By Kerimov N. B.
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On might 1, 1915, with WWI coming into its 10th month, a luxurious ocean liner as richly appointed as an English state residence sailed out of recent York, certain for Liverpool, sporting a list variety of little ones and babies. The passengers have been unusually comfy, even if Germany had declared the seas round Britain to be a struggle area. For months, German U-boats had introduced terror to the North Atlantic. however the Lusitania was once one of many era’s nice transatlantic “Greyhounds”—the quickest liner then in service—and her captain, William Thomas Turner, positioned super religion within the gentlemanly strictures of conflict that for a century had saved civilian ships secure from assault.
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Additional info for A Boundary Value Problem for the Dirac System with a Spectral Parameter in the Boundary Conditions
Diversity, doubtless one of the great blessings of the species, is also one of its perennial curses. If the world consisted only of a single group of people—say, gay Chinese—we would almost certainly be relieved of a good deal of fruitless contention, not to speak of a good many corpses. Who would not be prepared to put up with a certain monotony if the result was to diminish the ceaseless sound of tearing, hacking, and gouging that is the background music of our global politics? The other chief source of violence in our world is meaning lessness.
The Museum of Modern Art, New York. Gift of Jerry I. Speyer and Katherine G. Farley, Anna Marie and Robert F. Shapiro, Marie-Josée and Henry R. Kravis, and Committee on Media and Performance Art Funds 45 Sweet Violence (Slatko nasilje), the work that gives this exhibition its title, was among Sanja Iveković’s first forays into video. It presents one of the artist’s recurring themes: the corrosive effect of media culture under the state doctrine known as the Third Way, a political experiment that took place in Yugoslavia in the 1970s, defined by an idiosyncratic mix of socialism and free-market economics, all steeped in propaganda.
There is a difference between finding some other group, nation, or individual threatening for this or that reason, and finding otherness threatening as such. It is the difference between the political and the pathological. To be reasonably afraid of others is to believe that they represent a danger to one’s interests or well-being; to be irrationally afraid of others is to believe that they represent some nameless horror within oneself. Without the violent purging of this horror, one’s own identity will remain in pieces, plunged into chaos, bereft of its purity, plundered of its integrity.