No abstract

Nostalgia for the Socialist Federal Republic of Yugoslavia,yugonostalgia, has become widespread throughout the former Yugoslavia. It takes various forms and expressions, but it represents a selective and largely embellished remembrance, influenced by the need of those who engage in it to escape from the unsatisfying present they live in. In most cases, yugonostalgia is a bittersweet craving for the past – passive, static, and restricted. The paper argues that the actions inspired by yugonostalgia not only can have an active, dynamic, and progressive face, but can also serve as an important factor in the reconciliation process among former Yugoslavs. With its focus on positive and inclusive aspects of the common socialist past, yugonostalgia has the potential to (re)connect the nostalgic subjects throughout the former Yugoslav space, helping them to overcome the alienation that resulted from the violent dissolution of the common state.

This article focuses on the social dimension of well-being, based on a critical analysis of the way it is conceptualised in late capitalism: As the dimensions of individual state of mind and body, something that evolves in the individual realm, stressing personal responsibility and achievement of well-being as a solitary act. Then, the contemporary conceptualisation and approaches to policy making for well-being are compared with the policy of adult and youth education and learning. The perspective of a strong individual orientation, detachment from the social, community and collective aspects and efforts seem to be a common denominator. Agency is considered not only as a possibility for individuals to create and change the environment, but also as a process of active co-construction of social reality. This includes (re)connection with a community, very often through new ways of community learning, civic actions and civic activities. An analysis of how these perspectives converge in civic interventions in urban areas of Belgrade places togetherness at the core of the broader approach to well-being and learning. This article presents several examples of civic activities in urban spaces whose learning character is interpreted within the concept of

Although the concept of learning cities and the idea of learning being place-based and focused on a region, city, town or community have existed for a long time, it is UNESCO’s work that gave the impetus to the practice, helping to create and spread the network of Learning Cities worldwide. One of the main characteristics of the current concept is the leading role of the local government and partnership with policy makers. The paper challenges this feature with the example of cities that are “rebelling” against the local or national government, but do have learning at the core of their activities. The example of Belgrade is described in detail, where various civic actions (protests, ‘guerrilla’ actions, active participation in public discussions) are analysed from the point of view of public pedagogy. The theory of Gert Biesta and his conception of the public sphere as a space for civic action as well as Elizabeth Ellsworth’s ideas on the active creation of space are the framework in which civic actions are interpreted as important kinds of learning. Lefebvre’s concept of the “right to the city” is also applied. In this way, the whole concept of learning cities might be broadened to include cities without a harmonious relationship with its policy makers, but with strong civic movements and civic actions as a kind of non-formal learning in public spaces.

No abstract

In this paper we want to consider the underlying assumptions on which the research work is based in adult education and learning: our beliefs about cognition within that reality (epistemology). These beliefs inevitably shape human decisions which direct the activities and general engagement in the world that surrounds us, thus in the planning and realisation of scientific research. In this context, to understand at least some of these beliefs is crucial to effective critique and application of research results, with the aim to improve educational practice and theoretical consideration of its eligibility.

The goal of this paper is to point out to similarities and differences between goals in lifelong learning and adult education strategies of Scotland, Denmark and Serbia im the European Union context. The new direction of comparative research is headed towards multilayer units of analysis that include global, international and micro level of comparison and thus place the accent to chronological analysis of European Union as a supranational creator of educational policies. Results of the analysis have shown that when we look at the policy as a discourse and not as a practice, goals in the strategies are quite aligned and compatible with EU documents related to lifelong learning. Significant differences between goals, besides socio-economic characteristic of the states and their relationship towards EU, are mainly derived from different models of creation and management of educational policies.

We commence this paper with Foucault's theory of the technologies of the self and the approach to analysing their function in adult education. In exploring the mechanism of control, of particular importance is the point of intersection of power, examining, confiding, science and experts or specialists and the formation of the self. We shall attempt to clarify such relations, particularly the connection of the technology of the self and education. The adult learner is perceived as an active learner and is expected to provide constant reflexion on their previous experience which has turned into raw material honed by critical analysis. It is presupposed that such action is empowering and that talking about oneself influences the liberation of an individual. In the past decade, various societal spheres saw a more pronounced neoliberal position, which also applies to the sphere of education. Consequently, we witness the growing and more frequent transfer of responsibility to the subject who ought to develop certain skills, regardless of whether they are intended for living or working. Spurred by growing insecurities and global unpredictability, the individual is invited to continually hone their skills and reinvent themselves so as to adapt to changes. Lifelong learning has become a standard and requirement, not just a right. Such a learning process oftentimes includes self-knowledge that is inevitably playing out in relation to current modes of truth. By producing themselves, the subject is also becoming submissive at the same time. In this work, we suggest that the practices of learning must therefore be what Foucault called technologies of the self, whereas the description and argumentation of this statement is at the crux of this paper.