Naslov (srp)

Kultura samopomoći : slučaj Srbije : doktorska disertacija

Autor

Ocić, Sonja, 1981- 19422567

Doprinosi

Đorđević, Jelena, 1951- 13448807
Simić, Marina, 1978- 13004903
Tomić, Zorica, 1959- 12537703

Opis (srp)

Kultura samopomoći je relativno distinktivan skup vrednosti, verovanja i aktivnosti koje se šire pre svega preko priručnika za samopomoć (self-help knjiga), na koje se u ovom radu najviše oslanjamo, ali i preko savetovanja, seminara i predavanja koje vode stručnjaci za samopomoć, preko interneta, posebnih časopisa, televizijskih emisija i napisa u štampi. Osnovna obeležja ove kulture su individualizam, usredsređenost na pojedinca (sopstvo), na celovitost, osećanja i duhovnost. Počiva na optimističkom verovanju u potencijale pojedinca koje ide do njegovog obogotvoravanja, tj. do sakralizacije sopstva. Temeljna pretpostavka je da pojedinac treba da se oslanja samo na sebe i da on sam sebi jedino može da pomogne. U tu svrhu preporučuju se različite aktivnosti i tehnike čiji psihoanalitički, magijski ili mistični elementi pojedincu omogućavaju samospoznaju, samopomoć i samoisceljenje, ali i prelazak na više nivoe svesti koji će dovesti do evolucije ljudske vrste. U tom smislu kultura samopomoći sadrži i novu utopiju o boljem društvu u kome su ljudi slobodni od kulture koja vrši opresiju nad pojedincem; koriste sve svoje potencijale za sopstvenu dobrobit; žive u saglasju sa svojom prirodom (nema otuđenja); postigli su celovitost i potpuni su gospodari svog života. U istraživanju kulture samopomoći tekstualna analiza knjiga za samopomoć se povezuje s društvenim, političkim i ekonomskim uslovima u kome su one proizvedene i primljene, kao i s analizom načina potrošnje ove kulture u našem društvu. Istraživanje se vrši na dva nivoa: na teorijskom, kada je reč o nastanku osnovnih koncepcija ove kulture i njenom usponu, i na empirijskom nivou kada je reč o potrošačima. Koriste se kvalitativni metod kritičke analize sadržaja knjiga za samopomoć i metod intervjua. Osnovno svojstvo istraživanja kulture samopomoći u ovom radu je interdisciplinarni pristup. U smeštanju kulture samopomoći u šire okvire zapadne kulture oslanjamo se na studije većeg broja teoretičara koji pripadaju različitim disciplinama (filozofija, antropologija, sociologija, kulturne studije, psihologija i psihoanaliza) i različitim usmerenjima, kao što su Čarls Tejlor, Edgar Moren, Mišel Fuko, Otfrid Hefe, Cvetan Todorov, Stiven Mičel, Teri Iglton, Zigmunt Bauman, itd. Kada je reč o pristupima samoj kulturi samopomoći, detalјnije predstavlјamo kulturno psihološki pristup teoretičara kao što su Kristofer Leš, Ričard Senet, Žil Lipovecki i Robert Bela, a sopstveno stanovište o kulturi samopomoći zasnivamo na strukturnom pristupu koji se koristi u studijama autora kao što su Miki Makgi, Vilijam Dejvis, Vil Stor i drugi. Stanovište o pokretu Novo doba zasnivamo pre svega na studiji Pola Hilasa kao i na tekstovima Jelene Đorđević, a opširnije navodimo i stanovišta pojedinaca koji su najviše uticali na pogled na svet Novog doba, kao što su Abraham Maslov, Karl Gustav Jung i Fritjof Kapra, odnosno pristalica nove duhovnosti kao što su Ken Vilber i Rodžer Volš. U radu se dosta oslanjamo i na analize literature za samopomoć Stivena Starkera i Sandre Dolbi. U empirijskom delu u središtu pažnje su sopstvena istraživanja potrošača kulture samopomoći u Srbiji, a osvrćemo se i na nezaobilazno (pionirsko) istraživanje okultizma Lidije Radulović. Za korenima kulture samopomoći traga se u istoriji ideja, koja počinje od antičke kulture sopstva i nastavlja se ekspresivističkim individualizmom (filozofi Montenj i Žan Žak Ruso) i postromantičarskim pesnicima koji su protestovali protiv racionalizma, materijalizma i sekularizma prosvetiteljstva, kao i modernizma koji na tim idejama počiva. S druge strane, kultura samopomoći počiva i na religijskim koncepcijama koje je hrišćanska crkva odbacila i marginalizovala, ali koja su u tragovima ostala u kulturi Zapada i ponovo oživljena i povezana s istočnjačkim religijskim i filozofskim koncepcijama. U 20. veku mnoge od tih ideja preuzimaju psihologija, najpre humanistička, a zatim i transpersonalna, kao i brojne nove psihoterapije. Zahvaljujući prevashodno kulturi samopomoći, ove ideje u kojima se naglašavaju duhovnost i moć uma pojedinca da kreira stvarnost, po mnogo čemu antimoderne, postaju široko dostupne i postepeno ulaze u glavni tok kulture Zapada. Uspon kulture samopomoći u poslednjim decenijama 20. i prvim decenijama 21. veka posmatra se pre svega u kontekstu poznog kapitalizma i neoliberalne ideologije. Dokazuje se da je kultura samopomoći u skladu s ideologijom neoliberalnog kapitalizma koja insistira na pojedincu kao osnovnom elementu društvene strukture i daje prednost odgovornosti pojedinca u odnosu na socijalna prava. Ona je u skladu i s neoliberalnom politikom koja je na makronivou usmerena ne na punu zaposlenost nego na zapošljivost i koja se postiže propovedima države usmerenim na pojedince da sami sebe usavršavaju, sami sebe nadgledaju, sami sebe leče, itd. Obogotvoravanje pojedinca je u kulturi samopomoći udruženo s ideologijom izbora po kojoj je pojedinac isključivo odgovoran za svoju društvenu sudbinu i po kojoj je neuspeh znak lične nesposobnosti. U radu se dokazuje da kultura samopomoći u Srbiji, bar kad je reč o njenoj proizvodnji, nema izrazitih lokalnih specifičnosti kao što bi se moglo očekivati. U ovoj kulturi dominira pogled na svet Novog doba koje je zapadnjački konstrukt i globalni fenomen, a industrija samopomoći je pre svega – globalni biznis. Ipak, istraživanje je pokazalo da je u domaćoj kulturi samopomoći moguće uočiti neka svojstva tradicionalne kulture koja nisu usklađena s vrednostima kulture samopomoći, što navodi na zaključak da je i ona, kao i naša kultura u celini, u tranziciji. Empirijsko istraživanje konzumenata ove kulture u Srbiji pokazalo je da kada je reč o potrošnji ipak postoje specifičnosti. Prema nalazima istraživanja sprovedenih u USA [Starker 1992; Wilson, Cash 2000] i u Holandiji [Bergsma 2007], ispitanici koji čitaju literaturu za samopomoć izražavaju veće zadovoljstvo svojim životom nego oni koji ne čitaju ovu vrstu popularne literature. Međutim, to nije rezultat i našeg istraživanja. Čak i jaki potrošači kulture samopomoći zauzimaju dogovornu poziciju u odnosu na neke osnovne tvrdnje ove kulture, što znači da se teorijski priznaju značenja, ali da se u praksi stvaraju sopstvena pravila i to pod određenim uslovima, tačno onako kako je Stjuart Hol to i opisao u vezi s načinom na koji se čitaju i interpretiraju poruke u lancima komunikacije. Istraživanje je pokazalo da od sociodemografskih karakteristika ispitanika samo rod utiče na način konzumiranja kulture samopomoći, za godine i obrazovanje to se ne može reći, čime su potvrđeni rezultati navedenih istraživanja. S druge strane, ostaje da u skupini jakih potrošača dominiraju žene, starosti od 30 do 40 godina, fakultetski obrazovane. Istraživanje je pokazalo da se to bar delimično može objasniti uslovima života, a pre svega teškoćama s kojima se posebno žene suočavaju, kod nas kao i drugde, koje su povezane s emotivnim statusom.

Opis (srp)

Političke nauke - Teorija kulture i studije kulture / Political Science - Theory of Culture, Cultural Studies Datum odbrane: 6.6.2019

Opis (eng)

Self-help culture is a relatively distinctive set of values, beliefs and practices that are spread primarily through self-help manuals, which we mostly rely on in this paper, but also through counseling, seminars and lectures led by self-help specialists, through Internet, special magazines, television shows and press releases. The main features of this culture are individualism, focus on the individual (self), integrity, feelings and spirituality. It is based on an optimistic faith in potentials of an individual going through self-transformation into God, i.e. the sacralization of self. The basic assumption is that an individual should rely solely on himself/herself and that he/she is the only one who can be of help to himself/herself. Various activities and techniques are recommended for that purpose and their psychoanalytic, magical or mystical elements enable the individual to reach self-awareness, self-help and self-healing, as well as the transition to higher levels of consciousness that will lead to the evolution of human species. In this sense, self-help culture also contains a new utopia about better society in which people are free from culture that oppresses an individual; they use all their potentials for their own well-being; live according to their nature (no alienation); have achieved integrity and are full masters of their lives. Within research of self-help culture, textual analysis of self-help books is linked with social, political and economic conditions in which they are produced and received, and also with the analysis of the way this culture is consumed in our society. The research is carried out through two levels: theoretical, when it comes to emergence of the basic conceptions of this culture and its rise, and the empirical level when it comes to consumers of this culture. A qualitative method of critical analysis of self-help books content and the interview method have been used. The basic characteristic of the research on self-help culture in this paper is the interdisciplinary approach. In order to put self-help culture into the wider framework of Western culture, we rely on the studies of a number of theorists from different disciplines (philosophy, anthropology, sociology, cultural studies, psychology and psychoanalysis) and various orientations, such as Charles Taylor, Edgar Morin, Michel Foucault, Otfried Höffe, Cvetan Todorov, Stephen Mitchell, Terry Eagleton, Zygmunt Bauman etc. When it comes to approaches to self-help culture, we present in more detail the cultural and psychological approaches of theorists such as Christopher Lasch, Richard Sennett, Gilles Lipovetsky and Robert Bellah, and our own standpoint on self-help culture is based on the structural approach that can be found in the studies of authors such as Micki McGee, William Davies, Will Storr and others. Our point of view of the New Age movement is based primarily on the study of Paul Heelas as well as on the texts of Jelena Đorđević, and we also give more detailed views of the most influential New Age theorists, such as Abraham Maslow, Carl Gustav Jung, Fritjof Capra, Ken Wilber and Roger Walsh. This paper is also based on the analysis of the self-help literature by Steven Starker and Sandra Dolby. Within the empirical research, our focus is on our own research of self-help culture consumers in Serbia, and we also look back at the inevitable (pioneering) research of Lidija Radulović. The roots of self-help culture are traced back to the history of the idea, which starts from the ancient culture of the self and continues through the expressive individualism (philosophers Michel de Montaigne and Jean-Jacques Rousseau), as well as through the poets of post-Romanticism who protested against rationalism, materialism and secularism of Enlightenment and Modernism, which is based on these ideas. On the other hand, self-help culture is based on the religious concepts that have been rejected and marginalized by the Christian church, but which remained present in the culture of the West and revived and connected with Eastern religious and philosophical conceptions. In the 20th century, many of these ideas have been taken over by psychology, first of all humanistic, then transpersonal psychology, as well as by numerous new psychotherapies. Thanks to the self-help culture, these ideas that emphasize spirituality and the power of the individual's mind to create reality, in many ways antimodernist, become widely available and gradually enter the mainstream of the Western culture. The rise of self-help culture in the last decades of the 20th and first decades of the 21st century is viewed primarily in the context of late capitalism and neoliberal ideology. It has been proven that self-help culture is in line with the ideology of neo-liberal capitalism which insists on the individual as the basic element of social structure and gives priority to the individual's responsibility in relation to social rights. It is consistent with the neoliberal policy which is, at macro level, focused not on full employment, but on employability, which is achieved by the state's preaching towards individuals to improve themselves, supervise themselves, cure themselves etc. Sacralization of the individual in self-help culture is combined with the ideology of choice, according to which individual is solely responsible for their social destiny and according to which failure is a sign of personal incompetence. The paper shows that self-help culture in Serbia, at least in terms of the production of this culture, has no distinct local specificities as it could be expected. The view of the New Age world, which is a Western construct and a global phenomenon, dominates in this culture, and the self-help industry is primarily a global business. Nevertheless, this research shows that in the domestic self-help culture some characteristics of traditional culture are noticeable, and they are not consistent with self-help culture, which leads to the conclusion that it is also in transition, like our culture as a whole. The empirical research of consumers of this culture in Serbia has shown that, when it comes to consumption, there are specificities. According to findings of the researches conducted in USA (Starker 1992; Wilson, Cash 2000) and in the Netherlands (Bergsma 2007), participants who read self-help literature expressed greater satisfaction with their lives than those who do not read this type of popular literature. However, this is not the result of our research. Even strong consumers of self-help culture take an agreed position in relation to some of the basic claims of this culture, which means that the meanings are theoretically acknowledged, but that in practice they create their own rules, under certain conditions, exactly as Stuart Hall described in connection to the way in which messages in the communication chains are read and interpreted. The research has shown that when we talk about socio-demographic characteristics of the participants only gender affects the way of consuming self-help culture. This can’t be said for their age and education, which confirms the results of previous researches. On the other hand, the group of strong consumers is dominated by women aged 30-40 years, with an university degree. The research has shown that this trend may partially be explained by the conditions of life, but above all by the difficulties that women in particular are facing, in our country as well as elsewhere, which are related to relationship status.

Jezik

srpski

Datum

2018

Licenca

Ovo delo je licencirano pod uslovima licence
Creative Commons CC BY-NC-ND 2.0 AT - Creative Commons Autorstvo - Nekomercijalno - Bez prerada 2.0 Austria License.

http://creativecommons.org/licenses/by-nc-nd/2.0/at/legalcode

Predmet

OSNO - Opšta sistematizacija naučnih oblasti, Socijalna i kulturna antropologija

samopomoć (self-help), Novo doba (New Age – Nju Ejdž), autentičnost, neoliberalizam, potrošači kulture samopomoći u Srbiji

OSNO - Opšta sistematizacija naučnih oblasti, Socijalna i kulturna antropologija

Self-help, New Age, Authenticity, Neoliberalism, consumers of self-help culture in Serbia