I’m a modern everyman. I make use of books to find for myself a dwelling place, if only a temporary one, within the pastiche of narratives and experiences, facts and fantasies.
I leaf through the books, do not drink and do not drive – I smoke and fly, through the tunnel under the city castle and over the main square, hovering for a second under the feet of monument to Valentin Vodnik, the first Slovenian poet that did not write only religious verse, I’m lingering under the old linden tree before darting through the unsuspecting flock of dust-covered sparrows, and disappearing among the arcades of cajoling shop windows.
For me, the geography of towns, harbors, streets, and squares overlaps with literary topography. The poems and novels I read are chapters in a story about a particular place with which any place can identify. The tension between the fearful anxiety and the thrilling exploration that propels me on my wanderings around my imagined city delineates the modern mentality in which inescapable loyalty to a home place challenges one’s need to freely choose identity.
I’m not an exception. I remain attached to my birth town. And to my armchair, my comfortable nest for my reading sessions. It stands in the living room of my family house. The house stands in Ljubljana in what was a workers’ colony before the World War Two.
Zvezna ulica or Union Street is a generous place for our family house. It’s a dead-end street, though. Perhaps that’s the reason why it can afford to be safe for kids at play, and amicable for neighbours to trade gossip over the low garden fences. It streches from the main cemetery to the railway tracks for Trieste-Budapest trains, and ends a stonethrow away from our house.
My street‘s name does not simply denote a generic union, a bond that ties together „more than one“ entity. Its primary meaning evokes Yugoslavia, the union that emerged out of the ashes of Austro-Hungarian empire in 1918 and collapsed in the flames of Yugoslav federation in 1991-1999.
In Slovenia, an eager member of the European Union since 2004, political unions with others have long been a staple of collective life, even though Slovenians traditionally appeared as „junior partners“ at best. Its geographical location helps explain the fact that Slovenians never had an independent state. Nestled at the northwestern gulf of the Adriatic Sea, their lands appealed to a sucession of Western invaders as the easiest entry-point to the Mediteranean. The Slovenians‘ historical memory brings up the rule of Charlemagne, Habsburg Empire, Napoleon, Third Reich, Fascist Italy, royalist and communist incarnations of former Yugoslavia.
All the while, however, Slovenians maintained a collective sense of a specific ethnic identity, invariably articulated in resistance to comprehensive state-sponsored and violent politics of conversion. In 19th century, they were exposed to the unbridled apetites of rival European empires to the extent that prompted Fran Levstik, one of the founding fathers of modern Slovenian literature, to rally his people to the nationalist cause by unambigously pointing out the choice for Slovenians: either they’ll become „Russians or Prussians“. Unless, of course, they will manage to use their own language to produce ther own literature.
In doing so, Slovenians grew accumstomed to treat literature and culture as a „second best“, as a substitute for the then-largely absent political institutions of their own. From this vantage point it is easy to see why is the establishement of Slovenian independence in 1991 celebrated as the fullfilment of the popular collective desire. However, the very status of independence paradoxically rendered obsolete the uses of shared communal experience, the experience of union.
Consider: the most popular slogan of political discourse in Slovenia before it joined EU was deceptively simple. It called for a „Return to Europe“. But what was hiding in plain sight was its ugly side which—in the eyes of both, the elites and the populatuion at large—implied a „Retreat from the Balkans“. It implied severing the ties between Slovenia and the other republics that used to share a common Yugoslav house. The slogan was based on the widely shared Slovenian assumptions about their legitimate historical connections to the West (Roman Empire, Charlemagne) and their supposedly forced cohabitation with the despised and feared Balkan lands (Yugoslavia). This leading trope of public debate has encouraged the manipulation of exclusionist sentiments that ultimately ended up equating Europe with unadultarated good and the Balkans with unfettered evil.
But I refuse to accept such equation. I lend instead my ear to poets and writers from across the field as I freely choose my home. I’m at home in books about Zagreb that strive to provide evidence for the ironic insight of the great Croatian bard, Miroslav Krleža, that Central Europe begins on the terrace of the town’s most illustrious Esplanade Hotel; I’m at home in Belgrade, whose head resides in cosmopolitan heights thanks to writers Danilo Kiš and David Albahari, while its legs are entrenched under the swinging lamp of a noisy and violent Balkan tavern!
And I’m at home, truly at home, in Sarajevo, defined by ineffable suffering but also with an ethical determination to continue to talk in many voices about the right of a person to have many identities, through the supreme works of art such as can only be born out of extreme circumstances, finding expression in the quivering elegies of Izet Sarajlić, the noble urban sentiment of Abdulah Sidran, or the broad-minded epics of Dževad Karahasan.
But I readily respond to the melancholic gaze of a deer that flashes by through the morphine-laden verses of Georg Trakl; I trace the vestiges of a personal drama in the wet flowers on the façades of bourgeois palaces under the slopes of Kapuzinerberg; and I am unmistakably, although temporarily, at home in Salzburg!
The book flutters its pages and old-fashioned raincoats fan out in an effort to protect the dry loneliness of night strollers passing by the craft shops of Alfama, the heart of old Lisbon; the portrait of Fernando Pessoa emerges from under the jutting roofs of the past colonial glory written in sea salt and pigeon droppings; the portrait of a poet who produced an eternal homage to his Lisbon using the voices of imaginary authors who sing various songs but share one soul. His Lisbon is my Lisbon!
The book spreads its tattooed pages and I’m embraced by the smell of sea-worn cliffs of the northern Adriatic; the tower of the Thurn und Taxis castle appears for a moment, a fleeting pulsation, and I slowly surrender to the recognition that I’m at home in Trieste; it is here that Rainer Maria Rilke wrote two of his dizzily inspiring Duino Elegies, and it is where I now find home, under the hills of the “gulf city” depicted in the books of Boris Pahor. I’m at home in the nostalgic “chiusa tristezza” from Umberto Saba’s poem Three Streets; the steps of Nora Joyce rustle through the whiteness of the book while she paces around a rented apartment, one of a dozen she and her husband lived in fleeing from creditors; I can hear the argument of far-sighted Henrik Tuma, who as early as before World War I wanted to establish the first Slovenian university in cosmopolitan Trieste, the chief port of the Habsburg Empire, rather than in landlocked Ljubljana; although it is not visible to my eyes, I can nevertheless see Dragutin Kette’s sad promontory of San Carlo in Trieste, where the poet went to soothe the wounded heart and the needs of the swollen body; I imagine that I can understand the dialect of šavrinke, the peasant women traders from the Karst high plateau who together with the readers of Marjan Tomšič’s novels head daily towards the vegetable market in the harbor as they did during the distant times of the Habsburg monarchy; the inscription on Italo Svevo’s grave in St. Ana Cemetery tells me that he “smiles at evanescent life and glory which crowned his work late.” Roberto Bobi Bazlen, a publisher and a critic, despairingly reminds me from the desks of Biblioteca Civica that there is no other way to write modern books but as footnotes.
The poems of Czeslaw Milosz, Tomas Venclova, and Eugenius Ališanka open for me the door to Wilna or Vilnius, the “city of ash” amidst Lithuanian forests that lives a secret life of another reality, one that has been sifted through the sieves of my literary memory. I suck in the smoke, leaf through the books of poems and stories, and fastidiously sip the verses and passages in which the creative talent succeeded in conjuring up the shared destiny of immigrants and refugees, nomads and displaced people, roaming the streets and courtyards of the town whose walls demarcate the ultimate frontiers of freedom.
To be at home in a place where the sky meets the earth is to make the experience real! To be at home in a place that offers the elementary, emotionally laden and full-blooded experience! To be at home in a place in which every thing has a name! To breathe the metropolitan air which ever since the Middle Ages has been inviting all the citizens of the urban republic to get rid of old communal ties! I myself would like to become a map of the city, a written page, a thin cobweb through which older and dimmer biographies and urban chronicles shine!
While I’m getting lost wandering along the boulevards of real megapolises and among the covers of borrowed books, I actually search for my imaginary city. Wherever I discover it, a provincial village easily emulates the dwelling of gods and becomes the capital of the world! More precisely: it is the capital of my world that, along with many other and different worlds of other and different readers, travels the orbits of the “Gutenberg galaxy.”
It is true that we, readers, are the citizens of various nation-states each with our own home address and hometown. Yet the moment we open a book and yield, in our unique ways, to the adventurous challenge, we take part in the same ritual. We assert that our place of residence is in the same community, in the republic of letters. It cannot be found in any world atlas; its borders are unstable and are passionately negotiated time and again. With every story read, with every verse quietly recounted, we renew our citizenship in the republic of letters. Many opportunities arise and dissolve within it, faces distorted by horror offer a hand to fantastic patterns of paradise, and every page read turns a new chapter in a reader’s biography.
We can all become citizens in this republic, without restrictions. The only condition required to obtain citizenship is a human capacity for empathy, that is, the capacity to put oneself in someone else’s shoes. No one’s human rights are curtailed in this republic, no one is discriminated against, sentenced, or erased from the register.
Moreover, no one in the republic of letters is forced to speak the language of the majority. The literary republic of letters speaks in one language. It is the language of translation. Literature is not what gets “lost in translation,” as Robert Frost famously exclaimed in defense of poetic singularity. As for me, I’d rather go along with the Turkish poet Nazim Hikmet who said that the reading of poetry in translation resembles “a kiss through a veil.” I could not care less for the ascetic chastity that, fearing loss, remains innocent, while with my lips parted in expectation I leaf through the pages of books written in languages I haven’t learned. I take my hat off thankfully to translators, the exemplary citizens of the republic of letters, who continually make it possible to every reader, all of us, to be part of the story of a temporary community committed to the lost cause that represents our true home.
First published by the British-based New Metropolitan, reposted per author’s permission.
Art Is a Mirror Of The Magnitude Of Human Achievement
The ‘From Culture for Peace to Culture of Peace’ (known also as the Culture for Peace – Unifying Potentials for the Future) Initiative was once again participating in the ‘Vienna Processes’ conference series program by wishing to emphasize the importance of cultural diplomacy in the processes of creating and maintaining dialogue and the well-being of society.
On the historic date of March 08th – International Women’s Day, a large number of international affairs specialists gathered for the second consecutive summit in Vienna, Austria. This leg of the Vienna Process event titled: “Europe – Future – Neighbourhood at 75: Disruptions Recalibration Continuity”. The conference, jointly organized by four different entities (the International Institute for Middle East and Balkan Studies IFIMES, Media Platform Modern Diplomacy, Scientific Journal European Perspectives, and Action Platform Culture for Peace) with the support of the Diplomatic Academy of Vienna, was aimed at discussing the future of Europe and its neighbourhood in the wake of its old and new challenges.
This highly anticipated conference gathered over twenty high ranking speakers from three continents, and the viewers from Australia to Canada and from Chile to Far East. The day was filled by three panels focusing on the rethinking and revisiting Europe and its three equally important neighbourhoods: Euro-Med, Eastern and trans-Atlantic (or as the Romano Prodi’s EU Commission coined it back in 2000s – “from Morocco to Russia – everything but the institutions”); the socio-political and economic greening; as well as the legacy of WWII, Nuremberg Trials and Code, the European Human Rights Charter and their relevance in the 21st century.
The event was probably the largest gathering since the beginning of 2021 for this part of Europe.
For this occasion, the selected work of artist Alem Korkut is on the Conference poster.This artist work with the motto/message: ‘Sustainable Future – Quo Vadis?’ is a standing part of the Initiative project. This previously launched initiative refers to the visual arts and the engagement of artists in the field of ‘culture for peace and culture of peace’.
“Europe Future Neighborhood” Conference poster
In addition to the artistic visualization of the theme and message of the conference (same as it was a case with the first conference in the series ‘Vienna Process’), this Conference leg was closed in the big hall of the Austrian Diplomatic Academy with a well-chosen artistic musical performance.
This time, conference participants and attendees were able to listen to the selected parts of Suite No. 1 in G major for solo cello from J.S. Bach, performed by Japanese artist Reine Hirano.As a solo and chamber musician she performs in concert halls worldwide, including the Konzerthaus in Vienna and the Suntory Hallin Tokyo.
It was to emphasize the importance of culture, science and arts as essential binding and effective tool of cultural diplomacy. Utilized to support dialogue, these types of interventions of the Culture for Peace– Unifying Potentials for the Future Platform already became a regular accompanying part of the ‘Vienna Process’, which makes it special – quite different from the usual conference forms of geopolitical, legal and economic contents.
Conclusively, art – indeed – is a mirror of the magnitude of human achievement, but also a message of how fragile those achievements are.
Useful Personal Statement Writing Tips for Art School
A personal statement is useful for admission into any college. It gives details about yourself in your own words. College administrators look for the talent you will bring to the college and other special abilities you may have.
Apart from the talent, you explain your reasons why you want to join the college. Arts college requires a more detailed personal statement. The student should cite some of their unique achievements and areas they have participated in during their high school education.
In the introduction, you should give a brief answer to the question about who you are. At this level, state what you are interested in achieving/study in your course. In other words, state why you want to study in the specific discipline.
In the introduction, you should give the reader an overview of the content they are about to read. It acts as an executive summary. The introduction should not exceed one chapter.
Your personal statement describes who you are and can help you get a chance to join your preferred college. Many university students who have no experience in personal statement writing worry about the structure and content to include.
Technology has provided solutions to educational needs and opportunities. You should use available resources to order your personal statement online. You may also order a personal statement by UK Writix. You can use the same site for other academic work as well, which includes thesis, essays, term papers and dissertations.
Give more detailed information in the body
The body should contain all the details about yourself and the course you are taking. Explain in detail the reason that makes you believe you qualify to study in the field. You should explain in detail any supporting evidence you have.
It can be in terms of the skills you might have gained from another institution or an expert. Include any work of art that you have produced. If it’s a drawing, cite it in the statement, and if possible, take a photo of the drawing or painting and attach it as evidence.
State in detail why you want to study in that college. You may cite testimonials from some former or current students. It can be good reports that you have received from other people concerning the college. From the testimonials, state what expected benefits you will get from the college.
In the next paragraph, write about your future career goals. This part should include what you anticipate becoming in the arts industry. If you want to become a designer, state the gap you will fill and the kind of change you expect to stir in the field.
State how studying in college will help you become who you want to become. Go on and cite the subjects you have previously studied and their relevance with your course. If there are any experiences you have had with the course you want to study, list them as evidence.
If you have any relevant experience in the field, list it down. If you don’t have any experience, you may list transferable skills like teamwork, management, and organizational skills. Include your hobbies and any other extra talent you might have, like sports.
Conclude with a few sentences
The conclusion should confirm or reiterate the theme in your statement. It must convince the reader that you understand clearly what you desire to achieve. It would be a good gesture to thank the reader and show that you are positive about getting the chance to join the college soon.
Some do’s and dont’s of personal statement writing
Capitalize on your strengths – The purpose of the personal statement is to convince the reader that you are the right candidate to join the college. Your strengths will help give weight to the statement.
Use simple language – The administrators will be looking for your creativity and how you can follow structure. Use simple words and sentences.
Include every detail – Keep in mind every question that you need to answer and give correct answers.
Use one statement for each college – Do not replicate the same statement to different colleges. Instead, write a separate statement for each.
Avoid general phrases – Avoid general phrases like I like singing, I love painting and so on. Instead, give reasons why you like or love music or painting.
A majority of students who join arts college have special talents in various arts fields. College administrators are usually keen to discover the special talents of their expected students. That’s one of the reasons why you should include every detail about yourself, your talents, and your achievements. Your statement should tell the truth about yourself and you must never exaggerate your skills or lie about who you are.
Experiencing Chinese Society and Culture
Today Chinese Culture and society is a combination of ancient traditions, customs, and modernized developed and also westernized lifestyle. The Chinese culture and traditions are ancient, its history has huge diversity and variety. Historically, Chinese society is rich in arts, science, and literature. The culture of china has maintained its unique identity till the beginning of western culture in the 19th century. The historical influence of Confucianism, Taoism, and Buddhism is the reflection in Chinese society and culture. Confucianism spread the love and rituals to give respect for society and social hierarchy. The characteristics of Chinese culture unchanged over the period despite the influences and several invasions from the outside. The philosophy of Confucianism stressed that people could be good if they follow the moral principles and made the rituals that respected the gods. In the hard times and war times, Confucianists emphasized carefully follow the traditions that could maintain unity within the society. historically, several Chinese rulers have adopted the core principles of Confucianism. During the Hans dynasty, Emperor Wu had encouraged the hierarchical social structures, the Emperor believed these principles would bring and also maintain the social harmony within the Chinese society throughout history. The Confucius philosophy was dominant during the Hans dynasty in ancient China. during this period the core principles were flourished and reached within the societal structures. The state ideology was based on Confucius’s philosophy, it has improved the societal values and norms. During 500BC the teachings of Confucius have played an important role in shaping the character of Chinese society, shaping behavior, and the way of life of Chinese people. The main objective was to achieve societal harmony and social norms and values. Another core principle and value of Confucianism is forgiveness, compassion, and tolerance. Even today, Chinese society and academicians give immense respect and also promote the core principles of Confucius’s philosophy.
Modern Chinese society and culture are rapidly influenced by western cultural values and traditions. It’s quickly changing nowadays with popular American culture and other cultures of the world. The youth in urban areas are more influenced by popular western culture. Their lifestyle although reflects their wish to adopt the world’s popular culture. This is the 21st century and era of globalization, no society in the world is pure now. The free flow of information through different sources of media has been influenced by the societal existing order. So the modern Chinese society especially in urban areas, developed cities are more likely to become modern, acceptance of new cultural values, lifestyles and easily adopt it.
Personally, it is my observation so far, I interact with general people in the market, train stations, shops, many other public places. The people more like to open to the world now. The youth want to interact with other cultures, curious to know about other people thinking, ideas. But in rural areas and the countrysides there still traditional societal norms and values exist. The people have strong connections with their family backgrounds and also the Confucianism. The strong family system, the hierarchy with the society, and obedience exist.
Here I want to share an example of Chinese modesty when I was doing volunteering in Wuhan railway station, the general people came to me and tried to speak, I just can speak, hello, thank you, bye-bye in Chinese, but still, they are complimenting on my excellent Chinese by saying that (your Chinese is very good). The Chinese people are excellent compliment givers and encouraging other people to learn. They never discourage, although they complement that, you are handsome, wow your nose is so big it’s beautiful. Indeed the traditional Chinese traditional food, delicious and also healthy. The hotpot, although its too much spicy but its interesting to eat in the winter season.
In the winter season, when chilly temperatures and frigid winds prevail over the land, people like to eat food that instantly warms their bodies and lifts their spirits. For that, the hot pot is a delicious and hearty choice. Families or groups of friends sit around a table and eat from a steaming pot in the middle, cooking and drinking and chatting. The hot pot is not only a cooking method; it also provides a way of eating, it is also a cultural mode.However China has opened its doors to the world now, it means that society is more sophisticated and also the acceptance of new ideas and thinkings. The youth want to interact with the world and also want to contribute to the peace and development of the world’s underdeveloped societies. The philosophy of Confucianism works here, dominance in every sector of society.
I would like to conclude by one sentence that yes there should be accepted for new ideas and values but also should promote their societal rich traditions and values to the world.
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