Negalia visuomenėje ir vaizduojamajame mene

LTMonografijoje negalės socialinis vaizdinys nagrinėjamas tarpdisciplininiu aspektu. Pristatoma socialinių nuostatų į neįgaliuosius istorinė raida. Negalės fenomenas analizuojamas pasitelkus meno prizmę, atsisakant kūrybinio tikrovės perteikimo kritikos, bandant kūriniuose neįgaliųjų tema įžvelgti socialinių ir psichologinių aspektų. Kiekvienas menininkas, atstovaudamas gyvenamąjį metą, savo kūriniuose pateikė to laiko informaciją, atspindinčią visuomenės nuostatas į negalę turinčius žmones, būtent: nuo patyčių ir ignoravimo iki pripažinimo ir pagarbos, nuo neįgaliųjų globos iki jų mokymo. Be literatūros šaltinių, knygoje gausu informacinės medžiagos apie neregius. Panaudota knygos autoriaus sukaupta apie 6000 vaizduojamojo meno reprodukcijų kolekcija, kurios centre - regėjimo negalią turintis žmogus. Meno darbais iliustruota visuomenės požiūrio į neįgaliuosius istorinė raida turėtų sudominti ne tik pedagogus, psichologus, bet ir pačius neįgaliuosius bei visus kitus, turinčius sąlytį su negalės fenomenu. [Anotacija knygoje]Reikšminiai žodžiai: Negalia; Regėjimo negalia; Aklumas; Neregiai; Visuomenės nuostatos; Neregiai mene; Negalia mene; Disability; Visual impairment; The blind people; Public attitudes towards the disabled; Blindness; Disability in art; The image of a blind person in art.

ENThe monograph is based on the theory of symbolic interactionism first introduced by George Herbert Mead, who presented an insightful social interaction analysis and two forms or levels of social interaction as such. He distinguished between "gesture conversation" and "the usage of significant symbols"; nowadays all this is referred to as "non symbolic interaction" and "symbolic interaction". A non symbolic interaction occurs when an individual's action is directly answered without any interpretation; a symbolic interaction involves the interpretation of an action. G. H. Mead's theoretical insights were elaborated and developed by Herbert Blumer (1900-1987) to produce the theory of symbolic interactionism. Symbolic interactionism theory emphasizes social groups or communities, social interactions, objects, an individual as an actor, social action, while the relationship between the directions of actions and the entirety of initial insights enables to observe peoples communication and behaviour, which is used as a basis for analysis and research. The most significant principle of symbolic interactionism is as follows: any empirically oriented social community scheme, whether viewed from a narrower or a broader point of view, consists of individuals participating in activities. It is necessary to combine this scheme with the nature of human social action in order to validate it empirically (Blumer, 1969).The research of the monograph is based on the ideas of analytical psychology, developed by Swiss psychologist Carl Gustav Jung (1875-1961), who explained archetypes as formations of collective unconscious, that lie in each individual's most profound subliminal mental layers, while symbols are as if external reflections of the archetypes of human sub-consciousness (Jung, 1991). The content of the collective unconscious consists of the oldest and the most universal ancient mythological images of the mankind; these images are inherited, transmitted from generation to generation, and are characterized by an independent activity or an action. These are unconscious imprints of the past life of humanity held in our memory; our ancestors' intelligence, mindset and emotions are concentrated in them. All this affects us unconsciously (Jung, 2012). In analytic psychology the eye is an organ of sense, closely related to the light, the sun and the spirit. It is the symbol of spiritual vision, although it also reflects (as a mirror of the souljthe processes of the soul and the spirit. The vision and the image of the eye were used in various ancient cultures (Becker, 1995). [From the publication]