201d, and these secular rejects, easily manipulated, proceeded to systematically tear down the old Romanian society, which had been painstakingly built over two hundred years of assimilation with the Western world. The peculiarity of Romanian communism consisted of what was itself a social peculiarity: institutional programs\u2019 lack of efficiency in what concerns the social remedying, sanitisation, and culturalisation of the crux of the societal nocturnal. The fall from history of a society in particular and a people in general is caused by, on one hand, deliberate and aggressive ignorance towards societal peripheries, from the poor to the infirm, and the callousness regarding the demographical growth of societal pauperisation, which leads to the overcrowding of the societal subterranean, on the other. The result is a new social cataclysm, the force of which has the power to easily dispose of any political regimes, any social systems which might have appeared as harmoniously articulated, and any assiduously formed cultural values. The progression of poverty reaches multiple contemporary social categories, and makes itself known through a growing uncertainty towards the future, a skepticism regarding the solving of a problem without having been reduced to bribery or backstairs influence.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">The multitude of social issues consistently increases on the scale of official indifference. The city corrupts. It spoils good habits and annuls traditions and customs. Yet it is also a beacon of progress. The problem is that the city \u2013 in Romania \u2013 was not born out of personal experience, out of the country\u2019s own resources, but from an image borrowed from others, ad-integrum: from architecture and road building, to clothing, manners, and social language. This appropriation, impartially and superficially understood, gave birth \u2013 on an individual and collective level \u2013 to a never-ending conflict, between the old and the new, between what is right and what is wrong etc. Social peripheries must be humanised and spiritualised through their passing from survival and societal parasitism to helping reach every human individual\u2019s full potential, through access to proper nourishment, education, and hygiene. To ignore the spaces of societal suffering is to condemn future generations to an \u201ceveryday death\u201d, while societal polarisation can mutate into something belonging exclusively to the powerful, leaving a vast amount of people to their own fates. In history, such experiments have swept away empires and civilisations. We must however keep in mind that \u201cculture mustn\u2019t be an improvisation\u201d, as stated by renowned anthropologist \u015etefan Milcu, for it is \u201cthe people\u2019s mentality which needs to change\u201d, and \u201csuch a process is a lengthy one\u201d, yet can be successful, for \u201ceverything around us is speaking\u201d, and this language must be made known with the help of anthropology. The dossier is initiated by Mr. Octavian Buda\u2019s article, titled \u201cThe Marginal: an anthropological urban destiny\u201d, a work about the phenomenon of the marginal in medieval and modern urban history. The author discusses \u201chow, within the social and medical spheres, there is a pervasive problem regarding the stigmatisation and alienation of those with mental health issues and of the mental health system itself\u201d. This is followed by the study \u201cAn anthropological view over old age\u201d by the recently departed researcher Ioan Oprescu, from the Fr. Rainer Institute of Anthropology, of the Romanian Academy. History from the perspective of a category always vulnerable, the elderly and the questioning of old age, through the mapping of anamnesis, the process of ageing, is a subject of great importance for specialists in the humane and medical domains. According to the author, \u201cOld age is a process which varies greatly from one individual to another, during which the capability of dealing with stress is delayed, health risks increase, the homeostatic mechanism enters its decline, cognitive capacities are reduced, etc. Some believe that old age is a disease, and attempt to treat and cure it \u2013 a controversial concept. However, Ioan Oprescu states that \u201cold age is not a medical condition\u201d. Corina Popescu publishes an interesting description of areas of urban superimposition, of vacant lands, of neutral areas, which do not clearly belong to anyone in particular. Her article, \u201eThe Peripheral: the marginal in an anthropology of marginal spaces\u201d, describes the \u201eareas characterised by ambiguity, transitory or marginal places, as well as new ways of transgression of new limits bordering the contemporary city, along with the entire symbolism it generates. The \u201cmaidan\u201d (a barren space) finds itself in this situation, a space which now has a new concept to be associated with, a foucaultian \u2018espace autre\u2019, as we endeavour to demonstrate.\u201d University lecturer Viorel Mionel writes about the \u201cHigh Cost of Segregation for Romania\u201d, with a wide range of facts about the Romani community of Romanian cities. This is followed by two studies on the phenomenon of prostitution. The first is Dr. Constantin Cheramidoglu\u2019s article, titled \u201cProstitution in old Constan\u0163a\u201d, where he exposes this phenomenon\u2019s evolution from a historical, social, and legislative perspective, in the city of Constan\u0163a during the inter-bellum and modern times. The second is Cristina M\u0103rcule\u0163 Petrescu\u2019s \u201cProstitution in inter-bellum Bucharest: a medical and social issue\u201d, well documented and including an analysis synchronously relying on social and medical markers, as well as references to the legislature of the time. The subterranean corridors of society remain a subject broached by sociologists, psychologists, medics of various specialisations, people belonging to socio-professional categories, that, through the nature of their work, need to study marginal subjects in order to come up with causes, effects and solutions. Legislature is precarious, even when it tries to cover up what is missing.<\/p>\n<p>(English version by Eliana Radu)<br \/>\n<em>Dr. Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Marginalit\u00e9 urbaine &#8211; Auteur: Dr. Adrian Majuru&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Dans l\u2019histoire, le diurne est une image d\u00e9form\u00e9e du nocturne. A la lumi\u00e8re du jour, les \u00e9v\u00e9nements inattendus sont comme nous voulons les voir, les sentir, les comprendre. Le nocturne refuse ce prix \u00e0 payer pour la paix collective. Il est autour de nous, depuis les pr\u00e9misses de l\u2019histoire et les humains l\u2019ont \u00e9vacu\u00e9 en le rejetant dans la superstition, en le circonscrivant dans le champ des tabous, des interdits, en le construisant en image d\u2019un mundus inversus. Seulement, ce monde apparemment inverse est justement celui qui nourrit les valeurs impens\u00e9s, qui se manifestent au grand jour. Le nocturne respire avec chacun d\u2019entre nous. La fronti\u00e8re entre le diurne et le nocturne est fragile et flexible: on oscille souvent de part et d\u2019autre de la barri\u00e8re, sans avoir le courage de prendre une d\u00e9cision. Dans l\u2019histoire, cette ind\u00e9cision n\u2019offre rien de ce qu\u2019une soci\u00e9t\u00e9 se pr\u00e9pare \u00e0 comprendre et \u00e0 construire pour les siens, \u00e0 savoir que le minimum de confort d\u00e9bute quand la lumi\u00e8re se fait sur les t\u00e9n\u00e8bres. Le sous-terrain a sa propre hi\u00e9rarchie des valeurs, censur\u00e9e maladroitement par le monde diurne, o\u00f9 nous feignons d\u2019\u00eatre des amoureux de la propret\u00e9, de la v\u00e9rit\u00e9, de la culture, de la civilisation. Ici, dans le monde marginalis\u00e9 par l\u2019indiff\u00e9rence, l\u2019ignorance ou l\u2019impuissance prennent naissance les s\u00e9ismes sociaux, les \u00e9croulements culturels, les incompr\u00e9hensions, les m\u00e9connaissances, les dangers d\u00e9-spiritualis\u00e9s. Le sous-terrain social \u00e9chappe au contr\u00f4le institutionnel dans la mesure o\u00f9 il conna\u00eet d\u2019autres manifestations historiques. Pour nous assurer un certain confort, nul n\u2019est besoin de contr\u00f4le mais de connaissances (N. Minovici, I. St\u0103nescu, B. Brenner, 1937). Dans le monde diurne, nous nous sommes habitu\u00e9s \u00e0 nommer dans des mots qui font sens pour nous seulement la mendicit\u00e9, le vagabondage, la d\u00e9linquance, la prostitution, l\u2019ali\u00e9nation, le suicide. Ces r\u00e9alit\u00e9s ne seraient-elles pas des formes de manifestations du nocturne pour avertir le monde d\u2019une n\u00e9cessit\u00e9 d\u2019un dialogue, d\u2019une connaissance lib\u00e9r\u00e9e des statistiques de la m\u00e9decine l\u00e9gale, de la criminalistique ou encore de l\u2019assistance sociale ? Dans l\u2019histoire, les avertissements les plus s\u00e9rieux viennent tous du sous-terrain. N\u2019importe quand, par une bizarre inversion de r\u00f4les, du sous-terrain \u00e9merge un marginal qui devient un ma\u00eetre absolu. Une personne refus\u00e9e dans l\u2019espace normal, qui le presse de retourner l\u00e0 d\u2019o\u00f9 il vient, finit par gouverner et par venger la punition mill\u00e9naire et les souffrances des siens du bourbier social. Les Roumains ont \u00e9t\u00e9 conduit par un agent des chemins de fer puis par un cordelier quasiment analphab\u00e8te pendant pr\u00e8s de cinquante ans. Il y a \u00e0 peu pr\u00e8s deux cent ans, un vendeur de boissons alcoolis\u00e9es ee pi\u00e8tre qualit\u00e9 a domin\u00e9 Bucarest pendant des dizaines de jours. Afin de copier Nero, il en a incendi\u00e9 une partie, profitant de l\u2019inexistence d\u2019une autorit\u00e9 penchant vers la compr\u00e9hension et la connaissance. Au d\u00e9but des ann\u00e9es 40, les pauvres de Bucarest se comptaient en dizaine de milliers. La plus grande partie disparaissait la nuit dans des espaces qui n\u2019ont jamais \u00e9t\u00e9 cartographi\u00e9s. Une partie d\u2019entre eux vivait \u00e0 la p\u00e9riph\u00e9rie des quartiers p\u00e9riph\u00e9riques de ce qu\u2019ils pouvaient trouver. Les marginaux semblables \u00e0 eux et forc\u00e9s de vivre dans un monde qu\u2019ils voulaient diff\u00e9rents, souffrant dans leur majorit\u00e9 vont chercher une revanche au temps des r\u00e9gimes populaires. C\u2019est sur ces frustrations que s\u2019est appuy\u00e9 le nouveau r\u00e9gime populaire quand il a promu \u201eles origines saines\u201d. Les refus\u00e9s s\u00e9culaires ont d\u00e9vast\u00e9s syst\u00e9matiquement, manipul\u00e9s avec facilit\u00e9 la vieille soci\u00e9t\u00e9 roumaine construite avec tant de peine pendant deux cent ans en prenant l\u2019occident pour mod\u00e8le. La particularit\u00e9 du communisme roumain se per\u00e7oit justement dans une particularit\u00e9 sociale: l\u2019absence d\u2019efficience institutionnelle concernant l\u2019assainissement social, l\u2019hygi\u00e9nisation et la culturalisation de l\u2019ensemble d\u2019engrenages du nocturne social. L\u2019effondrement de l\u2019histoire d\u2019une soci\u00e9t\u00e9 en particulier et d\u2019un peuple en g\u00e9n\u00e9ral est caus\u00e9e d\u2019une part par une ignorance volontaire et agressive vis-\u00e0-vis des p\u00e9riph\u00e9ries sociales des pauvres aux infirmes et d\u2019autre part de l\u2019indiff\u00e9rence face \u00e0 l\u2019augmentation d\u00e9mographique de la paup\u00e9risation. Il en r\u00e9sultera un nouveau cataclysme dont la force pourra balayer sans obstacle les r\u00e9gimes politiques, les syst\u00e8mes sociaux apparemment harmonieusement articul\u00e9s, mais aussi des valeurs construites difficilement. La pauvret\u00e9, qui s\u2019\u00e9tend progressivement dans plusieurs strates sociales contemporaines, se manifeste \u00e9galement par une d\u00e9moralisation face \u00e0 son propre avenir, un scepticisme face \u00e0 un probl\u00e8me insoluble sans pots-de-vin.<\/p>\n<p>\u00a0<\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">La multitude des probl\u00e8mes sociaux grimpe par progression g\u00e9om\u00e9trique sur l\u2019\u00e9chelle de l\u2019indiff\u00e9rence officielle. La ville corrompt. C\u2019est elle qui casse les m\u0153urs et annule les coutumes, les traditions. Mais c\u2019est \u00e9galement un facteur de progr\u00e8s. Le probl\u00e8me est que la ville \u2013 dans l\u2019espace roumain \u2013 n\u2019est pas n\u00e9e d\u2019une exp\u00e9rience propre, de ressort autochtone \u2013 mais par un emprunt ad integrum: de l\u2019architecture \u00e0 la trame des rues en passant par la tenue vestimentaire, les mani\u00e8res, le langage social\u2026 Cette adaptation dans une large mesure partielle et superficiellement comprise a donn\u00e9 naissance \u2013 tant au niveau individuel que collectif \u2013 \u00e0 un conflit permanent entre l\u2019ancien et le nouveau entre ce qui est bien et ce qui est mal, etc. Les p\u00e9riph\u00e9ries sociales doivent \u00eatre humanis\u00e9es et spiritualis\u00e9es par leur passage de la survie et du parasitisme social \u00e0 la valorisation de chaque potentiel humain par un acc\u00e8s libre \u00e0 l\u2019alimentation, \u00e0 l\u2019\u00e9ducation et \u00e0 l\u2019hygi\u00e8ne. Ignorer l\u2019espace des souffrances sociales revient \u00e0 se condamner pour les prochaines g\u00e9n\u00e9rations \u00e0 la \u00ab mort quotidienne \u00bb, alors que la polarisation sociale peut se mal-former en un point exclusiviste des puissants et une immensit\u00e9 humaine peut \u00eatre laiss\u00e9e pour compte. Dans l\u2019histoire, ce type d\u2019exp\u00e9rimentation a balay\u00e9 des empires et civilisations. Cependant, il faut retenir un fait, que la \u00ab culture ne doit pas \u00eatre improvis\u00e9e \u00bb comme l\u2019affirme l\u2019anthropologue r\u00e9put\u00e9 Stefan Milcu, parce qu\u2019il \u00ab faut que la mentalit\u00e9 de la population change \u00bb et \u00ab ceci peut \u00eatre un processus de longue dur\u00e9e \u00bb, mais peut \u00eatre une r\u00e9ussite dans la mesure \u00ab tout parle dans notre environnement \u00bb et ce langage doit \u00eatre connu \u00e0 l\u2019aide de l\u2019anthropologie. Ce dossier commence par un article d\u2019Octavian Buda intitul\u00e9 \u00ab Le marginal: un destin anthropologique urbain \u00bb, une d\u00e9marche prenant pour objet le ph\u00e9nom\u00e8ne de marginalisation dans l\u2019histoire de la ville m\u00e9di\u00e9vale et moderne. L\u2019auteur discute \u00ab le mode dans lequel, dans la vie sociale et le contexte m\u00e9dical apparaissent des probl\u00e8mes envahissants de l\u2019association entre stigmatisation et assignation \u00e0 la maladie mentale \u00bb. Suit l\u2019article de Ioan Oprescu, chercheur disparu, de l\u2019institut d\u2019anthropologie F. Rainer \u2013 Acad\u00e9mie roumaine, \u00ab Un regard anthropologique sur le vieillissement \u00bb. L\u2019histoire du point de vue d\u2019une cat\u00e9gorie toujours vuln\u00e9rable, \u00e0 savoir les personnes \u00e2g\u00e9es et le probl\u00e9matisation du vieillissement, par la cartographie de l\u2019anamn\u00e8se du processus de vieillissement repr\u00e9sente une d\u00e9marche d\u2019un int\u00e9r\u00eat remarquable pour les sp\u00e9cialistes du domaine social et m\u00e9dical. Selon l\u2019auteur: \u00ab La vieillesse est un processus qui pr\u00e9sente une grande variabilit\u00e9 interindividuelle, dans laquelle la capacit\u00e9 de r\u00e9ponse au stress est retard\u00e9e, le risque de contracter une maladie augmente, le m\u00e9canisme hom\u00e9ostatique d\u00e9cline, les capacit\u00e9s cognitives se r\u00e9duisent, etc. Certains consid\u00e8rent, et l\u2019id\u00e9e est controvers\u00e9e, que la vieillesse serait une maladie et essaient de la traiter. Cependant \u00ab la vieillesse n\u2019est pas une maladie \u00bb affirme Ioan Oprescu. Corina Popescu propose une int\u00e9ressante description des zones d\u2019interf\u00e9rence urbaine, des terrains vagues, des zones neutres qui ne n\u2019ont pas de propri\u00e9taire clairement identifiable. Son article d\u00e9crit \u00ab les zones caract\u00e9ris\u00e9es par l\u2019ambigu\u00eft\u00e9, les espaces interstitiels ou marginaux \u00bb tout comme les formes de transgression de nouvelles limites trac\u00e9es ans le p\u00e9rim\u00e8tre de la ville contemporaine dans un tout symbolique. \u00ab Dans cette situation se trouve aussi le terrain vague, un espace devenu lieu avec une nouvelle investiture, un espace autre foucaldien, comme nous proposons de le d\u00e9montrer \u00bb. Viorel Mionel nous invite \u00e0 analyser \u00ab le co\u00fbt \u00e9lev\u00e9 de la s\u00e9gr\u00e9gation pour la Roumanie \u00bb dans un ample r\u00e9quisitoire scientifique prenant pour sujet la communaut\u00e9 Rom de la ville roumaine. Suivent deux \u00e9tudes sur le ph\u00e9nom\u00e8ne de la prostitution. Constant Cheramidoglu propose l\u2019article \u00ab Prostitution dans le vieux Constanta \u00bb, dans lequel il analyse ce ph\u00e9nom\u00e8ne dans une perspective historique, sociale mais \u00e9galement l\u00e9gale. L\u2019article de Critina Marculet Petrescu s\u2019inscrit dans la m\u00eame perspective et dans la m\u00eame p\u00e9riode historique de l\u2019entre-deux guerres. Ceci permet une comparaison entre la capitale et Constanta \u00e0 cette \u00e9poque.<\/p>\n<p style=\"text-align: justify;\"><em>Dr. Adrian Majuru<\/em><\/p>\n<p style=\"text-align: justify;\">(Version an francaise Antoine Heemeryck) <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Leitartikel: Die st\u00e4dtische Marginalexistenz &#8211; Autor: Dr. Adrian Majuru&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">In der Geschichte ist das T\u00e4gliche ein verzerrtes Bild des N\u00e4chtlichen. Im Tageslicht erscheinen die Begebenheiten so wie wir sie sehen m\u00f6gen, wie wir sie f\u00fchlen und verstehen wollen. Das N\u00e4chtliche l\u00e4sst so ein Kompromiss f\u00fcr die Ruhe unserer Sinne nicht zu. Es befindet sich seit dem Anfang der Geschichte immer in unserer N\u00e4he und die Menschen haben es gemieden, indem sie es auf der Ebene des Aberglauben vertrieben haben. Das N\u00e4chtliche wurde in Tabus und Verbote eingeschlossen und man schrieb es einem mundus inversus Bild zu. Aber es ist genau diese scheinbar umgekehrte Welt diejenige, die die Werte des T\u00e4glichen ern\u00e4hrt. Das N\u00e4chtliche atmet durch jeden von uns. Die Grenzen zwischen Tag und Nacht sind flexibel und zerbrechlich: wir pendeln zwischen der einen und der anderen Seite der Barriere, ohne dass unser Mut reicht, eine Wahl zu treffen. In der Geschichte bietet diese Unentschlossenheit nichts, aus was eine Gesellschaft verstehen soll und f\u00fcr ihre Mitglieder bauen will: die minimale Bequemlichkeit beginnt in dem Moment, wo Licht im Dunkel gemacht wird. Der Untergrund hat seine eigene Wertehierarchie, von der t\u00e4glichen Welt ungeschickt zensiert: wir handeln so, als w\u00fcrden wir die Keuschheit, die Wahrheit, die Kultur, die Zivilisation lieben. Hier, in der echten Grausamkeit der abgelehnten Welt und in der Ausgrenzung durch Gleichg\u00fcltigkeit und Unf\u00e4higkeit, beginnen die gesellschaftlichen Erdbeben, der kulturelle Sturz, die pathologische Pandemien der Unangepassenheiten, der Zwistigkeit, der Unwissenheit, und die Gefahr der Entgeistlichung. Der gesellschaftliche Untergrund entzieht sich der institutionellen Kontrolle, da er andere Manifestationsarten in der Geschichte kennt. Um uns zu beruhigen, brauchen wir keine Kontrolle sondern Wissen (N. Minovici, I. St\u0103nescu, B. Brenner, 1937). In der t\u00e4glichen Welt verschleiern wir in f\u00fcr uns passende Worte die Eisberge, deren Spitzen fragmentartig zu sehen sind, wie f\u00fcr eine ordentliche Welt unangemessene Accessoires: das Betteln, Landstreicherei, Prostitution, Alienation, Selbstmord, Hexerei usw. Sind nicht all diese gesellschaftliche Realit\u00e4ten Manifestationsweisen des N\u00e4chtlichen, um das T\u00e4gliche zu warnen, dass ein Dialog n\u00f6tig ist? Besteht nicht das Bed\u00fcrfnis an einem Wissen, das dem Zufall \u00fcberlassen wurde und nur in den d\u00fcrren Statistiken der Rechtsmedizin, der Kriminalistik oder der Sozialassistenz wiederzufinden ist? Die ernsten Verwarnungen in der Geschichte kommen aus dem Untergrund. In jedem Moment, durch ein komischer Rollenwechsel, kommt aus dem fruchtbaren N\u00e4chtlichen in dem T\u00e4glichen ein Unverstehbares, ein Marginales, das zu einem absoluten Herrscher wird. Einem Ausgeschlossenen in der Dimension des Normalen, das ihn niederdr\u00fcckt und zur\u00fcckdr\u00e4ngt, gelingt es zu herrschen und sich f\u00fcr seine tausendj\u00e4hrige Strafe und das Leiden seiner Mitmenschen aus dem gesellschaftlichen Morast zu r\u00e4chen. Die Rum\u00e4ner wurden von einem Eisenbahner und dann von einem fast analphabetischen Schuster fast 50 Jahre lang gef\u00fchrt. Vor zweihundert Jahren regierte ein Hirsetrankverk\u00e4ufer viele Tage in Bukarest und legte einen Teil davon im Brand um Nero nachzuahmen, da es keine Autorit\u00e4t gab, die dazu bereit war zu verstehen und zu wissen. Anfang der \u201840 Jahre, gab es in Bukarest tausende von Armen. Die meisten verschwanden in der Nacht in Orten die nie kartografiert wurden. Ein Teil davon lebten am Rande der Vorstadt von dem, was ihnen Gott gew\u00e4hrte. Diese Menschen wurden von ihren Mitb\u00fcrgern ausgegrenzt und gezwungen, in einer Welt zu leben, die sie anders haben wollten. Die meisten dieser Leidenden werden Rache in die Regierung des Volkes suchen. Diese soziale Armut bedeutet nicht nur kulturelle Wenigkeit sondern auch allt\u00e4gliche Unf\u00e4higkeit. Bei diesen Menschen fand die Herrschaft des Volkes Unterst\u00fctzung, als sie den \u201cgesunden Ursprung\u201d f\u00f6rderte. Diese leicht manipulierbaren Au\u00dfenseiter haben systematisch die alte rum\u00e4nische Gesellschaft, die zwei Hundert Jahre lang in Osmose mit dem Abendland erbaut wurde, zerst\u00f6rt. Die Eigenart des rum\u00e4nischen Kommunismus bestand genau in einer gesellschaftichen Besonderheit: der Effizienzmangel der institutionellen Programme, was die soziale Assanierung betraf, die Bereinigung und die Kulturalisierung der ganzen Verzahnung des gesellschaftlichen N\u00e4chtlichen. Der Sturz einer bestimmten Gesellschaft aus der Geschichte und eines Volkes allgemein geschieht auf einer Seite durch das absichtliche und aggressive \u00dcbersehen der gesellschaftlichen Randgebiete, von Armen bis zur Behinderten. Auf der anderen Seite geschieht dieser Sturz durch die Gleichg\u00fcltigkeit gegen\u00fcber des demographischen Wachstums der gesellschaftlichen Verarmung, was zu einer \u00fcberm\u00e4\u00dfigen Bev\u00f6lkerung des Unterirdischen f\u00fchrte. Das Ergebnis ist eine neue gesellschaftliche Katastrophe, deren Macht unbezwungen das politische Regime, anscheinend harmonisch verbundene gesellschaftliche Systeme aber auch m\u00fchsam erbaute kulturelle Werte, wegfegen kann. Die progressive Armut, die sich in mehreren zeitgen\u00f6ssischen gesellschaftlichen Schichten verbreitet, manifestiert sich auch durch Zerm\u00fcrbung gegen\u00fcber der eigenen Zukunft, durch Skeptizismus gegen\u00fcber der L\u00f6sung eines Problems ohne Bestechung usw. Die Vielzahl der gesellschaftlichen Probleme steigt in geometrischer Progression auf die Skala der \u00f6ffentlichen Gleichg\u00fcltigkeit.<\/p>\n<p>\u00a0<\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0 Die Stadt korrumpieren. Sie ist diejenige, die die guten Sitten verdirbt und die Gewohnheitsrechte aufhebt. Aber sie ist auch ein Fortschrittsfaktor. Das Problem ist, dass die Stadt, in dem rum\u00e4nischen Raum, nicht aus der eigenen Erfahrung und aus einheimischen Ressorts entstanden ist, sondern aus einer Erfahrung, die von anderen ad-integrum erlernt wurde: von Architektur bis zur Bekleidung, Manieren und Sprache des Sozialen. Diese Anpassung ist gr\u00f6\u00dftenteils objektiv und oberfl\u00e4chlich verstanden und hat auf individueller und kollektiver Ebene einen permanenten Konflikt zwischen Alt und Neu, zwischen Gutem und B\u00f6sen usw. bewirkt. Die sozialen Peripherien m\u00fcssen durch den \u00dcbergang vom \u00dcberlebenskampf und sozialem Parasitismus zur Verwertung jeglichen menschlichen Potentials durch den freien Zugang an Ern\u00e4hrung, Ausbildung und Hygiene humanisiert und begeistigt werden. Die gesellschaftlichen R\u00e4ume des Leidens zu verachten, bedeutet die Verurteilung der n\u00e4chsten Generationen zum \u201eallt\u00e4glichem Tode\u201d w\u00e4hrend die soziale Polarisierung sich fehlerhaft in eine exklusivistischen Richtung der M\u00e4chtigen und einer menschlichen unkontrollierter Unermesslichkeit entwickelt. In der Geschichte haben solche Experimente Reiche und Zivilisationen zerst\u00f6rt. Man muss aber Eins festhalten, und zwar dass \u201edie Kultur keine Improvisation sein darf\u201d, so wie auch der ber\u00fchmte Anthropologe \u015etefan Milcu meint, denn \u201edie Mentalit\u00e4t der Bev\u00f6lkerung muss sich \u00e4ndern\u201d und \u201e das ist ein Dauerprozess\u201d, kann aber erfolgreich sein, weil \u201ealles um uns herum spricht\u201d. Diese Sprache entschleiert uns die Anthropologie. Das Dossier wird mit dem Artikel des Herrn Octavian Buda mit dem Titel \u201cDas Marginale: ein anthropologisches st\u00e4dtisches Schicksal\u201d er\u00f6ffnet. Das ist ein Verfahren mit dem Thema der Ph\u00e4nomene des Marginalen in der Geschichte der mittelalterlichen und modernen Stadt. Der Autor spricht \u00fcber \u201edie Art in welcher im sozialen Leben und in das Leben im medizinischen Kontext das \u00fcberzeugende Problem der Assoziation der Stigmatisierung und der Beschriftung der Geisteskrankheiten und des Systems der Geistesmedizin erscheint\u201c. Es folgt die Studie \u201eEin antropologischer Blick auf das Alter\u201c des verstorbenen Forschers des antropologischen Instituts Fr. Rainer \u2013 Der rum\u00e4nischen Akademie, Ioan Oprescu. Die Geschichte aus der Perspektive einer immer anf\u00e4lligen Kategorie \u2013die alten Menschen und das Problem des Alters durch die Erstellung einer Karte der Progression im Alter. Ein sehr interessantes Verfahren f\u00fcr Fachleute in den humanistischen und medizinischen Forschungsgebieten. Gem\u00e4\u00df dem Autor ist das Altern \u201eein sehr variabler interindividueller Prozess in welchem die F\u00e4higkeit auf Stress zu Antworten sich verringert, das Risiko der Erkrankung steigt, das hom\u00f6ostatische Mechanismus Schaden erleidet und die kognitive F\u00e4higkeit sich verrigernt usw. Manche finden, dass das Alter eine Krankheit w\u00e4re (eine umstrittene Idee) und versuchen diese zu behandeln. Ioan Oprescu meint aber, dass das Altwerden keine Krankheit sei. Corina Popescu ver\u00f6ffentlicht eine interessante Beschreibung der Schnittgebiete des St\u00e4dtischen, des Stadtrands und der neutralen Zonen, die nicht jemandem bestimmten geh\u00f6ren. Ihr Artikel \u201ePeriferika: die Au\u00dfenseiter in der Antropologie der Randgebiete\u201d, beschreibt die von Mehrdeutigkeit charakterisierten Zonen, die Randgebiete sowie die \u00dcbergangsformen der neuen Grenzen der zeitgen\u00f6ssischen Stadt, samt der ganzen Symbole, die sie erzeugen. In dieser Lage befindet sich der Stadtrand, ein Raum mit einer neuen Bedeutung, ein foucaultischen \u201eespace autre\u201d, so wie wir demn\u00e4chst beweisen werden\u201d. \u00dcber die \u201chohen Kosten der Absonderung Rum\u00e4niens\u201d schreibt Lektor Viorel Mionel in einer weiten wissenschaflichen Anklagerede \u00fcber die Kommunit\u00e4t der Rroma in der rum\u00e4nischen Stadt. Es folgen zwei Studien \u00fcber das Ph\u00e4nomene der Prostitution. Auf diese Weise ver\u00f6ffenlicht Dr. Constantin Cheramidoglu den Artikel \u201eDie Prostition in der alten Stadt Constan\u0163a\u201c, wo die Evolution dieser Ph\u00e4nomene aus der geschichtlichen, sozialen und legislativen Perspektive in Constan\u0163a in der modernen und Zwischenkriegszeit dargestellt wird. Es folgt ein Artikel von Cristina M\u0103rcule\u0163-Petrescu \u201eDie Prostitution in Bukarest in der Zwischenkriegszeit: ein medizinisches und soziales Problem\u201d. Ein gut dokumentierter Artikel, eine simultane Analyse aus der sozialen und medizinischen Perspektive, mit Anweisungen zu der damaligen Gesetzgebung. Die unterirdischen Pfade der Gesellschaft bleiben weiterhin Forschungsgebiete der Soziologen, Psychologen und der \u00c4rzte mit verschiedenen Spezialisierungen, sozio-profesionelle Kategorien welche, durch die Natur ihrer Rolle gezwungen sind, Grenzgebiete zu analysieren, um Ursachen, Auswirkungen und L\u00f6sungen zu finden. Die Gesetzgebung ist l\u00fcckenhaft auch dort, wo sie M\u00e4ngel decken m\u00f6chte.<\/p>\n<p><em>Dr. Adrian Majuru<\/em><\/p>\n<p>(\u00dcbensetzung in Deutsch von Cristina M\u0103rcule\u0163-Petrescu) <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Marginalul: un destin antropologic urban &#8211; Autor: Conf. Dr. Octavian Buda &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <strong>Abstract<\/strong><\/p>\n<p>Stigma and marginalization are fundamentally ethical and social issues. Individuals are part of a network of moral relations upon which their well-being and self-realization depend. As beings inescapably dependent on one another, we have derived ways of living in community. A moral community presupposes a basic trust existing in all interactions between human beings. Marginalization exists, especially in some circumstances, but social life could not exist if mistrust was preeminent. Such moral claims are foundational to the covenant between health professionals and their clients, where more than expertise is demanded. Mental health professionals must be vigilant about the ethics of their practice with individual clients, and about the way their attitudes and actions impact the client\u2019s life. This paper explores why ethical issues associated with mental illness have been generally a challenging social problem in the literature and texts of the discipline of bioethics. Another topic include developments outside of bioethics, in medicine and social life and in the delivery patterns and funding sources of mental health services, and above all the pervasive stigma and labeling that attaches to mental illness. Bioethics could bring would benefit this special area of health care, and why attending to the issues surrounding mental illness would benefit bioethics in meeting its professional obligations as the public voice on matters of ethical significance in health care.<\/p>\n<p>Key words: Stigma, Labeling, Marginal groups, Bioethics and Urban Anthropology<br \/>\n[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;O privire antropologic\u0103 asupra b\u0103tr\u00e2ne\u0163ii &#8211; Autor: Dr. Ioan Oprescu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>An anthropological view over old age<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Life represents a constant transformation, beginning with the moment of birth and ending with death. The postponing of the moment of parting with life slows down the natural rhythm of this continuous process of transformation and affects evolution. A therefore unnatural phenomenon, it would upset the harmony and efficiency of the balance and evolution mechanisms of life. Old age, so different from other levels of existence, is the culmination of life\u2019s adventure. Life is like a journey with the goal of searching for something, sometimes with great risk, through experimentation, probing etc. The steps we have taken, childhood, youth, maturity, are very distinct from one another, biologically, intellectually, morally, etc. and could each be seen as a life on their own.<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, old age is the \u201cstep of life\u201d which is most complete, most charged with meaning, and aging is the only way to live a dense time through the capitalization of accumulated experience.<\/p>\n<p style=\"text-align: justify;\">Key words: old age, ageing, anthropology, gerontology<\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Periferica &#8211; Marginalii la o antropologie a spa\u0163iilor marginale &#8211; Autor: Drd.Corina Popescu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Thematization, the methodological principle of anthropological research reported in contemporary urban space, reveals, in addition to spatial meanings established structures, a few areas of interference, a mixture of divergent spatial elements, areas characterized by ambiguity, giving new forms of organization and thus a new symbols, interesting for any analysis. In this context there are also wastes space &#8211; maidan\/industrial ruin, preserved elements of the postmodern city blocks, relic, or spaces, forms of archiving past the beginning of an era of urban rectangular standardized and without personality, suffocated by its own cluster.<\/p>\n<p style=\"text-align: justify;\">Key words: urban, periferic, ruins, identity, homless, waste<\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Costul ridicat al Segreg\u0103rii pentru Rom\u00e2nia &#8211; Autor: Lect. univ. dr. geo. Viorel MIONEL &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">Segregation is a process that is continuously carried out in almost any social context. The presence of segregation creates contradictions. It can expose cases of segregation in the present or in the past. It is counterproductive to indefinitely continue the list of examples. It is better, however, to ask what the cost segregation is and, especially, who is paying for it? For tens and hundreds of years in Western Europe Jews were forced to live in ghettos without enjoying their freedom; that freedom which is referred to when we speak about human rights. Also, Jews were forced to sometimes endure massacres and atrocities, while black people did not enjoy the same opportunities as their white compatriots. Pariah Indians, as well as many more Indians and poor people in other countries, are paying the price of segregation by living in misery and malnutrition. The price today is paid by the poorest and most discriminated against people on the planet. They are also those who absorb increasingly more financial resources from national budgets and other relief funds on \u201cout of poverty\u201d programs and thus of segregation. The present analysis shows the price Romania has to pay for the spatial concentration of poor Roma people in geographical areas which are becoming more like ghettos. Poverty is present in many areas and settlements in Romania, but the most affected are, according to many studies, the Roma people. It is true that they are added to a percent of caregivers of other ethnicities, but the Roma people create specifically sensitive issues of poverty due to space groups that they generated. Therefore, this analysis proposes a very thorough and synthetic research on the social cost that Romania is paying for segregation and the spatial concentration of Roma, respectively. The cost of Roma segregation represents 0.075% of the GDP in 2013. The value reached in the study would be considerably higher if we take into account all forms of social support that geographically segregated poor Roma people benefit from.<\/p>\n<p style=\"text-align: justify;\">Key words: Romania, Roma people, segregation, costs, social assistance<\/p>\n<p style=\"text-align: justify;\">Lect. univ. dr. geo. Viorel MIONEL<\/p>\n<p style=\"text-align: justify;\"><em>viorel.mionel@rei.ase.ro<\/em><\/p>\n<p style=\"text-align: justify;\"><em>Departamentul de Turism \u015fi Geografie Facultatea de Business \u015fi Turism<\/em><\/p>\n<p style=\"text-align: justify;\"><em>Academia de Studii Economice<\/em><\/p>\n<p>[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Prostitu\u0163ia \u00een Constan\u0163a veche &#8211; Autor: Dr. Constantin Cheramidoglu &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Abstract<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Situated on the Black Sea Coast, near the main maritime harbour of Romania, where the ships from all over the world came bringing not only merchandise but also a mixed world of sailors, eager to enjoy themselves, Constantza couldn\u2019t have been avoided by the scourge of all harbours in the world, namely the prostitution, which was customary with all the places where a lot of sundry people passed. The first attempt\u00a0 to get rid of this phenomenon was in 1879, and then special rules appeared for the prostitutes. Nevertheless the phenomenon couldn\u2019t be kept under control, the number of illegal brothels and women who practiced prostitution being on increase. The newspapers of that time and the doctors\u2019reports presented important information on this subject and its impact on society during that period.<\/p>\n<p style=\"text-align: justify;\">Keywords: Constantza, prostitution, rules, brothel.<\/p>\n<p style=\"text-align: justify;\"><em>Dr. Constantin Cheramidoglu<\/em><\/p>\n<p><em>consilier superior la Serviciul Jude\u0163ean Constan\u0163a al Arhivelor Na\u0163ionale<\/em><\/p>\n<p><em>e-mail: ccheramidoglu@yahoo.com<\/em><br \/>\n[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Prostitu\u0163ia \u00een Bucure\u015ftiul interbelic: o problem\u0103 medical\u0103 \u015fi social\u0103 &#8211; Autor: M\u0103rcule\u0163-Petrescu Cristina &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Prostitution is a complex phenomenon, which has raised through the entire history, some of the most powerful controversies of medical, political and social nature. What is prostitution? Must it be regulated or rather abolished? Must it be accepted, tolerated or combated? Is prostitution a normal phenomenon, or rather reprehendable? This research sets itself to approach the prostitution issue during the interwar period, especially inside of the Capital. Special attention will be granted to articles written by physicians and hygenists.<\/p>\n<p style=\"text-align: justify;\">Key words: prostitution, hygiene, legislation, syphilis, interwar Bucharest<\/p>\n<p>M\u0103rcule\u0163-Petrescu Cristina<\/p>\n<p><em>Doctorand \u00een anul II \u00een cadrul Universit\u0103\u0163ii Bucure\u015fti, Facultatea de Filozofie<\/em><\/p>\n<p><sup><sup><u>]<\/u><\/sup><\/sup>Acest articol a beneficiat de suport financiar prin proiectul ,,Rute de excelen\u0163\u0103 academic\u0103 \u00een cercetarea doctoral\u0103 \u015fi post-doctoral\u0103 \u2013 READ\u201d, Contract nr. POSDRU\/159\/1.5\/S\/137926, proiect cofinan\u0163at din Fondul Social European prin Programul Opera\u0163ional Sectorial Dezvoltarea Resurselor Umane 2007-2013.\u201d<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Societatea furnicilor versus societatea uman\u0103. Sisteme de dezvoltare a spa\u0163iilor comunitare &#8211; Autor: Carmen Angela B\u0102RBAT &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The article represents an anthropological study concerning the Human society comparing to the\u00a0 Ants society, aiming eventually to throw light upon the structures of their systems of living, either is about underground network of channels made by ants in a perfect communicating efficiency, either is about the human development of the concept and practice of urban sprawl in utopian vision. Is there any similarity? The following lines will illustrate if the world of Ants had inspired other urban planners or even, architects to formulate concepts of urban growth. Or maybe, is just a coincidence.<\/p>\n<p style=\"text-align: justify;\">Key words: Antropology, Human society, Ants society, systems of living, urban sprawl, utopian vision.<\/p>\n<p style=\"text-align: justify;\">Carmen Angela B\u0102RBAT<\/p>\n<p style=\"text-align: justify;\"><em>Student\u0103 ing. horticultor, anul II Master \u201ePeisaj \u015fi Teritoriu\u201d<\/em><\/p>\n<p style=\"text-align: justify;\"><em>Universitatea de Arhitectur\u0103 \u015fi Urbanism \u201eIon Mincu\u201c, Bucure\u015fti<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;M\u0103rturisiri despre rela\u0163ia medic-pacient: valori individuale \u015fi valori sociale &#8211; Autor: George Cristian Curc\u0103 &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Confessions on the doctor-patient relationship: individual and social values<\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When the doctor-patient relationship is formed, the patient offers their trust while the doctor provides humanity, competence, and professionalism. A few of the moral values which solidify this relation are presented: fidelity, loyalty, duty, diligence, confidentiality, as well as known examples of such relationships. The respect of human dignity, in addition to the respect for the individuality and valor of the human being honor the medic, the professional system as well as the practice itself, appease the conscience, give meaning to the medic\u2019s professional options and their future; only thus can the doctor and the medical system put an end to wrongdoings, and lead to a common good for the patient and for society. The relationship between doctor and patient is discussed from the perspective of legal values and the respect for equal rights, for the good of the individual and of society, from the respect of personal values, of benevolence and non-malevolence. We ask ourselves whether the doctor-patient relationship is sufficiently known for its individual and social values and valency, whether its importance is properly evoked within the social and public health system spheres, and whether society manifests enough responsibility in maintaining it.<\/p>\n<p style=\"text-align: justify;\">Key words: moral values, trust, loyalty, doctor-patient relationship, individual, society.<\/p>\n<p><em>George Cristian Curc<\/em><em>\u0103<\/em><\/p>\n<p><em>Prof. medicina legal\u0103 \u015fi bioetic\u0103, <\/em><\/p>\n<p><em>Universitatea de Medicina \u015fi Farmacie Carol Davila Bucure\u015fti<\/em><\/p>\n<p><em>cgcurca@yahoo.com <\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; 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background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.3 (2014)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2016\/06\/nr.-3.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.3&#8243; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.3&#8243; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221; animation=&#8221;off&#8221; sticky=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-3-2014\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 3&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][et_pb_button button_url=&#8221;https:\/\/resurse.rev-antropologieurbana.ro\/&#8221; url_new_window=&#8221;on&#8221; button_text=&#8221;Cite\u0219te online (access restric\u021bionat)&#8221; button_alignment=&#8221;center&#8221; _builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropologie Urban\u0103 &#8211; Nr.3 (2014) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]EDITORIAL<\/p>\n<ul>\n<li>Ora\u015ful Reprezentat &amp; Reprezentarea Ora\u0219ului,\u00a0 Antoine Heemeryck, Adrian Majuru<\/li>\n<li>The Represented City, the Representation of the City,\u00a0 Antoine Heemeryck, Adrian Majuru<\/li>\n<li>Ville repr\u00e9sent\u00e9e et repr\u00e9sentations de la ville, Antoine Heemeryck, Adrian Majuru<\/li>\n<li>Die dargestellte Stadt und die Darstellung der Stadt, Antoine Heemeryck, Adrian Majuru<\/li>\n<\/ul>\n<p>DOSAR<\/p>\n<ul>\n<li>Despre no\u0163iunea de Intim \u00een arta urban\u0103. Un demers de explorare sensibil\u0103, Claudia SAPTA<\/li>\n<li>Spa\u0163iul urban cinematografizat \u00een contextul \u201emoderniz\u0103rii socialiste\u201d. Locuirea \u00eentre interven\u0163ie ideologic\u0103 \u015fi \u201estructuri ale sentimentului, <em>Lect. univ. dr. <\/em>Roxana Cuciumeanu<\/li>\n<li>Un traseu oarecare din Bucure\u015fti \u2013 autobuzul 381. Varia\u0163ie socio-antropologic\u0103, <em>drd. <\/em>Corina D. Popescu<\/li>\n<li>Miza luptelor identitare \u00een Chi\u015fin\u0103u,\u00a0Lucian-\u015etefan Dumitrescu, Nicolae \u0162\u00eebrigan<\/li>\n<li>Elemente de ruralizare a urbanului \u00een world music, Elena \u015eulea<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102<\/p>\n<ul>\n<li>Timpul \u015fi Memoria alimenta\u0163iei urbane (o atitudine fa\u0163\u0103 de alimenta\u0163ie \u00een Rom\u00e2nia \u00eentre anii 1840 \u015fi 1940), Dr. Adrian Majuru<\/li>\n<\/ul>\n<p>ANTROPOLOGIE URBAN\u0102<\/p>\n<ul>\n<li>La Zone Matache \u2013 la croissance et le d\u00e9clin d\u2019une communaut\u00e9, Andreea Acasandre<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u0162II<\/p>\n<ul>\n<li>Apa, canalizarea \u015fi modernizarea. Victor Babe\u015f \u015fi s\u0103n\u0103tatea urban\u0103 a Bucure\u0219tilor, Dr. Octavian Buda<\/li>\n<\/ul>\n<p>RECENZII<\/p>\n<ul>\n<li>Adrian Majuru, \u201eStadt der Verlockungen \u2013 Das vormoderne Bukarest<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Ora\u015ful Reprezentat &#038; Reprezentarea Ora\u015fului &#8211; Autori: Antoine HEEMERYCK , Adrian MAJURU &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00cen \u00eentreaga sa istorie, ora\u015ful, indiferent de arealul cultural \u015fi geopolitic care-i apar\u0163ine a fost \u015fi r\u0103m\u00e2ne un mesager \u015fi o matrice a simbolurilor. Dintotdeauna ora\u015ful a fost miracolul r\u0103t\u0103cirii \u00een deplin anonimat \u2013 anonimatul conferind o anumit\u0103 libertate de exprimare \u2013, iar sub aceast\u0103 protec\u0163ie, mesajele protestatare sau de ridiculizare a vreunui personaj public sau politic erau \u201eziarele\u201d antichit\u0103\u0163ii; protestele, cuvintele care ar fi atras pedepse sau stigmatul, prindeau cu adev\u0103rat glas pe zidurile cet\u0103\u0163ilor, caselor, sau strecur\u00e2ndu-se discret prin col\u0163uri de strad\u0103 sau pavajele marilor r\u0103sp\u00e2ntii de drumuri ale cet\u0103\u0163ii. Astfel de mesaje au fost atestate at\u00eet \u00een ora\u015fele Egiptului antic, c\u00e2t mai ales \u00een lumea greco-roman\u0103. \u00cen epoca roman\u0103 t\u00e2rzie cel pu\u0163in, indiscre\u0163iile, rela\u0163iile extraconjugale ale unor personaje influente, aventurile lor, precum \u015fi mesajele clare de amenin\u0163are, erau desenate la ad\u0103postul nop\u0163ii de mesageri pl\u0103ti\u0163i. A doua zi, \u00eentreaga cetate lua la cuno\u015ftin\u0163\u0103 de \u201eve\u015ftile\u201d nou desenate \u015fi povestite pe ziduri, anonim fiind doar mesagerul, pe c\u00e2nd persoanele vizate erau enun\u0163ate \u00een mod clar, \u015fi de multe ori astfel de \u00eent\u00e2mpl\u0103ri hr\u0103neau r\u0103zbun\u0103ri teribile \u00eemp\u0103r\u0163ite \u00eentre taberele adverse. (Joseph Rykwert, 1988) Mesajul grafiti de pild\u0103 a avut \u00eens\u0103 \u015fi alte semnifica\u0163ii sau destina\u0163ii: acela de a mul\u0163umi cuiva, zeilor sau vreunui protector binevoitor; adesea mul\u0163i dintre gladiatori \u00een antichitate sau artiste de circ, baletiste, de la medieval la mijlocul secolului al XIX-lea, primeau mesaje de admira\u0163ie pe zidurile cet\u0103\u0163ii. Mesajul grafiti din ora\u015ful medieval \u015fi modern, devine un adev\u0103rat schimb de polemici atunci c\u00e2nd tabere adverse, at\u00e2t politice c\u00e2t \u015fi religioase se preg\u0103teau pentru o disput\u0103 la vedere. Sloganul desenat pe ziduri preg\u0103tea viitoarea confruntare. \u00cen ora\u015ful medieval t\u00e2rziu se face cunoscut \u015fi mesajul \u201edesenat\u201d al unor g\u0103\u015fti de cartier influente, pentru marcarea teritoriului cu un simbol. Se \u015ftie faptul c\u0103, \u00een primele secole de existen\u0163\u0103, cre\u015ftinii \u00ee\u015fi marcau prezen\u0163a cu un mesaj desenat, simbolizat de doi pe\u015fti, dup\u0103 cum au existat \u015fi simboluri specifice pe zidurile sau por\u0163ile caselor celor proscri\u015fi, \u00een \u00eentreg Evul Mediu cu prelungiri \u00een modernitate. Mesajul scris avea menirea de a marca puterea sau tentativa unei impuneri \u00een spa\u0163iu. (James C. Scott, 1998) Ora\u015ful a cunoscut dintotdeauna o adev\u0103rat\u0103 competi\u0163ie a mesajelor, a strig\u0103telor anonime, care, \u00een ora\u015ful contemporan, cel pu\u0163in pentru ultimele patru decenii, a provocat \u015fi o component\u0103 ludic\u0103, dincolo de aceea de ironie. Descenden\u0163a protestului anonim se reg\u0103se\u015fte ast\u0103zi \u00een arta grafiti, \u00een tot spa\u0163iul urban contemporan, indiferent de arealul cultural. Aceast\u0103 universalitate a mesajului anonim cu scop public dovede\u015fte c\u0103 exist\u0103, indiferent de epoc\u0103 istoric\u0103, o expresie de revolt\u0103 t\u0103cut\u0103, de revelare a adev\u0103rurilor ascunse, de r\u0103spunsuri care sunt eludate de cei puternici. Astfel de expresii arat\u0103 remanen\u0163a luptei ideologice \u00eentre clasele sociale pentru care ora\u015ful devine miz\u0103. Aici, putem s\u0103 lu\u0103m drept exemplu Pia\u0163a Universit\u0103\u0163ii care este cronic acoperit\u0103 de mesaje diverse cu tonalit\u0103\u0163i contestatare, \u015fterse periodic de c\u0103tre autorit\u0103\u0163ile publice. Ast\u0103zi avem un limbaj foarte diversificat de reprezentare, de la protestul individual, strig\u0103tul de disperare sau resemnarea vizual\u0103 la nivel simbolic, la protestul legitimat printr-un simbol colectiv. Ora\u015ful rom\u00e2nesc a recuperat relativ recent realitatea cultural-cotidian\u0103, prin excelen\u0163\u0103 urban\u0103 a culturii grafiti. Cele mai vechi repere le avem din interbelic, atunci c\u00e2nd apar pe gardurile sau zidurile caselor simbolurile unor partide politice, cu prilejul alegerilor. Lupta politic\u0103 se materializeaz\u0103 \u00een universul urban. Primele mesaje care ies din sfera electoral\u0103 reapar odat\u0103 cu decembrie 1989 \u00eens\u0103 cultura grafiti, cu \u00eentreaga desf\u0103\u015furare de simboluri, cucere\u015fte ora\u015ful rom\u00e2nesc abia odat\u0103 cu genera\u0163iile care s-au maturizat \u00eencep\u00e2nd cu 1990. (Stephen K. Sanderson, Arthur S. Alderson, 2005). Teatru, film, arte vizuale informale, comunit\u0103\u0163i virtuale, mesaj arhitectural sau urbanistic, literar sau comportamental, sunt, mesaje ale ora\u015fului reprezentat. Avem personaje felurit colorat-reprezentate, peisaje urbane stilizate simbolic dar \u015fi mesaje \u00eendreptate c\u0103tre orice privire s-ar putea opri pre\u0163 de c\u00e2teva clipe. Mesajul anonim adresat ochilor altor anonimi adu\u015fi de hazard \u00een fa\u0163a protestului este o parte foarte vie din via\u0163a unui ora\u015f; este o parte din diagnosticul necesar \u015fi obligatoriu pentru o lume care se treze\u015fte din lentoarea comodit\u0103\u0163ii istorice \u015fi \u00ee\u015fi cere dreptul la via\u0163\u0103. (James C. Scott, 1998) Istoria ora\u015fului este de asemenea istoria puterii \u015fi reprezentarea sa. Bucure\u015ftiul comunist este \u00een acest sens un exemplu deosebit cu monumentala \u00abCasa Poporului\u00bb (Althabe, 2012), expresia unei puteri totalitare, dar \u015fi pentru celebra \u00abPia\u0163a Universit\u0103\u0163ii\u00bb loc de diziden\u0163\u0103 \u015fi de lupt\u0103 politic\u0103 civil\u0103. Urbanul era principal vector al proiectului comunist de inspira\u0163ie stalinian\u0103 spre deosebire de doctrina maoist\u0103. Doctrina a fost aplicat\u0103 cu o violen\u0163\u0103 f\u0103r\u0103 termen de compara\u0163ie de c\u0103tre khmerii ro\u015fii, \u00een Cambodgia, unde ace\u015ftia au golit toate marile ora\u015fe, aceasta fiind prima etapa a politicidului ce a urmat.\u00a0Dac\u0103 schimb\u0103m epoca \u015fi zona geografic\u0103, putem s\u0103 ne aducem aminte cu M. Foucault, c\u0103, \u00een timpul Evului mediu, pedepsele erau f\u0103cute publice,<\/p>\n<p>\u00a0\u00a0<\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0f\u0103pta\u015fii fiind tortura\u0163i \u2013 f\u0103ceau atunci \u201eamenda onorabil\u201d \u2013 sau executa\u0163i \u00een fa\u0163a popula\u021biei. Expresia puterii, expresia puterii lui Dumnezeu pe care regii \u00eel reprezentau, acest regim de pedepse vroia sa fie \u00eencrustat \u00een universul social urban, \u00een con\u015ftientul colectiv. Iat\u0103 de ce, uneori, mesaje de amintire erau l\u0103sate unde se petrecuse crima. Ora\u015ful a fost dintotdeauna un c\u00e2mp de b\u0103t\u0103lii ideologice, \u00eentre se afl\u0103 o parte statul \u015fi for\u0163ele sociale care \u00eel sus\u0163in \u015fi pe de alt\u0103, parte for\u0163ele sociale subversive ale ordinei sociale. Aceast\u0103 constan\u0163\u0103, se percepe din epoca \u201eComunei\u201d de la Paris (1871) p\u00e2n\u0103 \u00een ziua de azi. Geografii radicali, de exemplu, au ar\u0103tat cum, \u00een ultimii ani, doctrina contra insurgen\u0163ei este importat\u0103 din regimul militar la nivelul ora\u015fului (S. Graham, 2010). A\u015fadar, observ\u0103m la Londra de exemplu o folosire a dronelor pentru a \u201ev\u00e2na\u201d popula\u0163ia indezirabil\u0103 \u2013 migra\u0163ii, squatter etc. Oricine este un insurgent poten\u0163ial \u00een acest dispozitiv de supraveghere. Putem s\u0103 cit\u0103m de asemenea, modul \u00een care uneori militan\u0163ii europeni au fost infiltra\u0163i de c\u0103tre serviciile secrete rom\u00e2ne \u00eenainte de a putea manifesta contra summit-ului NATO organizat \u00een Bucure\u015fti. Trebuie s\u0103 ne amintim c\u0103 atunci capitala Rom\u00e2niei a fost acoperit\u0103 de o for\u0163\u0103 militaro-poli\u0163ieneasc\u0103 f\u0103r\u0103 echivalent sub aplauze naive ale elitei mass-mediatice. Lupta pentru spa\u0163iu \u015fi pentru \u00eenscrierea simbolic\u0103 a mesajelor asupra spa\u0163iului creeaz\u0103 o tensiune creatoare \u00een mediul urban. Dac\u0103 vorbim despre Barcelona, Phnom Penh ori Paris, de fiecare dat\u0103 observ\u0103m o istorie dialectic\u0103 specific\u0103 pentru a controla imaginea urbanului \u015fi \u015ftergerea semnelor contesta\u0163iilor sale. \u00cen ziua de azi, \u00eentrebarea filosofului Henri Lefebvre despre \u201eun drept la ora\u015f\u201d b\u00e2ntuie\u015fte spa\u0163iul urban. Colonizarea spa\u0163iului tr\u0103it este efectiv \u00een centrul viitorului ora\u015f. \u00cens\u0103, \u00eentr-un context \u00een care institu\u0163iile publice sunt din ce \u00een ce mai pu\u0163in democratice, \u00een Europa \u00een mod specific sub ac\u0163iunea Uniunii europene, revoltele sunt din ce \u00een ce mai numeroase. Configura\u0163ia politic\u0103 postdemocratic\u0103 se ad\u00e2nce\u015fte, \u015fi ca r\u0103spuns statele adopt\u0103 o legisla\u0163ie din ce \u00een ce mai autoritar\u0103. F\u0103r\u0103 s\u0103 aib\u0103 preten\u0163ia de a parcurge problematica aceasta \u00een \u00eentregime, dosarul Ora\u015ful reprezentat &amp; Reprezentarea ora\u015fului se vrea un r\u0103spuns par\u0163ial. Se deschide cu articolul Claudiei Spata, care-\u015fi propune o abordare a rela\u0163iei artistice \u201ecare se stabile\u015fte \u00eentre \u00ab artist \u00bb \u2013 \u00ab art\u0103 \u00bb \u015fi \u00ab publicul spectator \u00bb-\u00ab actor \u00bb sus\u0163in\u00e2ndu-\u015fi tema prin exemplul artistei Rosella Fida, care timp de c\u00e2teva s\u0103pt\u0103m\u00e2ni a lucrat direct \u00een spa\u0163iul public, \u00een fa\u0163a catedralei din Amiens. Expunerea intimit\u0103\u0163ii ca proces de crea\u0163ie este dezvoltat\u0103 de Claudia Spata \u00een studiul s\u0103u: Despre no\u0163iunea de intim \u00een arta urban\u0103. Un demers de explorare sensibil\u0103. Rela\u0163ia dintre locuire \u015fi interven\u0163iile ideologicului \u00een \u201estructurile sentimentului\u201d face subiectul unui studiu semnat de Roxana Cuciumeanu. Autoarea propune o analiz\u0103 a reprezent\u0103rilor ora\u015fului \u015fi a diferitelor forme de articulare a sa \u00een filmele de actualitate rom\u00e2ne\u015fti, din perioada 1960-1989. Studiul publicat aici, Spa\u0163iul urban cinematografizat \u00een contextul moderniz\u0103rii socialiste. Locuirea \u00eentre interven\u0163ie ideologic\u0103 \u015fi structuri ale sentimentului reprezint\u0103 o analiz\u0103 reprezentativ\u0103 a resorturilor vie\u0163ii domestice aflate sub presiunea ideologiei colectiviste, pentru mediul urban rom\u00e2nesc \u015fi rolul cinematografiei \u00een dob\u00e2ndirea con\u015ftiin\u0163ei socialiste. Mai departe, Corina Popescu face un traseu particular al mediului urban bucure\u015ftean post-decembrist, discut\u00e2nd varia\u0163ia socio-antropologic\u0103 a liniei de autobuz 381 din Bucure\u015fti. Axa nord-sud a ora\u015fului este traversat\u0103 de pu\u0163ine mijloace de transport \u00een comun, iar analiza de teren propus\u0103 de autoare se configureaz\u0103 de la \u00eenceput ca o tendin\u0163\u0103 de studiu interdisciplinar. Autoarea discut\u0103 zonele de manifestare ale eului social av\u00e2nd ca pretext delimit\u0103rile habitudinale prezente \u00eentr-o c\u0103l\u0103torie, unde scenariile comportamentale ofer\u0103 o interesant\u0103 teritorializare a manifest\u0103rilor. Arta grafiti prezentat\u0103 prin \u201emiza luptelor identitare din Chi\u015fin\u0103u\u201d este discutat\u0103 de Lucian-\u015etefan Dumitrescu \u015fi Nicolae \u0162\u00eebrigan plec\u00e2nd de la o analiz\u0103 foarte aplicat\u0103 asupra identit\u0103\u0163ilor strategice anti-unioniste din Republica Moldova. Aici se disting trei doctrine politice, care s-au manifesttat \u00eentre anii 1990-2000, numite de autori dup\u0103 numele celor care le-au generat: Snegur, Voronin \u015fi Ghimpu. Autorii su\u0163in c\u0103 nu exist\u0103 o con\u015ftiin\u0163\u0103 na\u0163ional\u0103 moldoveneasc\u0103, \u201estatalitatea \u00een R. Moldova fiind mult prea slab\u0103 pentru a implementa un proiect politic de o asemenea anvergur\u0103\u201d. \u00cen final, etnologul Elena \u015eulea discut\u0103 prezen\u0163a elementelor de ruralizare a urbanului \u00een world music, analiz\u00e2nd o serie de cazuri din Rom\u00e2nia \u015fi continentul european. Potrivit autoarei \u201emuzica lumii se afl\u0103 sub semnul hibridit\u0103\u0163ii \u015fi se petrece o migrare a manifest\u0103rilor culturale din spa\u0163iul rural, spre cel urban\u201d. Societ\u0103\u0163ile de larg consum au determinat efectul de ruralizare a urbaniz\u0103rii prin intermediul world-music-ului ca efect al nevoii individului de a-\u015fi exprima identitatea prin apelarea la muzicile tradi\u0163ionale. <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: The Represented City, the Representation of the City &#8211; Authors: Antoine HEEMERYCK , Adrian MAJURU&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Regardless of its circumscribed cultural and geopolitical area, the city has been both a purveyor and a matrix of symbols throughout its history. The city has always been the miracle of wandering anonymously, which confers a certain freedom of speech. Under this form of protection, the messages whereby a certain public or political figure was contested or ridiculed stood for \u201cthe newspapers\u201d of Antiquity. The protests, the words that would have made people incur punishments or be stigmatised were uttered on the walls of citadels or houses or were sneaked through street corners or though the pavements of the large crossroads of the citadel. Such messages were attested both in ancient Egyptian cities and particularly in the Greek-Roman world. In the late Roman period, indiscretions, extramarital affairs of some influent figures, their adventures as well as clear threatening messages were drawn by paid messengers during the night. The next day, the entire citadel could see the newly drawn \u201cnews\u201d that was told on the walls. The messenger was anonymous whereas the targeted persons were clearly mentioned. Most of the times, such events fuelled a terrible revenge nurtured by opposite camps. (Joseph Rykwert, 1988) For instance, the graffiti\u2019s meanings and aims were much more numerous: it was used to thank someone, to thank the gods or some good-willed protector. Many gladiators or circus performers of Antiquity received admiration messages on the walls of the citadel. The same happened to female ballet dancers from the Middle Ages to the mid-19th century. The graffiti in the medieval and modern city becomes a medium of polemical exchanges when both political and religious opponent camps were poised to have a face-to-face dispute. The slogan drawn on the walls prepared the next confrontation. Also, the late medieval city became popular due to the message \u201cdrawn\u201d by some influent neighbourhood gangs in order to invest the territory with a highly symbolic meaning. It is well known that in the first centuries the Christians used to mark their presence by a drawn message that showed two fish. From the Middle Ages through to modernity, specific symbols could also be found on the walls or gates of the outcasts\u2019 houses. The written message aimed to mark the power or the intention to appropriate the space. (James C. Scott, 1998) The city has always witnessed a real message, as well as an anonymous cry competition which, in contemporary city, at least in the last four decades, has acquired a ludic dimension that trespasses irony. Regardless of cultural areas, contemporary urban space is marked by an anonymous protest that can be found in graffiti art. The universality of the public-oriented anonymous message proves that, regardless of historical ages, it is expressive of a silent revolt, of a revelation of hidden truths, of answers which are eluded by the strong. Such an expression shows that the reminiscent ideological struggle between social classes turns the city into a real stake. The University Square is a telling example, as it is inundated with various protest messages which are periodically wiped by the public authorities. Today the language of representation has been more and more diversified. It ranges from the individual protest, the desperate cry or the symbolically visual resignation to a form of protest legitimated by a collective symbol. The Romanian city has only recently retrieved the everyday cultural and particularly urban reality of graffiti culture. The oldest references date back to the interwar period. When elections were held, symbols of different political parties were drawn on the fences or walls of the houses. The political struggle materialises in the urban milieu. The first non-election messages re-emerged in December 1989, but the wide array of symbols defining graffiti culture began to prevail over the Romanian city only when the then generations got mature starting 1990. (Stephen K. Sanderson, Arthur S. Alderson, 2005) Theatre, film, informal visual arts, virtual communities, architectural, urban, literary or behaviour-related messages are all instances of the represented city. There are all sorts of characters represented in different colours, symbolically stylised urban landscapes and messages that could be spotted by anyone who would take a brief look at them. The anonymous message that is to be seen by other anonymous people who are by hazard involved in a protest is a vivid part of the life of a city; it is part of the necessary and compulsory diagnosis that awakens the world from the slow course of history and makes it claim its right to life. (James C. Scott, 1998) The history of the city is also the history of power and its representation. In this sense, the communist Bucharest with its monumental \u201cHouse of the People\u201d (Althabe, 2012) is a special example in this respect. It is expressive of both totalitarian power and the famous \u201cUniversity Square\u201d, a place of dissidence and civil political fight. The urban milieu was the major vector of Stalin-inspired communist project opposed to the Maoist doctrine. The doctrine was implemented with an unprecedented violence by the Red Khmers in Cambodia, where they emptied all the big cities. This was the first phase of the upcoming politicide. If we consider a different age and geographical area, one can remember with M. Foucault that in the Middle Ages, punishments were performed in public, the wrongdoers were tortured \u2013 they paid an \u201chonourable fine\u201d \u2013 or executed in front of people.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0This was suggestive of power, of God\u2019s power embodied by kings. This punishment regime wanted to be embedded in the urban social space, in collective consciousness. This is why some messages were left where the crime had taken place. The city has always been the battlefield of ideological disputes between the state and the social forces that uphold it, on the one hand, and, on the other, between the subversive forces of social order. This constant situation has been perceived since the age of \u201cthe Paris Commune\u201d (1871) to this day. In recent years, radical geographers, for instance, have shown that the doctrine against insurgence has been imported from the military regime to the city (S. Graham, 2010). Therefore, we notice that London, for example, uses drones in order to \u201chunt\u201d the undesirable population \u2013 migrations, squatters, etc. Anybody is a potential insurgent in this surveillance device. Also, one can invoke the manner in which the Romanian intelligence service infiltrated European militants before they could rally against the NATO summit held in Bucharest. We must remember that at the time, the capital of Romania swarmed with unparalleled military and police forces under the na\u00efve applause of elite mass-media. The struggle for space and the space\u2019s symbolic inscription with messages trigger a creative tension in the urban milieu. If we refer to Barcelona, Phnom Penh or Paris, we notice a specific dialectical history which controls the image of the urban and erases its signs of contestation. Philosopher Henri Lefebvre\u2019s question about \u201cthe right to the city\u201d is haunting the urban space today. Colonising the lived space underlies the future of the city. However, in a context in which public institutions are less and less democratic, especially in Europe because of the EU\u2019s actions, rebellions are by far more numerous. The post-democratic political configuration is deepening. In response, all the states adopt an even more authoritarian legislation. Without approaching this issue thoroughly, the dossier entitled Ora\u015ful reprezentat &amp; Reprezentarea ora\u015fului (The Represented City &amp; the Representation of the City) claims to be only a partial answer. It opens with an article written by Claudia Spata, who aims to discuss the artistic relation \u201cestablished between artist and art, on the one hand, and the public spectator and actor, on the other. Her argument is backed by the example of the female artist Rosella Fida, who worked for a few weeks directly in the public space, in front of the cathedral of Amiens. Claudia Spata tackles the display of privacy as a process of creation in her study entitled Despre no\u0163iunea de intim \u00een arta urban\u0103. Un demers de explorare sensibil\u0103 (\u201cOn the Notion of Intimacy in urban Art: A Sensitive Exploratory Approach\u201d). The relationship between habitation and ideological interventions in \u201cthe structures of feeling\u201d is the subject of the study written by Roxana Cuciumeanu. She proposes an analysis of the representations of the city as well as of other forms of articulating it in Romanian films produced between 1960 and 1989. The study published here, Spa\u0163iul urban cinematografizat \u00een contextul moderniz\u0103rii socialiste. Locuirea \u00eentre interven\u0163ie ideologic\u0103 \u015fi structuri ale sentimentului (\u201cThe Cinematographed Urban Space in the Context of Socialist Modernisation: Habitation between Ideological Intervention and Structures of Feeling\u201d), analyses both the role that domestic life pressured by collectivist ideology plays for the Romanian urban environment and the role of cinematography in acquiring socialist consciousness. Further on, Corina Popescu tracks Bucharest\u2019s post-1989 urban milieu, discussing about the socio-anthropological variation of the bus route 381 in Bucharest. The north-south axis of the city is scarcely served by public transport. From the outset, the field work proposed by the author presents itself as an interdisciplinary attempt. The author discusses the way in which the social self manifests itself. Its pretext is represented by habitudinal delimitations on a trip in which behavioural scenarios offer interesting territorialized types of behaviour. Lucian-\u015etefan Dumitrescu and Nicoale \u0162\u00eebrigan analyse graffiti art presented through \u201cidentity disputes in Chi\u015fin\u0103u\u201d. They start from an applied analysis of the anti-unionist strategic identities forged in the Republic of Moldova. Three are the political doctrines that unfolded between 1990 and 2000. They bear the name of those who gave birth to them: Snegur, Voronin and Ghimpu. The authors claim that there is no Moldovan national consciousness, as \u201cstatehood in the Republic of Moldova is too weak to be able to implement such a massive political project\u201d. Finally, ethnologist Elena \u015eulea discusses the presence of elements that turn the urban into the rural in world music. She investigates a series of cases that have occurred both in Romania and across Europe. According to the author, \u201cworld music lies under the sign of hybridity. Cultural phenomena are migrating from the rural to the urban space\u201d. Consumer societies have determined the extent to which the urban has gone rural by means of world music as an effect of the individual\u2019s need to express his identity by having recourse to traditional kinds of music.<\/p>\n<p style=\"text-align: justify;\"><em>English version by Drago\u015f IVANA<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Ville repr\u00e9sent\u00e9e et repr\u00e9sentations de la ville &#8211; Auteurs: Antoine HEEMERYCK , Adrian MAJURU &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Au long de son histoire, la ville, quelle que soit l\u2019aire culturelle et g\u00e9opolitique consid\u00e9r\u00e9e, a \u00e9t\u00e9 et reste un messager et une matrice de symboles sp\u00e9cifiques. La ville a toujours donn\u00e9 la possibilit\u00e9 d\u2019une perte dans l\u2019anonymat, anonymat qui ne va pas sans procurer une certaine libert\u00e9 d\u2019expression. Sous cette protection, les messages protestataires ou ceux qui ridiculisaient un personnage public formaient d\u2019une certaine fa\u00e7on les anc\u00eatres des journaux satiriques. La protestation ou les mots qui auraient entra\u00een\u00e9 une stigmatisation ou une peine publique s\u2019affichaient sur les murs de la cit\u00e9, des maisons en se faufilant discr\u00e8tement. L\u2019existence de ce type de message est attest\u00e9e tant dans les villes de l\u2019Egypte antique que dans le monde gr\u00e9co-romain. Dans la derni\u00e8re p\u00e9riode romaine au moins, les indiscr\u00e9tions, les relations extra-conjugales de certains personnages c\u00e9l\u00e8bres tout comme des messages de menace \u00e9taient dessin\u00e9s pendant la nuit par des messagers anonymes pay\u00e9s \u00e0 cet effet. Le jour suivant, la cit\u00e9 enti\u00e8re prenait connaissance de ces \u201enouvelles\u201d dessin\u00e9es et racont\u00e9es sur les murs. Souvent, de telles pratiques nourrissaient des vendettas entre groupes sociaux (Rykwert, 1988). Le message type graffiti par exemple a connu d\u2019autres significations ou d\u2019autres finalit\u00e9s : celle de faire l\u2019\u00e9loge ou de remercier les dieux ou un bienfaiteur, souvent de nombreux gladiateurs de l\u2019antiquit\u00e9 ou des artistes de crique, de ballet, de l\u2019\u00e9poque m\u00e9di\u00e9vale jusqu\u2019au milieu du XIXe si\u00e8cle, recevait des messages d\u2019admiration inscrits sur les murs des villes. Le graffiti de la ville m\u00e9di\u00e9vale et moderne, devient un v\u00e9ritable support d\u2019\u00e9changes de pol\u00e9miques entre clans adverses, politique comme religieux, sous forme de prol\u00e9gom\u00e8nes quand ces derniers se pr\u00e9paraient pour une dispute en public. Les slogans dessin\u00e9s sur les murs pr\u00e9paraient les adversaires \u00e0 la confrontation \u00e0 proprement parler. Dans la ville m\u00e9di\u00e9vale tardive, les messages \u201edessin\u00e9s\u201d deviennent des instruments de marquage symbolique du territoire pour les groupes influents dans le quartier concern\u00e9. Nous savons que, pendant les premiers si\u00e8cles d\u2019existence du christianisme, ses affid\u00e9s marquaient leur pr\u00e9sence par un message dessin\u00e9, symbolis\u00e9 par deux poissons. Il existait \u00e9galement des symboles sp\u00e9cifiques inscrits sur les murs ou les maisons des proscrits au cours du moyen-\u00e2ge, pratique qui se prolongea jusqu\u2019\u00e0 l\u2019\u00e9poque moderne (Scott, 1998). La ville a toujours \u00e9t\u00e9 le lieu d\u2019une comp\u00e9tition des messages, des cris anonymes, qui, dans la ville contemporaine, au moins pour les quatre derni\u00e8res d\u00e9cennies, contient une composante ludique, au-del\u00e0 de celle de l\u2019ironie. La descendance de la protestation anonyme se retrouve aujourd\u2019hui dans l\u2019art graffiti, dans tout l\u2019espace urbain contemporain, nonobstant l\u2019aire culturelle consid\u00e9r\u00e9e. Cette universalit\u00e9 du message anonyme qui a vocation \u00e0 devenir public prouve qu\u2019il existe, au-del\u00e0 des diff\u00e9rentes phases de l\u2019histoire, une expression de r\u00e9volte cach\u00e9e, qui r\u00e9v\u00e8le une v\u00e9rit\u00e9 enfouie, \u00e9lud\u00e9e par ceux qui exercent le pouvoir. Ce type de messages montre une permanence de la lutte id\u00e9ologique entre classes sociales dont la repr\u00e9sentation de la ville est l\u2019enjeu. Ici nous pouvons \u00e9voquer l\u2019exemple de la Place de l\u2019Universit\u00e9 de Bucarest qui est chroniquement recouvertes de messages divers \u00e0 la tonalit\u00e9 contestataire, effac\u00e9s p\u00e9riodiquement par les autorit\u00e9s publiques. De nos jours, s\u2019observe un langage tr\u00e8s diversifi\u00e9 de repr\u00e9sentations, de la protestation individuelle, du cri de d\u00e9tresse ou de r\u00e9signation visuels au mouvement collectif repr\u00e9sent\u00e9 par un ou plusieurs symboles. La ville roumaine a r\u00e9cup\u00e9r\u00e9 relativement r\u00e9cemment la r\u00e9alit\u00e9 de la culture quotidienne, par excellence urbaine, de la culture graffiti. Les plus anciennes marques datent de l\u2019entre-deux guerres, lorsqu\u2019apparaissent sur les devantures des maisons les symboles de partis politiques au moment des \u00e9lections. Ceci illustre comment la lutte politique se mat\u00e9rialise dans l\u2019univers urbain. Les premiers messages qui sortent de l\u2019emprise \u00e9lectorale r\u00e9apparaissent en d\u00e9cembre 1989. Mais la culture graffiti gagne la ville seulement avec les g\u00e9n\u00e9rations qui sont devenues mature \u00e0 partir des ann\u00e9es 1990 (Sanderson, Alderson, 2005). Th\u00e9\u00e2tre, film, arts visuels informels, communaut\u00e9s virtuelles, messages architecturaux ou urbanistiques, sont, des signifi\u00e9s de la ville repr\u00e9sent\u00e9e. Il existe une multitude d\u2019acteurs qui interviennent dans cette dynamique de construction de l\u2019univers symbolique de la ville, certains consacr\u00e9s, d\u2019autres informelles. On notera que le message anonyme adress\u00e9 \u00e0 d\u2019autres, anonymes, per\u00e7u par le biais du hasard, est une pratique tr\u00e8s dynamique dans la vie de la ville (Scott, Idem). L\u2019histoire de la ville est \u00e9galement une histoire du pouvoir et de sa repr\u00e9sentation. La ville de Bucarest en donne une illustration frappante. La construction, \u00e0 la fin du r\u00e9gime communiste, de la \u201eMaison du peuple\u201d et du \u201ecentre civique\u201d, repr\u00e9sentent les expressions d\u2019un pouvoir totalitaire. A l\u2019inverse, la c\u00e9l\u00e8bre Place de l\u2019Universit\u00e9 est un lieu qui symbolise de la dissidence et les luttes politiques civiles (Althabe, 2012). L\u2019urbain \u00e9tait le principal vecteur du projet communiste d\u2019inspiration stalinienne au contraire de la doctrine mao\u00efste qui voyait dans la coop\u00e9rative agricole la quintessence du communisme. Cette doctrine a \u00e9t\u00e9 appliqu\u00e9e avec une violence historique par les khmers rouges au Cambodge, o\u00f9 les villes ont \u00e9t\u00e9 vid\u00e9es de leur habitants, avant que ne d\u00e9bute le politicide. Si nous changeons d\u2019\u00e9poque et de zone g\u00e9ographique, nous pouvons nous rappeler avec M. Foucault que, au cours du moyen-\u00e2ge, les punitions \u00e9taient appliqu\u00e9es en public; les coupables \u00e9taient tortur\u00e9es \u2013 ils faisaient \u00ab amende honorable \u00bb \u2013 jusqu\u2019\u00e0 ce que mort s\u2019ensuive. La violence de la peine \u00e9tait proportionnelle au principe de l\u00e9gitimation utilis\u00e9 par le pouvoir: la repr\u00e9sentation de dieu lui-m\u00eame.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Ce r\u00e9gime de peine se devait d\u2019\u00eatre inscrit dans l\u2019univers social urbain, dans la conscience collective. C\u2019est pourquoi, parfois, des messages \u00e9taient laiss\u00e9s visibles l\u00e0 o\u00f9 avaient eu lieu le crime. L\u2019histoire de la ville montre qu\u2019elle est un champ de bataille id\u00e9ologique entre d\u2019un c\u00f4t\u00e9 l\u2019\u00c9tat et les forces sociales qui le soutiennent et de l\u2019autre les mouvements subversifs de cet ordre social. Ceci peut \u00eatre per\u00e7u \u00e0 travers des exemples c\u00e9l\u00e8bres comme celui de la Commune de Paris (1871). Plus r\u00e9cemment, les g\u00e9ographes radicaux ont montr\u00e9 comment la doctrine de la contre insurrection est import\u00e9e du domaine militaire \u00e0 celui de la gestion\/construction urbaine (Graham, 2010). Ainsi observe-t-on \u00e0 Londres par exemple l\u2019utilisation de drone pour chasser les populations ind\u00e9sirables \u2013 les migrants, les squatters, etc. Dans ce dispositif de surveillance, tout \u00e0 chacun peut \u00eatre un insurgent potentiel. On peut \u00e9galement citer la fa\u00e7on dont des militants europ\u00e9ens ont \u00e9t\u00e9 infiltr\u00e9 par les services secrets roumains avant qu\u2019ils ne puissent manifester contre l\u2019OTAN au sommet de Bucarest en 2014. Il est opportun de rappeler qu\u2019\u00e0 cette occasion, Bucarest a \u00e9t\u00e9 recouvert d\u2019une force militaro-polici\u00e8re sans \u00e9quivalent dans un r\u00e9gime d\u00e9mocratique, et ce sous les applaudissements na\u00effs des m\u00e9dias de masse. La lutte pour l\u2019espace et pour l\u2019inscription symbolique des messages dans l\u2019espace cr\u00e9ent une tension cr\u00e9ative en milieu urbain. On pourrait prendre des exemples multiples de Barcelone \u00e0 Phnom Penh. De fa\u00e7on g\u00e9n\u00e9rale, nous observons l\u2019histoire dialectique sp\u00e9cifique pour le contr\u00f4le de l\u2019image de l\u2019urbain et l\u2019effacement des signes de la contestation. Une fois encore on peut prendre l\u2019exemple de la Place de l\u2019Universit\u00e9 de Bucarest o\u00f9 avant chaque \u00e9lection les messages sont effac\u00e9s. Aujourd\u2019hui, la question du philosophe Henri Lefebvre proposant un droit \u00e0 la ville hante encore l\u2019espace urbain. La colonisation de l\u2019espace v\u00e9cu est effectivement au centre de l\u2019avenir de la ville. Cependant, dans un contexte dans lequel les institutions publiques sont de moins en moins d\u00e9mocratiques, en Europe en particulier sous le poids de l\u2019Union europ\u00e9enne, les r\u00e9voltes deviennent de plus en plus nombreuses. La configuration postd\u00e9mocratique qui est la n\u00f4tre s\u2019approfondie et en r\u00e9ponse les \u00c9tats adoptent une l\u00e9gislation de plus en plus autoritaires. Sans pr\u00e9tendre englober cette probl\u00e9matique dans son ensemble, le dossier th\u00e9matique Ville repr\u00e9sent\u00e9e, repr\u00e9sentation de la ville, se veut une r\u00e9ponse partielle \u00e0 cette perspective. L\u2019article de Claudia Sapta ouvre ce dossier. L\u2019auteur propose d\u2019aborder la relation artistique qui se cr\u00e9e entre \u00ab l\u2019artiste, l\u2019art et le public spectateur \u00bb. Cette question est trait\u00e9e \u00e0 travers l\u2019exemple de Rosella Fida qui, pendant plusieurs semaines, a travaill\u00e9 directement dans l\u2019espace public, face \u00e0 la cath\u00e9drale de la ville d\u2019Amiens. L\u2019exposition de l\u2019intime est d\u00e9velopp\u00e9e par Claudia Sapa dans son \u00e9tude : \u00ab De la notion de l\u2019intime dans l\u2019art urbain. Une d\u00e9marche exploratrice sensible. \u00bb La relation entre la location au sens le plus g\u00e9n\u00e9ral et l\u2019intervention id\u00e9ologique dans les \u00ab structures sentimentales \u00bb est l\u2019objet d\u2019une recherche r\u00e9alis\u00e9e par Roxana Cuciumeanu. L\u2019auteur propose une analyse des repr\u00e9sentations de la ville et de ses diff\u00e9rentes formes d\u2019articulation dans les films d\u2019actualit\u00e9 roumains au cours de la p\u00e9riode 1960-1989. L\u2019article publi\u00e9 ici \u00ab L\u2019espace urbain cin\u00e9matographi\u00e9 dans le contexte de la modernisation socialiste \u00bb est une analyse repr\u00e9sentative des ressorts de la vie domestiques sous la pression de l\u2019id\u00e9ologie collectiviste et le r\u00f4le de la cin\u00e9matographie dans le d\u00e9veloppement d\u2019une conscience socialiste. Ensuite, Corina Popescu aborde un trac\u00e9e particulier de l\u2019environnement urbain bucarestois postcommuniste, discutant les variations socio-anthropologiques de la ligne d\u2019autobus 381. La ligne nord-sud de la ville \u2013 son axe de d\u00e9veloppement historique avant la p\u00e9riode communiste \u2013 est travers\u00e9e par peu de moyens de transports publics. L\u2019auteur discute, dans une perspective interdisciplinaire, les manifestations du \u00ab moi \u00bb social dans le cadre des habitudes pr\u00e9sentes dans ces transports o\u00f9 les palettes (pattern) de comportements offre une int\u00e9ressante territorialisation de ces manifestations. Lucian-\u015etefan Dumitrescu et Nicoale \u0162\u00eebrigan traite dans leur article des enjeux des luttes identitaires \u00e0 Chi\u015finau en \u00e9tudiant les graffitis. Les auteurs partent d\u2019une analyse tr\u00e8s minutieuse des strat\u00e9gies anti-unionistes en R\u00e9publique de Moldavie. Trois doctrines, li\u00e9es \u00e0 trois figures politiques, se sont manifest\u00e9es au cours de la d\u00e9cennie 1990-2000, peuvent \u00eatre distingu\u00e9es: Snegur, Voronin et Ghimpu. Les auteurs soutiennent que le concept de conscience nationale ne saurait \u00eatre appliqu\u00e9 ici, \u00ab L\u2019\u00c9tat \u00e9tant beaucoup trop faiblement d\u00e9velopp\u00e9e pour mettre un projet politique d\u2019une telle envergure \u00bb. Le dernier article de ce dossier th\u00e9matique met l\u2019accent sur la ruralisation de l\u2019urbain dans la world music. Elena Sulea analyse une s\u00e9rie de cas de Roumanie et d\u2019autres relevant de l\u2019Europe. Selon l\u2019auteur \u00ab cette musique est le produit d\u2019une hybridation et l\u2019on observe une migration des manifestations culturelles du rural vers l\u2019urbain \u00bb. Les soci\u00e9t\u00e9s de large consommation ont engendr\u00e9 une ruralisation de l\u2019urbanisation par l\u2019interm\u00e9diaire de la world-music comme reflet des besoins individuels d\u2019expression de l\u2019identit\u00e9 par un appel aux musiques traditionnelles.<\/p>\n<p><em>Version\u00a0en francaise\u00a0par Antoine Heemeryck<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Leitartkel: Die dargestellte Stadt und die Darstellung der Stadt &#8211; Autor: Antoine HEEMERYCK , Adrian MAJURU &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Im Laufe ihrer Geschichte war die Stadt ein Bote und eine Matrix f\u00fcr Symbole, unabh\u00e4ngig von ihrem kulturellen und geopolitischen Wirkungsbereich. Die Stadt verk\u00f6rperte immer das Wunder des Irren in der Anonymit\u00e4t, die dem Individuum eine bestimmte Meinungsfreiheit erm\u00f6glichte. Von dieser Freiheit gesch\u00fctzt, waren die Protest- und Verspottungsbotschaften die \u201eZeitschriften\u201d der Antike. Die Proteste, Worte, die allgemein Strafe oder Stigmatisierung einbrachten, waren erst auf die Mauern der Burgen und H\u00e4user zu h\u00f6ren, indem sie sich durch Stra\u00dfenecken und gro\u00dfe Burgkreuzungen schlichen. Solche Botschaften waren nicht nur im alten \u00c4gypten zu finden sondern meistens auch in dem griechisch-r\u00f6mischen Raum. Vor allem in der r\u00f6mischen Sp\u00e4tantike kamen die Indiskretionen, die au\u00dferehelichen Verh\u00e4ltnisse der bekannten Figuren, ihre Abenteuer und Bedrohungsnachrichten, in der Nacht \u00fcberall durch Zeichnungen ans Licht.Am n\u00e4chsten Tag kannte ein jeder die Geschichten. Unbekannt blieb nur der Bote, indem die Namen der betroffenen Personen explizit angegeben wurden. Solche Ereignisse bewegten die feindlichen Lagern zu furchtbaren Rachen. (Joseph Rykwert, 1988) Die Graffiti-Botschaften hatten aber auch andere Bedeutungen oder Bestimmungen: Sie waren Danksagungen f\u00fcr G\u00f6tter oder gutm\u00fctige Besch\u00fctzer. H\u00e4ufig wurden den Gladiatoren in der Antike oder den Zirkusk\u00fcnstlerinnen und Balettt\u00e4nzerinnen vom Mittelalter bis Mitte des XIX. Jahrhunderts Verehrungsbotschaften auf die Mauern der Burg gewidmet. Die Graffiti-Botschaft in der mittelalterlichen und modernen Stadt wird zu einem Polemikenwechsel im Moment, wo die feindlichen Lager (politisch oder religi\u00f6s) sich f\u00fcr eine \u00f6ffentliche Auseinandersetzung vorbereiteten. In der mittelalterlichen Stadt macht sich die \u201egezeichnete\u201d Botschaft der einflu\u00dfreichen Banden, die ihr Territorium mit einem Symbol markieren wollten, bekannt. Selbst die Christen, in den ersten Jahrhunderten, signalierten ihre Pr\u00e4senz durch eine gezeichnete Botschaft (zwei Fische). Bestimmte Symbole wurden auch an die Mauer und die Tore der Gesetzlosen gezeichnet, vom Mittelalter bis in die Gegenwart. Diese Botschaft markierte die Macht oder den Versuch, sich in einem bestimmten Raum durchzusetzen. (James C. Scott, 1998) Die Stadt erlebte einen wahren Botschaftwettbewerb, einen Wettbewerb der anonymen Schreie, der nicht nur von Ironie sondern auch von einem spielerischen Charakter gepr\u00e4gt war, vor allem in den letzten vier Jahrzehnten. Die Spur dieses anonymen Protestes ist heute in der Graffiti Kunst wiederzufinden, in dem ganzen st\u00e4dlichen Raum, unabh\u00e4ngig vom kulturellen Bereich. Diese Universalit\u00e4t der anonymen Botschaft mit \u00f6ffentlichem Zweck, ist der Beweis daf\u00fcr, dass es unabh\u00e4ngig von der historischen Epoche, immer eine stille Emp\u00f6rung mit einem Drang nach der Offenbarung der versteckten Wahrheit gibt.Dieser Ausdruck weist auf die Remanenz des ideologischen Kampfes zwischen den sozialen Klassen, wo die Stadt als Preis gilt. Hier k\u00f6nnen wir als Beispiel den Universit\u00e4tsplatz nehmen. Alle Mauern sind mit verschiedenen Botschaften bedeckt, die regelm\u00e4\u00dfig von den Autorit\u00e4ten abgewischt werden. Heute haben wir eine sehr vielf\u00e4ltige Darstellungssprache: den individuellen Protest, den Verzweiflungsschrei, die symbolische visuelle Resignation bis zum einem durch ein Symbol legitimierten kollektiven Protest. Die rum\u00e4nische Stadt hat erst vor kurzem die st\u00e4dliche Realit\u00e4t der Graffiti-Kultur \u00fcbernommen. Die \u00e4ltesten Beweise stammen aus der Zwischenkrigszeit. Auf den Mauern und Tore der H\u00e4user erscheinen vor den Wahlen die Symbole der verschiedenen politischen Parteien. Der politische Kampf materialisiert sich in dem st\u00e4dlichen Universum. Die ersten Botschaften, die sich dem Wahlbereich entzogen haben, erscheinen erst in Dezember 1989. Die Graffiti Kultur etabliert sich aber in der rum\u00e4nischen Stadt erst nach dem Jahr 1990. (Stephen K.Sanderson, Arthur S.Alderson, 2005) Das Theater, der Film, die bildenden K\u00fcnste, die virtuellen Gemeinschaften, die architektonische, urbanistische, literarische, komportamentelle Botschaft sind Botschaften der dargestellten Stadt. Es gibt verschiedene bunt abgebildete Figuren, symbolisch stilisierte Stadtlandschaften aber auch einem schnellen Blick gewidmeteBotschaften. Die anonyme Botschaften, die sich an anonymen Augen wenden, sind ein sehr lebendiges Teil des Stadtlebens. Sie sind ein Teil der notwendigen und obligatorischen Diagnose f\u00fcr eine Welt die ausihrer historischen Bequemlichkeit aufwacht und ihr Lebensrecht verlangt. (James C. Scott, 1998) Die Geschichte der Stadt ist zugleich auch die Geschichte der Macht und deren Darstellung. Bukarest ist ein guter Beispiel, mit seinem \u201eParlamentsgeb\u00e4ude\u201d, der Ausdruck einer totalit\u00e4ren Macht. (Althabe, 2012) Hier zu erw\u00e4hnen ist auch der Universi\u00e4tsplatz, der Ort eines politisch-zivilen Kampfes. Die Stadt war der Hauptvektor des kommunistischen Projekts, der im Gegensatz zur maoistischen Doktrin, von stalinistischer Inspiration war. Diese Doktrin wurde in Kambodscha mit unheimlicher Gewalt von den roten Khmer angewandt, indem sie alle gro\u00dfe St\u00e4dte ausgeleert haben. Diese war aber nur die erste Etappe des kommenden Politizids. Kehren wir in eine andere Epoche zur\u00fcck, erinnern wir uns durch M. Foucault daran, dass im Mittelalter die Strafen \u00f6ffentlich vollzogen wurden.<\/p>\n<p><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Die T\u00e4ter wurden gefoltert oder vor dem ganzen Volk hingerichtet. Dieses Strafenregime war die \u00c4usserung der Macht Gottes, in der Person des K\u00f6nigs. Die Strafen mussten zum Teil des kollektiven Bewusstseins werden, sodass am Ort des Verbrechens manchmal Erinnerungsbotschaften zur\u00fcckgelassen wurden. Zu erw\u00e4hnen ist hier auch die Tatsache, dass vor der Bewegung gegen das NATO-Treffen, Europa-Aktivisten vom rum\u00e4nischen Geheimdienste infiltriert wurden. Damals war ganz Bukarest von Milit\u00e4r und Polizei besetzt, im naiven Beifall der Massmedia-Elite. Die Stadt war immer ein Kriegsfeld f\u00fcr Ideologien. Auf einer Seite befand sich der Staat und die soziale M\u00e4chte, die ihn unterst\u00fctzen und auf der anderen Seite die staatsgef\u00e4hrdende gesellschaftliche Macht der sozialen Ordnung. Diese Konstanz bemerkt man seit der Pariser Kommune (1871) bis heute. Die radikalen Geographen zeigten, dass die Doktrine gegen dem Aufstand in den letztren Jahren vom Milit\u00e4r beeinflusst wurde (S. Graham, 2010).Zu bemerken ist die Tatsache, dass in London Drohnen zur \u201eJagd\u201c der unwillkommenen Einwohnerschaft &#8211; squatter etc.-benutzt wurden. Jeder ist ein potentieller Aufst\u00e4ndischer in diesem \u00dcberwachungsapparat. Der Krieg f\u00fcr Raum und symbolische Einzeichnung der Botschaften im Raum f\u00fchrt zu einer sch\u00f6pferischen Spannung im Stadtmilieu. Sei es die Rede \u00fcber Barcelona, Phnom Penh oder Paris, f\u00e4llt in allen F\u00e4llen eine spezifische dialektische Geschichte auf, die die Kontrolle \u00fcber das Bild der Stadt und das L\u00f6schen seiner Anfechtungszeichen betrifft. Heutzutage sucht die Frage des Philosophen, Henri Lefebre, nach einem Stadtrecht den Stadtraum heim. Die Kolonisierung des Lebenraums befindet sich im Zentrum der Stadtzukunft. Aber in einem Kontext, in dem die \u00f6ffentlichen Institutionen immer weniger demokratrisch sind, vor allem in Europa wegen der Europ\u00e4ischen Union, sind die Aufst\u00e4nde immer h\u00e4ufiger. Die politische nachdemokratische Konfiguration verschwindet langsam sodass, als Antwort, die Staaten eine steigernde autorit\u00e4re Gesetzgebung \u00fcbernehmen. Unser Thema, \u201eDie dargestellte Stadt und die Darstellung der Stadt\u201c versucht eine partielle Antwort zu finden, ohne den Anspruch zu haben, die Problematik im Ganzen auszusch\u00f6pfen. Der erste Artikel, von Claudia Spata nimmt sich vor, die Beziehung zwischen \u201eK\u00fcnstler\u201c &#8211; \u201eKunst\u201c und \u201ePublikum\u201c &#8211; \u201eSchauspieler\u201c vorzubringen. Daf\u00fcr greift sie zum Beispiel der K\u00fcnstlerin Rosella Fida, die mehrere Wochen im \u00f6ffentlichen Raum, vor der Armiens-Kathedrale gearbeitet hat. Die Zurausstellung der Intimit\u00e4t als Schaffungsprozess wird von Claudia Spata in ihrem Studium entwickelt: \u201e\u00dcber dan Begriff der Intimit\u00e4t in der Stadtkunst. Ein Verfahren f\u00fcr die sinnliche Erforschung.\u201c Roxana Cuciureanus Studium hat als Hauptthema die Beziehung zwischen die Bewohnung und das Eingreifen des Ideologischen in den \u201eStrukturen des Gef\u00fchls\u201e. Die Autorin versucht eine Analyse der Stadtdarstellungen und der verschiedenen Gestaltungsweisen in den rum\u00e4nischen Filme aus der Zeistspanne 1960-1989durchzuf\u00fchren. Ihr Studium \u201eDie Verfilmung des st\u00e4dtischen Raumes im Kontext der sozialistischen Modernisierung. Die Bewohnung zwischen der ideologischen Intervention und die Sinnesstrukturen\u201c ist eine Analyse der Lebensbereiche unter dem Druck der kollektivistischen Ideologie wie auch die Darstellung der Rolle des Kinos in der Erwerbung des sozialistischen Bewusstseins. Weiter untersucht Corina Popescu die Verkehrsstrecke des Busses 391 in Bukarest und stellt somit die sozio-anthropologische Variation dieser Linie fest. Die Axe Norden-S\u00fcden wird von sehr wenigen \u00f6ffentlichen Verkerhsmitteln \u00fcberquert. Die Feldanalyse der Autorin versteht sich von Anfang an als eine Tendenz zu einem interdisziplin\u00e4ren Studium. Die Autorin bespricht die verschiedenen Manifestationen des sozialen Ichs zwischen den gew\u00f6hnlichen Begrenzungen einer Reise. Hier weisen die verschiedenen Benehmensszenarien auf eine interessante Teritorialisierung der Manifestationen. Lucian-\u015etefan Dumitrescu und Nicoale \u0162\u00eebrigan untersuchen die Graffiti Kunst aus dem Sichtpunkt des Einsatzes in den Identit\u00e4tskriegen aus Chisinau. Die Analyse ruht auf die anti-unionistischen Identit\u00e4ten in der Republik Moldau. Hier kann man drei Doktrinen, die sich in der Zeispanne 1990-2000 manifestiert haben, unterscheiden. Die Doktrinen wurden nach ihren Gr\u00fcndern benannt: Snegur, Voronin und Ghimpu. Die Autoren sind der Meinung, dass es in Moldawien kein nationales moldauisches Bewusstsein gibt. Der Grund daf\u00fcr ist die Staatlichkeit in Moldawien, die zu schwach f\u00fcr die Implementation eines so umfangreiches Projektes ist. Zum Schuss spricht die Ethnologin Elena \u015eulea \u00fcber die Anwesenheit der Elemente, die zur Ruralisierung des St\u00e4dtischen f\u00fchren, vor allem in die World Music. Die Autorin analysiert einige F\u00e4lle in Rum\u00e4nien und Europa. Laut Frau \u015eulea, ist die Musik von Hibridit\u00e4t betroffen und man bemerkt eine Migration der kulturellen Manifestationen aus dem ruralen Raum im st\u00e4dtischen Raum\u201c. Die Konsumgesellschaften determinierten die Ruralisierungen der Urbanisierung durch die World Music, als Bed\u00fcrfnis des Individums, durch die traditionelle Musik seine eigene Identit\u00e4t zu \u00e4u\u00dfern.<\/p>\n<p style=\"text-align: justify;\"><em>\u00dcbensetzung in Deutsch von Cristina M\u0103rcule\u0163-Petrescu<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Despre no\u0163iunea de Intim \u00een arta urban\u0103. Un demers de explorare sensibil\u0103 &#8211; Autor: Claudia SAPTA&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Summary<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This paper proposes a foray into the urban art world, based on facility type experiences. Urban space can be perceived as a result of successive construction and deconstruction, both real and symbolic. In this optic, we can address this artistic situation from two perspectives, namely:\u00a0 the first one carrying imaginative visions manifested on the margin of the anthropological approach of the cultural current (imaginary projection, dream structures, meditative reveries); the second one, responding to several dimensions of concrete communicational interactions. In respect to this approach, I decided to use a transdisciplinary method. The theoretical framework is complemented by a practical exploration approach, exemplified by the work of the sculptor Rosella Fida who presented for two weeks to a public audience intrinsic methods and creative ways based on the thematic concept of indoor and outdoor space. Therefore, the public of Amiens \u2013 with the role of actor and spectator &#8211; could participate in an adventure of artistic self-exploration, in a global context when the question of who we are and why so hurry becomes more intense than ever.<\/p>\n<p style=\"text-align: justify;\">Keywords: urban facility, sensitive experience, communication, transdisciplinarity.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Spa\u0163iul urban cinematografizat \u00een contextul \u201emoderniz\u0103rii socialiste\u201d. Locuirea \u00eentre interven\u0163ie ideologic\u0103 \u015fi \u201estructuri ale sentimentului\u201d &#8211; Autor: Lect. univ. dr. Roxana CUCIUMEANU &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0 This article provides a sociological reading of the cinematic representations of the city seen as a referential social framework in the context of modernizing changes during socialism. The research on which is based this article explores the ways in which the actuality cinematic imaginary of the socialist \u00e9poque instrumentalizes the urban context, providing an interpretive schema with reflective nuances for understanding the representations and meanings of the city (from the city seen in its physical, conceptual structure to the city seen in the perspective of subjective experience, as a form of fluid interference between \u201dimmediacy\u201d and \u201dhistorical\u201d). The analysis allows the revealing and observation of urban world captured and structured in images modelled according to two orders of reality: the objective order and the subjective order (the image as it is perceived through vision and the image as it is created through imagination). One of the important theme of the actuality cinematic imaginary during socialism (with exact reference to the period 1960-1989) which approaches the urban way of life is represented by the subject of housing as a main dimension of the socialist urbanization\/modernization. The article provides an analysis of the representations of the city and of various forms of its articulation in\u00a0\u00a0 the actuality films during the period mentioned (41 actuality films produced between 1960-1989), analysis focused on one of the major objects of urban space &#8211; the block of flats, as the standardized figure of the socialist architectonics under the influence of socialist realism of soviet origin. From the space conceived for habitation to the lived experience of habitation, we identify a significant distance susceptible to generate the manifestation of what Raymond Williams names \u201dstructures of feeling\u201d (1977), an area of multiple redefinitions and fluidizations both at the level of material and utilitarian spatial practices and the level of housing imaginary as representational universe incorporating values, significances and meanings, including symbolic ones too. It is exactly this aspect which proves to be the most prolific in order to identify the real effects of the socialist space over social and individual biography in the context of the city. And that for it integrates the tensions between what we would name a particular \u201dspatial determinism\u201d ideologically structured and materialized in fix forms (the living spaces represent one of the most spectacular stance from this point of view) and certain degrees of freedom in \u201dtaking over\u201d the space and in its value, utilitarian and symbolic redefinition through individualizing strategies, transforming it into a space class of \u201dsolution\u201d type to the context of a predefined model and which distinguishes by its creative character. The analysis approach on the housing question in the cinematic imaginary instrumentalizes the perspective of the \u201dsubjective\u201d and the significance of the \u201dformative process\u201d in the social experience of housing, related to the trichotomic conception of Henri Lefebvre (1991) on social space (\u201dconceived\u201d, \u201dlived\u201d and \u201dperceived\u201d).<\/p>\n<p style=\"text-align: justify;\">Keywords: urbanization, socialism, ideology, social space, housing, cinema, socialist realism.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Un traseu oarecare din Bucure\u015fti \u2013 autobuzul 381. Varia\u0163ie socio-antropologic\u0103 &#8211; Autor: drd. Corina D. POPESCU &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The social and cultural effects of the accelerated globalisation in the contemporary world entail new horizons in anthropological research. The modern propensity for interdisciplinary analysis has generated new fields of research, such as social anthropology and the anthropology of space. Such border sciences also prove their applicability in the city space, which it re-examines, identifying new functions for it. The social-anthropologic apparatus determines a multilayered analytical approach of the urban transportation routes and habitudes, structures patterns and designs other forms of social drama manifestation. The postmodern city requires a different manner of territorialisation and also different space relations, in accordance with the centre\/periphery tension, for instance, generating very diverse types of attitudes and social actions, which are extremely fertile for any social anthropology investigation.<\/p>\n<p style=\"text-align: justify;\">Keywords: globalisation, transportaion, space, city, postmodern, anthropology<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Miza luptelor identitare \u00een Chi\u015fin\u0103u &#8211; Authors: Lucian-\u015etefan DUMITRESCU Nicolae \u0162\u00ceBRIGAN &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The post-Soviet history of Republic of Moldova is tantamount to the history of Chi\u015fin\u0103u. With almost 800, 600 inhabitants, that is 22 percent of the total population of Republic of Moldova, the city of Chi\u015fin\u0103u stands-out not only as the major urban contributor to Republic of Moldova\u2019s economy (almost 60 percent of the GDP), but also as the site of the most intense symbolic clashes and protest marches, the latter being organized by both political parties and retired people, war veterans, public clerks, journalists, students etc. But the most prominent clashes, that have shaped the city of Chi\u015fin\u0103u in a particular way from an architectural perspective, are the identity ones. Starting with the \u201cTwitter Revolution\u201d (April 7-9, 2009) one could easily notice that the \u201cidentity battle\u201d has reached a new level: from a collective and public level, coordinated by the state, to an individual level. This individual level, with collective reach and underground characteristic, is expressed by the graffiti messages. We argue that once the parades are over, fanfare silences, and public celebrations come to an end the graffiti message still keeps on the public agenda the following identity dilemma: \u201cWho are we?\u201d<\/p>\n<p style=\"text-align: justify;\">Trying to answer this question, we have focused our research on the otherness pictured by the graffiti messages in Chi\u015fin\u0103u. We\u00a0 have strived to find out how the identity borders drawn through public discourses over the last twenty years in Republic of Moldova have influenced the art of unknown public artists. In doing so, we have examined the three main identity narratives articulated in Republic of Moldova starting with 1991 with a focus on power mechanisms employed in order to engender identity strategies. Then, employing a processual approach to culture, we have captured the way that public identity discourses imprint on the graffiti messages.<\/p>\n<p style=\"text-align: justify;\">Keywords: identification, borders, strategic identity, graffiti message, collective memory, nationalism<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Elemente de ruralizare a urbanului \u00een world music &#8211; Author: Elena \u015eULEA &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The background picture for world music is rather fickle, in which an ever changing dynamics is involved. This musical category\u2019s fusion with other cultures brings about new forms of sound that are brought together by a frequently met common denominator: the citing of a traditional text (either musical or literary).\u00a0 World music is governed by hybrid mixes on all its levels: spectacle, traditional, ethnical, chorological, clothing, sound, etc. Another notable characteristic is the migration of rural cultural manifestations towards the urban. <em>The rural items within urban<\/em> effect is a consequence of saturation, especially in large consuming societies. The natural urge within all individuals, that of escaping trite and express one\u2019s identity, has lead to a journey into traditional music. Therefore, when discussing world music, one must take into account a key idea: dynamics.\u00a0 It is a process of transformation, perhaps even a transition, made possible by appealing to the fascinating rural traditions with help from modern technology.<\/p>\n<p style=\"text-align: justify;\">Keywords: ruralisation, world music, imaginary, authenticity, the image of the other<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Timpul \u015fi Memoria alimenta\u0163iei urbane (o atitudine fa\u0163\u0103 de alimenta\u0163ie \u00een Rom\u00e2nia \u00eentre anii 1840 \u015fi 1940) &#8211; Author: Dr. Adrian MAJURU &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">This article is entitled \u201eTime and memory urban food\u201c and it describes the attitude towards food with a modern system food recovery. Emergence of urban areas was an important\u00a0 transformation in human history. Anthropology implies everything that serves human becoming and which is related to anthropogenesis. Urbanization was also considered urban revolution. Social relations was the force which crystallized urbanization. When we say interpersonal communication, we understand interpersonal contacts. In urban areas dominate the competition and people\u00a0 live in tension. One consequence is the aggressiveness increasing of each individual. Hence amplifying psychosomatic pathology. The pacing change was very pronounced. Physic exercise was still lower. All these had a major anthropological relevance. Systemic changes occur and sometimes in urgent cases,\u00a0 effects required, without delay, matches to new situations.<\/p>\n<p style=\"text-align: justify;\">Anthropology wants to know what is the meaning of food and studies the human attitude towards food. This attitude was not always the same. Initially,\u00a0 food\u00a0 aimed each life insurance. In time, food didn\u2019t mean only pleasure, fulfillment of a need, but it offered\u00a0 also refined pleasure, pleasure elevated to art: culinary arts. Food generated a specific pathology, today it reached to pandemic of obesity, vascular disease. In\u00a0 the nineteenth century, in Romania there was a change of attitude towards food, including full range of dining accessories.<\/p>\n<p style=\"text-align: justify;\">At the begining, the change was made for the high society. Between 1850 and 1900 the European civilization fully conquered cities of Romania. On the other hand, on the urban periphery, the\u00a0 traditional cuisine with its Balkan and Eastern influences is still very powefull and present. In this article, I have discussed also the Rainer\u2019s culinary program. In his youth, he had an attraction for sweets and cakes. His daily menu was very different from the high society and meals often lacked a regular schedule. Exception made holidays, when the family was preparing a menu really special for his guests. Regarding food that people which were living in the slums were eating, I made an example of Ioan Buradel. People from the slums eaten meat not every day: Monday, Wednesday and Friday are fasting. Saturday and Sunday there was not poor man who could\u00a0 not make a roast or grill. They had all in the slum. They paid food in one or two weeks and all merchants were offering their goods on credit.<\/p>\n<p style=\"text-align: justify;\">Then, after 1947, remained puchasing food on ration cards and culinary abundance belonged only to those with healthy social origins, newcomers to power, who had to supply their stores. There followed 50 years of culinary mythology\u00a0 for millions of\u00a0 Romanian who had to live without food variations and especially between 1979 and 1989, when people suffered because of food shortages.<\/p>\n<p style=\"text-align: justify;\">Keywords: urbanization, history of food, mentalities, behaviours, Bucharest<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;La Zone Matache \u2013 la croissance et le d\u00e9clin d\u2019une communaut\u00e9 &#8211; Author: Andreea ACASANDRE &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">This article analyses the evolution of a historical urban zone, situated in the city-center of Bucharest, the capital of Romania. The subject is the Matache urban area, the place where was situated the Matache Hall, a historical monument built at the end of the 19<sup>th<\/sup> century and demolished in March 2013.<\/p>\n<p style=\"text-align: justify;\">The analysis starts with the European context, emphasizing the differences between the European urban tendencies during the 20<sup>th<\/sup> century and the Romanian urban context during the same period.<\/p>\n<p style=\"text-align: justify;\">The article \u201cThe Matache area &#8211; The rise and fall of an urban community\u201d presents the three stages of evolution experienced by this urban zone: the first stage, between the end of the Independence War and the installation of the Communist Regime in Romania is considered to be the rising stage, a time in which the area evolved and consolidated its role in the city. The second stage, during the communist period, was considered to be a time in which the area, being in the care of the state, experienced a period of constancy. The time that followed the Revolution of 1989 marked the \u201cfalling stage\u201d of the zone, which led to insalubrity. This was one of the reasons which caused the decision of intervention, together with the demolition of the Matache Hall.<\/p>\n<p style=\"text-align: justify;\">Key words: history, urban memory, evolution, monument, identity<\/p>\n<p style=\"text-align: justify;\">Description: L\u2019\u00e9volution de la Zone Urbaine Matache est le produit du d\u00e9veloppement \u00e9conomique, politique et social r\u00e9ussi tout au long de son existence.<\/p>\n<p style=\"text-align: justify;\">Mots \u2013 cl\u00e9s: \u00e9volution, p\u00f4le \u00e9conomique, m\u00e9moire urbaine, marchands, mobilit\u00e9<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Apa, canalizarea \u015fi modernizarea. Victor Babe\u015f \u015fi s\u0103n\u0103tatea urban\u0103 a Bucure\u015ftilor &#8211; Author: Dr. Octavian BUDA &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract: <\/strong><\/p>\n<p style=\"text-align: justify;\">As civilizations developed, it became evident that water, especially good quality water, was necessary for their advancement. For centuries, good water was defined as water that was clear, pleasant to the taste and not malodorous. By the end of the 19th century, with the development of bacteriology, culture media and the gelatin plate, it became possible to obtain what appeared to be quite accurate counts of germs by counting the number of colonies developing on these plates within a defined set of conditions. The Romanian bacteriologist Victor Babe\u015f (1854-1926) is the promoter of scientific research in urban hygiene and public health in Romania. His Study of the aqueduct sand filters of Bucharest (1889) and On a new principle applied to water sterilization (1892) are the first Romanian scientific contributions in the field of water supply and public welfare. Together with his brother, the chemist Aurel Babe\u015f, he studied since 1888 the drinking water of the city and showed the negative influence of water filters that were built shortly before the two have started researching.<\/p>\n<p style=\"text-align: justify;\"><strong>Key words:<\/strong> Victor Babe\u015f, publich health, drinking water suppy, urbanism<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;4_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_divider color=&#8221;#0c71c3&#8243; disabled_on=&#8221;on|on|off&#8221; _builder_version=&#8221;3.23.4&#8243; height=&#8221;25px&#8221; hide_on_mobile=&#8221;on&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_divider][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=&#8221;1_4,3_4&#8243; use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.2 (2013)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2016\/06\/nr.-2.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.2 &#8221; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.2 &#8221; show_in_lightbox=&#8221;on&#8221; force_fullwidth=&#8221;on&#8221; align_tablet=&#8221;center&#8221; align_phone=&#8221;&#8221; align_last_edited=&#8221;on|desktop&#8221; _builder_version=&#8221;3.23&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221; animation=&#8221;off&#8221; sticky=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_image][et_pb_button button_url=&#8221;https:\/\/rev-antropologieurbana.ro\/produs\/rau-nr-2\/&#8221; button_text=&#8221;Cump\u0103r\u0103 RAU Nr. 2&#8243; button_alignment=&#8221;center&#8221; _builder_version=&#8221;3.16&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; 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button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropologie Urban\u0103 &#8211; Nr.2 (2013) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]DOSAR<\/p>\n<ul>\n<li>Partea ideatic\u0103 a crizei. Minerii cooperatori ai Boliviei fa\u0163\u0103 cu recesiunea &#8211; Pascale ABSI<\/li>\n<li>Le Bangladesh en crise entre proc\u00e8s m\u00e9moriels et mod\u00e8les globalis\u00e9s &#8211; Monique Selim<\/li>\n<li>O altfel de criz\u0103: criza demografic\u0103 rom\u00e2neasc\u0103, simptome,\u00a0 evolu\u0163ie \u015fi consecin\u0163e &#8211; Todor C\u0103t\u0103lina<\/li>\n<li>Clairvoyance: penser l\u2019utopie pour reconna\u00eetre un futur d\u00e9j\u00e0 pr\u00e9sent &#8211; Jean-Michel Servet<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102<\/p>\n<ul>\n<li>O economie a supunerii. Munc\u0103, venituri \u015fi c\u0103s\u0103torie \u00een Uzbekistan &#8211; Laurent Bazin<\/li>\n<li>Pauperitate\u00a0 \u015fi asisten\u0163\u0103 public\u0103\u00a0 \u00een Piatra Neam\u0163 1864 \u2013 1914 &#8211; Daniel Pavai<\/li>\n<li>Experien\u0163a indic\u0103 a lui Mircea Eliade \u015fi a lui Romain Rolland &#8211; Luria Rebeca \u015eerban<\/li>\n<\/ul>\n<p>ANTROPOLOGIE URBAN\u0102<\/p>\n<ul>\n<li>The eighteenth-century english landscape garden as a cultural institution &#8211; Drago\u015f-Alexandru IVAN<\/li>\n<li>\u00centre criz\u0103 \u015fi impur: Proiectarea urbanului deasupra urbanului &#8211; Viorella Manolache<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u0162II<\/p>\n<ul>\n<li>The tattoo in modern romanian society, Adrian Majuru, Roxana Diaconu<\/li>\n<\/ul>\n<p>RECENZII<\/p>\n<ul>\n<li>Isabelle Gu\u00e9rin, Monique Selim, A quoi et comment d\u00e9penser son argent?, Hommes et femmes face aux mutations globales de la consommation, Paris, L\u2019Harmattan, 2012, Coll. Questions contemporaines\/s\u00e9rie Globalisation et sciences sociales dirig\u00e9e par Bernard Hours\u00a0 Louis Moreau de Bellaing<\/li>\n<li>Monica Popa, Proprietate f\u0103r\u0103 proprietari?, Editura Paideia, Bucure\u015fti, 2011 Corina Bistriceanu Pantelimon<\/li>\n<li>Gregory R Copley, Un Civilization. Urban Geopolitics in a Time of Chaos, The International Strategic Studies Association, Alexandria, USA, 2012 Lucian-\u015etefan Dumitrescu<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: O criz\u0103 \u00eentre ruptur\u0103 \u015fi institu\u0163ionalizare &#8211; Autor: Antoine Heemeryck (Rom\u00e2n\u0103)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<blockquote>\n<p style=\"text-align: right;\"><em>\u00ab Ori s\u0103 se revizuiasc\u0103, primesc! Dar s\u0103 nu se<\/em><\/p>\n<p style=\"text-align: right;\"><em>\u00a0schimbe nimica; ori s\u0103 nu se revizuiasc\u0103, primesc!<\/em><\/p>\n<p style=\"text-align: right;\"><em>Dar atunci s\u0103 se schimbe pe ici pe colo, \u015fi<\/em><\/p>\n<p style=\"text-align: right;\"><em>anume \u00een punctele&#8230; esen\u0163iale&#8230;<\/em><\/p>\n<p style=\"text-align: right;\"><em>Din aceast\u0103 dilem\u0103 nu pute\u0163i ie\u015fi&#8230; Am zis! \u00bb<\/em><\/p>\n<p style=\"text-align: right;\"><strong>Ion L. Caragiale, O scrisoare pierdut\u0103<\/strong>.<\/p>\n<p style=\"text-align: right;\"><em>\u00ab Orice-ar fi, trebuie s-o duc de-acum p\u00e2n\u0103 la bun sf\u00e2r\u015fit! \u00bb<\/em><\/p>\n<p style=\"text-align: right;\"><strong>Hans C. Andersen : Hainele cele noi ale \u00cemp\u0103ratului.<\/strong><\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\"><div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00cencep\u00e2nd din anul 2007 lumea a intrat \u00eentr-o criz\u0103 care, din cauza amplorii sale, este calificat\u0103 drept sistemic\u0103. \u00cen prim\u0103 instan\u0163\u0103, aceasta a intervenit ca o ruptur\u0103, un eveniment \u00een acela\u015fi timp excep\u0163ional \u015fi extrinsec societ\u0103\u0163ii. Proiectul ce viza punerea \u00een centrul societ\u0103\u0163ii a formei specifice de pia\u0163\u0103 bazat\u0103 pe concuren\u0163a pur\u0103 \u015fi perfect\u0103, nu cuno\u015ftea deloc sau prea pu\u0163in\u0103 opozi\u0163ie, iar miturile sale, de\u015fi atacabile \u015fi uneori intens dezb\u0103tute, r\u0103m\u00e2neau imperturbabile. Ca \u015fi dezvoltarea (Rist, 2001), societatea de pia\u0163\u0103 este \u00een acela\u015fi timp un model abstract \u015fi o credin\u0163\u0103. Acest sistem se dorea a fi performant, antibirocratic, emancipator, just \u015fi deci de o \u00eenalt\u0103 moralitate. Tocmai caracterul fictiv al atributelor sale (printre altele) a fost devoalat cu ocazia crizei. De fapt, sumele de bani delapidate se cifreaz\u0103 la mii de miliarde de euro; statele au s\u0103rit \u00een ajutorul pie\u0163elor financiare \u015fi au \u00eencasat necondi\u0163ionat pre\u0163ul acestei crizei \u2013 incluz\u00e2nd salvarea b\u0103ncilor \u015fi recesiunea care a urmat \u2013 cu toate c\u0103 interven\u0163ia Statului a fost considerat\u0103 \u00een ultimele trei decenii ca un obstacol \u00een fa\u0163a cre\u015fterii \u015fi a func\u0163ion\u0103rii \u00ab naturale \u00bb a economiei. \u00cen ceea ce prive\u015fte calitatea organiza\u0163ional\u0103 a \u00eentreprinderilor private, at\u00e2t de l\u0103udat\u0103 pentru pragmatismul lor, dezvoltarea auditului, adoptarea calcului de interes cost\/beneficiu \u015fi diferitele instrumente de m\u0103surare a eficien\u0163ei, generalizarea concuren\u0163ei la nivelul organiza\u0163iei au generat o noua form\u0103 de hipertrofie birocratic\u0103 \u00een diverse domenii publice (s\u0103n\u0103tate, cercetare \u015ftiin\u0163ific\u0103, securitatea, servicii sociale, etc.) (Hibou, 2013). \u00cen sf\u00e2r\u015fit, \u00eendatorarea s-a generalizat at\u00e2t \u00een domeniul public c\u00e2t \u015fi \u00een cel privat. Am putea oferi numeroase exemple pentru a ar\u0103ta distan\u0163a care exist\u0103 \u00eentre principiile care justific\u0103 un model de societate \u015fi modelul propriu-zis. De la Georges Balandier \u00eencoace, crizele sunt pentru antropologi revelatoare ale dinamicilor sociale, politice \u015fi economice care agit\u0103 societ\u0103\u0163ile. \u00cen contextul \u00een care, \u00een antropologie, predomina o viziune static\u0103 a societ\u0103\u0163ilor \u00ab exotice \u00bb, \u00een timp ce ele erau \u00een plin proces de decolonizare, fondatorul antropologiei politice sublinia c\u0103 mecanismul profund de func\u0163ionare a societ\u0103\u0163ilor apare mai clar \u00een aceast\u0103 conjunctur\u0103 marcat\u0103 de incertitudine. \u00cens\u0103, dac\u0103 am considera criza ca fiind un moment de dezordine pasager\u0103 \u00eentr-o structur\u0103 politic\u0103, economic\u0103 \u015fi social\u0103 relativ stabile, am fi for\u0163a\u0163i s\u0103 consider\u0103m c\u0103 acest termen nu corespunde situa\u0163iei actuale. Poate c\u0103 atunci ar trebui s\u0103 admitem c\u0103 ceea ce face mai vizibil\u0103 forma capitalismului, care s-a impus \u00eencep\u00e2nd cu sf\u00e2r\u015fitul anilor 1970 \u015fi care s-a generalizat dup\u0103 c\u0103derea comunismului, este tocmai criza. Deoarece chiar \u015fi o privire rapid\u0103 asupra istoriei tinde s\u0103 ne arate c\u0103 debutul crizei \u00een 2007 este \u00een realitate ultima dintr-un \u015fir de crize financiare care \u015fi-au pus amprenta asupra ultimilor treizeci de ani \u00een lume (\u00een SUA, Mexic, Argentina, Rusia, \u00een Asia de Sud-Est\u2026). Exist\u0103 deci o continuitate logic\u0103 \u00een apari\u0163ia crizei \u015fi nu o ruptur\u0103. Totul se petrece ca \u015fi cum adi\u0163ionarea crizelor, care fuseser\u0103 precedate de o faz\u0103 de acumulare de bog\u0103\u0163ie nemaiv\u0103zut\u0103, a dus la criza global\u0103. Pe bun\u0103 dreptate ne putem \u00eentreba dac\u0103 modelul economic \u015fi politic adoptat timp de treizeci de ani, prosperitatea f\u0103r\u0103 precedent pe care a adus-o anumitor categorii sociale, nu au antrenat o dislocare a societ\u0103\u0163ii, a economiilor \u015fi \u00een fine criza global\u0103 \u00een care tr\u0103im azi. Acest proces aminte\u015fte de idea de \u00ab marea r\u0103stunare \u00bb dezvoltat\u0103 \u00eentr-un alt context de c\u0103tre Karl Polanyi (Polanyi, 1983). Dac\u0103 exist\u0103 o ruptur\u0103, aceasta este numai \u015fi numai \u00een leg\u0103tur\u0103 cu principiile de legitimare ale acestui sistem, care au fost invalidate. Privind aceste fapte, poate ar fi mai oportun s\u0103 vorbim despre un regim politic de criz\u0103 dec\u00e2t despre o criz\u0103 propriu-zis\u0103. Pentru c\u0103, chiar dac\u0103 nu intr\u0103m \u00een detaliu, ne d\u0103m seama c\u0103 aceste diferite crize financiare nu au antrenat o schimbare de orientare politic\u0103 cum ar fi fost de a\u015fteptat. Mai r\u0103u, nu au f\u0103cut dec\u00e2t accelereze adoptarea \u00een mar\u015f for\u0163at a politicilor care \u00ee\u015fi ar\u0103taser\u0103 deja nocivitatea. Deducem de aici c\u0103 e\u015fecurile politicilor neoliberale sunt explicite. \u00cens\u0103, aceasta nu pare s\u0103 ridice \u00eendoieli asupra direc\u0163iei politice urm\u0103rite. \u00centr-o perfect\u0103 ira\u0163ionalitate, re\u0163etele care au generat criza sunt aplicate ca m\u0103suri de ie\u015fire din criz\u0103. Aceast\u0103 form\u0103 de rezilien\u0163\u0103 care dezv\u0103luie hegemonia politico-simbolic\u0103 a neoliberalismului, a concuren\u0163ei ca form\u0103 legitim\u0103 de ordine social\u0103, a pie\u0163ei ca form\u0103 natural\u0103 de organizare a societ\u0103\u0163ilor suscit\u0103 reflec\u0163ii. Construirea acestui consens necesit\u0103 o analiz\u0103, m\u0103car la nivel schematic, a doxei care a \u00eenso\u0163it criza \u00een spa\u0163iul public. \u00cen \u0163\u0103rile din Vest, la \u00eenceputul procesului, accentul a fost pus pe comportamentele deviante care ar fi contaminat sfera financiar\u0103. De regul\u0103, orice comportament deviant face referire la o norm\u0103 care \u00eensumeaz\u0103 marea majoritate a practicilor. Iat\u0103 de ce indivizii vinova\u0163i de rele practici erau prezenta\u0163i ca minoritari. Putem cita figurile: Bernard Madoff \u00een SUA, Bruno Iksil sau J\u00earome Kerviel \u00een Fran\u0163a. Aceast\u0103 construc\u0163ie ideologic\u0103 permitea albirea modului de acumulare a bog\u0103\u0163iilor l\u0103s\u00e2nd s\u0103 cad\u0103 responsabilitatea colectiv\u0103 asupra unor indivizi presupus izola\u0163i, cu practici imorale, \u015fi absolvea de orice p\u0103cat configura\u0163ia capitalismului \u00een ansamblul s\u0103u. Cu rapiditate, aceast\u0103 justificare a l\u0103sat locul unui discurs mai clasic. \u201eAdev\u0103ra\u0163ii\u201d vinova\u0163i pentru aceast\u0103 situa\u0163ie ar fi \u00een realitate popula\u0163ia gurmand\u0103 \u015fi confuz\u0103, care trebuia disciplinat\u0103, pedepsit\u0103, \u015fi supus\u0103 unei cure de austeritate. De\u015fi \u00eenclina\u0163iile autoritare ale neoliberalismului sunt prezente \u00eenc\u0103 de la originile sale (Dardot, Laval, 2009), acest tip de discurs post-democratic a deschis cutia Pandorei unui regim \u00ab liberticid \u00bb. Mai precis, criza a fost o oportunitate \u015fi un motiv care a permis exprimarea pulsiunilor opresive \u00een public. Aceast\u0103 acuza\u0163ie a permis, pe de o parte, transpozi\u0163ia responsabilit\u0103\u0163ii efective a crizei pe umerii unui actor ter\u0163iar; iar, pe de alt\u0103 parte, a delegitimat popula\u0163ia \u00een rolul s\u0103u de actor politic suveran. \u00cen Rom\u00e2nia, explica\u0163iile cele mai uzitate s-au inspirat din teoriile lui Keynes \u00eens\u0103 acestea au fost reduse la o surprinz\u0103toare caricatur\u0103. Acestea sus\u0163ineau c\u0103 mul\u0163imea, anticip\u00e2nd criza, \u015fi-ar fi redus consumul \u015fi ar fi creat criza ex nihilo, doar din cauza acestei credin\u0163e obscure. Acest silogism exclude factorii reali \u015fi structurali ai acestei situa\u0163ii \u015fi ignor\u0103 concluzia lui Keynes care considera c\u0103 Statul este singurul actor capabil s\u0103 impun\u0103 eficient m\u0103suri contra-ciclice printr-un interven\u0163ionism activ \u015fi cheltuieli masive. \u00cen ceea ce prive\u015fte Rom\u00e2nia, putem \u00een\u0163elege originea acestui gen de discurs \u00een alocentrismul foarte prezent, istoric vorbind, al elitelor intelectuale autohtone, care fac din Vest un centru de civiliza\u0163ie. A\u015fadar re\u0163etele politice \u015fi economice venite din Occident (SUA-UE) nu puteau fi fundamental gre\u015fite, \u00een special pentru actorii publici care \u00ee\u015fi fundamenteaz\u0103 autoritatea pe o pretins\u0103 cunoa\u015ftere a bunei guvern\u0103ri \u015fi a bunelor practici occidentale. La nivelul societ\u0103\u0163ii, aceast\u0103 problematic\u0103 poate fi abordat\u0103 \u00eentr-o perspectiv\u0103 diferit\u0103. De fapt, Rom\u00e2nia a cunoscut crize repetitive \u015fi impunerea modelului de societate de pia\u0163\u0103 a fost tr\u0103it\u0103 \u015fi interpretat\u0103 ca o pierdere pentru mul\u0163i cet\u0103\u0163eni. \u00cen acest sens, postcomunismul este un cadru simbolic \u015fi imaginar sinonim al crizei (Heemeryck, 2010). Criza din 2007, ale c\u0103rei efecte profunde au fost resim\u0163ite abia \u00een anii ce au urmat, adic\u0103 \u00een momentul \u00een care s-a transformat \u00een recesiune, n-a fost perceput\u0103 de la \u00eenceput ca un eveniment nemaiv\u0103zut care implica pe deplin cet\u0103\u0163enii ci mai degrab\u0103 ca un moment de instabilitate suplimentar\u0103 \u00een istoria postcomunist\u0103. Aceast\u0103 subiectivitate construit\u0103 pe istoria crizelor care se reg\u0103se\u015fte \u015fi \u00een alte arii culturale, precum America de Sud, posed\u0103 o calitate dubl\u0103 \u015fi contradictorie: de o parte ea \u00eempiedic\u0103 sesizarea imediat\u0103 a caracterului inedit al unei crize sistemice \u015fi pe de pe alt\u0103 parte actorii dezvolt\u0103 strategii alternative de a face fa\u0163\u0103 acestei conjuncturi, mai greu de imaginat \u00een cadrul vechilor puteri industriale. Trebuie subliniat c\u0103 ineditul acestei crize de mare amploare pentru cea mai mare parte a \u0163\u0103rilor occidentale este pentru numeroase societ\u0103\u0163i ale acestei lumi un eveniment banal \u00eentruc\u00e2t acestea din urm\u0103 sunt zguduite de fluctua\u0163iile din sfera economic\u0103 de mai multe decenii (Ph\u00e9linas, S\u00e9lim, 2010). Poate c\u0103 doar din acest punct de vedere separa\u0163iile geografice Nord\/Sud, Occident\/non-Occident pot fi pertinente.\u00a0Dar chiar \u015fi \u00een acest caz, trebuie s\u0103 \u0163inem cont de diferitele p\u0103turi sociale care populeaz\u0103 societ\u0103\u0163ile din Vest. Unele se prea poate s\u0103 se fi g\u0103sit \u00eentr-o situa\u0163ie de precaritate permanent\u0103 cu mult \u00eenainte de criza din 2007. Pascale Absi, pornind de la exemplul minerilor din Potosi \u00eentreba: \u00ab Dar ce sens poate avea criza din alte puncte de vedere, acele persoane care nu au avut niciodat\u0103 un loc de munc\u0103 stabil, sau nu au beneficiat de politici publice pentru ocuparea for\u0163ei de munc\u0103 \u015fi a c\u0103ror rela\u0163ie cu sistemul bancar este inexistent\u0103 sau limitat\u0103 la proiecte de micro-credit?\u00bb<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0Criza este \u00eentotdeauna suspus\u0103 interpret\u0103rii actorilor \u015fi a reprezent\u0103rilor lor \u00eentr-un c\u00e2mp social cu miza lui specific\u0103. \u00cen revan\u015f\u0103, dac\u0103 adopt\u0103m un punct de vedere istoric asupra genealogiei crizelor de origine economic\u0103 \u015fi adoptarea doctrinelor care le-au precedat, trebuie s\u0103 spunem c\u0103 politicile de austeritate sunt de fapt o adaptare a politicilor de ajustare structural\u0103, program ce fusese impus \u00een lumea a treia \u00eenc\u0103 de la sf\u00e2r\u015fitul anilor 1970. Dup\u0103 ce f\u0103cuser\u0103 deja \u00eenconjurul lumii, aceste re\u0163ete neoliberale au ajuns \u015fi \u00een Europa \u015fi au generat acelea\u015fi rezultate dezastruoase. Este deci important s\u0103 evit\u0103m cu des\u0103v\u00e2r\u015fire etnocentrismul \u015fi s\u0103 adopt\u0103m o perspectiv\u0103 comparativ\u0103. Iat\u0103 de ce \u00een acest num\u0103r, cititorul va g\u0103si articole despre societ\u0103\u0163i, a priori aflate la aceea\u015fi distan\u0163\u0103 una de cealalt\u0103, ca Bangladesh, Bolivia sau Rom\u00e2nia. Dincolo de luptele ideologice, c\u0103utarea cauzelor generatoare ale crizei este \u00eentotdeauna o misiune delicat\u0103, \u00een particular c\u00e2nd este vorba despre una dintre cele mai grave din istoria capitalismului. \u015ei asta nu pentru c\u0103 ar fi vorba de un fenomen de o radical\u0103 noutate ci mai degrab\u0103 pentru c\u0103 ea poate fi analizat\u0103 sub variate unghiuri, unele chiar complementare. Am putea pune accentul pe modificarea raporturilor dintre economia financiar\u0103 \u015fi economia real\u0103 (capital\/munc\u0103) precum fac economi\u015ftii heterodoc\u015fi. Un astfel de raport de for\u0163\u0103, care arat\u0103 o financiarizare general\u0103 a lumii, are consecin\u0163e importante asupra societ\u0103\u0163ilor \u00een ansamblul lor: \u015fomaj \u00een mas\u0103, distrugerea formelor de protec\u0163ie social\u0103 de\u015fi acolo unde existau au jucat un rol amortizor \u00een prima faz\u0103 a crizei, precarizarea general\u0103 a muncii, reducerea economiei productive, privatizarea total\u0103 a Statului, distrugerea complet\u0103 a societ\u0103\u0163ilor ca \u00een cazul Greciei, de exemplu \u015fi punerea sub tutela interna\u0163ional\u0103, generalizarea creditului \u015fi a datoriei ca instrument de alienare. Ad\u00e2ncirea abisal\u0103 a inegalit\u0103\u0163ilor sociale trebuie subliniat\u0103, mai ales pentru c\u0103 aceasta influen\u0163eaz\u0103 cererea global\u0103 \u015fi consumul. Tindem s\u0103 uit\u0103m c\u0103, criza din 2007 are la originile sale un fenomen de pr\u0103bu\u015fire a veniturilor clasei populare \u00een SUA, unde inegalit\u0103\u0163ile au atins un nivel istoric. Criza numit\u0103 \u00ab subprime \u00bb are ca punct de pornire o extindere a creditelor ipotecare cu un risc ridicat acordate unei popula\u0163ii insolvabile, declasate, aflate \u00een incapacitatea de a consuma. Constatare care poate fi generalizat\u0103. Dup\u0103 cum subliniaz\u0103 Jean-Michel Servet : \u00ab Ultimul sfert de secol, supus unei ideologii liberale din ce \u00een ce mai hegemonic\u0103 a fost marcat pe de o parte, de o exacerbare a dorin\u0163elor consumatoriste prin efect demonstrativ, de pe alt\u0103 parte de o cre\u015ftere considerabil\u0103 a inegalit\u0103\u0163ilor \u00een reparti\u0163ia veniturilor. \u00bb (Servet, 2010 : 21). Inegalit\u0103\u0163ile profunde \u015fi consumul la scar\u0103 larg\u0103, care implic\u0103, de asemenea, monetizarea \u015fi mar\u015fandizarea tuturor aspectelor vie\u0163ii sociale, sunt elementele motor ale globaliz\u0103rii. \u00cen corolar, se observ\u0103 o \u00eembog\u0103\u0163ire f\u0103r\u0103 precedent a categoriilor sociale superioare. \u015ei aceast\u0103 constatare nu se opre\u015fte la grani\u0163a fostelor puteri occidentale. A\u015fadar au ap\u0103rut personaje cu averi colosale \u00een \u00eentregul fost bloc sovietic, \u00een \u0163\u0103rile post-comuniste, India, Mexic (etc.). Acestora li se datoreaz\u0103 expansiunea la nivel mondial a investi\u0163iilor filantropice care \u00eenconjoar\u0103 actorii \u00een noi forme de solidaritate privatizate \u015fi \u00een cele din urm\u0103 extind logica care st\u0103 la baza crea\u0163iei lor: construirea unei societ\u0103\u0163i oligarhice radicale postmoderne. Din 2008, societ\u0103\u0163ile sunt afectate \u00een \u00eentregime de aceast\u0103 dinamic\u0103. \u00cen acest scenariu de degradare accelerat\u0103 a contractului social, multe \u0163\u0103ri europene sunt grav afectate. Unele, cum ar fi Grecia \u015fi Spania sunt la un pas de o dezintegrare complet\u0103 a societ\u0103\u0163ii \u015fi a cadrului Stat-Na\u0163iune. Acest lucru se petrece tocmai din cauza faptului c\u0103 aceste \u0163\u0103ri au avut un stat social (al bun\u0103st\u0103rii), utilit\u0103\u0163i, servicii publice \u015fi forme institu\u0163ionalizate de solidaritate. Distrugerea statului social \u015fi cet\u0103\u0163eniei care \u00eel \u00eenso\u0163e\u015fte, este cu at\u00e2t mai impresionant. Dar societ\u0103\u0163ile nu au r\u0103mas f\u0103r\u0103 reac\u0163ie. Noile mi\u015fc\u0103ri sociale, care au transformat re\u0163elele de socializare de pe internet \u00een armele lor, s-au r\u0103sp\u00e2ndit \u00een \u00eentreaga lume: \u00een Tunisia, \u00een Brazilia, \u00een Egipt, \u00een Turcia, \u00een Bangladesh&#8230; Cele mai cunoscute sunt, probabil, cele n\u0103scute \u00een Statele Unite sau Spania \u2013 mi\u015fcarea Occupy Wall Street \u015fi mi\u015fcarea social\u0103 denumit\u0103 \u00ab 14 mai. \u00bb Aceste evenimente (care corespund unei situa\u0163ii locale specifice) ale corpului social au avut mai multe virtu\u0163i. \u00cen primul r\u00e2nd, au permis categoriilor sociale depolitizate sau considerate ca atare s\u0103 revin\u0103 \u00een inima politicului. Apoi, ele au permis \u00ab re-colonizarea \u00bb spa\u0163iului public \u00een contextul \u00een care spa\u0163iul urban este din ce \u00een ce mai \u00eengr\u0103dit de sofisticate dispozitive de control. \u015ei \u00een cele din urm\u0103 au devoalat o configura\u0163ie politic\u0103 care fusese ascuns\u0103 p\u00e2n\u0103 atunci. Acest lucru este simbolizat prin sloganul \u00ab Noi suntem 99% \u00bb, scandat \u00een Zuccotti Park. Dac\u0103 limitele acestor mi\u015fc\u0103ri sociale pot p\u0103rea evidente, mai ales \u00een ceea ce prive\u015fte OWS, din cauza refuzului lor de a propune un program institu\u0163iilor \u00ab reprezentative \u00bb sub pretextul men\u0163inerii autonomiei \u015fi a unei forme de democra\u0163ie direct\u0103, o privire general\u0103 asupra evolu\u0163iei acestor manifest\u0103ri ne permite s\u0103 observ\u0103m o realitate sociopolitic\u0103 la nivel global \u015fi recent pe care criza din 2007 nu a f\u0103cut-o dec\u00e2t mai lizibil\u0103: Statelor, partidelor politice le este tot mai dificil s\u0103 ascund\u0103 unipolaritatea lor ideologic\u0103 iar institu\u0163iile reprezentative ale societ\u0103\u0163ii civile, inclusiv o mare parte dintre sindicate \u015fi ONG-uri, au tendin\u0163a de a juca rolul de companion discret al capitalismului care se limiteaz\u0103 la o ac\u0163iune de contrabalansare, \u00een esen\u0163\u0103 moral\u0103. Acest lucru, \u00een Romania, este ilustrat de separarea spa\u0163ial\u0103 \u00eentre ONG-uri \u015fi cet\u0103\u0163eni \u00een timpul demonstra\u0163iilor din Pia\u0163a Universit\u0103\u0163ii, \u00een timpul iernii 2012-2013. O manifesta\u0163ie care regrupa o popula\u0163ie extrem de eterogen\u0103 \u00een termen de v\u00e2rst\u0103 \u015fi de apartenen\u0163\u0103 social\u0103. \u00cen aceea\u015fi perioad\u0103, unul dintre liderii unui ONG proeminent din Rom\u00e2nia (Centrul de Resurse pentru Participare Public\u0103), intervievat de un jurnalist \u00eentr-o emisiune TV (B1TV) despre reprezentativitatea acestor organiza\u0163ii a r\u0103spuns c\u0103 \u00ab ceea ce conteaz\u0103 este s\u0103 fii relevant. Reprezentativitatea nu conteaz\u0103. \u00bb B\u00e2lb\u00e2ielile acestea militante sunt simptomatice pentru o absen\u0163\u0103 de leg\u0103turii dintre organiza\u0163iile a\u015fa-zis reprezentative \u015fi popula\u0163ia reprezentat\u0103. Impresia general\u0103 sugerat\u0103, c\u0103 ne afl\u0103m \u00eentr-o scen\u0103 post-politic\u0103, nu este inexact\u0103 doar dac\u0103 o consider\u0103m ca fiind rezultatul unui efect de configurare sau, pentru a folosi o expresie clasic\u0103 \u00een \u015ftiin\u0163ele sociale, o reflectare a st\u0103rii raporturilor de for\u0163e. Impunerea societ\u0103\u0163ii de pia\u0163\u0103, \u015fi mod specific \u00een optica neoliberal\u0103, presupune reducerea exerci\u0163iului democratic a minima, \u015fi anume la procesul electoral. Dar chiar \u015fi acest exerci\u0163iu poate fi pervertit \u015fi redus la statutul de consultare f\u0103r\u0103 nici un efect asupra institu\u0163iilor reprezentative a\u015fa cum a ar\u0103tat referendumul pentru Tratatul Constitu\u0163ional European \u00een 2005. Mobiliz\u0103rile colective cele mai expuse au tendin\u0163a de a ascunde o multitudine de noi comportamente care ar trebui analizate dac\u0103 vrem s\u0103 g\u0103sim scenarii de ie\u015fire din configura\u0163ia actual\u0103 a capitalismului. Reflec\u0163ia asupra utopiei realizate de J.-M. Servet \u00een acest num\u0103r se \u00eenscrie \u00een acest c\u00e2mp de cercetare. Autorul \u00eencearc\u0103 s\u0103 imagineze un scenariu de ie\u015fire din capitalism prin reintroducerea unei analize a principiilor de concuren\u0163\u0103, de pia\u0163\u0103, de schimb, de solidaritate \u015fi de democra\u0163ie. \u00cen acest context, de atrofie a pluralismului politic, una dintre rarele c\u0103i de ie\u015fire pentru state este de a adopta o pozi\u0163ie de ap\u0103rare cultural\u0103 sau etnic\u0103 a popula\u0163iei. Astfel, v\u0103lul femeilor musulmane sau romii din Fran\u0163a devin ancorele unei retorici esen\u0163ialiste a c\u0103rei menire este de a reconstrui: rela\u0163ia dintre stat \u015fi popula\u0163ie pe criterii etnice \u015fi \u00een cele din urm\u0103 reprezentativitatea Statului. Desigur, nu este nici o inven\u0163ie ex nihilo, ci mai degrab\u0103 o exploatare a unei configura\u0163ii a rela\u0163iilor sociale existente. La nivel european, putem s\u0103 ne amintim de redundan\u0163a cu care a fost folosit acronimul PIGS (porci) ce desemna societ\u0103\u0163ile europene (Portugalia, Irlanda, Grecia, Spania) cele mai afectate de criz\u0103, care indic\u0103 \u00een mod clar o form\u0103 de rasism. C\u00e2nd jocul politic propriu-zis este \u00eentr-o stare de paralizie, se observ\u0103 un fenomen de specula\u0163ie, de repliere \u015fi de fragmentare a identit\u0103\u0163ii. Aceasta opereaz\u0103 pe o dinamic\u0103 mai lung\u0103 marcat\u0103 de abandonare a principiului suveranit\u0103\u0163ii \u015fi de dezintegrare teritorial\u0103 a Statului-na\u0163iune (Badie, 1995, 1999). Scenariile de ie\u015fire din criz\u0103 nu sunt \u00eenc\u0103 n\u0103scute sau nu pot pretinde \u00eenc\u0103 statutul de alternative reale. \u00cen aceast\u0103 conjunctur\u0103, \u015ftiin\u0163ele sociale pot avea un cuv\u00e2nt de spus. Profunzimea istoric\u0103 a analizei, diversitatea de situa\u0163ii pe care le abordeaz\u0103, proximitatea de teren ar putea s\u0103 le confere o not\u0103 de noble\u0163e.<\/p>\n<p style=\"text-align: right;\"><em>Antoine Heemeryck<\/em><\/p>\n<p style=\"text-align: justify;\"><\/div>Bibliografie<\/p>\n<ol>\n<li>Badie B., 1999, Un monde sans souverainet\u00e9, Paris, Fayard.<\/li>\n<li>Badie B., 1995, La fin des territoires, Paris, Fayard.<\/li>\n<li>Caulier M. &amp; Heemeryck A., 2011, \u00ab Les formes de l\u00e9gitimations politiques et sociales du capitalisme. Une perspective comparative sur la philanthropie : Mexique\/Roumanie \u00bb Anale al Universita\u0163ii Spiru Haret. Seria studii psihologici \u015fi sociologici, n\u00b06, ed. Fondation Romania de Ma\u00eene, vol. 2 : 27-40.<\/li>\n<li>Dardot\u00a0 P. &amp; Laval C., 2009, La nouvelle raison du monde. Essai sur la soci\u00e9t\u00e9 n\u00e9olib\u00e9rale, Paris, la D\u00e9couverte.<\/li>\n<li>Galbraith J. K., 2007, \u00ab Br\u00e8ve histoire de l\u2019euphorie financi\u00e8re \u00bb in Economie h\u00e9t\u00e9rodoxe, Paris, Seuil [1990].<\/li>\n<li>Heemeryck A., 2010, L\u2019importation d\u00e9mocratique en Roumanie : une perspective anthropologique sur la construction d\u2019une soci\u00e9t\u00e9 post-dictatoriale, L\u2019Harmattan, Paris.<\/li>\n<li>Hibou B., 2012, La bureaucratisation du monde \u00e0 l\u2019\u00e8re n\u00e9olib\u00e9rale. Paris, La D\u00e9couverte<\/li>\n<li>Ph\u00e9linas P. &amp; S\u00e9lim M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan.<\/li>\n<li>Polanyi K., 1983, La grande transformation. Aux origines politiques et \u00e9conomiques de notre temps, Paris, Gallimard, (1944).<\/li>\n<li>Rist G., 2013, Le d\u00e9veloppement. Histoire d\u2019une croyance occidentale, Paris, Presses de Sciences (4e ed.).<\/li>\n<li>Servet J.-M., 2010, \u00ab L\u2019\u00e9conomie contract\u00e9e par le n\u00e9olib\u00e9ralisme \u00bb in Ph\u00e9linas P. &amp; S\u00e9lim M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan.<\/li>\n<li>Servet J.-M., 2010, Le grand renversement. De la crise au renouveau solidaire, Paris, Descl\u00e9e de Brouwer.<\/li>\n<\/ol>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: Une crise entre rupture et institutionnalisation &#8211; Auteur: politique Antoine Heemeryck (Francais)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<blockquote>\n<p style=\"text-align: right;\"><em>\u00ab\u00a0 De deux choses l\u2019une [\u2026]: ou bien on r\u00e9vise, j&#8217;accepte mais on ne change rien;<\/em><\/p>\n<p style=\"text-align: right;\"><em>ou bien on ne r\u00e9vise pas, j&#8217;accepte, mais alors on change par-ci, par-l\u00e0, dans les<\/em><\/p>\n<p style=\"text-align: right;\"><em>points essentiels. Il n&#8217;y a pas \u00e0 sortir de ce dilemme, j&#8217;ai dit! \u00bb<\/em><\/p>\n<p style=\"text-align: right;\">Ion L. Caragiale: Une lettre perdue<\/p>\n<p style=\"text-align: right;\"><em>\u00ab Maintenant, je dois tenir bon jusqu&#8217;\u00e0 la fin de la procession \u00bb<\/em><\/p>\n<p style=\"text-align: right;\">Hans C. Andersen: Les habits neufs de l\u2019empereur<\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\"><div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Depuis 2007 le monde est entr\u00e9 dans une crise qui, du fait de son ampleur, est qualifi\u00e9e de syst\u00e9mique. De prime abord, celle-ci est intervenue comme une rupture, un \u00e9v\u00e9nement \u00e0 la fois exceptionnel et ext\u00e9rieur aux soci\u00e9t\u00e9s. Par cons\u00e9quent, ses liens avec la globalisation et l\u2019id\u00e9ologie n\u00e9olib\u00e9rale n\u2019apparaissaient pas d\u2019embl\u00e9e \u00e9vidents. Le projet visant \u00e0 mettre au centre de la soci\u00e9t\u00e9 la forme sp\u00e9cifique du march\u00e9 bas\u00e9 sur une concurrence pure et parfaite ne connaissait pas ou peu d\u2019opposition et ses mythologies, pourtant attaquables et parfois \u00e2prement d\u00e9battues, ne souffraient que trop peu la critique. L\u2019analyse appelle donc quelques pr\u00e9cisions. A l\u2019instar du d\u00e9veloppement (Rist, 2013), la soci\u00e9t\u00e9 de march\u00e9 est \u00e0 la fois un mod\u00e8le abstrait de soci\u00e9t\u00e9 et une croyance, un programme et un dogme. Ce syst\u00e8me se voulait performant, antibureaucratique, \u00e9mancipateur, juste et donc d\u2019une haute moralit\u00e9. C\u2019est le caract\u00e8re fictif de ces cinq attributs (parmi d\u2019autres) qui a \u00e9t\u00e9 d\u00e9voil\u00e9 \u00e0 l\u2019occasion de ladite crise. En effet, les sommes d\u2019argent liquid\u00e9es se chiffrent en milliers de milliards d\u2019euros; les \u00c9tats sont venus \u00e0 la rescousse des march\u00e9s financiers et ont encaiss\u00e9 inconditionnellement le prix de cette crise \u2013 comprenant \u00e0 la fois le sauvetage des banques et la r\u00e9cession qui s\u2019en est suivie \u2013 alors que leur intervention \u00e9tait conspu\u00e9e depuis trois d\u00e9cennies et consid\u00e9r\u00e9e comme un obstacle \u00e0 la croissance et au fonctionnement \u00ab naturel \u00bb de l\u2019\u00e9conomie. Quant \u00e0 la qualit\u00e9 organisationnelle des entreprises priv\u00e9es tant vant\u00e9e pour leur pragmatisme, le d\u00e9veloppement de l\u2019audit, l\u2019adoption du calcul d\u2019int\u00e9r\u00eat co\u00fbt\/b\u00e9n\u00e9fice et ses diff\u00e9rents instruments de mesure, la mise en concurrence g\u00e9n\u00e9ralis\u00e9e ont engendr\u00e9 une nouvelle forme d\u2019atrophie bureaucratique dans des domaines publics tr\u00e8s vari\u00e9s (sant\u00e9, recherche scientifique, s\u00e9curit\u00e9, services sociaux, etc.) (Hibou, 2013). Enfin, l\u2019endettement s\u2019est g\u00e9n\u00e9ralis\u00e9 au niveau priv\u00e9 comme public. On pourrait multiplier les exemples et montrer la distance existant entre les principes justifiant un mod\u00e8le de soci\u00e9t\u00e9 et ce mod\u00e8le proprement dit. Depuis Georges Balandier, les crises sont, pour les anthropologues, des r\u00e9v\u00e9lateurs des dynamiques sociales, politiques et \u00e9conomiques qui agitent les soci\u00e9t\u00e9s. Dans un contexte o\u00f9, en anthropologie, une vision anhistorique des soci\u00e9t\u00e9s pr\u00e9dominait, alors qu\u2019elles-m\u00eames \u00e9taient plong\u00e9es en plein processus de d\u00e9colonisation, le fondateur de l\u2019anthropologie politique soulignait que le fonctionnement profond des soci\u00e9t\u00e9s appara\u00eet plus visiblement lors de ces conjonctures marqu\u00e9es par l\u2019incertitude. Toutefois, si l\u2019on consid\u00e8re la crise comme un moment de d\u00e9sordre passager dans une structure politique, \u00e9conomique et sociale relativement stable, force est alors de constater que ce terme ne correspond pas \u00e0 la situation actuelle. Peut-\u00eatre faut-il alors consid\u00e9rer que la crise globale nous montre plus clairement le fonctionnement de la forme du capitalisme qui a \u00e9merg\u00e9 depuis la fin des ann\u00e9es 1970 et qui s\u2019est g\u00e9n\u00e9ralis\u00e9 apr\u00e8s la chute du communisme. Car un regard m\u00eame furtif sur l\u2019histoire r\u00e9cente tend \u00e0 montrer que la crise d\u00e9but\u00e9e en 2007 n\u2019est en r\u00e9alit\u00e9 que la derni\u00e8re d\u2019une s\u00e9rie de crises financi\u00e8res qui ont \u00e9maill\u00e9 ces trente derni\u00e8res ann\u00e9es dans le monde entier (aux USA, au Mexique, en Argentine, en Russie, en Asie du Sud-Est\u2026). Il existe donc une continuit\u00e9 logique dans l\u2019av\u00e8nement de cette crise plut\u00f4t qu\u2019une rupture. Tout se passe comme si l\u2019accumulation des crises, qui furent toutes pr\u00e9c\u00e9d\u00e9es d\u2019une phase d\u2019enrichissement in\u00e9dit, avait men\u00e9 \u00e0 une crise globale. On peut effectivement se demander si le mod\u00e8le \u00e9conomique et politique adopt\u00e9 au cours de ces trente derni\u00e8res ann\u00e9es, la prosp\u00e9rit\u00e9 sans pr\u00e9c\u00e9dent qu\u2019il a apport\u00e9e \u00e0 certaines cat\u00e9gories sociales n\u2019a pas entra\u00een\u00e9 une dislocation des soci\u00e9t\u00e9s, des \u00e9conomies et in fine la crise globale dans laquelle nous vivons aujourd\u2019hui. Ceci ne va pas sans rappeler l\u2019id\u00e9e d\u00e9velopp\u00e9e dans un autre contexte par Karl Polanyi d\u2019un \u00ab grand renversement \u00bb (Polanyi, 1983). Si rupture il y a, c\u2019est seulement dans le sens o\u00f9 les principes de l\u00e9gitimation de ce syst\u00e8me ont \u00e9t\u00e9 totalement battus en br\u00e8che. En regard des faits, peut-\u00eatre serait-il opportun de parler d\u2019un r\u00e9gime politique de crises plut\u00f4t que d\u2019une crise \u00e0 proprement parler et de se demander si ce r\u00e9gime politique peut \u00eatre distingu\u00e9 de celui de la globalisation. Car, m\u00eame sans entrer dans les d\u00e9tails, on se rend compte que ces diff\u00e9rentes crises financi\u00e8res n\u2019ont pas entra\u00een\u00e9 de changements d\u2019orientation politique significatifs comme on aurait pu s\u2019y attendre. Pis encore, elles n\u2019ont fait que renforcer l\u2019adoption \u00e0 marche forc\u00e9e de politiques ayant montr\u00e9 leur nocivit\u00e9. Pourtant, ceci ne semble pas remettre en cause la direction politique suivie. Dans une parfaite irrationalit\u00e9 les recettes qui ont men\u00e9 \u00e0 la crise sont appliqu\u00e9es pour sortir de la crise: repositionnement de l\u2019\u00c9tat comme agent\/garant du march\u00e9, privatisation g\u00e9n\u00e9ralis\u00e9e, financiarisation des \u00e9conomies, creusement de l\u2019endettement\u2026 Cette forme de r\u00e9silience qui montre l\u2019h\u00e9g\u00e9monie politique du n\u00e9olib\u00e9ralisme, de la concurrence comme forme l\u00e9gitime d\u2019ordre social, du march\u00e9 comme forme naturelle d\u2019organisation des soci\u00e9t\u00e9s pose question. La production de ce consensus n\u00e9cessite d\u2019interroger, ne serait-ce que sch\u00e9matiquement, la doxa qui a accompagn\u00e9 la crise dans l\u2019espace public. Dans les pays de l\u2019Ouest, au d\u00e9but du processus, l\u2019accent \u00e9tait mis sur des comportements d\u00e9viants qui auraient contamin\u00e9 la sph\u00e8re financi\u00e8re. Tout comportement d\u00e9viant fait r\u00e9f\u00e9rence \u00e0 une norme qui repr\u00e9sente la grande majorit\u00e9 des pratiques. C\u2019est pourquoi les individus coupables de mauvaises pratiques \u00e9taient pr\u00e9sent\u00e9s comme minoritaires. On peut citer les figures de Bernard Madoff aux USA, de Bruno Iksil ou celle de J\u00e9r\u00f4me Kerviel en France. Cette construction id\u00e9ologique permettait de blanchir ce mode d\u2019accumulation des richesses en fixant la responsabilit\u00e9 sur des individus suppos\u00e9ment isol\u00e9s, aux pratiques immorales et ainsi d\u2019absoudre cette configuration du capitalisme dans son ensemble. Rapidement, cette justification a laiss\u00e9 place \u00e0 un discours plus classique. Les vrais coupables de cette catastrophe seraient en r\u00e9alit\u00e9 des populations gourmandes et volages, qu\u2019il fallait mettre au pas, discipliner, punir et soumettre \u00e0 une politique de rigueur. M\u00eame si les penchants tr\u00e8s autoritaires du n\u00e9olib\u00e9ralisme sont pr\u00e9sents d\u00e8s son origine (Dardot, Laval, 2010), ce type de discours post-d\u00e9mocratique ouvrait la bo\u00eete de Pandore d\u2019un r\u00e9gime politique autoritaire. Plus pr\u00e9cis\u00e9ment, c\u2019est au motif de la crise que les pulsions oppressives, contenues jusque-l\u00e0, ont pu \u00eatre publiquement assum\u00e9es. Cette accusation permettait d\u2019une part de transposer la responsabilit\u00e9 effective de la crise sur un tiers-acteur; de l\u2019autre de d\u00e9l\u00e9gitimer les populations comme acteur politique souverain. En Roumanie, les explications les plus communes s\u2019inspiraient d\u2019un Keyn\u00e9sianisme r\u00e9duit \u00e0 une \u00e9tonnante caricature. Celles-ci soutenaient que les foules dans leur anticipation se seraient arr\u00eat\u00e9es de consommer et auraient cr\u00e9\u00e9 la crise ex-nihilo \u00e0 cause d\u2019une obscure croyance. Ce syllogisme exclue les facteurs r\u00e9els et structurels de cette situation et ignore la conclusion de J. M. Keynes qui faisait de l\u2019Etat le seul acteur en mesure d\u2019imposer efficacement des mesures contra-cycliques par un interventionnisme actif comprenant des d\u00e9penses massives. En ce qui concerne la Roumanie, on peut comprendre l\u2019origine de ce type de discours dans l\u2019allocentrisme tr\u00e8s pr\u00e9sent historiquement chez les \u00e9lites intellectuelles locales qui fait de l\u2019Ouest un centre de civilisation. Ainsi les recettes \u00e9conomiques et politiques venant de l\u2019Occident (USA-UE) ne pouvaient \u00eatre fondamentalement mauvaises, surtout pour des acteurs publics qui fondent leur autorit\u00e9 sur une connaissance pr\u00e9tendue de la bonne gouvernance et des bonnes pratiques occidentale. Au niveau de la soci\u00e9t\u00e9, on peut aborder diff\u00e9remment la probl\u00e9matique. En effet, la Roumanie a connu des crises \u00e0 r\u00e9p\u00e9tition et l\u2019imposition du mod\u00e8le de soci\u00e9t\u00e9 de march\u00e9 a \u00e9t\u00e9 v\u00e9cue et interpr\u00e9t\u00e9e comme une perte pour de nombreux acteurs. Dans ce sens, le postcommunisme est un cadre symbolique et imaginaire synonyme de crises (Heemeryck, 2010). La crise de 2007, dont les effets profonds ont \u00e9t\u00e9 ressentis dans les ann\u00e9es suivantes, c\u2019est-\u00e0-dire quand la crise financi\u00e8re est devenue une r\u00e9cession, n\u2019a pas \u00e9t\u00e9 per\u00e7ue d\u2019embl\u00e9e comme un \u00e9v\u00e9nement in\u00e9dit impliquant pleinement les citoyens mais plut\u00f4t comme un moment d\u2019instabilit\u00e9 suppl\u00e9mentaire dans l\u2019histoire de l\u2019apr\u00e8s communisme. Cette subjectivit\u00e9 construite autour des crises que se retrouve dans d\u2019autres zones culturelles comme l\u2019Am\u00e9rique du Sud. Soulignons que le caract\u00e8re exceptionnel de cette crise de grande ampleur pour les pays occidentaux est pour de nombreuses soci\u00e9t\u00e9s de ce monde un \u00e9v\u00e9nement banal tant ces derni\u00e8res sont touch\u00e9es par les al\u00e9as de la sph\u00e8re \u00e9conomique depuis plusieurs d\u00e9cades (Ph\u00e9linas, S\u00e9lim, 2010). C\u2019est peut-\u00eatre de ce point de vue que les distinctions g\u00e9ographiques Nord-Sud, Occident\/non-Occident peuvent \u00eatre pertinente. Mais m\u00eame dans ce cas, il faut consid\u00e9rer les diff\u00e9rentes couches sociales qui peuplent les soci\u00e9t\u00e9s de l\u2019Ouest. Certaines en effet peuvent se sont trouv\u00e9es en \u00e9tat de pr\u00e9carit\u00e9 permanent bien avant la crise de 2007.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u00a0Par exemple, on peut se demander comme le fait Pascale Absi \u00e0 partir de l\u2019exemple des mineurs de Potosi: \u00ab [\u2026] quel sens peut poss\u00e9der la crise depuis d&#8217;autres points de vue, ceux d&#8217;individus qui n&#8217;ont jamais connu de travail stable, ni b\u00e9n\u00e9fici\u00e9 de politiques publiques en faveur de l&#8217;emploi et dont la relation avec le syst\u00e8me bancaire est inexistante ou se limite aux traites d&#8217;un micro cr\u00e9dit ? \u00bb\u00a0 Ceci sugg\u00e8re que la crise est toujours soumise \u00e0 interpr\u00e9tation en fonction du champ social dans lequel elle s\u2019inscrit avec ses repr\u00e9sentations et ses enjeux particuliers. En revanche, si l\u2019on adopte un point de vue historique sur la g\u00e9n\u00e9alogie des crises d\u2019origine \u00e9conomique et l\u2019adoption des doctrines qui les ont pr\u00e9c\u00e9d\u00e9es, il faut consid\u00e9rer que les politiques d\u2019aust\u00e9rit\u00e9 sont en fait l\u2019adaptation des politiques d\u2019ajustements structurelles, programmes qui furent impos\u00e9s dans le tiers-monde \u00e0 partir de la fin des ann\u00e9es 1970. Apr\u00e8s avoir fait le tour du monde, ces recettes n\u00e9olib\u00e9rales ont pris pied en Europe et engendrent les m\u00eames r\u00e9sultats calamiteux. Il est donc important d\u2019\u00e9viter tout ethnocentrisme et d\u2019adopter une perspective comparative. C\u2019est pourquoi dans ce num\u00e9ro, le lecteur trouvera des articles sur des soci\u00e9t\u00e9s a priori aussi distantes l\u2019une de l\u2019autre que le Bangladesh, la Bolivie ou la Roumanie. Au-del\u00e0 des luttes id\u00e9ologiques, la recherche des causes d\u2019une crise est toujours une entreprise d\u00e9licate, d\u2019autant plus quand elle s\u2019av\u00e8re l\u2019une des plus grave de l\u2019histoire du capitalisme. Et ce non pas parce qu\u2019il serait question d\u2019un ph\u00e9nom\u00e8ne radicalement nouveau, mais bien plut\u00f4t parce qu\u2019elle peut \u00eatre analys\u00e9e sous des angles vari\u00e9s et compl\u00e9mentaires. On pourrait mettre l\u2019accent la modification du rapport entre \u00e9conomie financi\u00e8re et \u00e9conomie \u00ab r\u00e9elle \u00bb (capital\/travail) comme le font les \u00e9conomistes h\u00e9t\u00e9rodoxes. Un tel rapport de force, qui donne \u00e0 voir une financiarisation g\u00e9n\u00e9ralis\u00e9e, a des cons\u00e9quences importantes sur l\u2019ensemble des soci\u00e9t\u00e9s : ch\u00f4mage de masse, destruction des formes de protection sociales alors que l\u00e0 o\u00f9 elles existaient, elles ont servi d\u2019amortisseur pendant la premi\u00e8re phase de la crise, pr\u00e9carisation g\u00e9n\u00e9ralis\u00e9e, r\u00e9duction du tissu productif, privatisation totale du r\u00f4le de l\u2019\u00c9tat, destruction de soci\u00e9t\u00e9s dans leur ensemble en ce qui concerne par exemple la Gr\u00e8ce, g\u00e9n\u00e9ralisation de la dette comme instrument d\u2019ali\u00e9nation. Le creusement abyssal des in\u00e9galit\u00e9s sociales doit \u00e9galement \u00eatre soulign\u00e9, tant celui-ci influence la demande globale et la consommation. On tend effectivement \u00e0 oublier que la crise de 2007 part d\u2019un ph\u00e9nom\u00e8ne d\u2019affaissement des revenus des classes populaires aux USA o\u00f9 les in\u00e9galit\u00e9s atteignent d\u00e9sormais des sommets historiques. La crise dite des subprime a pour origine une extension des cr\u00e9dits hypoth\u00e9caires \u00e0 risque \u00e0 des populations insolvables, socialement d\u00e9class\u00e9es, plac\u00e9 en incapacit\u00e9 de consommer. Comme le souligne Jean-Michel Servet: \u00ab Le quart de si\u00e8cle soumis \u00e0 une id\u00e9ologie lib\u00e9rale de plus en plus h\u00e9g\u00e9monique a \u00e9t\u00e9 marqu\u00e9 d\u2019une part, par une exacerbation des d\u00e9sirs consum\u00e9ristes par effet de d\u00e9monstration et, d\u2019autre part, par une croissance consid\u00e9rable des in\u00e9galit\u00e9s dans la r\u00e9partition des revenus \u00bb (Servet, 2010 : 21). In\u00e9galit\u00e9s profondes et g\u00e9n\u00e9ralisation de la consommation, qui impliquent aussi une mon\u00e9tisation et une marchandisation de tous les aspects de la vie sociale, sont \u00e9galement des \u00e9l\u00e9ments moteurs de la globalisation du capitalisme. Corollairement, s\u2019observe un enrichissement sans pr\u00e9c\u00e9dent des cat\u00e9gories sociales sup\u00e9rieures. Ce constat ne s\u2019arr\u00eate pas aux fronti\u00e8res des anciennes puissances occidentales. Ainsi des personnages dot\u00e9s de fortunes colossales ont \u00e9merg\u00e9 dans tout l\u2019ancien bloc sovi\u00e9tique, dans les pays postcommunistes, en Inde, au Mexique (etc.). Elles sont \u00e0 l\u2019origine d\u2019une expansion globale d\u2019investissements philanthropiques qui enserrent les acteurs dans de nouvelles formes de solidarit\u00e9 privatis\u00e9e et prolonge in fine la logique qui \u00e0 la base de leur cr\u00e9ation: la construction d\u2019une soci\u00e9t\u00e9 oligarchique radicalement postmoderne . Depuis 2008, les soci\u00e9t\u00e9s sont touch\u00e9es de leur ensemble par cette dynamique. Dans ce sc\u00e9nario de d\u00e9gradation acc\u00e9l\u00e9r\u00e9e du contrat social, nombreux sont les pays europ\u00e9ens s\u00e9v\u00e8rement touch\u00e9s. Certains comme la Gr\u00e8ce ou l\u2019Espagne se trouvent au bord d\u2019une d\u00e9liquescence compl\u00e8te du corps social et du cadre de l\u2019Etat-nation. Cette situation est due au fait que ces pays \u00e9taient dot\u00e9s d\u2019un \u00c9tat social, de services publics et de formes de solidarit\u00e9 institutionnalis\u00e9e. La destruction de l\u2019\u00c9tat social et de la citoyennet\u00e9 qui l\u2019accompagne en est d\u2019autant plus impressionnante. Mais les soci\u00e9t\u00e9s ne sont pas rest\u00e9es sans r\u00e9action. De nouveaux mouvements sociaux, qui ont fait d\u2019internet et des r\u00e9seaux sociaux leurs armes, ont essaim\u00e9 un peu partout dans le monde en Tunisie, en Egypte, en Turquie, au Bangladesh&#8230; Les plus c\u00e9l\u00e8bres sont sans doute ceux n\u00e9es aux USA ou en Espagne \u2013 Occupy Wall Street et le Mouvement dit \u00ab du 14 mai \u00bb. Ces manifestations du corps social, qui correspondent \u00e0 une situation locale sp\u00e9cifique, ont eu plusieurs vertus. Tout d\u2019abord, elles ont permis \u00e0 des cat\u00e9gories sociales d\u00e9politis\u00e9es ou consid\u00e9r\u00e9es comme telles de revenir au c\u0153ur du politique. Ensuite, elles ont permis de reprendre pieds sur la place publique dans un contexte o\u00f9 l\u2019espace urbain est de plus en plus enserr\u00e9 par des dispositifs de contr\u00f4le accru. Enfin s\u2019est dessin\u00e9e une configuration politique qui \u00e9tait jusqu\u2019alors tue. C\u2019est que symbolise le slogan \u00ab Nous sommes les 99% \u00bb apparue au parc Zuccotti. Si les limites de ces mouvements sociaux peuvent para\u00eetre \u00e9videntes, notamment en ce qui concerne OWS, en particulier du fait de leur refus de faire entendre leur cause au niveau des institutions sous pr\u00e9texte de conserver une autonomie et une forme de d\u00e9mocratie directe, un regard plus g\u00e9n\u00e9ral sur l\u2019\u00e9volution de ces manifestations permet de prendre la mesure des transformations sociopolitiques globales et r\u00e9centes que la crise de 2007 n\u2019a fait que rendre plus \u00e9vidente. Les \u00c9tats, les partis politiques ont de plus en plus de difficult\u00e9s \u00e0 masquer leur unipolarit\u00e9 id\u00e9ologique et les institutions repr\u00e9sentatives de la soci\u00e9t\u00e9 civile, incluant pour une large part syndicats et ONG, tendent \u00e0 ne plus jouer qu\u2019un r\u00f4le d\u2019accompagnement du capitalisme par une action de pond\u00e9ration essentiellement morale. C\u2019est ce qu\u2019illustrent la s\u00e9paration spatiale entre ONG et citoyens lors des manifestations de la place de l\u2019Universit\u00e9 au cours de l\u2019hiver 2011-2012. A cette m\u00eame p\u00e9riode, l\u2019une des dirigeantes d\u2019une \u00e9minente ONG (le Centre de ressources pour la participation publique) interrog\u00e9e par un journaliste lors d\u2019un show t\u00e9l\u00e9vis\u00e9 (B1TV) sur la repr\u00e9sentativit\u00e9 de ces organisations r\u00e9pondait que \u00ab ce que qui compte c\u2019est d\u2019\u00eatre relevant. Pas la repr\u00e9sentativit\u00e9. \u00bb L\u2019impression que sugg\u00e8re cette situation d\u2019une sc\u00e8ne post-politique n\u2019est pas inexacte \u00e0 condition de la consid\u00e9rer comme un effet de configuration ou, pour utiliser une expression plus classique en sciences sociales, comme le reflet d\u2019un \u00e9tat des rapports forces. L\u2019imposition de la soci\u00e9t\u00e9 de march\u00e9, et ce tr\u00e8s sp\u00e9cifiquement dans l\u2019optique n\u00e9olib\u00e9rale, pr\u00e9suppose de r\u00e9duire l\u2019exercice d\u00e9mocratique a minima, \u00e0 savoir aux processus \u00e9lectoraux. Mais m\u00eame cet exercice peut \u00eatre perverti et r\u00e9duit au statut de consultation sans effet r\u00e9el sur les institutions repr\u00e9sentatives comme l\u2019illustre le trait\u00e9 constitutionnel europ\u00e9en en 2005. Il reste que les mobilisations collectives les plus c\u00e9l\u00e8bres tendent \u00e0 masquer une multitude de comportements nouveaux qu\u2019il faudrait analyser si l\u2019on veut penser les sc\u00e9narios de sortie de la configuration actuelle du capitalisme. C\u2019est \u00e0 la question de l\u2019utopie que s\u2019attaque J.-M. Servet dans ce num\u00e9ro. L\u2019auteur tente de penser un sc\u00e9nario de sortie du capitalisme en r\u00e9introduisant une analyse des principes de march\u00e9, de concurrence, de partage, de solidarit\u00e9 et de d\u00e9mocratie. Dans ce contexte d\u2019atrophie du pluralisme politique, une des rares issues pour les \u00c9tats consiste \u00e0 adopter une position de d\u00e9fense culturelle ou ethnique de la population. C\u2019est ainsi que le voile des femmes musulmanes ou encore les Roms en France deviennent des points d\u2019ancrage d\u2019une rh\u00e9torique essentialiste visant \u00e0 reconstruire le lien entre \u00c9tat et population sur des bases ethniques et in fine la repr\u00e9sentativit\u00e9 de l\u2019\u00c9tat. Certes, il ne s\u2019agit pas d\u2019invention ex-nihilo, mais plut\u00f4t d\u2019une exploitation d\u2019une configuration de rapports sociaux pr\u00e9existants. Au niveau de l\u2019Europe, on rappellera la r\u00e9currence de l\u2019acronyme PIGS (porcs) d\u00e9signant les soci\u00e9t\u00e9s europ\u00e9ennes (Portugal, Ireland, Greece, Spain) les plus touch\u00e9es par la crise d\u00e9note clairement une forme de racisme (cf. le blogue de F. Lordon sur ce point). D\u00e8s lors que le jeu politique proprement dit est en \u00e9tat de paralysie, on observe un ph\u00e9nom\u00e8ne de sp\u00e9culation, de repli et de fragmentation identitaire. Celle-ci op\u00e8re sur une dynamique plus longue d\u2019abandon du principe de souverainet\u00e9 et de dislocation des territoires de l\u2019Etat-nation (Badie, 1995, 1999). Les sc\u00e9narios de sortie de crise ne sont pas encore n\u00e9s ou ne peuvent encore pr\u00e9tendre au statut de v\u00e9ritables alternatives. Dans cette conjoncture, les sciences sociales peuvent avoir leur mot \u00e0 dire. Leur capacit\u00e9 de recul historique, la pluralit\u00e9 des situations qu\u2019ils abordent dans le cas de l\u2019anthropologie, leur proximit\u00e9 du terrain pourraient leur redonner leur lettre de noblesse. <\/div><\/p>\n<p style=\"text-align: right;\"><em>Antoine Heemeryck<\/em><\/p>\n<p><span lang=\"EN-GB\">REFERENCES BIBLIOGRAPHIQUES<\/span><\/p>\n<ol>\n<li><span lang=\"EN-GB\">BADIE B., 1999, Un monde sans souverainet\u00e9, Paris, Fayard.<\/span><\/li>\n<li><span lang=\"EN-GB\">BADIE B., 1995, La fin des territoires, Paris, Fayard.<\/span><\/li>\n<li><span lang=\"EN-GB\">CAULIER M. &amp; HEEMERYCK A., 2011, \u00ab Les formes de l\u00e9gitimations politiques et sociales du capitalisme. Une perspective comparative sur la philanthropie: Mexique\/Roumanie \u00bb Anale al Universita\u0163ii Spiru Haret. Seria studii psihologici \u015fi sociologici, n\u00b06, ed. Fondation Romania de Ma\u00eene, vol. 2: 27-40.<\/span><\/li>\n<li><span lang=\"EN-GB\">DARDOT\u00a0 P. &amp; LAVAL C., 2009, La nouvelle raison du monde. Essai sur la soci\u00e9t\u00e9 n\u00e9olib\u00e9rale, Paris, la D\u00e9couverte.<\/span><\/li>\n<li><span lang=\"EN-GB\">GALBRAITH J. K., 2007, \u00ab Br\u00e8ve histoire de l\u2019euphorie financi\u00e8re \u00bb in Economie h\u00e9t\u00e9rodoxe, Paris, Seuil [1990].<\/span><\/li>\n<li><span lang=\"EN-GB\">HEEMERYCK A., 2010, L\u2019importation d\u00e9mocratique en Roumanie: une perspective anthropologique sur la construction d\u2019une soci\u00e9t\u00e9 post-dictatoriale, L\u2019Harmattan, Paris.<\/span><\/li>\n<li><span lang=\"EN-GB\">HIBOU B., 2012, La bureaucratisation du monde \u00e0 l&#8217;\u00e8re n\u00e9olib\u00e9rale. Paris, La D\u00e9couverte<\/span><\/li>\n<li><span lang=\"EN-GB\">PHELINAS P. &amp; SELIM M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan. <\/span><\/li>\n<li><span lang=\"EN-GB\">POLANYI K., 1983, La grande transformation. Aux origines politiques et \u00e9conomiques de notre temps, Paris, Gallimard, (1944).<\/span><\/li>\n<li><span lang=\"EN-GB\">RIST G., 2013, Le d\u00e9veloppement. Histoire d\u2019une croyance occidentale, Paris, Presses de Sciences (4e ed.)<\/span><\/li>\n<li><span lang=\"EN-GB\">SERVET J.-M., 2010, \u00ab L\u2019\u00e9conomie contract\u00e9e par le n\u00e9olib\u00e9ralisme \u00bb in PHELINAS P. &amp; SELIM M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan. <\/span><\/li>\n<li><span lang=\"EN-US\">SERVET J.-M., 2010, Le grand renversement. De la crise au renouveau solidaire, Paris, Descl\u00e9e de Brouwer.<\/span><\/li>\n<\/ol>\n<p><span lang=\"EN-GB\">.<\/span><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial: A Crisis between Fracture and Institutionalization &#8211; Author: Antoine Heemeryck (English)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<blockquote>\n<p style=\"text-align: right;\"><em>\u201cIf it\u2019s revision you want, I\u2019m all for it! But then don\u2019t let us<\/em><\/p>\n<p style=\"text-align: right;\"><em>change one single thing! On the other hand, if it is not revision<\/em><\/p>\n<p style=\"text-align: right;\"><em>that you want, I\u2019m all for it, too, but then, some changes must be<\/em><\/p>\n<p style=\"text-align: right;\"><em>made here and there, namely in the essential&#8230; parts&#8230; This is a dilemma<\/em><\/p>\n<p style=\"text-align: right;\"><em>that you cannot possibly escape! And that\u2019s all I had to say!\u201d<\/em><\/p>\n<p style=\"text-align: right;\">Ion L. Caragiale, A Lost Letter<\/p>\n<p style=\"text-align: right;\"><em>\u201cThe procession has got to go on!\u201d<\/em><\/p>\n<p style=\"text-align: right;\">Hans C. Andersen, The Emperor\u2019s New Clothes<\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\"><div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Starting 2007, the world has been facing a crisis labelled as systemic due to its magnitude. Initially, it emerged as a fracture, as an exceptional event that excluded society as a whole. The project aiming to turn a specific market form based on pure and perfect competition into society\u2019s focus of attention faced little or no opposition while its myths, though excoriated and sometimes fiercely debated, remained unshakable. Like development itself (Rist, 2001), market society is both an abstract model and a belief. This system was expected to yield outstanding results, to be anti-bureaucratic, emancipative, just and, therefore, highly moral. The crisis has actually revealed that the system\u2019s attributes (among other things) are all fictitious. In fact, thousands of billions of euros have been dilapidated; all the states came to the financial markets\u2019 rescue and paid the price for this crisis unconditionally, including the bail-out of banks and the recession that followed, despite the fact that in the past three decades, the State\u2019s intervention has been considered a barrier both against growth and against the \u201cnatural\u201d functioning of the economic system. As for the organizational quality of private enterprises that have been so much acclaimed for their pragmatism, the improvement of audit performance, the implementation of cost-benefit analysis, the various tools for assessing efficiency and the generalization of organization-level competition have triggered a new form of bureaucratic hypertrophy in a wide range of public sectors (health, scientific research, security, social services, etc.) (Hibou, 2013). As a rule, both the public and the private sectors have finally started to incur debts. One could provide numerous examples in order to show that there is a gap between the principles underlying a model of society and the model as such. From Georges Balandier onwards, anthropologists have claimed that crises reveal a social, political and economic dynamic system able to stir up tensions within society. Whereas anthropology relied on a static vision of \u201cexotic\u201d societies that were going through a decolonization process, the founder of political anthropology underlined that societies function via a deep mechanism which proves to be more efficient under such uncertain circumstances. However, if we claimed that crisis is a moment of transient disorder of a relatively stable political, economic or social structure, we would be compelled to say that this term fails to define the current state of affairs. In this light, it would be better to admit that the form of capitalism that emerged at the end of the 1970s and has become prominent after the fall of communism is strengthened by the crisis itself. Even a glimpse into history shows us that the crisis which began in 2007 actually ended a series of worldwide financial recessions that have had a huge impact on the last 30 years (in the USA, Mexico, Argentina, Russia, south-east Asia). Therefore, crisis emerges as a result of logical continuity, rather than fracture. This happens as if the accumulation of crises that had been preceded by a phase of unparalleled wealth accumulation led to the global crisis. One can rightly wonder whether the economic and political model adopted for 30 years, as well as the unprecedented wealth accumulated by certain social categories during this period have caused a displacement of society and economy alike and, finally, the global crisis that we are witnessing today. This process reminds us of the idea of \u201cthe great transformation\u201d developed by Karl Polanyi in a different context (Polanyi, 1983). The fracture can only be linked to the invalidation of the system\u2019s legitimizing principles. Regarding these facts, we ought to talk about a political regime undergoing a crisis, instead of crisis itself. This is because we realize \u2013 provided that we do not go into further details \u2013 that the many financial crises have not caused, as expected, a change in political orientation. Even worse, they have speeded up the quick-time implementation of already noxious policies. The conclusion is that the Neoliberal debacle is obvious. Nonetheless, there are no doubts about its political agenda. The networks that generated the crisis are irrationally applied as measures for overcoming the crisis. This resilient form which unveils the political and symbolic Neoliberal hegemony, competition as a legitimate form of social order and the market as a natural form of societal organization is prone to reflection. Reaching a consensus on this issue requires at least a sketchy analysis of the doxa which accompanied the crisis in the public sphere. When the process began, the Western countries laid stress on the deviant behaviour that may have permeated the financial sector. As a rule, any deviant behaviour refers to a norm which encompasses the great majority of practices. That is why the individuals guilty of bad practices were presented as a minority. One can mention figures like Bernard Madoff in the USA, Bruno Iksil or J\u00earome Kerviel in France. This ideological construction allowed riches to be accumulated in an allegedly honest manner, whereas collective responsibility was put on some apparently isolated individuals engaged in immoral practices, releasing the overall configuration of capitalism from all kinds of sin. This justification was swiftly replaced by a more classic discourse. The greedy and confused population that had to be disciplined, punished and subjected to an austerity cure was \u201cactually\u201d to blame for this situation. Though the authoritarian Neoliberal drives have been in place since it emerged (Dardot, Laval, 2009), this type of post-democratic discourse opened Pandora\u2019s Box, out of which a \u201cliberticide\u201d regime flew out. More specifically, the crisis was also an opportunity and a reason which allowed subdued impulses to be voiced in public. On the one hand, a third actor took full responsibility for the emergence of the crisis due to this allegation which, on the other hand, de-legitimized the population that played the role of a sovereign political actor. In Romania, the most frequent explanations have been informed by Keynes\u2019 theories. Yet they have been reduced to the status of a surprising caricature. According to these theories, the crowd that foresaw the crisis had reduced consumption and triggered the crisis ex nihilo only because of this obscure belief. This syllogism excludes the real structural factors related to this situation, concurrently ignoring Keynes\u2019 conclusion, according to which the State is the only actor able to impose effective countercyclical measures by means of an active interventionist policy and massive spending. Historically, the origins of this discourse in Romania can be found in the still active allocentrism which prevails among local intellectual elites who perceive the West as a cradle of civilization. Therefore, public actors could not consider the Western political and economic networks (USA-EU) to be fundamentally wrong, particularly because their authority is allegedly substantiated by their knowledge of good governance and good Western practices. In so far as society is concerned, this problem can be tackled from a different perspective. In fact, Romania has witnessed recurrent crises while many citizens have experienced and interpreted the enforcement of a market society model as a loss. In this sense, post-communism is a symbolic and imaginary frame that is synonymous with the crisis (Heemeryck, 2010). The 2007 crisis, whose major impact was to be felt in the following years, more precisely when it turned into a recession, was not perceived from the outset as an unprecedented event which deeply affected the citizens. Rather, it was perceived as a moment of additional instability within post-communist history. This subjectivity constructed on the historical foundations of crises, which can also be found in other cultural areas, such as South America, has a dual and contradictory quality: on one side, it acts like an obstacle in perceiving the unhackneyed character of a systemic crisis while, on the other, the actors develop alternative strategies in order to face this situation which is more difficult to imagine in the case of old industrial powers. It is worth pointing out that the incomparable character of this massive crisis witnessed by most Western countries is seen as an ordinary event by lots of countries in the world which have been shaken up by economic fluctuations for many decades now (Ph\u00e9linas, S\u00e9lim, 2010). It is precisely from this point of view that geographical separations like North\/South, Western\/non-Western can be legitimate. But, even in this case, one should consider the different social classes that populate Western societies. Some of them are likely to have gone through a state of ongoing poverty long before the 2007 crisis. \u00a0Starting from the example of the miners in Potosi, Pascale Absi asked the following questions: \u201cAre there any other meanings attached to this crisis<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">by those persons who have never had a stable job or who have never benefited from labour market public policies, and whose relation with the banking system is non-existent or merely confined to micro-credit projects?\u201d A crisis is always subject to the actors\u2019 interpretations and their representations in a social field that has its own stake. Instead, a historical viewpoint on the genealogy of economic crises and on the subsequent implementation of doctrines enables us to say that austerity policies are actually an adaptation of structural adjustment policies, a programme which had been put to use in the Third World ever since the end of the 1970s. After the whole world had become familiar with these Neoliberal recipes, they also arrived in Europe, where they had the same fatal consequences. Therefore, it is important for us to avoid ethnocentrism at all costs and to adopt a comparative perspective. This is why the reader will find in this issue a number of articles about different societies like Bangladesh, Bolivia or Romania, which are a priori at the same distance one from the other. It is always difficult to look for crisis-generating causes beyond ideological disputes, especially when we talk about one of the worst crises in the history of capitalism. This is not because it is a radically new phenomenon, but because it can be analyzed from different, even complementary, angles. One can lay emphasis on the change in the relationship between financial and real economy (capital\/labour), as heterodox economists do. Such a balance of power, which attests to the general financialization of the world, has a great impact on societies as a whole: mass unemployment, destroyed forms of social protection, which in the first phase of the crisis acted as a buffer in the countries that possessed them, generalized job uncertainty, a fall in productive economy, total privatization of the State, completely destroyed societies like Greece, which has been under international tutelage, the generalization of credits and debts as alienating tools. The abyssal depths of social inequity must be underlined at this point, notably because it exerts a great influence on global supply and demand. We tend to forget that the 2007 crisis originated in a collapse of the incomes earned by the popular class in the USA, where social inequity reached historic levels. The starting point of the crisis called \u201csubprime\u201d is rooted in an expansion of high-risk mortgage credits granted to a broke and outclassed population unable to consume anything. This may be a general observation. Jean-Michel Servet points out that \u201cthe last quarter of the century, which has been subdued to a more and more hegemonic liberal ideology, has been marked by excessively demonstrative consumerist desires, on the one hand, and by a considerable reinforcement of income inequality, on the other\u201d (Servet, 2010 : 21). Deep inequality and large-scale consumption, which also involve monetization and merchandising of all aspects of social life, are the engine-elements of globalization. In conclusion, one can notice an unprecedented enrichment of the high class. This remark does not concern the former Western powers alone. Therefore, filthy rich people have appeared all over the former Soviet bloc, in post-communist countries, India, Mexico , etc. They have expanded worldwide philanthropic investments which surround the actors with new privatized forms of solidarity and have finally furthered their underlying logic: the construction of a radical oligarchic post-modern society . Since 2008, societies have not been entirely affected by this dynamics. Many European countries are severely affected by the scenario of a rapid degradation of the social contract. Along with their Nation-State framework, Greek and Spanish societies are about to disintegrate completely. This is happening because these countries have had a certain status (of social welfare), utilities, public services and institutionalized forms of solidarity. The destruction of the social state and its citizenship is even more impressive. Yet these societies have been unable to react. The new social movements that have turned social networking sites into their weapons have spread all over the world, in countries like Tunis, Brazil, Egypt, Turkey and Bangladesh. The most famous one emerged in the United States or Spain \u2013 the Occupy Wall Street movement and the social movement called \u201cThe May 14th\u201d. The social body made a virtue out of these events (which are part of a specific local situation). First, they enabled depoliticized social categories, or those considered as such, to regain their political status. They also led to the \u201cre-colonization\u201d of the public space, in the context in which the urban space is even more confined due to sophisticated control devices. Last but not least, they revealed a political configuration hidden until that time and symbolized by the slogan \u201cWe are 99%\u201d chanted in Zuccotti Park. The limitations of these social movements may seem evident, particularly in the case of OWS, because of their refusal to submit a programme to the \u201crepresentative\u201d institutions under the pretext of maintaining their autonomy and a form of pure democracy. Nevertheless, an outlook on the evolution of these events allows us to observe a recent global socio-political reality made more legible by the 2007 crisis: it is even more difficult for states and political parties to hide their ideological unipolarity whereas the representative institutions of civic society, including a large part of trade unions and NGOs, tend to play the role of a discreet companion of capitalism limited by an essentially moral counterbalance. In Romania, the spatial separation between citizens and NGOs during the rallies held in Pia\u0163a Universit\u0103\u0163ii (University Square) in the winter of 2012-2013 stands living proof of that. The protest regrouped an extremely heterogeneous population in terms of age and social ranks. In the same period, one of the leaders of a reputed Romanian NGO (the Resource Centre for Public Participation) interviewed by a journalist on a TV show (B1TV) about the representativeness of these organizations answered that \u201cwhat matters is to be relevant. Representativeness does not matter at all\u201d. This militant faltering is symptomatic for the absence of any relationship between the so-called representative organizations and the population that is represented. The general impression is that we are on a post-political stage. It appears to be well configured if and only if we consider it to be the outcome of a configuration effect or, to use a classic phrase we hear in social sciences, a reflection of the balance of power. The enforcement of market society from a specific Neoliberal perspective means reducing the democratic exercise a minima, namely to the election process. But even this exercise can be perverted and confined to mere consultation, which has no effect on representative institutions, as the referendum for the 2005 European Constitutional Treaty has shown. The most exposed collective mobilization tends to hide a wide range of types of behaviour that should be thoroughly examined if we want to find successful solutions to the current configuration of capitalism. The reflections on the utopia created by J.M. Servet in this issue are part of this field of research. The author tries to imagine a scenario whereby capitalism can be abolished by reintroducing an analysis of competition, market, exchange, solidarity and democracy principles. On a background of atrophied political pluralism, one of the rare ways of defusing a crisis is to adopt a position of cultural or ethnic defence of the population. Thus, the Muslim women\u2019s veil or the Roma in France become the anchor of an essentialist rhetoric whose task is to reestablish the relationship between the state and the population according to ethnic criteria and, eventually, state representativeness. Of course, this is not an ex nihilo invention. Rather, it is a means of exploiting the configuration of the current social relations. At European level, we can remember the redundant acronym of PIGS, which, besides standing for the four European societies most affected by the crisis (Portugal, Ireland, Greece, Spain), is a clear form of racism. When the political game as such comes to a standstill, one can notice that identity is speculated upon, remoulded and fragmented. It functions within a long-term dynamic marked by the abolition of the principle of sovereignty and territorial disintegration of the Nation-State (Badie, 1995, 1999). Crisis intervention scenarios have not yet been created or they cannot yet claim to be real alternatives. Under these circumstances, social sciences can have a hard word to say. The historical depth of analysis, the various situations it approaches, as well as ground proximity might confer them a tinge of elegance. <\/div><\/p>\n<p style=\"text-align: right;\">(English version by Drago\u015f Ivana)<\/p>\n<p><span lang=\"EN-GB\">Bibliography<\/span><span lang=\"EN-GB\">:<\/span><\/p>\n<ol>\n<li><span lang=\"EN-GB\">BADIE B., 1999, Un monde sans souverainet\u00e9, Paris, Fayard.<\/span><\/li>\n<li><span lang=\"EN-GB\">BADIE B., 1995, La fin des territoires, Paris, Fayard.<\/span><\/li>\n<li><span lang=\"EN-GB\">CAULIER M. &amp; HEEMERYCK A., 2011, \u00ab Les formes de l\u00e9gitimations politiques et sociales du capitalisme. Une perspective comparative sur la philanthropie: Mexique\/Roumanie \u00bb Anale al Universita\u0163ii Spiru Haret. Seria studii psihologici \u015fi sociologici, n\u00b06, ed. Fondation Romania de Ma\u00eene, vol. 2 : 27-40.<\/span><\/li>\n<li><span lang=\"EN-GB\">DARDOT\u00a0 P. &amp; LAVAL C., 2009, La nouvelle raison du monde. Essai sur la soci\u00e9t\u00e9 n\u00e9olib\u00e9rale, Paris, la D\u00e9couverte.<\/span><\/li>\n<li><span lang=\"EN-GB\">GALBRAITH J. K., 2007, \u00ab Br\u00e8ve histoire de l\u2019euphorie financi\u00e8re \u00bb in Economie h\u00e9t\u00e9rodoxe, Paris, Seuil [1990].<\/span><\/li>\n<li><span lang=\"EN-GB\">HEEMERYCK A., 2010, L\u2019importation d\u00e9mocratique en Roumanie: une perspective anthropologique sur la construction d\u2019une soci\u00e9t\u00e9 post-dictatoriale, L\u2019Harmattan, Paris.<\/span><\/li>\n<li><span lang=\"EN-GB\">HIBOU B., 2012, La bureaucratisation du monde \u00e0 l\u2019\u00e8re n\u00e9olib\u00e9rale. Paris, La D\u00e9couverte<\/span><\/li>\n<li><span lang=\"EN-GB\">PHELINAS P. &amp; SELIM M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan. <\/span><\/li>\n<li><span lang=\"EN-GB\">POLANYI K., 1983, La grande transformation. Aux origines politiques et \u00e9conomiques de notre temps, Paris, Gallimard, (1944).<\/span><\/li>\n<li><span lang=\"EN-GB\">RIST G., 2013, Le d\u00e9veloppement. Histoire d\u2019une croyance occidentale, Paris, Presses de Sciences (4e ed.).<\/span><\/li>\n<li><span lang=\"EN-GB\">SERVET J.-M., 2010, \u00ab L\u2019\u00e9conomie contract\u00e9e par le n\u00e9olib\u00e9ralisme \u00bb in PHELINAS P. &amp; SELIM M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan. <\/span><\/li>\n<li><span lang=\"EN-GB\">SERVET J.-M., 2010, Le grand renversement. De la crise au renouveau solidaire, Paris, Descl\u00e9e de Brouwer.<\/span><\/li>\n<\/ol>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Leitartikel: Eine Krise zwischen Bruch und Institutionalisierung &#8211; Autor: Antoine Heemeryck (Deutsch) &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<blockquote>\n<p style=\"text-align: right;\">\u201cEntweder soll man es \u00e4ndern, ich stimme zu! aber es soll<\/p>\n<p style=\"text-align: right;\">nichts ge\u00e4ndert werden; oder man soll es nicht\u00a0 \u00e4ndert,<\/p>\n<p style=\"text-align: right;\">ich stimme zu! aber dann soll etwas ge\u00e4ndert werden, vor<\/p>\n<p style=\"text-align: right;\">allem was die wichtigsten&#8230; Stellen&#8230;betrifft&#8230;<\/p>\n<p style=\"text-align: right;\">Dieser Dilemma k\u00f6nnen Sie nicht\u00a0 entkommen&#8230;Dito!\u201d<\/p>\n<p style=\"text-align: right;\">Ion L. Caragiale, Der verlorene Brief<\/p>\n<p style=\"text-align: right;\">\u00ab Was auch immer, muss ich\u2019s zu Ende bringen. \u00bb<\/p>\n<p style=\"text-align: right;\">Hans C. Andersen: Des Kaisers neue Kleidung.<\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\"><div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Seit 2007 geriet die Welt in einer Krise, die, wegen ihres Umfangs, als systemisch bezeichnet wurde. Erstens erschien die Krise wie ein Bruch, eine Begebenheit zugleich au\u00dfergew\u00f6hnlich, der Gesellschaft \u00e4u\u00dferlich. Das Projekt, das die spezifische Markform, auf reiner und perfekter Konkurrenz f\u00fc\u00dfend, im Zentrum der Gesellschaft bringen sollte, kannte wenig oder gar keinen Widerstand und seine Mythen, obgleich angreifbar und manchmal intensiv debattiert, blieben unersch\u00fctterlich. In seinen Entwicklungsphasen (Rist, 2001) ist die Marktgesellschaft in derselben Zeit ein abstraktes Modell und ein Glauben. Dieses System, das leistungsf\u00e4hig, antib\u00fcrokratisch, befreiend, gerecht und daher von einer hohen Morali\u00e4t. Genau dieser fiktive Charakter seiner Eigenschaften (zwischen anderen), wurde durch die Krise ans Licht gebracht. Eigentlich beziffern sich die Verluste durch unterschlagene Geldsummen auf Bilionen Euro: die Staaten kamen den Finanzm\u00e4rkten zu Hilfe und kassierten bedingungslos den Preis dieser Krise ein &#8211; inklusive die Rettung der Banken und die nachfolgende Rezession &#8211; auch wenn die Intervention des Staates in den letzen Jahrhunderten immer als Hindernis f\u00fcr das Wachstum und das \u2018nat\u00fcrliche\u2019 Funktionieren der \u00d6konomie betrachtet wurde. Was die organisatorische Qualit\u00e4t der privaten Unternehemen, die f\u00fcr ihren Pragmatismus gelobt wurden, betrifft, f\u00fchrte die Entwicklung des Audits, die Einf\u00fchrung der Kosten\/Nutzen Berechnung und der verschiendenen Messungsinstrumente f\u00fcr die Wirksamkeit, die Generalisierung der Konkurrenz auf organisatorischen Niveau, zu einer neuen Form von b\u00fcrokratischen Hypertrophie in verschiedenen \u00f6ffentlichen Bereichen (Gesundheit, Forschung, Sicherheit, Sozialdienste usw.) (Hibou, 2013). Schlie\u00dflich verbreitete sich die Verschuldung sowohl \u00fcber den \u00f6ffentlichen wie auch \u00fcber den privaten Bereich. Es gibt viele Beispiele anhand deren wir die Entfernung zwischen den Prinzipien, die ein Gesellschaftsmodell rechtfertigen und das Modell selbst darstellen k\u00f6nnen. Von Georges Balandier her, sind die Krisen f\u00fcr Anthropologen Offenbarungen der gesellschaftlichen, politischen und \u00f6konomischen Dynamiken, die die Gesellschaften aufr\u00fchren. Als in der Anthropologie noch eine statische Vision der exotischen Gesellschaften \u00fcberwiegte, auch wenn sich diese Gesellschaften im vollen Dekolonisationsprozess befanden, unterstrich der Gr\u00fcnder der politischen Anthropologie, dass der tiefgreifende Betriebsmechanismus der Gesellschaft in dieser von Unsicherheit markierten Konjuktur am deutlichsten ist. Wenn wir aber die Krise als einen fl\u00fcchtigen Moment der Unordnung in einer relativ stabilen politischen, \u00f6konomischen und gesellschaftlichen Struktur betrachten, kommen wir zur Erkenntnis, dass dieser Begriff der aktuellen Situation nicht entspricht. Vielleicht m\u00fcssen wir zugeben, dass genau die Krise diejenige ist, die die Form des Kapitalismus, der sich Ende der \u201870er Jahren durchgesetzte und der sich nach dem Sturz des Kommunismus generalisierte, sichtbar gemacht hat. Ein kurzer Blick in die Geschichte zeigt uns, dass die in 2007 angefangene Krise eigentlich die letzte aus einer langen Reihe von Finanzkrisen ist, die die letzten 30 Jahren gepr\u00e4gt haben (in USA, Mexiko, Argentinien, Russland und SO Asien) . Was sie Erscheinung der Krise betrifft, kann man eher \u00fcber eine Kontinuit\u00e4t als \u00fcber einen Bruch sprechen. Alles geschah, als f\u00fchrte die Summe der Krisen, die nach einer Periode von h\u00f6chster Reichtum auftrat, zu einer globalen Krise. Wir k\u00f6nnen und fragen, ob das \u00f6konomische und politische Modell, das 30 Jahren verwendet wurde und das den unerh\u00f6hrten Wohlstand bestimmter sozialen Kategorien gebracht hat, nicht den Grund f\u00fcr die gesellschaftliche und \u00f6konomische Dislozierung und schlie\u00dflich f\u00fcr globalen Krise, die wir heute erleben, ist. Dieser Prozess erinnert an dem \u201cgro\u00dfen Umbruch\u201d, ein Begriff, der von Karl Polanyi in einem anderen Kontext entwickelt wurde (Polanyi, 1983). Gibt es doch einen Bruch, steht dieser nur in Verbindung mit den Rechtfertigungsprinzipen dieses Systems, die schon f\u00fcr ung\u00fcltig erkl\u00e4rt wurden. Diesen Sachverhalt im Sinne behaltend, ist es sinnvoller \u00fcber ein politisches Regime zur Zeit der Krise zu sprechen, als \u00fcber eine Krise an sich. Zu bemerken ist, dass diese finanziellen Krisen zu keiner \u00c4nderung in die politische Gesinnung gef\u00fchrt haben, wie man erwarten konnte. Schlimmer, sie f\u00fchrten zur Beschleunigung der politischen Theorien, deren Sch\u00e4dlichkeit schon bekannt war. Daraus folgt, dass die Erfolglosigkeit der neoliberalen Theorien explizit ist. Diese Tatsache scheint aber die verfolgten politischen Richtungen nicht infrage zu stellen. In einer perfekten Irrationalit\u00e4t greift man zu den Rezepten, die die Krise veranlagt haben, indem sie gerade als Ausweg aus der Krise betrachtet werden. Diese Art von Widerstandsf\u00e4higkeit, die die symbolisch-politische Hegemonie des Neoliberalismus, den Wettbewerb als legitime Form der sozialen Ordnung und den Markt als nat\u00fcrliche Form der Gesellschaftsorganisation darstellt, regt zum Nachdenken an. Der Aufbau dieses Konsenses bedarf wenigstens auf schematischen Niveau einer Analyse des Verstandes, der die Krise im \u00f6ffentlichen Raum begleitet hat. In den Abendl\u00e4ndern wurde der Schwerpunkt auf den abweichenden Verhalten, die die finanzielle Sph\u00e4re kontaminiert h\u00e4tten, gelegt. Normalerweise bezieht sich das aufweichende Verhalten auf eine Norm, die die \u00fcberwiegende Merhheit der Praktiken umfasst. Deshalb wurden die Schuldigen als Minderheit dargestellt. Hier zitieren wir: Bernard Madoff in die USA, Bruno Iksil oder J\u00earome Kerviel in Frankreich. Diese ideologische Konstruktion erlaubt somit das Verbergen das wahren Grundes der Bereicherung, indem die kollektive Verantwortung auf einige angenommen isolierte Individuen, mit immoralischen Praktiken fiel. Auf diese Weise wurde der Kapitalismus in seiner Ganzheit von den S\u00fcnden losgesprochen. Schnell lie\u00df diese Rechtfertigung nach und ein eher klassischer Diskuss nimmt Form. Die \u201cwaheren\u201d Schuldigen f\u00fcr diesen Sachverhalt ist das gierige und verwirrte Volk, das man disziplinieren, bestrafen und einer strengen Austerit\u00e4tskur unterwerfen sollte. Auch wenn die autorit\u00e4ren Neigungen von Anfang an zu bemerken sind (Dardot, Laval 2009), f\u00fchrte dieser post-demokratische Diskurs zu einem \u201cFreiheit t\u00f6tendes\u201d Regime. N\u00e4her, die Krise war eine g\u00fcnstige Gelegenheit und ein Grund f\u00fcr die \u00c4u\u00dferung der Unterdr\u00fcckungstendenzen in der \u00d6ffentlichkeit. Diese Anklage erm\u00f6glichte, auf einer Seite, die Umsetzung der effektiven Verantwortung f\u00fcr die Krise auf den Schulter eines terti\u00e4ren Agierenden und auf der anderen Seite, sprach sie dem Volk, als wichtigster politischer Akteur, die Rechtm\u00e4\u00dfigkeit ab. In Rum\u00e4nien wurden die meist verwendeten Erkl\u00e4rungen von Keynes Theorien beinflusst, aber wurden somit auf eine erstaunliche Karrikatur reduziert. Diese besagten, dass die Masse, die Krise vorausschauend, ihr Konsum reduziert hat und somit die Krise ex nihilo, wegen dieses obskuren Glauben, geschaffen hat. Dieses Syllogimsmus zieht aber die realen und strukturellen Faktoren dieser Situation nicht in Betracht und missachtet Keynes Schlussfolgerung: er ist der Meinung, dass der Staat der einzige imstande ist, wirksame Ma\u00dfnahmen gegen einer zyklischen Wirtschaftskrise durch eine aktive Interventionspolitik und massive Ausgaben zu nehmen. Was Rum\u00e4nien betrifft, findet sich der Urspung dieses Diskurses in dem sehr sp\u00fcrbaren Allozentrismus der hiesigen Intellektualit\u00e4t, die das Abendland als ein Zivilisationszentrum betrachtet. Die politischen und \u00f6konomischen Rezepte aus dem Abendland (USA-EU), k\u00f6nnten nicht fundamental falsch sein, vor allem f\u00fcr die Akteure, die ihre Aurorit\u00e4t auf ein behauptetes Wissen von guter Regierung und von guten abendl\u00e4ndischen Praktiken gr\u00fcnden. In Bezug auf die Gesellschaft, kann diese Problematik aus einem anderen Sichtpunkt untersucht werden. Rum\u00e4nien hat eigentlich mehrere zyklische Wirtschaftkrisen durchgemacht und die Auferlegung eines Marktgesellschaftsmodells wurde von vielen als einen Verlust empfunden und interpretiert. In dieser Hinsicht ist der Postkommunismus ein symbolisches und fingiertes Synonym f\u00fcr Krise (Heemeryck, 2010). Die in 2007 stattgefundene Krise, deren Auswirkungen nur in den folgenden Jahren, als sie sich in Rezesion verwandelte, zu sp\u00fcren waren, wurde von den B\u00fcrgern nicht als eine unglaubliche Begebenheit, die die Bev\u00f6lkerung involviert, verstanden sondern als eine Zeit zus\u00e4tzlicher Unsicherheit in der Geschichte des Postkommunismus. Diese auf die Geschichte der Krisen erbaute Subjektivit\u00e4t, die sich auch in anderen kulturellen R\u00e4ume manifestierte, z.B. in S\u00fcdamerika, hat eine doppelte und zwiesp\u00e4ltige Qualit\u00e4t: auf einer Seiter verhindert sie die schnelle Entdekung des einzigartigen Charakters einer systemischen Krise oder, auf der anderen Seite, entwickeln die Akteure eine alternative Strategie zur Bew\u00e4ltigung dieser Situation. Die letzte Variante ist aber im Rahmen der alten industriellen M\u00e4chte schwer denkbar. Zu unterstreichen ist die Neuigkeit dieser gro\u00dfen Krise f\u00fcr den Gro\u00dfteil der Abendl\u00e4nder, die f\u00fcr viele Unternehmen dieser Welt eine banale Begebenheit ist. Die Unternehmen sind schon seit Jahrhundete von den Schwankungen auf \u00f6konomischen Niveau ersch\u00fcttert worden (Ph\u00e9linas, S\u00e9lim, 2010). Vielleicht ist nur aus diesem Sichtpunkt die geografische Einteilung Norden\/S\u00fcden, Abendland\/Nicht-Abendland aussagekr\u00e4ftig. Trotzdem muss man beachten, dass es im Westen verschiedene Gesellschaftsschichten existieren. Einige befanden sich vielleicht schon vor 2007 in einem ununterbrochenen Armutszustand. Pascale Absi, vom Beispiel der Bergm\u00e4nner aus Potosi ausgehend, stellte sich die Frage: \u201cWas soll die Krise, wenn diese Menschen nie eine feste Arbeitsstelle hatten, oder keinen Nutzen aus der \u00f6ffentlichen Politik f\u00fcr Besch\u00e4ftigung der Arbeitskr\u00e4fte ziehen konnten und deren Beziehung zur Bank nicht existiert oder auf Projekte wie Mico-Kredit begrenzt ist?\u201d<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Die Krise bezieht sich auf die Interpretierung der Subjekte und ihre Darstellung in einem sozialen Bereich mit einem spezifischen Einsatz. Wenn wir uns auf einen geschichtlichen Gesichtspunkt begrenzen, was die Genealogie der \u00f6konomischen Krisen und die Verabschiedung der Doktrinen, die der Krisen vorangegangen sind, betrifft, stellen wir fest, dass die Sparpolitiken eigentlich eine Adaptation der Strukturanpassungspolitiken sind. Dieses Program wurde der ditten Welt schon Ende \u201970 er Jahren auferlegt. Nachdem sie um die Welt gegangen sind, erreichen diese neoliberale Rezepte auch Europa und f\u00fchren zu denselben katastrophalen Ergebnissen. Es ist wichtig, das Ethnozentrismus wegzulassen und zur komparativen Perspektive zu greifen. In diesem Heft findet der Leser Artikeln \u00fcber Gesellschaften, die sich a priori in einer gro\u00dfen Entfernung voneinander befinden: Bangladesch, Bolivien und Rum\u00e4nien. Jenseits der ideologischen K\u00e4mpfe, ist die Identifizierung der Ursachen der Krise ein heikles Verfahren, besonders, wenn es um eine der gr\u00f6\u00dften in der Geschichte des Kapitalismus geht. Es handelt sich nicht um die Neuigkeit des Ph\u00e4nom\u00e4ns, sondern um die Vilfalt der Analyseverfahren die unternommen werden k\u00f6nnen, von denen manche sogar komplement\u00e4r sind. Man k\u00f6nnte den Wandel der Verh\u00e4ltnisse zwischen der finanziellen und der reellen \u00d6konomie (Kapital\/Arbeit), \u00e4hnlich der heterodokten \u00d6konomen (Lordon, Sapir, Servet, etc.) betonen. Ein Machtverh\u00e4ltnis dieser Art veranschaulicht die allgemeine Kapitalisierung der Welt, welche wichtige Auswirkungen auf die verschiedenen Gesellschaften im Ganzen aus\u00fcbt: Arbeitslosigkeit, das Zerst\u00f6ren der Sozialschutzformen (obwohl sie eine wichtige Puffer-Rolle am Anfang der Krise gespielt haben), Senkung der Arbeitsqualit\u00e4t, Verringerung der produktiven \u00d6konomie, vollst\u00e4ndige Privatisierung des Staates, vollst\u00e4ndige Zerst\u00f6rung der Gesellschaften, wie Griechenland, internationale Unterstellung und Verbreitung der Leihe und Schulden als Zerst\u00f6rungsinstrument. Die Vertiefung der gesellschaftlichen Ungleichheiten muss man unterstreichen vor allem weil diese den globalen Konsum beeinflusst. Es besteht die Gefahr zu vergessen, dass die Krise 2007 ihre Wurzel in den Kolaps der Einkommen der Mittelschicht in den USA hat, wo die Ungleichheiten einen historischen Niveau erreicht haben. \u201eSubprime\u201d, wie die Krise gennant wurde, hatte als Ausgangspunkt die Ausbreitung der Kredite mit Hypothek mit einem hohen Risikofaktor, die einer zahlungsunf\u00e4higen Bev\u00f6lkerung gew\u00e4hrt wurden. Diese Tatsache kann generalisiert werden. So wie auch Jean-Michel Servet sagt: \u201eDer letzte Jahrhundertviertel, das einer liberalen, hegemonialen Ideologie unterstellt war, ist einerseits von einer Exazerbation der Konsumw\u00fcnsche mit demonstrativer Auswirkung, andererseits von einem wesentlichen Wachstum der Ungleichheit in der Verteilung der Einkommen markiert\u201c. (Servet, 2010 : 21). Die tiefen Ungleichheit und der Gro\u00dfkonsum sind die Motor-Elemente der Globalisierung. Eine unglaubliche Bereicherung der Oberschicht ist zu bemerken. Diese Feststellung ist von den ehemaligen M\u00e4chte des Westens nicht begrenzt. So erschienen Personen mit unvorstellbaren Verm\u00f6gen in dem ganzen ehemaligen sowjetischen Ostblock und in den postkommunistischen L\u00e4ndern: Indien, Mexico (u.s.w.). Diesen ist die weltweite Expansion der filantropischen Investitionen, welche diese Schauspieler in neuen privaten Solidarit\u00e4tsformen umgeben zu verdanken und bis zum Schluss die Logik, die die Basis ihres Schaffens darstellt, verbreitet: den Bau einer oligarchischen, radikalen postmodernen Gesellschaft . Seit 2008 sind die Gesellschaften vollst\u00e4ndig von dieser Dynamik beeinflusst worden. Im Bild einer beschleunigten Zerst\u00f6rung des sozialen Vertrags sind viele europ\u00e4ische L\u00e4nder arg betroffen worden. Einige L\u00e4nder wie Griechenland und Spanien befinden sich nahe an einem vollst\u00e4ndigen Zerfall der Gesellschaft und des Rahmen Staat-Nation. Dieses passiert eben weil diese L\u00e4nder einen Wohlstand, \u00f6ffentliches Service, Leitungen, \u00f6ffentliche Solidarit\u00e4tsformen, hatten. Das Zerst\u00f6ren des sozialen Staates und der B\u00fcrgerschaft die ihn begleitet, ist umso beeindruckender. Die Gesellschaften sind aber dem gegen\u00fcber nicht ohne Reaktion geblieben. Die neuen gesellschaftlichen Bewegungen, welche die digitalen Netzwerke als Widerstandsmittel verwenden, haben sich in der ganzen Welt verbreitet: in Tunis, Brasilien, \u00c4gypten, T\u00fcrkei und Bangladesch. Die bekanntesten sind wahrscheinlich die, die in die USA oder in Spanien entstanden sind \u2013 die Bewegung Occupy Wall Street und die soziale Bewegung sind unter dem Namen \u00ab 14 Mai.\u00bb bekannt. Diese Vorf\u00e4lle (die einer lokalen spezifischen Situation entsprechen) der Gesellschaft hatten mehrere Verdienste. In erster Reihe machten sie es f\u00fcr die apolitischen gesellschaftlichen Kategorien m\u00f6glich, auf die politische B\u00fchne aufzutreten. Danach wurde auch die \u201eWiederkolonisierung\u201d des \u00f6ffentlichen Raumes m\u00f6glich trotz der Begrenzung des st\u00e4dtischen Raumes durch hochentwickelte kontrolleaus\u00fcbende Ger\u00e4te. Dadurch wurde eine die bis dahin verborgene politische Konfiguration entschleiert. Dieses ist von dem Slogan vom Zuccotti Park \u00abWir sind 99%\u00bb symbolisiert. Wenn die Grenzen dieser sozialen Bewegungen offensichtlich scheinen, besonders bez\u00fcglich des OWS, weil sie sich weigern den \u201cvertretenden\u201d Institutionen ein Programm vorzuschlagen, mit der Begr\u00fcndung, dass man die Selbstst\u00e4ndigkeit und eine Art direkte Demokratie aufbewahren m\u00fcsste, erlaubt uns ein \u00dcberblick auf die Entwicklung dieser Bewegungen, eine globale, soziopolitische Realit\u00e4t zu beobachten, welche die Rezession 2007 nur verdeutlicht hat: den einzelnen Staaten und den Parteien wir es immer schwerer die Einseitigkeit ihrer Ideologien zu verstecken und die Institutionen, die die Zivilgesellschaft vertreten, ein gro\u00dfer Teil der Gewerkschaften und Nichtregierungsorganisationen haben die Rolle des stillen Kameraden des Kapitalismus zu spielen, begrenzt sich aber auf das moralisierende Gegenspiel. Ein anschaulicher Beispiel in Rum\u00e4ninen sind die Demanstrationen am Universit\u00e4tsplatz im Winter 2012-2013, wo die Nichtregierungsorganisationen klar von den Demonstranten r\u00e4umlich begrenzt waren, obwohl diese Protestaktion ein heterogenes Volk zusammenbrachte was die Altersgruppen und die Sozialgruppen betrifft. In derselbe Zeitspanne sagte ein Mitglied des Vorstandes einer ber\u00fchmten Nichtregierungsorganisation in Rum\u00e4nien (Zentrum f\u00fcr Ressourcen f\u00fcr \u00f6ffentliche Beteiligung) w\u00e4hrend eines Interwiews \u00fcber den \u00f6ffentlichen Auftritt dieser Organisationen f\u00fcr eine TV-Sendung (B1TV), dass \u201cdie Relevanz am wichtigsten ist\u201d. Der \u00f6ffentliche Auftritt ist nicht wichtig. Das k\u00e4mpferische Stottern ist ein Symptom des Mangels der Verbindung zwischen den Organisationen welche die Mitglieder der Gesellschaft vertreten m\u00fcssten und die vertretenen Gesellschaftsmitglieder. Der allgemeine Eindruck der bleibt, ist, dass wir uns auf einer post-politischen B\u00fchne befinden. Sie ist nicht ungenau, wenn wir diese Tatsache als ein Ergebnis eines Konfigurierungsprozesses, oder, um ein Konzept der klassischen Solzialwissenschaften zu verwenden, eine Reflexion des Zustandas der Machtbez\u00fcge betrachten. Die Durchsetzung der Konsumgesellschaft setzt in der neuliberalen Optik die Verringerung bis zum Minimum der demokratischen Aktionen, zum Beispiel der Wahlprozess, voraus. Auch diese Aktion kann aber zur einfachen Unterhaltung reduziert werden, ohne eine Auswirkung auf die vertretenden Institutionen zu bewirken, so wie das Referendum f\u00fcr das Europ\u00e4ische Konstitutionelle Traktat in 2005 gezeigt hat. Die sichtbarsten kollektiven Bewegungen haben die Tendenz eine Vielfalt von neuen Geschehen welche n\u00e4her analysiert werden m\u00fcssten, wenn wir Pl\u00e4ne f\u00fcr den Ausgang aus der gegenw\u00e4rtigen Konfiguration des Kapitalismus stiften m\u00f6chten, zu verstecken. Die n\u00e4here Untersuchung der Utopie von J.M. Servet befindet sich in diesem Analysefeld. Der Autor versucht einen Plan f\u00fcr den Ausgang aus dem Kapitalismus durch die Wiedereinf\u00fchrung der Analyse der Konkurrenz-, Markt-, Austausch- und Solidarit\u00e4tsprizipien zu stiften. Im Kontext des Schwundes des politischen Pluralismus besteht einer der wenigen Ausgangswege f\u00fcr den Staat aus einer Aus\u00fcbung des Kultur- und Ethnieschutzes. Auf diese Weise werden die Schleier der Muslimfrauen und die Zigeuner aus Frankreich die Anker einer essentialistischen Retorik, mit dem Ziel, die Verbindung zwischen Staat un Bev\u00f6lkerung aufgrund der ethnischen Kriterien aufzubauen und warum nicht, die Vertretungskraft der Staates zu vergr\u00f6\u00dfern. Sicher, ist es kein ex nihilo Einwand, sondern die Verwertung der schon bestehenden gesellschaftlichen Beziehungen. Europaweit gesehen, k\u00f6nnen wir uns an die Redundanz, mit welcher das Akronym PIGS (Schweine), welches die europ\u00e4ischen Staaten, die am schwersten von der Rezession betrofeen wurden, beschrieb (Portugal, Irland, Griechenland und Spanien), verwendet wurde. Man k\u00f6nnte dieses als eine ausdr\u00fcckliche Rassismusform betrachten. Wenn das eigentliche politische Spiel gel\u00e4hmt ist, kann man ein Spekulationsph\u00e4nomen, eine Neugruppierung und eine Fragmentierung der Identit\u00e4t bemerken. Das hat eine l\u00e4ngere Dynamik und ist von dem Absprung vom Suver\u00e4nit\u00e4tsprinzip und der teritorialen Aufl\u00f6sung des Staates als Nation gekennzeichent. (Badie, 1995, 1999). Die Ausgangspl\u00e4ne aus der Rezession sind noch nicht entwickelt und k\u00f6nnen nicht als konkrete L\u00f6sungen betrachtet werden. In diesem Sachverhalt k\u00f6nnen die Sozialwissenschaften dazu etwas sagen. Die historische Tiefgr\u00fcndigkeit der Analyse, die Vielf\u00e4ltigkeit der untersuchten Situationen, die Bodenhaftigkeit k\u00f6nnten ihnen einen edlen Ton verleihen. <\/div><\/p>\n<p style=\"text-align: right;\">(\u00dcbersetzung in Deutsch von Cristina M\u0103rcule\u0163-Petrescu)<\/p>\n<p><span lang=\"EN-GB\">BIBLIOGRAFIE<\/span><\/p>\n<p><span lang=\"EN-GB\">\u00a0<\/span><\/p>\n<ol>\n<li><span lang=\"EN-GB\">BADIE B., 1999, Un monde sans souverainet\u00e9, Paris, Fayard.<\/span><\/li>\n<li><span lang=\"EN-GB\">BADIE B., 1995, La fin des territoires, Paris, Fayard.<\/span><\/li>\n<li><span lang=\"EN-GB\">CAULIER M. &amp; HEEMERYCK A., 2011, \u00ab Les formes de l\u00e9gitimations politiques et sociales du capitalisme. Une perspective comparative sur la philanthropie: Mexique\/Roumanie \u00bb Anale al Universita\u0163ii Spiru Haret. Seria studii psihologici \u015fi sociologici, n\u00b06, ed. Fondation Romania de Ma\u00eene, vol. 2: 27-40.<\/span><\/li>\n<li><span lang=\"EN-GB\">DARDOT\u00a0 P. &amp; LAVAL C., 2009, La nouvelle raison du monde. Essai sur la soci\u00e9t\u00e9 n\u00e9olib\u00e9rale, Paris, la D\u00e9couverte.<\/span><\/li>\n<li><span lang=\"EN-GB\">GALBRAITH J. K., 2007, \u00ab Br\u00e8ve histoire de l\u2019euphorie financi\u00e8re \u00bb in Economie h\u00e9t\u00e9rodoxe, Paris, Seuil [1990].<\/span><\/li>\n<li><span lang=\"EN-GB\">HEEMERYCK A., 2010, L\u2019importation d\u00e9mocratique en Roumanie: une perspective anthropologique sur la construction d\u2019une soci\u00e9t\u00e9 post-dictatoriale, L\u2019Harmattan, Paris.<\/span><\/li>\n<li><span lang=\"EN-GB\">HIBOU B., 2012, La bureaucratisation du monde \u00e0 l\u2019\u00e8re n\u00e9olib\u00e9rale. Paris, La D\u00e9couverte<\/span><\/li>\n<li><span lang=\"EN-GB\">PHELINAS P. &amp; SELIM M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan. <\/span><\/li>\n<li><span lang=\"EN-GB\">POLANYI K., 1983, La grande transformation. Aux origines politiques et \u00e9conomiques de notre temps, Paris, Gallimard, (1944).<\/span><\/li>\n<li><span lang=\"EN-GB\">RIST G., 2013, Le d\u00e9veloppement. Histoire d\u2019une croyance occidentale, Paris, Presses de Sciences (4e ed.).<\/span><\/li>\n<li><span lang=\"EN-GB\">SERVET J.-M., 2010, \u00ab L\u2019\u00e9conomie contract\u00e9e par le n\u00e9olib\u00e9ralisme \u00bb in PHELINAS P. &amp; SELIM M. (dir.), 2010, La crise vue d\u2019ailleurs, L\u2019Harmattan. <\/span><\/li>\n<li><span lang=\"EN-GB\">SERVET J.-M., 2010, Le grand renversement. De la crise au renouveau solidaire, Paris, Descl\u00e9e de Brouwer.<\/span><\/li>\n<\/ol>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Minerii cooperatori ai Boliviei fa\u0163\u0103 cu recesiunea &#8211; Autor: Pascale ABSI &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">Even in the most precarious situations, the responses to the economic recessions are not limited to the practical application of survival resolution. These answers generate imaginaries, moral representations, that give sense to the events and organize strategies. Taking this fact into account, this paper proposes to analyze the idealistic aspects of the economic global crisis through the experiences of the cooperative workers in the mines of Bolivia. Their logic of interpretation is far from those proposed by the salary and the welfare State. Thus, the crisis appears as an ideal heuristic situation to understand market and labour representations of the social actors. As a matter of fact, we can observe that for the Bolivian miners the breakdown of the miner\u2019s market at the end of 2010 was less traumatic that the previously unseen prosperity. This assessment reminds us that the sudden excessive accumulation of wealth can be a crisis equal to that experienced by the economical recession.<\/p>\n<p style=\"text-align: justify;\"><strong>Key words:<\/strong> Bolivia, Cooperatives, Miners, Social Representations, Work, Money<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Le Bangladesh en crise entre proc\u00e8s m\u00e9moriels et mod\u00e8les globalis\u00e9s &#8211; Auteur: Monique Selim &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">This article explores the crisis multiform \u2013 political and economical \u2013 that knows Bangladesh in 2013 and endeavours to untie the hanks on the basis of the present to go back to the foundation of the country in 1971. The analysis of the memorial trials against the \u201ccollaborators\u201d of the Pakistan, imagined in 1992, carried out in 2013, clarifies, under misleading appearances of continuity, the deep changes of the society and the government schemes concerned to preserve the power. As a corollary the intrusion of the social movements generated on Internet shows here as elsewhere the upheavals that make the opening to a \u201cglobal civil society\u201d.<\/p>\n<p style=\"text-align: justify;\"><strong>Key Words:<\/strong> Bangladesh, political and economical situation, globalisation, Internet, islamisation.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;O altfel de criz\u0103: criza demografic\u0103 rom\u00e2neasc\u0103, simptome, evolu\u0163ie \u015fi consecin\u0163e &#8211; Autor: Todor C\u0103t\u0103lina&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">Unlike economic crises, demographic ones are perhaps the most serious type of crisis which often do not generate &#8220;innovation&#8221;,\u00a0 like the\u00a0 economic ones tend to do. A demographic crisis can weaken a society, may cause a conflict and can put an end to a civilization as an extreme form of its effects manifestation. In this context 2013 is the year of publication of a long-expected\u00a0 and controversial enough census data. This finnds\u00a0 Romania on the verge of a demographic latent crisis and for this reason the present research aims to identify its symptoms starting from the existing relationship between demographics and geopolitics and to structure a series\u00a0 of possible consequences given the symptoms and their possible developments.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> demographic development, crisis, declining population, aging population, migration, security, risk.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Clairvoyance: penser l\u2019utopie pour reconna\u00eetre un futur d\u00e9j\u00e0 pr\u00e9sent &#8211; Auteur: Jean-Michel Servet &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">To understand the possibility of alternatives, the article defines at first the roots of the 2007 crisis which show that the systems of production and exchange, because of the domination of the financial sphere, went away from the productive capitalism to bring to the foreground an empire of liquidity. The principal concepts of economic integration (Polanyi) and of common (Ostrom) are mainly mobilized to analyse the crisis and its issues. The invention of practices recognized as those of the solidarity based and social economy supposes a junction of the economic and political fields and a hegemony of the principle of reciprocity at the base of the interdependence of the human activities thanks to the solidarity and the sharing.<\/p>\n<p style=\"text-align: justify;\"><strong>Key words:<\/strong> Alternative, capitalism, crisis, solidarity based economy, sharing, utopia<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;O economie a supunerii. Munc\u0103, venituri \u015fi c\u0103s\u0103torie \u00een Uzbekistan &#8211; Autor: Laurent Bazin &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">Based on ethnologic fieldwork conducted in Uzbekistan, this article explores the transformations of work in Uzbekistan, where the post soviet regime has adopted the Uzbek national identity as the new State ideology and maintained some forms of subjection inherited from the USSR. The author shows the importance of the changes that affect work in its exercise, as well as the social context and the representations related to it. The article details three situations which are especially significant of the new architectures of work : working force markets, teams of workers in the construction sector and in a cotton mill. It analyses how the representations of work are built on gender differentiations and how the circulation of incomes within the family hinders the possibilities of individual emancipation and strengthens the structures of kinship. Wedding constitutes a key operator, an essential moment of expenses and a symbolic support of the renewal of national identity ; it forces submission on juniors and servility on young spouses.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> Uzbekistan, Economic Anthropology, Globalization, Work, Wedding, National Identity<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Pauperitate \u015fi asisten\u0163\u0103 public\u0103 \u00een Piatra Neam\u0163 1864 \u2013 1914 &#8211; Autor: Daniel Pavai &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong><span lang=\"EN-GB\">Abstract<\/span><\/strong><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\">Between the Union of the Principalities and the First World War, the Romanian society withstood a wide modernisation process of its political, legislative, economical and cultural structures, in the fashion of advanced societies of Western Europe.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\">\u00a0One of the most spectacular effects of this wide modernisation process was the accelerated development of urban life, with parameters and a rhythm that had not been encountered up until then.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\">\u00a0This accelerated development, apart from having indisputable positive effects, also caused massive changes in the social architecture of Romanian towns, with devastating effects among those who, for various reasons, could not adapt to the new, ever-changing realities.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\">\u00a0For the first time in its history, the Romanian town was acutely experimenting the phenomenon of pauperising large categories of its inhabitants, a sombre reality that would represent a true test of the local decision-makers\u2019 entrepreneurial spirit.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\">\u00a0This study analyses the concrete forms through which the local public authorities of that age decided to manage this delicate problem in Piatra Neamt, a medium-sized town in Moldova.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\"><strong>Keywords:<\/strong> pauperism, public assistance, abandoned children, sick people, disabled people.<\/span><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Experien\u0163a indic\u0103 a lui Mircea Eliade \u015fi a lui Romain Rolland &#8211; Autor: Luria Rebeca \u015eerban &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong><span lang=\"EN-GB\">Abstract<\/span><\/strong><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\">This article is a combination of plans, views, opposites, complementary aspects and perspectives. We are facing a country composed of two journals, of important antithesis, but they are creating an entire cultural, social and spiritual landscape.We are witnesses and traveler with both diarists and we are looking through their eyes the\u00a0 traditions, cultural or political personalities, we approach and depart from the religious life, depending on how well it is described on their pages or we\u00a0 sneak into other pages to not lose details, new information . India doesn\u2019t mean only asceticism, only wildness, only Tagore or just Gandhi, but it means each of them, more or less, but it is important that it includes them all and it delights our souls as far as we pass another page. India\u00a0 must not be in contrast with Europe, as the spiritual fathers are doing, but set it against a free and totally different continent and perceptions.The way of\u00a0 existence, thoughts, actions of ones and others should not be judged in terms of their culture, but accepted as it is simultaneously respected for what what it is.<\/span><\/p>\n<p style=\"text-align: justify;\"><span lang=\"EN-GB\"><strong>Key words:<\/strong> India, Tagore, Gandhi, diary,Eliade, Rolland<\/span><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The eighteenth-century english landscape garden as a cultural institution &#8211; Author: Drago\u015f-Alexandru IVANA &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The present article provides an insight into the English landscape garden perceived as an improvement of taste due to allegedly rejected trends from abroad and to a capitalization of architectural reminiscences. The English landscape garden participates in defining the process of cultural translation able to bring environmental relics or residues into an English context in which the landscape of the mind is understood as a means of construction or as a new forma mentis underlying Englishness. It is in this light that I shall look at the English landscape garden as both a cultural institution and a \u201cplace for all seasons\u201d by considering some of its basic components.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords<\/strong>: landscape garden, Englishness, forma mentis, emblematic, expressive, cultural institution<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;\u00centre criz\u0103 \u015fi impur: Proiectarea urbanului deasupra urbanului &#8211; Autor: Viorella Manolache &#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The present study organized structurally in approximating the subchapters approaching the urban groundings- warnings- crises; adaptation to crises: the overhead urbanism commutation and urban \u201dsurvivalism\u201d, impure-inertial notes\u00a0 establishes and confirms in a theoretical and philosophical manner, the fact that urban remains the last construct of the human (as specie) imagination, articulating a possible answer provided to the bad signs of the word crises which seems to control all the\u00a0 European economic, cultural, social or political arteries.<\/p>\n<p style=\"text-align: justify;\">The study will offer as a crises solution, the urban upon urban projection only as a manner to enlarge the urban concentration placed almost apocalyptically, inside disintegration, forced interactive neighborhoods, decolonization, decentralization or post-industrial des-urbanization.<\/p>\n<p style=\"text-align: justify;\"><strong>Keywords:<\/strong> Crisis, Impurity, Urban Kinetics, Urban Survivalist, Urban upon Urban<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;The tattoo in modern romanian society &#8211; Authors: Adrian Majuru and Roxana Diaconu&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">Tatuajul istoric reprezint\u0103 o noutate \u00een domeniul restaur\u0103rii romane\u015fti.<\/p>\n<p style=\"text-align: justify;\">\u00cen muzeul Institutului Na\u0163ional Medico-Legal din Bucure\u015fti se afla o colec\u0163ie de tatuaje umane ce dateaz\u0103 de la \u00eenceputul secolului XX.<\/p>\n<p style=\"text-align: justify;\">\u00cen spa\u0163iul rom\u00e2nesc modern, prima sintez\u0103 a problematicii tatuajelor nu apar\u0163ine unui istoric, ci medicului legist Nicolae Minovici. Acesta a publicat \u00een anul 1898 lucrarea Tatuajurile \u00een Rom\u00e2nia, care a fost teza sa de licen\u0163\u0103, \u00eenc\u0103 de referin\u0163\u0103 pentru medicina rom\u00e2neasc\u0103 \u015fi ar trebui s\u0103 fie la fel \u015fi pentru istoriografie.<\/p>\n<p style=\"text-align: justify;\">Un apropiat al profesorului Nicolae Minovici a fost profesorul de anatomie \u015fi antropologul de valoare interna\u0163ional\u0103, dr. Francisc Josif Rainer. Cei doi medici au colaborat \u00een multe situa\u0163ii, \u00een general la s\u0103p\u0103turi de salvare sau deshum\u0103ri pentru expertize criminalistice. Nicolae Minovici colabora cu dr. Rainer pentru expertizarea antropologic\u0103 a scheletelor \u015fi craniilor studiate.<\/p>\n<p style=\"text-align: justify;\">Dar ceea ce aducem ca element de noutate prezentului articol este un caz studiat \u00een anul 1927 de c\u0103tre Francisc Iosif Rainer \u00een leg\u0103tur\u0103 cu un bucure\u015ftean, care poseda tatuaje pe ambii umeri \u015fi \u00een zona toracelui. Numele acestuia a fost Alexandru Popescu iar la data cercet\u0103rii avea v\u00e2rsta de 27 de ani \u015fi era de profesie croitor.<\/p>\n<p style=\"text-align: justify;\">\u00cen partea a doua a acestui articol se va face referire la metodele de restaurare a tatuajelor studiate de dr.Fr.Rainer \u00een prim\u0103vara anului 1927. Investigarea \u015fi restaurarea acestor tatuaje a \u00eenceput \u00een urm\u0103 cu patru ani. \u00cenainte de \u00eenceperea interven\u0163iei directe pe aceste artefacte s-au adunat c\u00e2t mai multe informa\u0163ii, s-au efectuat analize privind compozi\u0163ia chimic\u0103 a pielii conservate \u015fi a pigmen\u0163ilor folosi\u0163i la tatuare cu ajutorul fluorescen\u0163ei \u015fi micro fluorescen\u0163ei (XRF \u015fi micro XRF cu spectrometru portabil tip InnovX Systems Alpha Series, anticatod W, 30 kV, 6 \u03bcA, timp de achizi\u0163ie 60 sec. ), m\u0103surarea temperaturii de contrac\u0163ie pentru determinarea gradului de degradare a tegumentelor, microscopii, m\u0103surarea pH-ului \u015fi alte analize. Dup\u0103 informa\u0163iile acumulate \u00een urma acestor investiga\u0163ii \u015fi \u00eentocmirea unei documenta\u0163ii a \u00eenceput etapa test\u0103rilor pe obiect iar rezultatul acestor interven\u0163ii face subiectul prezentului articol.<\/p>\n<p style=\"text-align: justify;\"><strong>Cuvinte cheie<\/strong>: istoria tatuajelor, etologie, antropologie urban\u0103, mentalit\u0103\u0163i, metode de restaurare a \u0163esutului uman.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][et_pb_row use_custom_gutter=&#8221;on&#8221; padding_mobile=&#8221;off&#8221; column_padding_mobile=&#8221;on&#8221; module_class=&#8221; et_pb_row_fullwidth&#8221; _builder_version=&#8221;3.25&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; width=&#8221;89%&#8221; width_tablet=&#8221;80%&#8221; width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; 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width_phone=&#8221;&#8221; width_last_edited=&#8221;on|desktop&#8221; max_width=&#8221;89%&#8221; max_width_tablet=&#8221;80%&#8221; max_width_phone=&#8221;&#8221; max_width_last_edited=&#8221;on|desktop&#8221; make_fullwidth=&#8221;on&#8221;][et_pb_column type=&#8221;1_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_text _builder_version=&#8221;3.27.4&#8243; background_size=&#8221;initial&#8221; background_position=&#8221;top_left&#8221; background_repeat=&#8221;repeat&#8221; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;]<\/p>\n<p style=\"text-align: center;\"><strong>Revista de Antropologie Urban\u0103 Nr.1 (2013)<\/strong><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_text][et_pb_image src=&#8221;https:\/\/rev-antropologieurbana.ro\/wp-content\/uploads\/2016\/06\/nr.-1.png&#8221; alt=&#8221;Revista de Antropologie Urban\u0103 Nr.1&#8243; title_text=&#8221;Revista de Antropologie Urban\u0103 Nr.1&#8243; 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_builder_version=&#8221;4.6.6&#8243; button_text_size__hover_enabled=&#8221;off&#8221; button_one_text_size__hover_enabled=&#8221;off&#8221; button_two_text_size__hover_enabled=&#8221;off&#8221; button_text_color__hover_enabled=&#8221;off&#8221; button_one_text_color__hover_enabled=&#8221;off&#8221; button_two_text_color__hover_enabled=&#8221;off&#8221; button_border_width__hover_enabled=&#8221;off&#8221; button_one_border_width__hover_enabled=&#8221;off&#8221; button_two_border_width__hover_enabled=&#8221;off&#8221; button_border_color__hover_enabled=&#8221;off&#8221; button_one_border_color__hover_enabled=&#8221;off&#8221; button_two_border_color__hover_enabled=&#8221;off&#8221; button_border_radius__hover_enabled=&#8221;off&#8221; button_one_border_radius__hover_enabled=&#8221;off&#8221; button_two_border_radius__hover_enabled=&#8221;off&#8221; button_letter_spacing__hover_enabled=&#8221;off&#8221; button_one_letter_spacing__hover_enabled=&#8221;off&#8221; button_two_letter_spacing__hover_enabled=&#8221;off&#8221; button_bg_color__hover_enabled=&#8221;off&#8221; button_one_bg_color__hover_enabled=&#8221;off&#8221; button_two_bg_color__hover_enabled=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_button][\/et_pb_column][et_pb_column type=&#8221;3_4&#8243; _builder_version=&#8221;3.25&#8243; custom_padding=&#8221;|||&#8221; custom_padding__hover=&#8221;|||&#8221;][et_pb_accordion _builder_version=&#8221;3.0.87&#8243; use_border_color=&#8221;off&#8221; border_color=&#8221;#ffffff&#8221; border_style=&#8221;solid&#8221;][et_pb_accordion_item title=&#8221;Revista de Antropologie Urban\u0103 &#8211; Nr.1 ( 2013) &#8211; CUPRINS&#8221; open=&#8221;on&#8221; _builder_version=&#8221;3.0.47&#8243;]Editorial<\/p>\n<p>DOSAR<\/p>\n<ul>\n<li>Dinamici globale al ora\u015fului \u2013 Antoine Heemeryck<\/li>\n<li>Ora\u015ful, oglinda Statului: Bucure\u015fti \u2013 Interviu cu Gerard Althabe realizat de Monique S\u00e9lim<\/li>\n<li>Locuire \u015fi sociabilitate \u00een cartierul post-socialist.Flore\u015fti \u2013 Cluj \u2013 Gabriel Troc<\/li>\n<li>Le d\u00e9sir d\u2019internationalit\u00e9, dynamique et vecteur de la mise \u00e0\u00a0niveau des villes marocaines \u2013 Ga\u00eblle Gillot<\/li>\n<li>De la cit\u00e9-territoire \u00e0 la m\u00e9tropole: H\u00e9ritages et mutations \u00e0 Quito (\u00c9quateur)\u00a0 \u2013 Bernard Castelli<\/li>\n<li>Imaginile str\u0103inului, consumul \u015fi logica de diferen\u0163iere \u00eentr-un cartier din Bucure\u015fti \u2013 Antoine Heemeryck<\/li>\n<\/ul>\n<p>ANTROPOLOGIE SOCIAL\u0102<\/p>\n<ul>\n<li>Soci\u00e9t\u00e9 civile, nouveaux modes de communication et contr\u00f4le politique \u00e0 Canton (Chine) \u2013 Wenjing GUO<\/li>\n<\/ul>\n<p>ANTROPOLOGIE URBAN\u0102<\/p>\n<ul>\n<li>Centru \u015fi Periferie \u2013 O paradigm\u0103 spa\u0163ial\u0103 \u00een evolu\u0163ie<\/li>\n<li>Idei \u015fi ipoteze privind o perspectiv\u0103 spa\u0163ial-urbanistic\u0103 a centralit\u0103\u0163ii \u2013 Conf. dr. arh. C\u0103t\u0103lin S\u00e2rbu<\/li>\n<li>Bucharest \u2013 between European modernity and the Ottoman East \u2013 Adrian Majuru<\/li>\n<\/ul>\n<p>ANTROPOLOGIA S\u0102N\u0102T\u0102\u0162II<\/p>\n<ul>\n<li>Terapia \u015fi psihoterapia popular\u0103 \u00een contextul antropologiei culturale \u2013 dr. Camelia Burghele<\/li>\n<\/ul>\n<p>RECENZII<\/p>\n<ul>\n<li>Memorialistic\u0103 \u015fi iatroistorie \u2013 Octavian Bud<\/li>\n<li><em>De bons voisins. Enqu\u00eate dans un quartier de la bourgeoisie\u00a0 <\/em><em>progressiste, Raisons d\u2019agir<\/em> \u2013 Antoine Heemeryck<\/li>\n<li><em>Marile ora\u015fe din istoria omenirii<\/em>. Ora\u015fele: h\u0103r\u0163i \u00een mi\u015fcare \u2013 Adrian Majuru<\/li>\n<li><em>Expanded Cinema: Art, Performance, Film<\/em> \u2013 Irina Pa\u0163a<\/li>\n<\/ul>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial &#8211; Autor: Adrian Majuru (Rom\u00e2n\u0103)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">\u0162inta \u015fi esen\u0163a antropologiei este cunoa\u015fterea omului, ceea ce este altceva dec\u00e2t adunarea de cuno\u015ftin\u0163e despre om, pre\u0163ioase \u015fi acestea \u00eentr-o alt\u0103 etap\u0103. \u00centre cuno\u015ftin\u0163e despre fenomen \u015fi cunoa\u015fterea unui fenomen este o deosebire de calitate. Cunoa\u015fterea presupune \u00een\u0163elegere \u015fi totodat\u0103 perspectiv\u0103. A urm\u0103ri procesul continuu al devenirii umane, \u00een condi\u0163ii geografice variabile, unele favorabile, altele nefavorabile, a descrie \u015fi explica factorii de presiune \u015fi de modelare uman\u0103, ac\u0163iile \u015fi reac\u0163iile fiin\u0163elor umane \u00een confruntarea cu realitatea, a urm\u0103ri \u015fi analiza ce se petrece \u00een decursul desf\u0103\u015fur\u0103rii fenomenelor, a \u015fti exact de la ce s-a pornit \u015fi la ce s-a ajuns, care au fost etapele prin care s-a trecut, a extrage unele \u00ab momente \u00bb reprezentative din aceste desf\u0103\u015fur\u0103ri \u015fi a le prezenta, iat\u0103 c\u00e2teva obiective pe care \u015fi le propune proiectul de fa\u0163\u0103.<\/p>\n<p style=\"text-align: justify;\"><strong> De ce o revist\u0103 de antropologie urban\u0103?<\/strong><\/p>\n<p style=\"text-align: justify;\">Pe plan na\u0163ional sunt pu\u0163ine sau chiar lipsesc contribu\u0163iile teoretice, sintezele cu orizont teoretizant. Este de remarcat nevoia de sintez\u0103 fie de prim plan fie de plan secund. Aceste sinteze sunt ca ni\u015fte \u00ab c\u0103r\u0103mizi sau trepte \u00bb, spre cunoa\u015fterea omului, dar c\u00e2t\u0103 vreme nu exist\u0103 un proiect recunoscut de to\u0163i, cu toate eforturile de cercetare care se fac, uneori remarcabile, nu se poate ajunge dec\u00e2t la \u00ab pavarea \u00bb selectiv\u0103 cu aceste \u00ab c\u0103r\u0103mizi \u00bb a unei sau mai multor alei izolate f\u0103r\u0103 leg\u0103tur\u0103 una cu alta \u015fi pe care nu le cunosc to\u0163i. S\u0103 re\u0163inem \u015fi s\u0103 reac\u0163ion\u0103m corespunz\u0103tor a\u015fadar la lipsa de coeren\u0163\u0103 \u015fi de conjugare care motiveaz\u0103 impresionantul proces de expansiune al antropologiei \u015fi care este o necesitate real\u0103 a zilelor noastre. Pe de alt\u0103 parte, este stringent\u0103 nevoia unor sinteze asupra coordonatelor spa\u0163iului urban rom\u00e2nesc, dintr-o viziune nu doar descriptiv\u0103 ci deopotriv\u0103 prescriptiv\u0103, \u00een scopul eviden\u0163ierii paralelismelor culturale cu Europa, a rezervelor de dezvoltare urban\u0103, a deficien\u0163elor ce se cuvin cunoscute \u015fi studiate \u00een vederea dep\u0103\u015firii lor. Proiectul nostru editorial \u00ee\u015fi dore\u015fte s\u0103 ofere solu\u0163ii de regenerare economic\u0103 \u015fi social\u0103 (urban\u0103), precum \u015fi de remodelare moral\u0103 (individual\u0103 \u015fi colectiv\u0103). \u00cen plus, astfel de solu\u0163ii pot deveni factori activi de modificare a mentalit\u0103\u0163ilor deficitare (\u00een cre\u015ftere), manifestate la toate segmentele de v\u00e2rst\u0103 (copii, tineri, adul\u0163i \u015fi oameni \u00een v\u00e2rst\u0103), determinate de impactul brutal al schimb\u0103rilor din ultimii 20 ani.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">O autentic\u0103 cercetare antropologic\u0103 are ni\u015fte tr\u0103s\u0103turi specifice \u00eentre care poate c\u0103 cea mai important\u0103 este raportarea la condi\u0163ia uman\u0103, individual\u0103 sau colectiv\u0103, ini\u0163ial\u0103 originar\u0103. A urm\u0103ri devenirea de la acea condi\u0163ie p\u00e2n\u0103 ast\u0103zi, sau p\u00e2n\u0103 la un moment dat, a \u00een\u0163elege ce s-a \u00eent\u00e2mplat, a pune \u00een eviden\u0163\u0103 sensurile devenirii \u015fi eventual a putea anticipa, pe aceast\u0103 baz\u0103 la ce ne putem a\u015ftepta, \u00eenseamn\u0103 a face antropologie. Cum dob\u00e2ndim \u00een\u0163elegerea antropologic\u0103 \u015fi accesul la semnifica\u0163ia antropologic\u0103? Numai a\u015fa cineva poate sus\u0163ine c\u0103 este antropolog \u015fi face antropologie. Structura mai mult sau mai pu\u0163in fin\u0103 \u015fi complicat\u0103 a cauzelor \u015fi efectelor care duc la diversitatea uman\u0103, la schimb\u0103rile care sunt uneori evolu\u0163ie, este format\u0103 din factori at\u00e2t biologici c\u00e2t \u015fi culturali, ori mic\u015fti, pentru a c\u0103ror recunoa\u015ftere e nevoie de st\u0103p\u00e2nirea unor cuno\u015ftiin\u0163e care nu cunosc grani\u0163e. Antropologia urban\u0103 ocup\u0103 o secven\u0163\u0103 din antropologia general\u0103 \u015fi prive\u015fte grupurile umane, sau indivizii care tr\u0103iesc \u00een condi\u0163ii urbane. Procesul de urbanizare este un proces antropologic prin care se produce o schimbare important\u0103 \u00een continua devenire a speciei noastre. Antropologia urban\u0103 cuprinde \u015fi tot ce se modific\u0103 prin trecerea de la rural la urban \u015fi urm\u0103re\u015fte nobila aventur\u0103 uman\u0103 mai departe \u00een urbanizare, industrializare, post industrializare, p\u00e2n\u0103 la societatea informatizat\u0103 care este abia la \u00eenceput. \u015ei care va \u00eenregistra \u00een timp muta\u0163ii, oricum mici schimb\u0103ri \u00een condi\u0163ia omului. Timpul \u015fi spa\u0163iul au fost totdeauna marile provoc\u0103ri pentru om. Omul a depus eforturi ne\u00eencetate s\u0103 domine at\u00e2t spa\u0163iul c\u00e2t \u015fi timpul. Ce a f\u0103cut cu timpul economisit, ce a c\u00e2\u015ftigat de pe urma faptului c\u0103 \u00een loc de dou\u0103 ore ca s\u0103 parcurg\u0103 o distan\u0163\u0103 a cheltuit numai o or\u0103, nu se \u015ftie. Am gre\u015fi spun\u00e2nd c\u0103 nu a f\u0103cut nimic, c\u0103 a risipit timpul c\u00e2\u015ftigat. Revista de antroplogie urban\u0103 trebuie s\u0103 fie preg\u0103tit\u0103 s\u0103 semnaleze \u015fi s\u0103 anticipeze problemele care vor apare \u00een spa\u0163iul urban, \u015fi s\u0103 aib\u0103 solu\u0163ii pentru rezolvarea lor. Cu alte cuvinte s\u0103 fie un proiect cu orientare spre viitor, valoriz\u00e2nd \u00eens\u0103 etapele trecutului prin simptomele prezentului.<\/p>\n<p style=\"text-align: justify;\"><em>Adrian Majuru<\/em><\/p>\n<p style=\"text-align: justify;\"><\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial &#8211; Author: Adrian Majuru (English)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Knowing man is the target and gist of anthropology. This is totally different from gathering precious knowledge about man, which happens at a different stage. There is a difference in quality between someone\u2019s knowledge about a specific phenomenon and knowing a specific phenomenon. Knowledge implies understanding as well as having a certain perspective on things. Analysing the ongoing process of human becoming in variable propitious or unpropitious geographical conditions, describing and explaining pressure and human factors as well as human patterns, the way in which human beings act and react when facing reality, tracking and looking into the manifestation of various phenomena, knowing exactly the stages of a process, how everything started and ended, extracting some representative \u201cmoments \u00bb from the unfolding of these phenomena and, finally, presenting them are just a few aims of the present project.<\/p>\n<p style=\"text-align: justify;\"><strong>Why an urban anthropology review?<\/strong><\/p>\n<p style=\"text-align: justify;\">At national level, theoretical contributions or theory-geared syntheses are scarce or even non-existent. One can notice that there is a need for a primary or secondary type of synthesis. These syntheses are like \u201cbricks or steps \u00bb towards the knowledge of man. However, as long as there is no project unanimously acknowledged, despite all the efforts, sometimes remarkable, made to carry out research, these \u201cbricks \u00bb can only \u00ab pave \u00bb randomly one or more isolated avenues, separated from each other and known by only a few. We should bear this in mind and react, therefore, to the lack of coherence and consensus that underlies the impressive expansion process of anthropology, which is felt as a real need today. On the other hand, there is a crucial need for syntheses about the coordinates of the Romanian urban space that should be made both from a descriptive and prescriptive perspective. Their aim is to highlight cultural parallelisms with Europe, urban development resources, deficiencies which ought to be known and studied with the purpose of surmounting them. Our editorial project endeavours to offer solutions for economic and social (urban) regeneration, as well as for moral (individual and collective) remodelling. In addition, such solutions may become active factors in the process of changing (ever-growing) deficient mentalities characteristic of all age groups (children, young people, adults and elderly persons).<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">These mentalities have emerged as a result of the brutal impact of the various changes that have occurred in the past 20 years. One of the most important specific traits of genuine anthropological research is related to the origins of the human condition, be it individual or collective. Studying anthropology means tracking the evolution from that condition to this day, or up to a certain moment, understanding what happened, foregrounding the meanings of human becoming and, thus, being able to anticipate what is in store for us. How do we acquire an anthropological understanding and the access to anthropological significance? It is only in this way that some may claim that they are anthropologists or that they deal with anthropology. The more or less fine and sophisticated structure of the causes and effects that are conducive to human diversity, to changes which sometimes stand for evolution, is made up of both biological and cultural or mixed factors which can be recognised only if one possesses knowledge that crosses cultural boundaries. Urban anthropology is deemed as a sequence of general anthropology, dealing with groups of people or individuals who live in urban conditions. The urbanisation process is an anthropological process that is responsible for a significant change in the ongoing evolution of our species. Urban anthropology encompasses all the changes brought about the shift from rural to urban and tracks the plunge of the noble human adventure into urbanisation, industrialisation, post-industrialisation and, ultimately, into a burgeoning information society. It will go through a series of mutations over time perceived as small changes in man\u2019s condition. Time and space have always been man\u2019s great challenges. Man has incessantly made painstaking efforts to master both time and space. There is no telling about what he has done with the time he has saved or about what he has gained from the fact that he spent an hour, instead of two, in order to cover a certain distance. We would be wrong in saying that he has not done anything, that he has wasted the time he has saved. The urban anthropology review must be ready to signal and foreshadow the problems that will occur in the urban space and also to provide solutions to them. In other words, it must be future-oriented, yet not without valuing the stages of the past through the symptoms of the present.<\/p>\n<p style=\"text-align: justify;\"><em>Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Editorial &#8211; Auteur: Adrian Majuru (Francais)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Le but et l\u2019essence de l\u2019anthropologie est la connaissance humaine, ce qui signifie autre chose que de recueillir des connaissances sur l\u2019homme, pr\u00e9cieuses elles aussi, mais dans une autre \u00e9tape. Entre le savoir sur le ph\u00e9nom\u00e8ne et la connaissance d\u2019un ph\u00e9nom\u00e8ne il y a une diff\u00e9rence de qualit\u00e9. La connaissance implique \u00e9galement la compr\u00e9hension et la perspective. Suivre le processus continu du devenir humain dans diverses conditions g\u00e9ographiques, certaines favorables, d\u2019autres d\u00e9favorables, pour d\u00e9crire et expliquer les facteurs de pression et de mod\u00e9lisation humaine, les actions et les r\u00e9actions des \u00eatres humains face \u00e0 la r\u00e9alit\u00e9, suivre et analyser ce qui se passe au cours des ph\u00e9nom\u00e8nes, savoir exactement de ce qu\u2019on a commenc\u00e9 jusqu\u2019au point d\u2019arriv\u00e9e, quelles ont \u00e9t\u00e9 les \u00e9tapes par lesquelles on a pass\u00e9, extraire certains \u00ab moments \u00bb repr\u00e9sentatifs de ces d\u00e9roulements et les pr\u00e9senter, voici quelques objectifs que se propose le pr\u00e9sent projet.<\/p>\n<p style=\"text-align: justify;\"><strong>Pourquoi une revue d\u2019anthropologie urbaine?<\/strong><\/p>\n<p style=\"text-align: justify;\">Au niveau national, il y a peu ou pas d\u2019apports th\u00e9oriques, des synth\u00e8ses \u00e0 l\u2019esprit de th\u00e9orisatisation. Il faut souligner la n\u00e9cessit\u00e9 de synth\u00e9tiser, soit \u00e0 l\u2019avant-plan, soit \u00e0 l\u2019arri\u00e8re-plan. Ces r\u00e9sum\u00e9s sont comme des \u00ab briques ou \u00e9tapes \u00bb vers la connaissance humaine, mais autant qu\u2019il n\u2019y a pas un projet reconnu par tous, m\u00eame si les efforts de recherche sont parfois remarquable, on ne peut arriver qu\u2019au couvrement s\u00e9lectif par ces \u00ab briques \u00bb d\u2019un ou de plusieurs chemins isol\u00e9s sans rapport entre eux, qui ne sont pas connus par tous les gens. On doit faire attention et r\u00e9agir en cons\u00e9quence, de sorte que la faute de coh\u00e9rence et de conjugaison qui motive l\u2019impressionnant processus d\u2019expansion de l\u2019anthropologie, qui est un besoin r\u00e9el d\u2019aujourd\u2019hui. D\u2019autre part, un besoin urgent de certaines synth\u00e8ses sur les coordonn\u00e9es dans l\u2019espace urbain roumain, d\u2019une vision non seulement descriptive, mais aussi normative, afin de souligner les parall\u00e9lismes culturels de l\u2019Europe, des r\u00e9serves du d\u00e9veloppement urbain, des carences qui doivent \u00eatre connues et \u00e9tudi\u00e9es afin de les surmonter. Notre projet \u00e9ditorial vise \u00e0 offrir des solutions pour la r\u00e9g\u00e9n\u00e9ration \u00e9conomique et sociale (urbaine) et pour le remodelage moral (individuel et collectif). En outre, de telles solutions peuvent devenir des facteurs actifs de changement des mentalit\u00e9s d\u00e9ficitaires (en croissance), qui se manifestent \u00e0 tous les groupes d\u2019\u00e2ge (enfants, jeunes, adultes et personnes \u00e2g\u00e9es) caus\u00e9s par un choc brutal de changements au cours des 20 derni\u00e8res ann\u00e9es.<\/p>\n<p style=\"text-align: justify;\"><\/div> <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Une v\u00e9ritable recherche anthropologique poss\u00e8de des caract\u00e9ristiques sp\u00e9cifiques dont peut-\u00eatre la plus importante est la r\u00e9f\u00e9rence \u00e0 la condition humaine, individuelle ou collective, d\u2019origine originaire. Suivre le devenir de cet \u00e9tat-l\u00e0 jusqu\u2019\u00e0 pr\u00e9sent, ou jusqu\u2019\u00e0 un certain moment, comprendre ce qui s\u2019est pass\u00e9, r\u00e9v\u00e9ler les significations du devenir et \u00e9ventuellement de pouvoir participer, sur cette base ce que nous pouvons esp\u00e9rer, c\u2019est faire l\u2019anthropologie. Comment acqu\u00e9rir la compr\u00e9hension anthropologique et l\u2019acc\u00e8s \u00e0 la signification anthropologique? Ce n\u2019est qu\u2019\u00e0 cette mani\u00e8re qu\u2019 on peut pr\u00e9tendre \u00eatre un anthropologue et faire anthropologie. La structure plus ou moins fine et complexe des causes et des effets conduisant \u00e0 la diversit\u00e9 humaine, aux changements qui sont parfois \u00e9volution, est compos\u00e9e de facteurs biologiques et culturels ou mixtes, dont la reconnaissance exige de maitriser certaines connaissances qui ne connaissent pas de fronti\u00e8res. L\u2019anthropologie urbaine est une s\u00e9quence de l\u2019anthropologie g\u00e9n\u00e9rale et elle implique les groupes humains ou les personnes vivantes dans les zones urbaines. L\u2019urbanisation est un processus anthropologique par lequel apparait un changement important dans le devenir continu de notre esp\u00e8ce. L\u2019anthropologie urbaine est form\u00e9e aussi de toutes les variations \u00e0 travers le passage du rural vers l\u2019urbain et elle suit la noble aventure humaine \u00e0 l\u2019urbanisation, l\u2019industrialisation et la post-industrialisation, jusqu\u2019\u00e0 la soci\u00e9t\u00e9 informatis\u00e9e, qui se trouve \u00e0 peine \u00e0 son d\u00e9but. Et qui enregistrera en temps des mutations, pourtant de petits changements dans la condition humaine. Le temps et l\u2019espace ont \u00e9t\u00e9 toujours les d\u00e9fis majeurs pour les gens. L\u2019homme a fait des efforts inlassables pour dominer autant l\u2019espace que le temps. Ce qu\u2019il a fait avec le temps gagn\u00e9, ce qu\u2019il a re\u00e7u du fait que, au lieu de deux heures pour parcourir une distance, il a pass\u00e9 seulement une heure, personne ne le sait. Je me suis tromp\u00e9 en affirmant qu\u2019il n\u2019a rien fait, qu\u2019il a perdu le temps gagn\u00e9. La Revue d\u2019Anthropologie Urbaine doit \u00eatre pr\u00e9par\u00e9e \u00e0 signaler et \u00e0 anticiper les probl\u00e8mes qui se produiront dans les zones urbaines, et elle doit offrir des solutions pour les r\u00e9soudre. En d\u2019autres termes, ce doit \u00eatre un projet d\u2019avenir, mais valorisant les \u00e9tapes du pass\u00e9 par les sympt\u00f4mes du pr\u00e9sent.<\/p>\n<p style=\"text-align: justify;\"><em>Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Leitartikel &#8211; Autor: Adrian Majuru (Deutsch)&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Das Ziel und die Essenz der Anthropologie ist die Erkenntnis des Menschen. Diese Erkenntnis ist etwas Verschiedenes von der Summe der Kenntnisse \u00fcber den Menschen, die in einer anderen Etappe wichtig sind. Zwischen der Erkenntnis eines Ph\u00e4nomens und die Kenntnis \u00fcber demselben Ph\u00e4nomen besteht eine qualitative Differenz. Die Erkenntnis setzt zugleich Verstehen und Perspektive voraus. Ein Paar Ziele des vorliegenden Projektes sind: der ununterbrochene Prozess des menschlichen Werdens unter variablen geographischen Bedingungen (vorteilhaft sowie unvorteilhaft) zu verfolgen, das Erkl\u00e4ren und Beschreiben der Faktoren, die die Menschen gestalten und Druck auf sie aus\u00fcben; die Untersuchung der Aktionen und Reaktionen des menschlichen Wesens in der Auseinandersetzung mit der Wirklichkeit, die Analyse und Beobachtung der Ph\u00e4nomenen im vollen Entwicklungsprozess; Ausgangspunkte und Endpunkte, wie auch die durchgegangenen Etappen zu identifizieren, die repr\u00e4sentativsten Momenten aus dieser Entwicklung zu extrahieren und darzustellen.<\/p>\n<p style=\"text-align: justify;\"><strong>Warum eine Zeitschrift f\u00fcr Stadtanthropologie?<\/strong><\/p>\n<p style=\"text-align: justify;\">Im Inland gibt es wenige oder so gut wie keine theoretischen Beitr\u00e4ge oder Synthesen mit theoretiserendem Horizont. Zu bemerken ist eine Notwendigkeit zur Synthese im Erst- oder Zweitplan. Diese Synthesen sind wie \u00ab Bausteine oder Treppen\u201c, die zur Erkenntnis des Menschen f\u00fchren. Solange es aber noch kein allgemein anerkannten Projekt gibt, kann es, trotz aller Bem\u00fchungen, nur zu einer selektiven \u00ab Bepflasterung\u201c mit diesen \u00ab Bausteinen\u201c von einer oder mehreren isolierten, beziehungslosen, vielen unbekannten Gassen, kommen. Folglich, sollen wir uns den Mangel an Koh\u00e4renz und Konjugation merken und dementsprechend reagieren. Dieser Mangel motiviert also den beeindruckenden Expansionsprozess der Anthropologie, welcher eine reale Notwendigkeit unseres Alltags darstellt. Andererseits, dringt die Notwendigkeit einiger Synthesen \u00fcber die Koordinaten des rum\u00e4nischen st\u00e4dtischen Raumes in einer nicht nur deskriptiven sondern auch vorschriftlichen Auffassung. Diese Auffassung soll das kulturelle Parallelismus Rum\u00e4niens mit Europa, die Vorr\u00e4te f\u00fcr st\u00e4dtische Entwicklung, die M\u00e4ngel, die bekannt und studiert sein m\u00fcssen um \u00fcberwunden zu werden, hervorheben. Unser verlegerischer Ziel ist, L\u00f6sungen sowohl f\u00fcr den \u00f6komischen und gesellschaftlichen (st\u00e4dtischen) Wiederaufbau, als auch f\u00fcr die moralische (individuelle und kollektive) Wiedergestaltung zu finden. \u00dcberdies, k\u00f6nnen diese L\u00f6sungen auch aktive Faktoren f\u00fcr die Ab\u00e4nderung der defizit\u00e4ren Mentalit\u00e4ten (im Wachstumsprozess), die bei allen Altersgruppen (Kinder, Jugendliche, Erwachsene und Senioren) zu bemerken sind, und die vom brutalen Impakt der Wandlungen in der letzten zwei Jahrzehnten bewirkt wurden, sein.<\/div><div class=\"vision_one_half\"><\/p>\n<p style=\"text-align: justify;\">Eine authentische anthropologische Forschung hat spezifische Z\u00fcge, die wichtigste darunter ist die Beziehung zur urspr\u00fcnglicher menschlichen Kondition (individuell oder kollektiv). Anthropologie hei\u00dft es, die Entwicklung von dieser Kondition bis heute, zu begreifen und die Richtungen des Werdens hervorzubringen und eventuell vorauszusetzen. Wie erwerben wir das anthropologische Einsehen und wie finden wir den Zugang zur anthropologischen Bedeutung? Nur derjenige, in dem sich diese beiden Aspekte wiederfinden, kann sich als Anthropologe bezeichnen und Anthropologie betreiben. Die mehr oder weniger feine und komplizierte Struktur der Ursachen und Wirkungen, die zur menschlichen Vielfalt und zur in der Entwicklung stattgefundenen Ver\u00e4nderungen f\u00fchrt, besteht sowohl aus biologischen als auch aus kulturellen Faktoren, deren Anerkennung das Beherrschen von grenzlosen Kenntnissen voraussetzt. Die Stadtanthropologie ist ein Teil der allgemeinen Anthropologie und arbeitet mit menschlichen Gruppen, oder Individuen, die in urbanen Konditionen leben. Der Urbanisierungsprozess ist ein anthropologischer Prozess, der zu einer wichtigen Ver\u00e4nderung in der fortdauernden Entwicklung unserer Spezies f\u00fchrt. Die Stadtanthropologie umfasst alles, was durch den \u00dcbergang vom Ruralen zum Urbanen modifiziert wird. Sie beobachtet das edle menschliche Abenteuer in der Urbanisierung, Industrialisierung, Post-Industrialisierung bis in der jetzigen informatisierten Gesellschaft. Diese Gesellschaft wird kleine Mutationen in der menschlichen Kondition verzeichnen. Raum und Zeit waren immer die gr\u00f6\u00dften Herausforderungen f\u00fcr das menschliche Wesen. Der Mensch hat mehrmals versucht, diese zwei Kategorien zu beherrschen. Die Frage, was der Mensch mit der gesparten Zeit gemacht hat, was er durch die Tatsache, dass er jetzt nicht zwei sondern eine einzige Stunde braucht, um eine Strecke zur\u00fcckzulegen, kann man nicht beantworten. Wir w\u00fcrden fehlgehen, wenn wir sagen w\u00fcrden, er habe nichts damit gemacht, dass er die Zeit einfach verschwendet hat. Die Zeitschrift f\u00fcr Stadtanthropologie muss dazu bereit sein, die Probleme, die in dem st\u00e4dtischen Raum erscheinen werden, zu signalisieren und vorauszusehen. Au\u00dferdem, soll sie L\u00f6sungen f\u00fcr diese Probleme finden. Anders gesagt, muss dieses Projekt zukunftsorientiert sein, zugleich soll es aber auch die Etappen der Vergangenheit durch die Symptome der Gegenwart verwerten.<\/p>\n<p style=\"text-align: justify;\"><em> Adrian Majuru<\/em> <\/div> [\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Locuire \u015fi sociabilitate \u00een cartierul post-socialist. Flore\u015fti &#8211; Cluj &#8211; Autor: Gabriel Troc&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;] <strong>Abstract<\/strong><\/p>\n<p>The article analyzes the emergence of new forms of habitation in the newly-built post-socialist neighborhoods, which were developed in Romania\u2019s largest cities after the year 2000, through a case study of the most significant post-communist neighborhood of Cluj-Napoca, Flore\u015fti. The empirical data of the article consists of data collected through fieldwork and, largely, of comments that the new residents had posted on online forums during the formation of the urban communities. The new form of habitation is identified as being the result of the emergence of a new type of urbanism, built in opposition with the socialist urbanism, of the processes of social stratification that occurred in Romania in the last 20 years, and the of the emergence of a local middle class, with its specific aspirations and lifestyles. The analysis puts into light the profiles of the people involved (investors, real estate companies, customers\/residents) and examines the specific processes associated with the development of the new neighborhood (the construction of a new ideal for living, the investments in housing construction through privately-owned businesses, the occurrence of new forms of marketing etc.). The article also focuses upon the boundaries in building new neighborhoods based on private ownership of lands, on individual initiative in the absence of strong construction regulations and of the free market as the sole way of solving the problem of housing in the post-socialist city.<\/p>\n<p>Keywords: post-socialist urbanism; middle class; housing and social stratification; class distinction; Cluj-Napoca<\/p>\n<p><em>Autorul Gabriel Troc sus\u0163ine cursuri de antropologie social\u0103 la Universitatea Babe\u015f-Bolayi din Cluj-Napoca. A publicat volumul Postmodernismul \u00een antropologia cultural\u0103 (Polirom Ia\u015fi 2006) \u015fi articole \u015fi studii pe teme de marginalizare social\u00e6, dezvoltare urban\u0103 \u015fi migra\u0163ie transna\u0163ional\u0103 \u2013 Articolul este ilustrat cu fotografii realizate de autor \u00een cartierul Flore\u015fti (2010-2011).\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/em><\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Le d\u00e9sir d\u2019internationalit\u00e9, dynamique et vecteur de la mise \u00e0 niveau des villes marocaines &#8211; Auteur: Ga\u00eblle Gillot&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The desire of internationality, dynamics and vector of the upgrade of the Moroccan cities<\/p>\n<p style=\"text-align: justify;\">The cities of Morocco inherited from a very rich past which makes the happiness of tour operators and sector of the Moroccan tourism. Important efforts are at present granted by the public authorities in a context of economic liberalization and Public Private Partnership to try to realize the upgrade international of the infrastructures. The peripheries owe their dynamic development to the realization of gigantic shopping malls, of suburban residential zones or logistic platforms connected directly with recently modernized airports.<\/p>\n<p style=\"text-align: justify;\">However, the access to the housing remains the main problem for a big part of the population. In front of this difficulty, new shanty towns continue to grow gobbling up hectares of arables or orchards by suburbs, in spite of ceaselessly new projects of homebuilding and in spite of ambitious governmental programs. These cities work in several speeds and the social differentiation is more and more translated in spatial segregation.<\/p>\n<p style=\"text-align: justify;\">Key-words: Moroccan cities, upgrade international, access to the housing, modernization, heritage, tourism, urban fragmentation.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;De la cit\u00e9-territoire \u00e0 la m\u00e9tropole: H\u00e9ritages et mutations \u00e0 Quito (\u00c9quateur) &#8211; Auteur: Bernard Castelli&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Summary<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 For many centuries, the city of Quito (Ecuador\u2019s capital) has only been thought like a physical space (city-territory), a downtown concentrating all the powers necessary for the economic system dominated by the Spanish empire. The historical development of the urban modernity incited in the same time the spatial growth of this capital and the leadership of new actors involved in the economic international competition. Today the concentration of activities or people in only one geographical space doesn\u2019t exist no more. On the contrary the dispersion of political networks related with the world economy represents now the true interests, the real forces dominating the heterogeneous territories of the metropolis. Finally the social inequalities and the spatial differences in the city continue being very important due to a weakness distribution of wealth.<\/p>\n<p style=\"text-align: justify;\">Key-words: Central Business District \u2013 Urban history \u2013 Urban growth \u2013 Metropolis \u2013 Globalization.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Imaginile str\u0103inului, consumul \u015fi logica de diferen\u0163iere \u00eentr-un cartier din Bucure\u015fti &#8211; Author: Antoine HEEMERYCK&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">This article aims to highlight the social transformations that occurred in post-communist Romania starting from the ethnological study of a district of Bucharest. First, I show the role of various symbolic figures that residents use to try to give sense to their position in society in general and in this neighborhood particularly. Then we exa-mine on a various scales the consequences of integration of capitalist structures in social relations and the resulting issues (status of parents, the status of women and young people, consumption, etc).<\/p>\n<p style=\"text-align: justify;\"><em>\u00a0<\/em><\/p>\n<p style=\"text-align: justify;\">Keywords: Romania, urban quarter, figures of the stranger, consumption, social classes<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Soci\u00e9t\u00e9 civile, nouveaux modes de communication et contr\u00f4le politique \u00e0 Canton (Chine) &#8211; Auteur: Wenjing GUO&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">This article analyzes the articulation among the emergence of \u2018civil society\u2019, the new forms of political control in the social reform and the usage of Internet in China. This reform facilitates the development of a new philanthropic market where the NGOs are controlled economically, politically and ideologically. This control is presented as a liberal concurrence of NGOs, who benefit from the loosened political restrictions for register and are accompanied with the new supportive public and private devices implemented by the government. Internet, by providing the social groups gathered around a specific identity\/event, has an important impact on the flourishing social movements and the civil society development in China. It also accelerates the evolution of the political discourse and the system of political control of the Chinese government. These arguments are illustrated with an analysis of several examples in the province of Guangdong, chosen as experimental region for this reform.<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Centru \u015fi periferie \u2013 o paradigm\u0103 spa\u0163ial\u0103 \u00een evolu\u0163ie &#8211; Author: C\u0103t\u0103lin S\u00e2rbu&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\">Idei \u015fi ipoteze privind o perspectiv\u0103 spa\u0163ial-urbanistic\u0103 a centralit\u0103\u0163ii<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">The antinomy \u201ecenter-periphery\u201d is polymorphic and takes place not only at the individual or groups levels concerning the values and behaviours but as well concerning spatial structures of the cities and equally of the territories. The dinamics of the urban changes, the continous sliding, including spatially, between center and periphery generate their fluid borders, suggesting answers concerning not only the theoretical aspects of the discussed subjects but also the urban and territorial development decisions zone.<\/p>\n<p style=\"text-align: justify;\">The issue of a constellation of local urban centers generates another sense of the periphery, distinct from marginal, with urban expressions that permanently bring into discussion the universal paradigm of the center and periphery that still keep its spatial structuring force.<\/p>\n<p style=\"text-align: justify;\">Key words: center, periphery, centrality, spatial urban dynamic, spatial scales aproache, values difusion<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Bucharest \u2013 between European modernity and the Ottoman East &#8211; Autor: Adrian Majuru&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Rezumat<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Rom\u00e2nia secolului al XIX-lea s-a desf\u0103\u015furat asemeni unui uria\u015f \u00ab cumul al contrastelor \u00bb, \u00een func\u0163ie de felul \u00een care fiecare familie sau colectivitate \u00een\u0163elegea s\u0103 fac\u0103 trecerea de la vechi la nou \u015fi desigur, de posibilit\u0103\u0163ile pecuniare ale fiec\u0103ruia care \u00eei permitea acest lucru. Pentru vizitatorii din afar\u0103 care nu cuno\u015fteau aceste realit\u0103\u0163i foarte bine, Bucure\u015ftii p\u0103reau ceva izbitor prin alternan\u0163a nearmonizat\u0103 dintre bog\u0103\u0163ie, lux pe de o parte, s\u0103r\u0103cie \u015fi mizerie pe de alt\u0103 parte. Cu toate acestea, ora\u015ful pulsa cu repeziciune c\u0103tre schimbare \u00eentr-o manier\u0103 radical\u0103 \u015fi c\u00e2t mai complet\u0103, astfel \u00eenc\u00e2t la mijlocul veacului al XIX-lea, vechiul ora\u015f boieresc \u00ab s\u0103 devin\u0103 \u00een exterior scena parizianismului modern \u00bb de\u015fi interiorul, profunzimea structurii sale, s\u0103 fie r\u0103scolit\u0103 \u00een continuare de o \u00ab aspr\u0103 barbarie \u00bb asimilat\u0103 cu o \u00ab nespus\u0103 imoralitate \u00bb \u015fi multe \u00ab alte monstruozit\u0103\u0163i \u00bb precum lipsa aproape total\u0103 a \u00ab seriozit\u0103\u0163ii vie\u0163ii \u00bb. Ruptura dintre form\u0103 \u015fi fond devine o constant\u0103 istoric\u0103, o continu\u0103 confruntare \u00eentre un cotidian modern \u015fi mentalit\u0103\u0163i neschimbate dar \u015fi o perpetu\u0103 dezbatere ideologic\u0103 \u015fi cultural\u0103 \u00een societatea rom\u00e2neasc\u0103.<\/p>\n<p style=\"text-align: justify;\">Cuvinte cheie: modernizare, coabitare, contrast, comportament, mentalit\u0103\u0163i, Moldo-Valahia, Bucure\u015fti<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][et_pb_accordion_item title=&#8221;Terapia \u015fi psihoterapia popular\u0103 \u00een contextul antropologiei culturale &#8211; Author: Dr. Camelia Burghele&#8221; _builder_version=&#8221;3.0.47&#8243; open=&#8221;off&#8221;]<\/p>\n<p style=\"text-align: justify;\"><strong>Abstract<\/strong><\/p>\n<p style=\"text-align: justify;\">In the traditional culture the health-disease couple determines a complex of attitudes and human practices. Health is looked upon as a state of harmony and ballance which can be afflicted by disease \u2013 perceived as a disturbing factor. Every kind of subordination of man to the two states constitutes the foundation of a therapeutical and psychotherapeutical system specific to traditional culture, which in our opinion is spread onto three levels:<\/p>\n<p style=\"text-align: justify;\">&#8211; the magical perspective of disease and health regain, materialized in magical ritual scenarios performed by a specialized person<\/p>\n<p style=\"text-align: justify;\">&#8211; the religious perspective on healing, which constitutes the foundation of sacred-therapy and concentrates on prayers, festing and bowing and seed God as the ultimate Healer<\/p>\n<p style=\"text-align: justify;\">&#8211; the medical perspective, which employs a series of remedies taken from empirical medicine (medicinal plants, presopuncture, massage)<\/p>\n<p style=\"text-align: justify;\">Most often, the technique of healing in the traditional community weaves all these ways together.<\/p>\n<p style=\"text-align: justify;\">We do consider that the study of this Romanian therapeutical and psychotherapeutical system can be best accomplished by employing a vast anthropological perspective to found a health anthropology which would envision objective vaster then the anthropology of disease, medical anthropology, physical anthropology, anthropology of the body or other such anthropologies.<\/p>\n<p style=\"text-align: justify;\">Key words: anthropology of ilness, medical anthropology, anthropology of the body, psychotherapy, ethology<\/p>\n<p style=\"text-align: justify;\">[\/et_pb_accordion_item][\/et_pb_accordion][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Revista de Antropologie Urban\u0103 Nr.15 (2020)EDITORIAL The \u00a0History \u00a0of \u00a0Race \u00a0and \u00a0Eugenics \u00a0at \u00a0Oxford \u00a0Brookes \u00a0University \u00a0\u2013\u00a0Marius Turda, Tudor Georgescu, Patrick T. Merricks, Ross Brooks RACE AND GENDER Authorities of Erudition: Reshaping the Categories of Race and Gender in Romania, 1850-1900 \u2013\u00a0Cosmin Koszor-Codrea Estimating a \u201cDoctrinal Unity\u201d: Military Biotypology and Physical Education in Brazil, 1919-1939 [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-94","page","type-page","status-publish","hentry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/pages\/94","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/comments?post=94"}],"version-history":[{"count":209,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/pages\/94\/revisions"}],"predecessor-version":[{"id":1344,"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/pages\/94\/revisions\/1344"}],"wp:attachment":[{"href":"https:\/\/rev-antropologieurbana.ro\/ro\/wp-json\/wp\/v2\/media?parent=94"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}