{"id":395,"date":"2021-09-13T17:56:39","date_gmt":"2021-09-13T17:56:39","guid":{"rendered":"https:\/\/sweet-mcclintock.194-60-87-163.plesk.page\/inmediasres\/2021\/09\/13\/clanci-in-medias-res-br-19\/"},"modified":"2021-09-13T17:56:39","modified_gmt":"2021-09-13T17:56:39","slug":"clanci-in-medias-res-br-19","status":"publish","type":"post","link":"https:\/\/centar-fm.org\/inmediasres\/index.php\/clanci-in-medias-res-br-19\/","title":{"rendered":"\u010clanci IN MEDIAS RES br. 19"},"content":{"rendered":"<p class=\"MsoNormal\">X Uz deseti simpozij Filozofija medija (2020)\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"1inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#13 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.1\">10.46640\/imr.10.19.1<\/a><br \/>\nUDK 316.774:005.582<\/p>\n<p>Prethodno priop\u0107enje<\/p>\n<p>Preliminary communication<\/p>\n<p>Primljeno: 23.05.2021.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Kre\u0161imir Paveli\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Medicinski fakultet, Sveu\u010dili\u0161te Jurja Dobrile u Puli, Hrvatska<\/p>\n<p>kresimir.pavelic@unipu.hr<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Dana\u0161nji mediji: problemi i manipulacije<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/K. Pavelic, Danasnji mediji problemi i manipulacije.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (281 KB), Hrvatski, Str. 2959 &#8211; 2968<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Mediji u u\u017eem smislu isporu\u010duju informacije i podatke javnosti, \u0161to podrazumijeva kako bi mediji trebali biti objektivni i vjerodostojni. \u0160ira slika o medijima u svijetu ipak nije dobra. Ankete javnosti i mi\u0161ljenja uva\u017eenih svjetskih novinara ukazuju na trenutno klju\u010dne probleme medija, a to su visoka razina nevjerodostojnosti, senzacionalizam, gre\u0161ke u objavama koje se obi\u010dno ne ispravljaju te naposljetku neadekvatno prokazivanje va\u017enih informacija. Jedan od \u010desto apostrofiranih problema je ovisnost medija o izvoru financiranja \u0161to dovodi u pitanje njihovu objektivnost, njihov utjecaj na dru\u0161tvo i otvara \u010ditav niz drugih problema. Prema toj tezi mnogo ljudi \u201eupumpava\u201c novac u medije pa mediji igraju ogromnu ulogu u kreiranju javnog mnijenja. Mediji posjeduju rastu\u0107i osje\u0107aj mo\u0107i pa po\u010dinju koristiti svoju mo\u0107 na najagresivniji i najegoisti\u010dniji mogu\u0107i na\u010din. Danas s postojanjem odre\u0111ene regulative koja nadzire kupnju i prodaju medija, manipuliranje mo\u0107i odvija se na najvi\u0161oj razini. Prema takvom mi\u0161ljenju, manipuliranje medija i medijima glavna je bolest koja se \u0161iri dru\u0161tvom. To zbunjuje ljude jer bilo tko mo\u017ee promovirati \u0161togod \u017eeli tako dugo dok ima dovoljno novca. U \u010dlanku se isti\u010de nekoliko najnovijih primjera disfunkcionalnosti medija. Najnoviji je primjer pokrivanje problematike tzv. pandemije bolesti COVID-19. Otkada je po\u010dela tzv. COVID-19 kriza sredi\u0161nji mediji pokazali su svu svoju pristranost ali i neznanje. \u0160tovi\u0161e svrstali su se na stranu propagiranja ideje o Covidu kao te\u0161koj pandemiji i o cjepivu kao jedinom spasu. Nerijetko se pi\u0161e o \u2018najgoroj bolesti u povijesti\u2019, o \u2018spasonosnom rje\u0161enju u vidu cjepiva\u2019, o tome kako \u2018lijekovi uop\u0107e ne djeluju\u2019 itd. Dakle selekcioniraju se podaci i jo\u0161 uvijek se to \u010dini uz pomo\u0107 \u2018medijskih znanstvenih junaka\u2019, a pri \u010demu su se isklju\u010divale znanstvene \u010dinjenice koje su ukazivale i potvr\u0111ivale suprotna stajali\u0161ta (PCR test i progla\u0161enje pandemije, nedjelotvornost pa i \u0161tetnost cjepiva, la\u017ene znanstvene studije itd.). U \u010dlanku se obra\u0111uje i egzemplarni primjer mo\u017eda najve\u0107e opasnost za medije \u2013 novinarstvo tipa Faktografa. Pod krinkom znanstvene provjere, medicinski lo\u0161e educirani novinari uzimaju za pravo komentirati i plasirati \u201euniverzalnu istinu\u201c pri \u010demu se gotovo uvijek pozivaju na selekcionirane znanstvene \u010dinjenice izvan cjelokupnog znanstvenog i informacijskog konteksta. Ne smetaju ih pritom evidentni dokazi koji ukazuju na suprotno (meta studije- primjer no\u0161enja masaka, dijagnostika PCR, besmislenost lockdowna, Ivermectin\u2026). Provjera informacija dobro je zami\u0161ljena i plod je nepovjerenja u medije, no danas se to izrodilo i svrstalo na suprotnost ideji zbog koje je provjera uspostavljena. Ovo je samo jedan primjer da je potrebno restrukturirati sada\u0161nje medije, u\u010diniti ih financijski neovisnim i ponovno im usaditi objektivnost izvje\u0161tavanja i dru\u0161tvenu eti\u010dnost. Mediji ne smiju kreirati javno mnijenje ve\u0107 pru\u017eati vjerodostojnu informaciju i pogled na kontekst.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>mediji, informacije, podaci, javnost, problemi, manipulacije, pandemija, COVID-19.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mediji su komunikacijska mjesta ili alati za pohranu i isporuku informacija ili podataka. Pojam je \u0161irok i odnosi se na komponente industrije masovnih medija kao \u0161to su tiskani mediji, izdava\u0161tvo, vijesti, fotografija, kino, radiodifuzija (radio i televizija), digitalni mediji i ogla\u0161avanje. Ipak, pod medijem u u\u017eem smislu podrazumijevamo isporuku informacija i podataka javnosti. To naravno podrazumijeva da su mediji objektivni, istiniti (vjerodostojni). Sagledamo li \u0161iru sliku poimanja medija i medijske uloge u dru\u0161tvu bez obzira o kojem dijelu svijeta se radi, ste\u0107i \u0107emo isti, prete\u017eno negativni dojam. Dobar pokazatelj stanja su ankete javnosti i one su neumitne. Sve one ukazuju na trenutno klju\u010dne probleme medija a to su visoka razina nevjerodostojnosti, senzacionalizam, gre\u0161ke u objavi koje se obi\u010dno ne ispravljaju i neadekvatno pokrivanje va\u017enih informacija. Naime, jedan od \u010desto apostrofiranih problema je ovisnost medija o izvoru financiranja \u0161to dovodi u pitanje njihovu objektivnost, njihov utjecaj na dru\u0161tvo i \u010ditav niz drugih problema o kojima \u0107e pone\u0161to biti rije\u010di i u ovom tekstu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Temeljni problem po mnogima upravo le\u017ei u na\u010dinu financiranja medija. Taj je problem potaknuo neke teoreti\u010dare da istaknu prevladavaju\u0107e mi\u0161ljenje kako je do\u0161lo vrijeme da se razmisli o novom modelu financiranja medija<a name=\"_ftnref1\"><\/a><a href=\"#_ftn1\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>1<\/strong><\/span>]<\/sup><\/a>. Iako nema magi\u010dnog rje\u0161enja ovakva i sli\u010dna razmi\u0161ljanja mogla bi dovesti do novih poslovnih modela. Pritom se ne isklju\u010duje niti mogu\u0107ost stvaranja tzv. poduzetni\u010dkih i op\u0107enito inovativnih medija, no to se uglavnom odnosi na neovisne medije. Oni ovisni, dobro stabilizirani mediji uglavnom nemaju financijskih problema iako i u tom sektoru postoje stanoviti problem vezani uz donatore i\/ili vlasnike koji s vremenom od medija o\u010dekuju smanjenje tro\u0161kova financiranja, financijsku samodostatnost, profitabilnost. Unato\u010d dugoro\u010dnoj filantropskoj podr\u0161ci relativno mali broj tzv. nezavisnih igra\u010da uspio je rasti i postati odr\u017eivim. Pored strukturnih problema u trenutnom modelu financiranja na to je utjecalo niz drugih faktora.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Postoje ipak znaci da se ne\u0161to u industriji medija mijenja posljednjih godina. Primje\u0107uju se novi pristupi i inovativna razmi\u0161ljanja. Naime, moramo uvijek imati na umu da je sektor medija u odnosu na druge &bdquo;industrije&ldquo; zadnjih godina premalo inovativno promijenjen. Jakob Parusinski, urednik medija <em>The Fix<\/em> navodi probleme financiranja medija pri \u010demu tvrdi da medijima kroni\u010dno nedostaju talenti i financije. Me\u0111u problemima spominje na prvom mjestu destimuliranje stvaranja prihoda. Taj je problem vezan uz odnos medija i donatora. Ovi potonji nerijetko predvi\u0111aju smanjenje plana financiranja pri \u010demu se o\u010dekuje da \u0107e mediji nadoknaditi jaz komercijalnim prihodima. Plan obi\u010dno predvi\u0111a postupno ukidanje podr\u0161ke tijekom nekoliko godina. Takav model naravno pored moralnog hazarda gu\u0161i i dobre ideje. Drugi problem je postojanje velike praznine za tvrtke koje po\u010dinju iznova. Medijske tvrtke je lako pokrenuti i mnogi to \u010dine. No znatno je te\u017ee napraviti samoodr\u017eivu rastu\u0107u tvrtku jer problemi po\u010dinju ve\u0107 kada se nakon starta mediji trebaju razvijati i postati konzistentno kvalitetni. Potreban je izme\u0111u ostaloga stabilni i rastu\u0107i izvor financiranja. Tvrtka mora kupiti opremu, zaposliti ljude koji \u0107e raditi na sustavima za upravljanje, a sustavi \u010desto postaju sve slo\u017eeniji. Ve\u0107ina medija &bdquo;umire&ldquo; u ovoj fazi, \u0161to i ne mora biti nu\u017eno lo\u0161e. No, mnogi mediji zapravo ne umiru &#8211; oni na kraju \u017eivotare, suvi\u0161e siroma\u0161ni da bi rasli, previ\u0161e dobro opremljeni da bi ih se ugasilo. Problem na koji ukazuje spomenuti autor je i da industrija medija ne \u010dini temeljne pomake u struci.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema mi\u0161ljenju renomiranih novinara i javnosti koji su problemi medija? Na prvom je mjestu visoka razina nevjerodostojnosti. S tim u vezi istra\u017eivanja pokazuju da je povjerenje javnosti u medije na vrlo niskoj razini. Najcjelovitiji nam podaci dolaze iz SAD. Brojke ameri\u010dke javnosti su neumitne: \u010dak 75% odraslih Amerikanaca postalo je skepti\u010dno u vezi to\u010dnosti medijskih informacija. Nadalje, 23% javnosti pronalazi gre\u0161ke u medijskim pri\u010dama a 35% u novinskim tekstovima otkriva gramati\u010dke gre\u0161ke. Razloge ovim lo\u0161im brojkama sami novinari vide u nekoliko stvari: utrci s vremenom, neprisustvovanju doga\u0111ajima, manjku interesa, neiskustvu, neznanju te naposljetku jednostavno u lo\u0161em izvje\u0161tavanju i editiranju (ASNE, <em>American Society of News Editors<\/em>).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Na drugom mjestu spominje se senzacionalizam. Ovdje se uglavnom radi o mi\u0161ljenju javnosti da mediji napuhavaju vijest da bi bolje prodali novine. Senzacionalisti\u010dke vijesti dobivaju znatno ve\u0107u pa\u017enju u medijima ne zbog toga \u0161to su va\u017ene ve\u0107 zato \u0161to su uzbudljive. Zabrinjavaju\u0107i je stav polovice ispitanika iz javnosti da podnaslov i naslovi vijesti ne odgovaraju pravoj naravi izvje\u0161\u0107a.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tre\u0107e mjesto zauzimaju gre\u0161ke u objavi koje se obi\u010dno ne ispravljaju: ovo je na\u017ealost vrlo \u010desta pojava naprosto stoga \u0161to novinari i urednici \u017eele sakriti svoje vlastite gre\u0161ke. Veliki dio javnosti smatra da medijima nedostaju prave upute za ispravak krivih navoda. Mo\u017eda je jedan od razloga i \u010dinjenica da ve\u0107ina medija nema osobu koja bi razmotrila zahtjeve za ispravak.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Posljednje ali ne manje va\u017eno je adekvatno pokrivanje va\u017enih informacija. Slaba pokrivenost va\u017enih problema svodi se uglavnom na objavljivanje senzacionalisti\u010dkih zbivanja kojima se daje prednost nad onim shva\u0107anjima koja itekako utje\u010du na na\u0161e \u017eivote poput ekologije (5G, COVID-19, kemijski tragovi na nebu), vlade i politike, edukacije. Stav je ve\u0107ine Amerikanaca da znatno vi\u0161e vjeruju onim medijima koji nisu u privatnom vlasni\u0161tvu (neprofitni mediji), dakle onima koji su u javnom vlasni\u0161tvu. To se osobito odnosi na vijesti u vezi s vanjskom politikom. Op\u0107enito se mo\u017ee re\u0107i da je povjerenje javnosti u neprofitne medije tri puta ve\u0107e u odnosu na profitne.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Nespremnost na priznavanje vlastitih gre\u0161aka<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zanimljiva je percepcija o tome da mediji obi\u010dno ne pokrivaju svoje gre\u0161ke. Prema podacima dobivenim od 1.500 ameri\u010dkih novina samo njih 15 imaju osobe zadu\u017eene za odgovore na \u010ditateljeve primjedbe. U vezi s tim jedan od vode\u0107ih ameri\u010dkih novinara, dobitnik brojnih priznanja Sydney Schanberg \u017eali za starim standardima novinarstva koji su se u dana\u0161nje vrijeme drasti\u010dno srozali ako ne i potpuno izgubili. Da se to dogodilo s bilo kojom drugom profesijom mediji bi to intenzivno i potpuno pokrivali. Kako je me\u0111utim rije\u010d o vlastitim gre\u0161kama i problemima pokrivanje medija je blago. U tom kontekstu jedan od poznatih novinara Rene Ferguson isti\u010de i problem rastu\u0107eg plagijarizma me\u0111u reporterima. Potkrepljuje to primjerima iz vlastite ku\u0107e i postavlja pitanje jesmo li spremni istra\u017eivati sami sebe.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mo\u017eda je jedan od klju\u010dnih problema dana\u0161njeg novinarstva utrka za profitom. U posljednjih 45 godina novinarstvo SAD-a je uhva\u0107eno u zamku izme\u0111u profesionalnih vrijednosti i marketin\u0161ko-profitnog mentaliteta. To je evidentno u svim vidovima tzv. industrije vijesti. \u010cini se da je marketin\u0161ko-profitni mentalitet za sada pobijedio. Sve to i jo\u0161 mnogo vi\u0161e potkrijepljeno je brojkama. Isti\u010du se pritom brojni problemi: rezanje broja osoblja naro\u010dito u podru\u010djima s najve\u0107im potencijalom, kriva informiranost javnosti ili pak nedostatna informiranost o va\u017enim pitanjima poput npr. vanjske politike (brojni su primjeri iz nedavne ameri\u010dke povijesti), zatim pitanja izbora u politici i jo\u0161 puno toga.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kako konsolidirati medije? To je izuzetno va\u017eno pitanje. Jo\u0161 1945. godine \u010detiri od pet ameri\u010dkih novina bilo je nezavisno i u bliskoj vezi s javno\u0161\u0107u. Danas je manje od 20% novina u nezavisnom vlasni\u0161tvu, ostatak je u rukama velikih novinskih lanaca. \u010cak 22 kompanije kontroliraju 70% novina u SAD a te kompanije vlasnici su TV i ostalih medija koje informiraju 85% ameri\u010dke populacije. Koliki je utjecaj na vijesti ilustrira i podatak da pet kompanija posjeduje <em>brodcast<\/em> mre\u017eu 90% top kablovske mre\u017ee, proizvodi \u00be svih programa te kontrolira 70% televizijskog marketin\u0161kog profita u najgledanijim terminima. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010cak se i novinari sla\u017eu da veliki problem u vezi s medijima postoji. <em>American Society of Newspaper Edition <\/em>objavio je sljede\u0107e \u010dinjenice: samo 47% novinara obuhva\u0107enih istra\u017eivanjem osje\u0107a da se njihove publikacije postupno pobolj\u0161avaju; samo 39% misle da su njihove novine obi\u010dno vrlo zanimljive za \u010ditanje; izrazito nizak postotak osje\u0107a da su njihove novine dobro povezane s \u010ditateljima. Voditelji medija iznose podatke kako je poslovni model slomljen velikim dijelom zahvaljuju\u0107i internetu. Veliki dio novca odlazi Google-u i Facebooku koji zapravo nisu kreatori sadr\u017eaja. Tako znatno manje novca stoji na raspolaganju za kreiranje dobrog sadr\u017eaja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Evo \u0161to o medijima na svoj neuvijen na\u010din ka\u017ee Michael Laitman, osniva\u010d i predsjednik <em>Kabbolah Education and Research Institute:<\/em> &bdquo;Novosti i industrija novinarstva koje se obi\u010dno naziva medijima kao steroidima su &lsquo;napumpani&rsquo; te stje\u010du slobodu, utjecaj i kontrolu \u017eivota kao nikad do sada. Svatko mo\u017ee promovirati \u0161to god ho\u0107e. Ako plati\u0161 kontrolira\u0161 medije i \u010dine\u0107i to kontrolira\u0161 javno mnijenje, psihologiju dru\u0161tva. Pojedinci i grupe vo\u0111eni dobrim, zdravim i mo\u0107nim motivima tako metodi\u010dki mijenjaju javno mnijenje, koriste\u0107i medije \u010dak i za manipuliranje pravnim postupcima i izborima vlade. Ljudi iz prava (suci, policija, odvjetnici) bivaju uklju\u010deni u ma\u0161ineriju medijskih ispiranja mozgova pa je tako \u010ditav ljudski sustav do\u0161ao pod medijski utjecaj. A tko nadzire medije? Ako ne ideologija, onda novac. Novac je gorivo za medije.&ldquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U kontekstu ovoga va\u017eno je pitanje odnosa (i utjecaja) medija na dru\u0161tvo.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Mediji i dru\u0161tvo<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema nekim scenarijima situacija s medijima utje\u010de drasti\u010dno na uru\u0161avanje dru\u0161tva. Prema toj tezi mnogo ljudi &bdquo;upumpava&ldquo; novac u medije pa mediji igraju ogromnu ulogu u kreiranju javnog mnijenja. Mediji posjeduju rastu\u0107i osje\u0107aj mo\u0107i pa po\u010dinju koristiti svoju mo\u0107 na najagresivniji i najegoisti\u010dniji mogu\u0107i na\u010din. Danas s postojanjem odre\u0111ene regulative koja nadzire kupnju i prodaju medija, manipuliranje mo\u0107i odvija se na najvi\u0161oj razini. Prema takvom mi\u0161ljenju, manipuliranje medija i medijima glavna je bolest koja se \u0161iri dru\u0161tvom. To zbunjuje ljude jer bilo tko mo\u017ee promovirati \u0161togod \u017eeli tako dugo dok ima dovoljno novca.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Isti\u010de se primjer medijskog magnata Ruperta Murdocha, no nema puno razlike niti me\u0111u ostalim milijarderima koji dr\u017ee medije. Njihovi mediji \u010desto su samo sredstva za politi\u010dku propagandu. Princip Murdocha kao \u010dvrstog katoli\u010dkog desni\u010dara reflektira upravo takva stanovi\u0161ta. Novinama nije dopu\u0161teno pisati nepristrane \u010dinjenice. Oni moraju usmjeriti pri\u010du kako bi ispunili editorski sadr\u017eaj.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Corey Grundstain isti\u010de da je najve\u0107i problem novinarstva danas taj \u0161to je nerijetki scenarij izmi\u0161ljeni sadr\u017eaj. Poglavito u SAD-u postoji op\u0107a potreba za istinom a industrija novina i op\u0107enito novinarstvo daleko je od toga da ju pru\u017ea dru\u0161tvu. Nekada je novinarstvo pru\u017ealo \u010dovjeku sveobuhvatnu i istinitu verziju onoga \u0161to se doga\u0111a u svijetu. Danas su me\u0111utim vrlo \u010desto ljudi koji posjeduju medije isti ljudi koji imaju visoke funkcije u vladi, bankarstvu, financijskim i naftnim korporacijama itd. Me\u0111utim, neki novinari misle da ljudi zapravo danas dobivaju ono \u0161to najvi\u0161e \u017eele. Medijske ku\u0107e danas sve vi\u0161e izvje\u0161tavaju o biznisu i profitu nego \u0161to izvje\u0161tavaju o istini i to je ogroman problem novinarske industrije danas. Grundstain svoju tvrdnju zavr\u0161ava rije\u010dima da je zada\u0107a novinara da izvje\u0161tava o novostima a ne da ih izmi\u0161lja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tod William isti\u010de da nas mediji bombardiraju ru\u017enim, lo\u0161im i zastra\u0161uju\u0107im vijestima i to utje\u010de na na\u0161e mi\u0161ljenje. Dobre vijesti se ne prodaju. Prodaju se samo lo\u0161e vijesti. Povla\u010di paralelu s dru\u0161tvom slijede\u0107im primjerima: Dobrotvorne udruge ne stje\u010du novac govore\u0107i da se stvari pobolj\u0161avaju. Isto tako politi\u010dari ne dobivaju izbore govore\u0107i kako su stvari prili\u010dno dobre. Novinari tako\u0111er vrlo rijetko mogu uzbuditi mase s vijestima <em>status quo<\/em>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Stalna bombardiranja lo\u0161im i depresivnim vijestima iz bilo kojeg dijela svijeta \u010dini ljude neprestano tjeskobnima. Tako zapravo ne dobivamo sliku ve\u0107 ono \u0161to plijeni najvi\u0161e pa\u017enje. Stje\u010de se dojam da su dana\u0161nji mediji nepotrebni, dapa\u010de \u0161tetni. Valjalo bi razmisliti o njihovoj potpunoj rekonstrukciji, vode\u0107i ra\u010duna o njihovoj stvarnoj ulozi u dru\u0161tvu. Promoviranje zabave, reklamiranje pa \u010dak i senzacionalisti\u010dke informacije vezane za zabavu ne\u0107e odve\u0107 na\u0161tetiti dru\u0161tvu. Me\u0111utim, objektivne izvje\u0161taje o doga\u0111anjima u svijetu ne bi se smjelo dati u ruke sada\u0161njim strogo kontroliranim medijima. Takva izvje\u0161tavanja moraju voditi profesionalne agencije, politi\u010dki, svjetonazorno i financijski posve neovisne i objektivne instance. Tako bi se izbjegle anomalije kojima danas mediji manipuliraju. Pogledajmo samo dana\u0161nju situaciju s tzv. COVID krizom u kojoj su tzv. centralni mediji zauzeli jednostran pa i \u0161tetan stav, ignoriraju\u0107i i selekcioniraju\u0107i znanstvene i profesionalne spoznaje koje apsolutno ne idu u prilog dana\u0161njoj propagandi. Takve su se stvari doga\u0111ale i u pro\u0161losti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Nije na odmet spomenuti i glavne probleme koje vrhunski novinari iznose u vezi s medijima, a to su: profitabilnost, subvencije, zabava, umjetna inteligencija, dezinformacije, povjerenje, raznolikost, regulacija, pitanja osoblja.<a name=\"_ftnref2\"><\/a><a href=\"#_ftn2\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>2<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Primjeri iz realnog \u017eivota<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jako je puno primjera disfunkcionalnosti nekih medija. Ti primjeri ne dolaze samo od javnosti ve\u0107 i od uglednih novinara, zatim od anketa i analiza o \u010demu je pone\u0161to pisano i u ovom tekstu ali i znatno ranije. Otkada je po\u010dela tzv. COVID-19 kriza sredi\u0161nji mediji pokazali su svu svoju disfunkcionalnost. \u0160tovi\u0161e svrstali su se na stranu propagiranja ideje o Covidu kao te\u0161koj pandemiji i o cjepivu kao spasu. Nerijetko se pi\u0161e o najgoroj bolesti u povijesti, o spasonosnom rje\u0161enju u vidu cjepiva, o tome kako lijekovi uop\u0107e ne djeluju itd. Dakle selekcionirali su podatke i jo\u0161 uvijek to \u010dine preko svojih znanstvenih junaka, isklju\u010divali su znanstvene \u010dinjenice koje su ukazivale i potvr\u0111ivale suprotna stajali\u0161ta (PCR test i progla\u0161enje pandemije, nedjelotvornost pa i \u0161tetnost cjepiva, la\u017ene znanstvene studije itd.). Nakon \u0161to sam u nekoliko intervjua uglavnom izvan na\u0161e dr\u017eave i u nekim na\u0161im neovisnim portalima ukazao na te probleme po\u010dele su medijske hajke, obilje\u017eene uglavnom la\u017enim vijestima kojima me se \u017eeljelo diskreditirati. Zanimljivo je da su pritom svi sredi\u0161nji mediji (uglavnom novinski) objavili istovjetne (la\u017ee) vijesti dobivene iz jednog izvora. Nakon pravne intervencije pola medija objavilo je demantije a pola je tu\u017eeno. Zabrinjava \u010dinjenica da su svi mediji nasjeli (namjerno ili ne) na la\u017ene informacije i objavili ih bez provjere. To govori u prilog stavu o medijima koji je iznesen u ovom tekstu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Osvrnuo bih se i na mo\u017eda najve\u0107u opasnost za medije \u2013 novinarstvo tipa Faktografa. Pod krinkom znanstvene provjere lo\u0161e educirani novinari (pri \u010demu pod lo\u0161om edukacijom smatram edukaciju o temama na koje reagiraju a ne edukaciju iz novinarstva) uzimaju za pravo komentirati i plasirati &bdquo;istinu&ldquo; pri \u010demu se gotovo uvijek pozivaju na (selekcionirane) znanstvene \u010dinjenice. Ne smetaju ih pritom evidentni dokazi koji ukazuju na suprotno (meta studije- primjer no\u0161enja masaka, dijagnostika PCR, besmislenost lockdowna, Ivermectin). Provjera informacija dobro je zami\u0161ljena i plod je nepovjerenja u medije, no danas se to izrodilo i svrstalo na jednu stranu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mo\u017eda \u0107e ovo \u0161to tvrdim djelomi\u010dno ilustrirati moja prepiska s glavnim urednikom Faktografa a u kojoj se nagla\u0161ava odabir selekcioniranih publikacija na koje se novinari pozivaju u vidu reakcije na \u010dlanak i\/ili intervju i na pravo koje si uzimaju da na temelju takvih informacija prosu\u0111uju \u0161to je ispravno i to\u010dno a \u0161to nije. Ti novinari vjerojatno nisu (ili mo\u017eda jesu) svjesni \u010dinjenice da se npr. najve\u0107a koli\u010dina informacija iz klini\u010dkih studija uop\u0107e ne objavljuje u javnosti. Evo nedavnog primjera kako se njihov na\u010din pozivanja na istinu mo\u017ee vratiti poput bumeranga. Ja \u0107u tvrditi da su neka cjepiva opasna a novinari \u0107e prona\u0107i jedan ili vi\u0161e objavljenih podataka koji \u0107e to negirati tj. tvrditi da su cjepiva bezopasna. Na to \u0107u odgovoriti nedavnim izvorom objavljenim u \u010dasopisu <em>Science<\/em> (6. 03. 2020 ) dodu\u0161e na jako slabo zamjetljivom mjestu u kojem ameri\u010dki federalni sud nala\u017ee objavu svih podataka o klini\u010dkim istra\u017eivanjima lijekova, medicinskih proizvoda, uklju\u010duju\u0107i Nacionalni institut za zdravlje SAD, ameri\u010dku agenciju za hranu i lijekove te Odjel za zdravlje i humani servis. Podaci su zatajeni od javnosti u periodu od 10 godina! Novinari \u0107e i\u0107i i dalje i proglasiti me protivnikom lijekova i vakcinacije, \u0161to je naravno glupost. Ja sam protivnik neselektivnog konzumiranja lijekova i cijepljenja pogotovo ako nemamo na uvid eventualne \u0161tetne pojave i sastav vakcina. Ponajbolji medicinski \u010dasopisi poput <em>New England Journal of Medicine<\/em> i <em>Lancet<\/em> upravo se suo\u010davaju s la\u017enim podacima u vezi s ishodom i lije\u010denjem oboljelih od COVID 19. Recenziram godinama projekte i radove te slobodno mogu re\u0107i da znanstvena literatura obiluje svime i sva\u010dime. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">S obzirom na to nepotrebno je dalje elaborirati ovakav pristup tzv. &lsquo;provjere&rsquo; u kojoj se manipulira dijelovima izjava izvan konteksta pitanja i intervjua, bez autorizacije i bez mogu\u0107nosti odgovora na izvore, a koje naknadno priprema novinar\/novinarka, u ovom slu\u010daju Faktografa (pri \u010demu ih nije spominjao\/spominjala niti na njih tra\u017eio\/tra\u017eila komentar prilikom pripreme intrevjua). Poku\u0161aj demantija pokazuje va\u017enost rasprave znanstvenih ili stru\u010dnih pojmova i koncepta ispravnim argumentima, a ne jednostranim novinarskim tekstovima. Tako\u0111er, normalno je da se znanstvenici ne sla\u017eu oko odre\u0111enih teza, rezultata ili predvi\u0111anja, niti da posti\u017eu potpunu suglasnost oko istih; dapa\u010de. To je u biti jako dobro. Na taj na\u010din znanost omogu\u0107ava napredak dru\u0161tva jer se kroz raspravu, neslaganja, slaganja i diskurs formiraju nove paradigme. Novinari ne uzimaju u obzir \u010dinjenicu da neki od nas imaju tu privilegiju da zbog svojeg dugogodi\u0161njeg sudjelovanja u me\u0111unarodnim institucijama i akademijama, zatim kao recenzenti projekata prijavljivanih europskim znanstvenim zakladama i \u010dasopisima, saznaju mnoge informacije iz znanstvenih istra\u017eivanja koje \u0107e eventualno tek biti objavljene ili mo\u017eda (\u010desto) nikada ne\u0107e biti objavljene. Znanost ima vlastite mehanizme (\u010desto i jako dugotrajne) koji omogu\u0107uju diskusiju i propitivanje znanstvenih podataka.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn1\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn1\"><\/a><a href=\"#_ftnref1\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>1<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/whatsnewinpublishing.com\/time-to-rethink-the-media-funding-model\/ \">https:\/\/whatsnewinpublishing.com\/time-to-rethink-the-media-funding-model\/ <\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn2\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn2\"><\/a><a href=\"#_ftnref2\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>2<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.tenproblems.com\/2020\/03\/06\/ten-problems-for-press-and-media-in-the-2020s\/\"> https:\/\/www.tenproblems.com\/2020\/03\/06\/ten-problems-for-press-and-media-in-the-2020s\/<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cornacchia, Giuseppe, <em>Ten problems for press and media<\/em>. Ten. Problems.com #8 (https:\/\/www.tenproblems.com\/2020\/03\/06\/ten-problems-for-press-and-media-in-the-2020s)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Nasr Hazaea, Abduljalil, <em>An Approach to Creative Media Literacy for World Issues<\/em>, 2021. Journal of Media Literacy Education Pre-Prints, Paper 1, online at https:\/\/digitalcommons.uri.edu\/cgi\/viewcontent.cgi?article=1000&amp;context=jmle-preprints <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Newman, Nic, <em>Journalism, Media, and Technology Trends and Predictions<\/em> <em>2021<\/em> Reuters Institure, University of Oxford, United Kingdom, online at https:\/\/reutersinstitute.politics.ox.ac.uk\/sites\/default\/files\/2021-01\/Newman_Predictions_2021_FINAL.pdf<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pagliaro, Stefano, et al., <em>Trust predicts COVID-19 prescribed and discretionary behavioral intentions in 23 countries, <\/em>2021, PLoS ONE 16(3): e0248334, online at https:\/\/journals.plos.org\/plosone\/article\/file?id=10.1371\/journal.pone.0248334&amp;type=printable<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Parusinski, Jakub, <em>Time to rethink the media funding model. WNIP<\/em>, What&rsquo;s New in Publishing, Last modified on March 18th, 2021 https:\/\/whatsnewinpublishing.com\/time-to-rethink-the-media-funding-model\/ <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Radcliffe, Damian,\u00a0 <em>The impact of COVID-19 on journalism in Emerging Economies and the Global South, 2021,<\/em> THOMSON REUTERS FOUNDATION, online at https:\/\/scholarsbank.uoregon.edu\/xmlui\/bitstream\/handle\/1794\/26007\/covid_global_south_2021_radcliffe.pdf?sequence=3<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Reisach, Ulrike, <em>The responsibility of social media in times of societal and political manipulation<\/em>, 2021, European Journal of Operational Research 291, 906\u2013917, online at https:\/\/www.sciencedirect.com\/science\/article\/pii\/S0377221720308249\/pdfft?isDTMRedir=true&amp;download=true<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u0160ebalj, A:, https:\/\/www.logicno.com\/politika\/istine-i-lazi-oko-sveucilista-jurja-dobrile-u-puli-i-medicinskog-fakulteta-u-puli.html <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Today\u2019s Media: Problems and Manipulations<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>The media delivers information and data to the public, which means that the media should be objective and credible. The broader image of the media in the world, however, is not at all good. Public opinion polls and opinions of respected world journalists indicate currently key problems, such as a high level of unreliability, sensationalism, publication errors that are usually not corrected and inadequate disclosure of important information. One of the most emphasized problems is the dependence of the media on the source of funding, which calls into question their objectivity, their impact on society and a number of other problems. According to this thesis, many individuals \u201cpump\u201d the money into media, so that the media plays a huge role in creating public opinion. The media experience a growing sense of power so they growingly use their power in the most aggressive and selfish possible manner. Today, with the existence of certain regulations that control the purchase and sale of media, the manipulation of power takes place at the highest level. According to such an opinion, manipulating the media is a major disease that is spreading through our society. This is confusing to people because anyone can promote whatever they want as long as they have enough money. This article accordingly, highlights several recent examples of media dysfunction. The latest example is based on the so-called pandemic disease COVID-19 media covering. Ever since the COVID-19 crisis begun, the central media have exposed all their bias. Moreover, they propagated the idea of COVID-19 as a severe pandemic and the idea of vaccine as a lifesaving approach. They wrote about the \u2018worst disease in history\u2019, about a \u2018life-saving solution in the form of a vaccine\u2019, about \u2018how drugs do not work at all\u2019, etc. So they selected data and still do so through their \u2018scientific media heroes\u2019, excluding all other scientific facts that indicated or confirmed opposing views (PCR test and declaration of a pandemic, ineffectiveness and even harmfulness of vaccines, false scientific studies, etc.). An example of a perhaps greatest dangers that occurred to the media is also presented \u2013 the so called journalism of the Faktograf type. Under the guise of scientific scrutiny, medically undereducated journalists give themselves the right to comment and present the \u201cuniversal truth\u201d in public, almost always referring to selected scientific facts without the whole information context. They are not concerned by the evidence (meta-study &#8211; example of wearing masks, PCR diagnostics, meaninglessness of lockdown, Ivermectin). The verification of information started due to a need to verify the source and type of information but has ended now in the complete opposite and has degenerated from the starting idea. This is just an example pointing to a need for restructuring of the current media, to make them financially independent and re-install the reporting objectivity. The media should not create public opinion in any way but provide credible information and the look on the whole context.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>media, information, data, public, problems, manipulations, pandemic, COVID-19.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"2inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#14 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>This journal is open access and this work is licensed under a <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Attribution-NonCommercial 4.0 International License.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.2\">10.46640\/imr.10.19.2<\/a><br \/>\nUDK 316.774:638.252*Covid-19<\/p>\n<p>Izvorni \u010dlanak<\/p>\n<p>Original scientific paper<\/p>\n<p>Primljeno: 10.03.2021.<br \/>\n<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Ljiljana Lj. Bulatovi\u0107 i Goran Bulatovi\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Faculty of Media and Communication, University Singidunum, Belgrade<\/p>\n<p>ljiljana.bulatovic@fmk.edu.rs<\/p>\n<p>goran.bulatovic@fmk.edu.rs <\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Media Frames of<br \/>\nCOVID-19 Pandemic<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/L. Lj. Bulatovic i G. Bulatovic, Media Frames of COVID-19 Pandemic.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (520 KB), Hrvatski, Str. 2969 &#8211; 2986<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Abstract<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>It has long been noticed that the problem of public information provision has shifted from collecting and selling information to protecting the public from disinformation, and to inability to follow all the information published about any topic. Media coverage in times of crisis, such as the pandemic, has revealed and heightened the extent of the problem of public information provision. In this paper, we present our belief that professional journalists have not responded well to their basic task \u2014 providing accurate, impartial, reliable and important information to the public. Instead, the media has often published information based on assumptions, emotions and views of interest to certain social groups, rather than the general public. The banning of large gatherings and events that are a common source of information, limited movement of people and journalists, focus on official sources with limited ability for data verification, extensive use of social media and general disruption of daily editorial routines, have led to the non-compliance with the core principles of journalism. Instead of facts, the media were dominated by interpretations and emotions, which, in combination with poor general media literacy, has led to the spread of fear and distrust in media and institutions. In this paper, we advocate adherence to the Guidelines of the Committee of Ministers of the Council of Europe on protecting freedom of expression and information in times of crisis (adopted in 2007), and improvement in general media literacy in society, so that the media can effectively perform their social role, and the citizens can critically evaluate information available in times of crisis. <\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>pandemic, infodemia, journalism, media frameworks, media literacy.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Introduction<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The year 2020, besides the COVID-19 pandemic and its consequences, will be remembered by an unprecedented noise in the media sphere, overwhelmed and infected by theories, opinions, expertise, exclusives and sensations in which &ldquo;actuality, importance, relevance and attractiveness&rdquo; (Todorovi\u0107, 2002: 64) \u2013 as the most important characteristics of news \u2013 have assumed new meaning, and the public, it is now clear, has gotten a new perimeter for navigating through the media. In the first couple of months of the COVID-19 pandemic, serious, analytical and investigative approaches, based on facts and best journalistic practice, which are relied upon for &ldquo;independent, reliable, correct and comprehensive information&rdquo; (Kovach, Rozenstil, 2006), seemed unable to keep up with amateurish, unverified, de-contextualised and thus clouded opinions, that were placed in the media, counting on, and succeeding in making attractiveness or exclusivity the most important criterion for publishing. The media industry confirmed its enormous power and strength, showing genuine responsibility in providing timely and truthful information to the public about the pandemic, but at the same time unveiling the other side of that strength by creating mass hysteria and panic. In both cases, the influence of journalists and journalism, and their power to intensify the impact and legitimacy of something they report about is very visible (Schudson, 2003).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Journalists and journalism have demonstrated their knowledge and skills, their impact, and the power of tools at their disposal. However, as it is always the case with a crisis, a range of weaknesses of the profession have become visible. The most visible weakness is the one symbolised by problems brought to traditional journalism by digital agenda, and we could observe in real time &ldquo;how capitalism is turning the internet against democracy&rdquo; (McChesney, 2015). Old weaknesses, invigorated by the new context, such as divergence between politics and facts, and submissiveness of the media towards the centres of power, additionally point to a serious problem in journalistic practice during the pandemic, when a journalist remains loyal to an impression or belief, or when subjective judgements take precedence over verification and facts (Chomsky 2002; Herman and Chomsky, 1988). All the contradictions of our time are intensified and heightened, and the rules and conditions of post-truth have revealed &ldquo;information disorder&rdquo; (Wardle, 2019) as a kind of a framework in which a media user is torn between verification and facts on one side, and disinformation, misinformation and false news on the other (Wardle, 2017). The phenomenon of post-truth regains importance in the time of pandemic and its reframing of reality. The pluralism of interpretations of diverse &ldquo;truths&rdquo;, justified by personal objectivity based primarily on emotional engagement, poses a serious threat to verification and facts by giving precedence to alternative sources of information. &ldquo;The weapon of context \u2013 the use of original content in a distorted and redefined form&rdquo; (Wardle, 2019) becomes one of the dominant tools of &ldquo;information disorder&rdquo;, and of all the journalist&rsquo;s roles, two become important: &ldquo;interpreter&rdquo; and &ldquo;populist mobiliser&rdquo; (Weaver, Wilnat, Wilhoit, 2018).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In such an environment and framework, the first infodemic<a name=\"_ftnref3\"><\/a><a href=\"#_ftn3\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>3<\/strong><\/span>]<\/sup><\/a> in the history of human civilisation was announced, giving birth to probably one of the most quoted statements in the first half of 2020: &ldquo;We&rsquo;re not just fighting an epidemic, we&rsquo;re fighting an infodemic.&rdquo;<a name=\"_ftnref4\"><\/a><a href=\"#_ftn4\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>4<\/strong><\/span>]<\/sup><\/a> The media gave support to the WHO when it invited technological companies, like Facebook, to help in the prevention of infodemic by globally imposing stricter measures in controlling placed information.<a name=\"_ftnref5\"><\/a><a href=\"#_ftn5\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>5<\/strong><\/span>]<\/sup><\/a> The WHO has formed its teams in Geneva and six regional offices: Africa, North and South America, South-east Asia, Eastern Mediterranean and Western Pacific, with the task of identifying fake and unreliable information that can harm public health. When they find false or incorrect information, rumours, fake news, etc., their task is to refute them by information based on facts and evidence, and to publish, on the official website and through their social media network, all the news on the epidemic and all the information on identified rumours<a name=\"_ftnref6\"><\/a><a href=\"#_ftn6\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>6<\/strong><\/span>]<\/sup><\/a>. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Infodemic and the pandemic psychology\u2013 a new challenge for journalism<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The term infodemic is not new, the flood of information is being talked about for decades, ever since the ICT showed the speed, might and power that they add to information. Infodemic as a phenomenon, and as a consequence of epidemic, appeared in 2003: &ldquo;SARS is the story of not one epidemic but two, and the second epidemic, the one that has largely escaped the headlines, has implications that are far greater than the disease itself. That is because it is not the viral epidemic but rather an &ldquo;information epidemic&rdquo; that has transformed SARS, or severe acute respiratory syndrome, from a bungled Chinese regional health crisis into a global economic and social debacle.&rdquo;<a name=\"_ftnref7\"><\/a><a href=\"#_ftn7\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>7<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The scale of the &ldquo;economic and social debacle&rdquo;, generated by the COVID-19 pandemic and the accompanying infodemic will be examined comprehensively and in detail in the years after the pandemic. It is too early for drawing any conclusions, although it is clear that consequences in all areas are far reaching. A number of research projects that examine a wide spectre of phenomena, and the influence of the pandemic on a range of spheres of life and work, corroborate this claim (Liu, Q, Zheng, Z, Zheng, J. at all, 2020; Milutinovi\u0107, I, 2020; Roser M, Ritchie H, Ortiz-Ospina E, Hasell J, 2020; Motta, M, Stecula, D, Farhart, Ch, 2020; Pennycook G, McPhetres J, Zhang Y, Rand G.D, 2020; La, Viet-Phuong; Pham, Thanh-Hang; Ho, Manh-Toan; Nguyen, Minh-Hoang; P. Nguyen, Khanh-Linh; Vuong, Thu-Trang; Nguyen, Hong-Kong T.; Tran, Trung; Khuc, Quy; Ho, Manh-Tung; Vuong, Quan-Hoang. 2020; Gallotti, R, Valle, F, Castaldo, N, Sacco, P, De Domenico, M, 2020). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Additionally, the emotional aspect, with all the social and economic interaction, suggests an insight into another segment of the pandemic framework, which influences life, and subsequently media as well. In the 1990-ies, British sociologist Filip Strong developed a theory and a model of a comprehensive epidemic psychology. In his model, Strong identified and described clear frames and provided explanations, always observing his model in the context of psycho-social relations during and towards the pandemics. He based his epidemic psychology on the examination of a deep contrast between surface rationality of everyday life, and the raw emotions that lurk beneath (Strong, 1990). We believe that the pandemic psychology, as an important frame that strongly determines psycho-social relations and interactions in life during the pandemic, is also a frame within which the media and journalists also operate, and to which they respond by reflecting the reality. Reactions and behaviours are characteristic and very specific, relying on &ldquo;primitive and irrational emotions that are buried within every human being&rdquo; (Strong, 1990), practically they are kinds of epidemics within an epidemic (Strong, 1990).\u00a0\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<div style=\"margin-left: 35pt;\">\n<table border=\"0\">\n<tbody>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nfear and panic; personal fear has no boundaries and collective fear becomes the norm of behaviour, and the norm of democracy;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nexplanation and moralisation; they often lead to stigmatisation of those with the disease or those who belong to potential carrier groups;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\naction and often action at all costs, good or excessive and ill-conceived, which puts the individual back into the fear zone;<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\neveryone who wishes or needs to say something \u2013 now has an excellent opportunity to do so.<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In a way, Strong summarizes his theory using the following words: &ldquo;When the conditions are right, epidemics can potentially create a medical version of the Hobbesian nightmare \u2013 the war of all against all, followed by fear, panic, suspicion and stigma, by mass outbreaks of moral controversy, and potential solutions. This distinctive collective social psychology is rooted in the fundamental properties of language and human interaction&rdquo; (Strong, 1990). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Each of the described characteristics of epidemic psychology, apart from having a deep psychological meaning and specific nature, is also a firm framework that media or individual journalists cannot escape. Neither individuals, nor any segments of society are immune to them, especially when an epidemic is new, such as COVID-19. For a long time it was a kind of taboo, even today, after 10 months since its appearance, it surprises, bewilders, scares and paralyses. &ldquo;The distinctive social psychology produced by large-scale epidemic disease can potentially result in a fundamental, if short-term, collapse of conventional social order. All kinds of disparate but corrosive effects may occur\u2026 For a moment at least, the world may be turned upside down&rdquo; (Strong, 1990).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Indeed \u2013 by living in a permanent state of emergency, more or less officially declared, the world has transformed itself to the extent that questions such as: What have we sacrificed for safety? Freedom? Trust in institutions? Truth? \u2013 have largely replaced the initial questions related to the safety and finding the cure for the new infection: &ldquo;A society that lives in a permanent state of emergency cannot be a free one. We live in a society that has sacrificed freedom for so-called &lsquo;security reasons&rsquo; and has hence condemned itself to living in a perpetual state of fear and insecurity&rdquo; (Agamben, 2020).\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Information policy in a crisis<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">It has happened that the right to accurate and timely information, which public likes to see as &ldquo;the right to the truth&rdquo; \u2013 has remained overshadowed by a range of so called emergency measures and decrees, overshadowed by natural fear for life&rsquo;s essentials, and the life itself, even overshadowed by the new everyday life in which reality constructed by the media has to face competition. In other words, the crisis was managed by politicians and medical experts, and the media followed them, mostly trying to keep up, and rarely succeeding in being one step ahead. Bearing in mind that &ldquo;crisis management consists of five key activities: identification, decision making, explanation, termination and learning&rdquo; (Ga\u0107inovi\u0107, 2011:313), the role of the media is seen as a part of the crisis management, because the media have the greatest responsibility for communicating every stage of these activities. In a crisis, information policy is comprised of &ldquo;laws, regulations, and doctrinal positions \u2013 and other decision making and practices with society-wide constitutive effects \u2013 involving information creation, processing, flows, access and use&rdquo; (Braman, 2011:3).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">By definition, &ldquo;Crisis appears when the key values (safety, security, health, integrity, justice, wealth or production, etc.) and\/or survival of a community are threatened. The greater the nature and scope of the threat, the bigger the crisis. Crisis is a state in which society ceases to function following the principles of democratic organisation. It represents a set of legal norms that are in the given circumstances conflicted, and thus slow down or speed up the chain of events, i.e. the process of crisis escalation or the process of crisis management&rdquo; (Ga\u0107inovi\u0107, 2011:306). Of course, in the times of crisis, media and communication in general are bound by crisis norms and rules that restrict freedoms, and the European Convention on the Protection of Human Rights and Fundamental Freedoms, allows that guaranteed human right to freedom of expression can be conditioned and restricted: &ldquo;in the interest of national security, public safety, \u2026 for the prevention of disorder or crime, \u2026. for the protection of health.&rdquo; The most important elements in managing crisis situations such as pandemics are a sound communication plan and a good media strategy. &ldquo;The perception of a crisis is followed by a high level of insecurity related to the nature and potential consequences of the threat&rdquo; (Ga\u0107inovi\u0107, 2011:307). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In the times of COVID-19 pandemic, the extent of the need for well-defined communication that will not suppress the truth, and the right to accurate and timely information, is evident from a range of actions undertaken around the world (some have already been mentioned), such as the address by an international team of experts from the UN, OSCE, and Inter-American Commission on Human Rights. They have warned that: &ldquo;Human health\u2026also depends on access to accurate information about the nature of the threats and the means to protect oneself, one&rsquo;s family, and one&rsquo;s community. The right to freedom of expression, which includes the right to seek, receive and impart information and ideas of all kinds, regardless of frontiers, through any media, applies to everyone, everywhere, and may only be subject to narrow restrictions&rdquo;<a name=\"_ftnref8\"><\/a><a href=\"#_ftn8\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>8<\/strong><\/span>]<\/sup><\/a> (Kaye, 2020). This group of experts urges the world&rsquo;s governments to follow these five steps:<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 50%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: decimal;\">\n<li><span style=\"line-height: 170%;\">It is essential that governments provide truthful information about the nature of the threat posed by the coronavirus; <\/span><\/li>\n<li><span style=\"line-height: 170%;\">Internet access is critical at a time of crisis. It is essential that governments refrain from blocking internet access;<\/span><\/li>\n<li><span style=\"line-height: 170%;\">The right of access to information means that governments must be making exceptional efforts to protect the work of journalists. Journalism serves a crucial function at a moment of public health emergency. We urge all governments to robustly implement their freedom of information laws to ensure that all individuals, especially journalists, have access to information.<\/span><\/li>\n<li><span style=\"line-height: 170%;\">False information about the pandemic could lead to health concerns, panic and disorder. In this connection, it is essential that governments and internet companies address disinformation in the first instance by themselves providing reliable information. Resorting to other measures, such as content take-downs and censorship should only be undertaken where they meet the standards of necessity and proportionality. Any attempts to criminalise information relating to the pandemic may create distrust in institutional information, delay access to reliable information and have a chilling effect on freedom of expression;<<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Individual rights to privacy, and non-discrimination, the protection of journalistic sources and other freedoms should be rigorously protected; States must also protect the personal information of patients. We strongly urge that any use of such technology abide by the strictest protections and only be available according to domestic law that is consistent with international human rights standards.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 50%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Disinformation is an old story, fuelled by new technology<a name=\"_ftnref9\"><\/a><a href=\"#_ftn9\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>9<\/strong><\/span>]<\/sup><\/a><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">It is probably an exaggeration that journalism based on verified facts and working in public interest has lost the race with disinformation<a name=\"_ftnref10\"><\/a><a href=\"#_ftn10\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>10<\/strong><\/span>]<\/sup><\/a> and unverified information, but it is not an exaggeration that it remained in their shadow. Moreover, we were witnesses to unwelcome situations in which journalism became a channel for the transmission of disinformation (one of the more frequently mentioned is media conference in which the citizens of Serbia were recommended to go shopping to Trieste<a name=\"_ftnref11\"><\/a><a href=\"#_ftn11\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>11<\/strong><\/span>]<\/sup><\/a>, when it was already known that 80 countries in the world are struggling with an unknown virus). The examples of myths, disinformation, manipulation, irresponsible statements by various greater or lesser authorities, satire and parody, <em>clickbait<\/em> headlines, deceptive descriptions, decontextualized content published under a false name<a name=\"_ftnref12\"><\/a><a href=\"#_ftn12\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>12<\/strong><\/span>]<\/sup><\/a> \u2013 in general, everything than falls into the category of disinformation, abounds in all corners of the world. From the statement that the virus is a &ldquo;media trick&rdquo;<a name=\"_ftnref13\"><\/a><a href=\"#_ftn13\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>13<\/strong><\/span>]<\/sup><\/a>, that it is &ldquo;not a virus but a bacteria&rdquo;<a name=\"_ftnref14\"><\/a><a href=\"#_ftn14\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>14<\/strong><\/span>]<\/sup><\/a>, that &ldquo;corona will be fried by sunlight&rdquo;<a name=\"_ftnref15\"><\/a><a href=\"#_ftn15\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>15<\/strong><\/span>]<\/sup><\/a>, that &ldquo;5G networks spread the virus&rdquo;<a name=\"_ftnref16\"><\/a><a href=\"#_ftn16\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>16<\/strong><\/span>]<\/sup><\/a>, to Bill Gates who &ldquo;planned it all in order to enlarge his wealth&rdquo;<a name=\"_ftnref17\"><\/a><a href=\"#_ftn17\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>17<\/strong><\/span>]<\/sup><\/a>, and so on, as so forth. All such content added strength to the infodemic, and spurred disinformation into uncontrolled spreading over social networking sites, practically reaching every individual. Media have mostly been additional channels for spreading disinformation, whereas the task of verification and &ldquo;the struggle to identify the truth and facts in the times of pandemic in Serbia has been assumed by small independent investigative media services, such as Krik, Cenzolovka, CINS, BIRN, predominantly present only on the Internet&rdquo; (Marjanovi\u0107, 2020). Therefore, the infodemic managed to cloud journalists&rsquo; view, and further diminish already feeble trust in the media. The same narratives abounded in the news and in disinformation, and social media have really shown their power to &ldquo;amplify human intent&rdquo; (Chakrabarti, 2018) in both senses \u2013 entrepreneurial and disinformational.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The news industry is going through a transformation which is fatal for the profession, according to ones, or the second chance for journalism, according to others. The former claim: &ldquo;Digital technology, social platforms and the spread of false information and disinformation \u2013 have transformed the news industry, creating a new crisis for journalism, with increasingly evident consequences for journalists, the media and the society&rdquo; (Posetti, Ireton, Wardle, Derakhshan, Matthews, Abu-Fadil, Trewinnard, Bell, Mantzarlis, 2020:18). The latter say that false news have given journalism a new chance: &ldquo;Quality journalism is given an opportunity to show its value based on expertise, ethics, engagement and experience. It is a wake-up call to be more transparent, relevant and to add value to people&rsquo;s lives. It can develop a new business model of fact checking, myth busting and generally getting its act together as a better alternative to fakery&rdquo; (Beckett, 2017).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">How much have television and the traditional media in Serbia, and in the region, truly developed new fact-checking services \u2013 we do not know, no one has publicly reported that information. However, they have been the most trusted media, and it can be said that they have taken their second chance. The survey, &ldquo;Media outlook of the region, before and during the COVID-19 crisis&rdquo;, done by IPSOS in Serbia, Montenegro, Northern Macedonia and Albania, confirms this claim: &ldquo;If it was true for the pre-COVID period that considering informative programme, television as a medium dominated in the region, it is also true that its influence during the COVID crisis has increased. Television as a source of information on the corona virus, and the subsequent social, economic and global crisis, has simply become irreplaceable&rdquo; (IPSOS, 2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Journalists and journalism are facing a challenge that has not been given sufficient attention, neither by editorial boards, nor by the society in general: &ldquo;Disinformation online, and exploitation and manipulation with our information environment are real, complex problems that affect global societies. Making the term &ldquo;fake news&rdquo; omnipresent and confusing, we have lost a battle in the real war against completely false information&rdquo; (Silverman, 2018). The only shield are the core professional values, referred to by the journalist of the subsequently published (verified) news on the working conditions of staff in one of the clinical centres in Serbia<a name=\"_ftnref18\"><\/a><a href=\"#_ftn18\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>18<\/strong><\/span>]<\/sup><\/a>, facing herself and the public with the harsh truth that &ldquo;the trust in reporting that is accurate, responsible and independent&rdquo; (Bulatovi\u0107, Bulatovi\u0107, 2009) is not always a guarantee of the public trust. The most important journalistic values: &ldquo;accurate news, opposition to government, pressure groups, police that threatens or intimidates, opposition to censors, \u2026balance between individual right to privacy and the public interest, transparency of sources&rdquo; (Bell, 2015), have been overshadowed by fear and panic, imposed by frames dictated by the pandemic and the Crisis headquarters, which was promoted as the sole relevant source of information, i. e. the spokesperson of the dominant centre of power in the country.<a name=\"_ftnref19\"><\/a><a href=\"#_ftn19\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>19<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Regardless of the fact that journalists have been pointing to covert censorship and circumstances that discourage professional reporting, crisis management has not recognized this. The public has shown some sporadic recognition, among other things, because of: the banning of large gatherings and events that are a common source of information; limited movement of people and journalists; focus on official sources with limited ability for data verification; extensive use of social media and general disruption of daily editorial routines, that have led to the establishment of an institutional framework which unequivocally suggested that only what is official is accurate.<a name=\"_ftnref20\"><\/a><a href=\"#_ftn20\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>20<\/strong><\/span>]<\/sup><\/a> Any form of pluralism was out of question. The Guidelines of the Committee of Ministers of the Council of Europe on protecting freedom of expression and information in times of crisis as the guarantee of a &ldquo;truly democratic society&rdquo; have remained below the general public&rsquo;s radar, since neither media nor institutions contributed in any way to ensure that media professionals and the public are &ldquo;encouraged, directly or through their representative organisations, to engage in a constructive dialogue with the authorities in situations of crisis.&rdquo; (CoE, Guidelines: 28-29).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The five core journalistic principles: truthfulness, accuracy, independence, fairness, humanity\/confidentiality, accountability, to which UNESCO adds integrity and transparency (Posetti, Ireton, Wardle, Derakhshan, Matthews, Abu-Fadil, Trewinnard, Bell, Mantzarlis, 2020:26) are a shield from a newly imposed framework dominated by populist discourse which, as the reporting in the first months of the pandemic showed, makes it difficult for journalists to give media content necessary clarity that would give credence to that content. Of course, the trust in media and journalism is not exclusively the result of the framework imposed by the pandemic and institutions. The crisis of trust and constant doubt towards the media have been present for many years, and this is not characteristic of our region only. In one of the latest international surveys, up to 57% of respondents say that media they turn to for information are contaminated by unreliable information (Elderman Trust Barometer, 2020). Moreover, World Press Freedom Index 2020 compiled by Reporters without borders (RSF), which evaluates the situation for journalists each year in 180 countries of the world, besides suggesting that the next ten years will be pivotal for press freedom, warns that Covid-19 pandemic highlights and amplifies the many crises that threaten the right to freely reported, independent, diverse and reliable information (RSF, 2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Media literacy versus infodemic and disinformation<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Media and information literacy, as an overarching concept used by UNESCO (2015) to highlight the importance of developing media and information competences, is actually a key lifelong skill needed for navigating through the world of (dis)information. Pandemic and infodemic, each in its way, have framed the social space, not only through psycho-social interaction, but also through the actions of the media and their overall practice. Media and the accompanying digital literacy is necessary for safer and smarter navigation by users through the world of information. Pandemic and infodemic have shown that knowledge of news literacy, which includes journalistic standards and ethics, is essential for navigation in a space contaminated by crisis and saturated by information and (dis)information. When a user masters the skills of media and information literacy, he\/she will strengthen his\/her attitude towards the news and its inbuilt narrative, understand that news is a construct that (Bulatovi\u0107, Bulatovi\u0107, 2013) by definition should be free of opinion and viewpoint (Kovach, Rozenstil, 2007), that journalists adhere to professional methods, criteria and ethical norms that protect them from mistakes, and serve as a shield from disinformation that dominates social media, precisely because information there is not created by professional journalists.\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Additionally, by understanding news as a construct based on certain rules, they will strengthen their attitude towards journalists, and become aware that everyone, the user and the author alike, have cognitive biases that can get in the way of factual understanding, since everyone understands information according to their previous knowledge, attitudes and prejudice (Poter, 2015). The time of post-truth and the dominance of the so called alternative facts, combined with emotional tension, empowers populist rhetoric that encourages the spread of disinformation and the dominance of unverified information. The recognition, evaluation, and deconstruction of such information, by professionals in the first place, and by media users in the second, are important steps towards safe navigation in the world saturated with information. &ldquo;Equipping people with the skills needed to decode various messages is an ongoing struggle that media educators and journalists are all asked to join. Media literacy helps people to find an equilibrium between trust of news sources and the necessary suspicion to question them&rdquo; (Posetti, Ireton, Wardle, Derakhshan, Matthews, Abu-Fadil, Trewinnard, Bell, Mantzarlis, 2020:78). Critical analysis skills are therefore irreplaceable, because they will enable, first basic, and then, with time, wider understanding of cognitive biases that can get in the way of factual understanding. They improve capacity to distinguish fact-checkable claims from opinions and alternative facts, enable users to ask key questions about the media and media content, and provide them with the tools to strengthen their position as users in relation to the media. Journalists will obtain tools that will help them navigate through enormous quantity of information in order to reach appropriate sources. Critical analysis skills may help media industry to face the challenges brought about by the digital agenda, and give it a chance for a fairer game in an environment in which everyone can create and publish content and draw audience.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The pandemic and infodemic have enabled disinformation to seriously undermine professional and accountable journalism. Media and information literacy, combined with consistent compliance with generally accepted guidelines on reporting in times of crisis, and education of users in basic literacy related to news, information and disinformation \u2013 are valuable tools for the preservation of trust in media, especially the traditional ones, but also for safe navigation in digitally networked world in which information replace one another at the speed of light, often leaving an indelible mark behind them.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Conclusion<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In April 2020, an advisory group for public policy, Balkans in Europe (BiEPAG), issued a publication <em>Western Balkans in times of global pandemic<\/em>, saying that: &ldquo;COVID-19 pandemic represents a crisis of such proportions that could, without doubt, change the course of history. To some extent, it has already accelerated the existing trends, such as the crisis of democracy and the rise of nationalism. Additionally, in only a couple of weeks, it has changed the world, Western Balkans included, through the rise of the national state and intense de-globalisation (BiEPAG, 2020). The publication highlights nine areas (the role of the state, hijacking democracy, geopolitical changes, new nationalisms, social resilience, the impact on the living environment, migrations and healthcare, health and social welfare and their impact on the economy) in which, the authors claim, &ldquo;it is the most likely that the pandemics and the government measures have the greatest impact.&rdquo; Although media were not allocated &ldquo;their own&rdquo; chapter, their importance and role is clearly pointed out: &ldquo;The fight against false news can be led by open and transparent communication of the government bodies, with expert leadership. Repressive measures do not threaten false media, but the independent and more critical ones. Securitisation and restriction measures should be applied with care, in combination with education and communication, and not instead of them&rdquo; (BiEPAG, 2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">New frames elaborated in this paper, within which the media operate in times of the pandemic, require new answers to multiple challenges we all witness. Besides the most urgent need \u2013 to stop the COVID-19 pandemic, good support to navigation through infodemic is also urgently needed, since it is impossible to prevent its spreading. The key to every successful relation, including the one between institutions and citizens, is trust. &ldquo;In times of global pandemic, it is based on three core components: accurate information, immediate protection (public health and services) and the prevention of negative economic consequences for the benefit of longer-term stability&rdquo; (BiEPAG, 2020).\u00a0\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Economic, social and psychological changes caused by the pandemic are a new frame for media functioning, in which heightened emotions, fear and panic, action at all costs and moralizing \u2013 act as incentives to some media that thrive in such environments (e.g. tabloids), while putting others on an unequal footing (clickbait) because they stick to core professional norms. Quality information provision, based on accuracy and adherence to journalistic standards, in new pandemic circumstances evidently requires several steps:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<div style=\"margin-left: 35pt;\">\n<table border=\"0\">\n<tbody>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nnew media literacy for the strengthening of every individual against infodemic, by developing skills needed for understanding news as a construct, and public awareness raising of the fact that verifiable news created by professionals, are of essential importance for individuals, for democracy and for the development of fee and accurate informing in general;<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nnew definition of the term public interest, no longer in the context of post-truth, but in the framework imposed by the pandemic, when hidden political, economic or similar agenda openly \u201cundermines public trust and confidence in journalism as a public watchdog, and may mislead the public by blurring the lines between disinformation and media products containing independently verifiable facts\u201d (Posetti, Ireton, 2020:9);<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\ncodify, through self-regulation in media companies, an alternative to global and local technological surveillance of false news, so that journalists themselves could master appropriate tools and contribute to the development of their own skills needed in a digitalised world (&ldquo;internal fact checking has to an extent led to the function now being assumed by the &ldquo;fifth estate&rdquo; of bloggers and other external actors who call out mistakes made by journalists&rdquo; (Posetti, Ireton, 2020:9);<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\npublic awareness raising of the role and importance of professional journalism, and the awareness raising of journalist on the importance of the inclusion of the public in their work, and the work of government bodies;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nadditional regulation of the media in term of greater self-regulation in the traditional media, and the control and regulation of the modern media;<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nthe inclusion of the academic community in the creation of public policies on media, and education of journalists in the light of the new circumstances in which they now work and create.<\/span>\n<\/td>\n<\/tr>\n<tr>\n<\/tbody>\n<\/table>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The consequences of the COVID-19 pandemic on all the segments of society are impossible to grasp. Public policies are facing and enormous challenge to adapt to new reality caused by the pandemic. Regaining trust in the whole public sector is a serious task. The media sphere will inevitably be a part of that process. Professional journalism has got a new chance. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn3\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn3\"><\/a><a href=\"#_ftnref3\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>3<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBlend of the words information and epidemic, referring to a rapid and far-reaching spread of both accurate and inaccurate information about something, Merriam-Webster <a href=\"https:\/\/www.merriam-webster.com\/words-at-play\/words-were-watching-infodemic-meaning%20Accessed:%2002%20August%202020\">https:\/\/www.merriam-webster.com\/words-at-play\/words-were-watching-infodemic-meaning Accessed: 02 August 2020<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn4\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn4\"><\/a><a href=\"#_ftnref4\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>4<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGhebreyesus, Tedros Adhanom. Munich Security Conference, 15 February 2020 <a href=\"https:\/\/www.who.int\/dg\/speeches\/detail\/munich-security-conference%20Accessed:%2002%20August%202020\">https:\/\/www.who.int\/dg\/speeches\/detail\/munich-security-conference Accessed: 02 August 2020<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn5\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn5\"><\/a><a href=\"#_ftnref5\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>5<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nSee: Thomas Z., WHO says fake coronavirus claims causing &lsquo;infodemic&rsquo;, available at: <a href=\"https:\/\/www.bbc.com\/news\/technology-51497800%20Accessed:%2002%20August%202020\">https:\/\/www.bbc.com\/news\/technology-51497800 Accessed: 02 August 2020<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn6\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn6\"><\/a><a href=\"#_ftnref6\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>6<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nWorld Health Organization. Novel Coronavirus (2019-nCoV) Situation Report \u2013 13 (02 February 2020) <a href=\"https:\/\/www.who.int\/docs\/default-source\/coronaviruse\/situation-reports\/20200202-sitrep-13-ncov-v3.pdf?sfvrsn=195f4010_6%20Accessed:%2002%20August%202020\">https:\/\/www.who.int\/docs\/default-source\/coronaviruse\/situation-reports\/20200202-sitrep-13-ncov-v3.pdf?sfvrsn=195f4010_6 Accessed: 02 August 2020<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn7\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn7\"><\/a><a href=\"#_ftnref7\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>7<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nDavid J. Rothkopf, article in the Washington Post, May 11, 2003<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn8\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn8\"><\/a><a href=\"#_ftnref8\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>8<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nThe experts: Mr David Kaye, Special Rapporteur on the promotion and protection of the right to freedom of opinion and expression;&nbsp;Mr Harlem D\u00e9sir,&nbsp;OSCE Representative on Freedom of the Media&nbsp;and&nbsp;Mr Edison Lanza,&nbsp;IACHR Special Rapporteur for Freedom of Expression, 19 March 2020; available at: <a href=\"https:\/\/www.ohchr.org\/EN\/NewsEvents\/Pages\/DisplayNews.aspx?NewsID=25729 \">https:\/\/www.ohchr.org\/EN\/NewsEvents\/Pages\/DisplayNews.aspx?NewsID=25729 <\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn9\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn9\"><\/a><a href=\"#_ftnref9\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>9<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTitle taken from: <em>Journalism, &ldquo;Fake news&rdquo; &amp; Disinformation: Handbook for Journalism Education and Training, <\/em>UNESCO, 2020, p. 9; available at: <a href=\"http:\/\/www.unesco.org\/open-access\/terms-use-ccbysa-en \">http:\/\/www.unesco.org\/open-access\/terms-use-ccbysa-en <\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn10\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn10\"><\/a><a href=\"#_ftnref10\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>10<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTerms &ldquo;false information&rdquo; and &ldquo;disinformation&rdquo; are used in the paper in opposition to verifiable information which are in the interest of the public, and are the result of the work of professional journalists, as suggested by the UNESCO manual quoted in the paper.\u00a0<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn11\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn11\"><\/a><a href=\"#_ftnref11\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>11<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nQuote of the day: Doktor za humor (<em>Humour Doctor<\/em>), https:\/\/www.bizlife.rs\/izjava-dana-doktor-za-humor-video\/ (Accessed: 20 August 2020).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn12\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn12\"><\/a><a href=\"#_ftnref12\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>12<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nThe typology of false news, based on 34 research papers dealing with this phenomenon is suggested by: Tandoc C. E., Wei Lim Z. and Ling R. (2017). Defining &ldquo;Fake News&rdquo;: A typology of scholarly definitions, Digital Journalism, pages 137-153. Available at: <a href=\"https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/21670811.2017.1360143\">https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/21670811.2017.1360143<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn13\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn13\"><\/a><a href=\"#_ftnref13\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>13<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBolsonaro protiv korona virusa: trikovi i fantazije, (<em>Bolsonaro against the corona virus: tricks and phantasies<\/em>), <a href=\"https:\/\/www.slobodnaevropa.org\/a\/30509324.html\">https:\/\/www.slobodnaevropa.org\/a\/30509324.html<\/a> (Accessed: 20 August 2020).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn14\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn14\"><\/a><a href=\"#_ftnref14\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>14<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRASKRIKAVANJE.RS\/Live blog o dezinformacijama o koronavirusu, projekt portala KRIK, (UNMASKING.RS\/ Live blog on disinformation and the coronavirus, project by KRIK Portal),<br \/>\n <a href=\"https:\/\/www.raskrikavanje.rs\/covid19\/?vrsta=dezinformacije%20\">https:\/\/www.raskrikavanje.rs\/covid19\/?vrsta=dezinformacije<\/a> (Accessed: 20 August 2020).<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn15\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn15\"><\/a><a href=\"#_ftnref15\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>15<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbd. 11<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn16\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn16\"><\/a><a href=\"#_ftnref16\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>16<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbd. 11<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn17\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn17\"><\/a><a href=\"#_ftnref17\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>17<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbd. 11<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn18\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn18\"><\/a><a href=\"#_ftnref18\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>18<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"http:\/\/rs.n1info.com\/Vesti\/a584860\/Ana-Lalic-o-privodjenju-i-tekstu-o-KCV.html\">http:\/\/rs.n1info.com\/Vesti\/a584860\/Ana-Lalic-o-privodjenju-i-tekstu-o-KCV.html<\/a><\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn19\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn19\"><\/a><a href=\"#_ftnref19\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>19<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nSve krize Kriznog \u0161taba, (<em>All the crises of crisis headquarters<\/em>) <a href=\"https:\/\/www.bbc.com\/serbian\/lat\/srbija-53257800\">https:\/\/www.bbc.com\/serbian\/lat\/srbija-53257800<\/a> (Accessed: 30 August 2020).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn20\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn20\"><\/a><a href=\"#_ftnref20\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>20<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nInformacije o Korona virusu ubudu\u0107e samo od Kriznog \u0161taba \u2013 novinari ukazuju na cenzuru , (Information on the coronavirus in the future only from the crisis headquarters \u2013 journalists warn about censorship), <a href=\"https:\/\/www.juznevesti.com\/Drushtvo\/Informacije-o-korona-virusu-ubuduce-samo-od-Kriznog-staba-novinari-ukazuju-na-prikrivenu-cenzuru.sr.html\">https:\/\/www.juznevesti.com\/Drushtvo\/Informacije-o-korona-virusu-ubuduce-samo-od-Kriznog-staba-novinari-ukazuju-na-prikrivenu-cenzuru.sr.html<\/a> (Accessed: 30 August 2020).<br \/>\n<\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>References:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Agamben, G., 2020,\u00a0 \u2018The state of<br \/>\n exception provoked by an unmotivated emergency\u2019, 26 February 2020, Available<br \/>\n at:<\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"qi0tEsfEjE\"><p><a href=\"https:\/\/positionspolitics.org\/giorgio-agamben-the-state-of-exception-provoked-by-an-unmotivated-emergency\/\">Giorgio Agamben, \u201cThe state of exception provoked by an unmotivated emergency\u201d<\/a><\/p><\/blockquote>\n<p><iframe loading=\"lazy\" class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Giorgio Agamben, \u201cThe state of exception provoked by an unmotivated emergency\u201d&#8221; &#8212; positions politics\" src=\"https:\/\/positionspolitics.org\/giorgio-agamben-the-state-of-exception-provoked-by-an-unmotivated-emergency\/embed\/#?secret=fu8NZFuUlG#?secret=qi0tEsfEjE\" data-secret=\"qi0tEsfEjE\" width=\"600\" height=\"338\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><br \/>\n Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Beckett, C. (2017). <i>\u2018Fake<br \/>\n news\u2019: The best thing that\u2019s happened to Journalism at Polis. <\/i>http:\/\/blogs.lse.ac.uk\/polis\/2017\/03\/11\/fake-news-the-<br \/>\n best-thing-thats-happened-to-journalism\/ Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Bell, E. (2015). Hugh Cudlipp<br \/>\n Lecture (Fulltext), The Guardian https:\/\/www.theguardian.com\/media\/2015\/jan\/28\/emily-bells-2015-hugh-cudlipp-lecture-full-text<br \/>\n Accessed: 30 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Bieber, F., Prelec,T., \u0110olai, M.,<br \/>\n Emini,D., Marovic&#769;, J., Majstorovic&#769;, S., D\u017eihic&#769;, V.,<br \/>\n Vrac&#780;ic&#769;, A., Tzifakis, N., Vunsch, N., Bartlett, V., Grieveson, R.,<br \/>\n Holzner, M., 2020, Zapadni Balkan u doba globalne pandemije, Savetodavna grupa<br \/>\n za javnu politiku Balkan u Evropi (BiEPAG), <i>Western Balkans in times of<br \/>\n global pandemic,<\/i> advisory group for public policy, Balkans in Europe<br \/>\n (BiEPAG), Available at: https:\/\/biepag.eu\/wp-content\/uploads\/2020\/04\/Zapadni-Balkan-u-doba-globalna-pandemije.pdf\u00a0<br \/>\n Accessed: 02 May 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Boin, A., Hart, P., \u0160tern, E.,<br \/>\n Sandelijus, B., 2010, Politika upravljanja krizama (<i>Crisis Management Policy<\/i>)<br \/>\n Slu\u017ebeni glasnik, Fakultet bezbednosti, Beograd.<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Braman, S., 2011, \u2018Defining<br \/>\n Information Policy\u2019, Journal of Information Policy, 1, 2011, &#1089;&#1090;&#1088;.<br \/>\n 3 http:\/\/people.tamu.edu\/~braman\/bramanpdfs\/38_defininginfopolicy.pdf Accessed:<br \/>\n 12 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Bulatovi\u0107, LJ. Lj, Bulatovi\u0107, G.,<br \/>\n (2010),<i> <\/i>Novinarstvo (<i>Journalism<\/i>), edicija Link plus, Media Art<br \/>\n Service International, Link Publishing d.o.o, Fond za otvoreno dru\u0161tvo Srbije,<br \/>\n Novi Sad &#8211; Beograd<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Bulatovi\u0107, Lj. Lj, Bulatovi\u0107, G.,<br \/>\n Arsenijevi\u0107, O. (2013), Multimedijska pismenost novi pristup obrazovanju XXI<br \/>\n veka (<i>Multimedia literacy as the new approach to 21st century education<\/i>),<br \/>\n Tematski zbornik sa nau\u010dno stru\u010dne konferencije Metodi\u010dki dani, Visoka \u0161kola<br \/>\n strukovnih studija za obrazovanje vaspita\u010da, Kikinda, str. 19-32.<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Chakrabarti, S. (2018). <i>Hard<br \/>\n Questions: What E ect Does Social Media Have on Democracy? <\/i>Facebook<br \/>\n Newsroom. [online] Available at: https:\/\/newsroom.fb.com\/news\/2018\/01\/e<br \/>\n ect-social-media-democracy\/\u00a0 Accessed: 12 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Chomsky, N., 2002. Mediji,<br \/>\n propaganda i sistem (<i>Media, propaganda and the system<\/i>), Available at:<br \/>\n http:\/\/www.miljenko.info\/attachments\/article\/1205\/Noam%20Chomsky%20-%20Mediji,%20propaganda,%20sistem.pdf<br \/>\n Accessed: 20 July 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Elderman Trust Barometer, https:\/\/www.edelman.com\/trustbarometer<br \/>\n Accessed: 30 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Filip Strong, F., 2008, Epidemic<br \/>\n psychology: a model, June 2008, Sociology of Health &amp;<br \/>\n Illness&nbsp;12(3):249 \u2013 259, DOI:&nbsp;10.1111\/1467-9566.ep11347150, first<br \/>\n publishing September 1990, free access:<br \/>\n https:\/\/onlinelibrary.wiley.com\/doi\/pdf\/10.1111\/1467-9566.ep11347150 Accessed:<br \/>\n 12 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Five Core Principles of<br \/>\n Journalism,<br \/>\n https:\/\/ethicaljournalismnetwork.org\/who-we-are\/5-principles-of-journalism<br \/>\n Accessed: 30 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Ga\u0107inovi\u0107, R., 2011, \u2018Upravljanje<br \/>\n krizama\u2019 (<i>Crisis Management<\/i>), Nacionalni interes, br. 10 (1\/2011),<br \/>\n Institut za politi\u010dke studije, Beograd.<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Gallotti, R,&nbsp;&nbsp;Valle, F,<br \/>\n &nbsp;&nbsp;Castaldo,&nbsp;N, Sacco,&nbsp;P,&nbsp;De Domenico, M, 2020,<br \/>\n Assessing the risks of \u2018infodemics\u2019 in response to COVID-19 epidemics,<br \/>\n MedRxiv&nbsp;2020.04.08.20057968;&nbsp;doi:&nbsp;https:\/\/doi.org\/10.1101\/2020.04.08.20057968,<br \/>\n https:\/\/www.medrxiv.org\/content\/10.1101\/2020.04.08.20057968v2.full-text<br \/>\n Accessed: 20 September 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Ghebreyesus, Tedros Adhanom.<br \/>\n Munich Security Conference, 15 February 2020<br \/>\n https:\/\/www.who.int\/dg\/speeches\/detail\/munich-security-conference Accessed: 20<br \/>\n August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Herman, E., Chomsky, N., 1988. A<br \/>\n Propaganda Model, <span class=\"MsoHyperlink\"><span style='color:black;text-decoration:\nnone'><span style='color:black'>https:\/\/rasaneh.farhang.gov.ir\/ershad_content\/Media\/image\/2012\/01\/175362_orig.pdf#page=296 <\/span><\/span><\/span>see: Durham, G.M, Kellner, M.D, 2006, \u2018Media and Cultural<br \/>\n studies, Key Works\u2019, Blackwell Publishing, USA, str. 257-293; Available at:<br \/>\n https:\/\/books.google.rs\/books?hl=en&amp;lr=&amp;id=I8dPhB88Sx4C&amp;oi=fnd&amp;pg=PA257&amp;dq=propaganda<br \/>\n+model+twenty+years+herman+chomsky&amp;ots=CFXGrGcAhK&amp;sig=DSYfZLijFG1CS9xrF5l7oHDNV9<br \/>\nA&amp;redir_esc=y#v=onepage&amp;q=propaganda%20model%20twenty%20years%20herman%20chomsky&amp;f<br \/>\n=false<br \/>\n Accessed: 20 July 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Herman, E. &amp; Chomsky, N.<br \/>\n (1988). A Propaganda Model, excerpted from Manufacturing Consent: The Political<br \/>\n Economy of the Massmedia, New York, Pantheon Books. Accessed: 20 July 2020.<br \/>\n URL: http:\/\/chomsky.info\/consent01\/<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nclass=\"MsoHyperlink\"><span style='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;;\ncolor:black;text-decoration:none' lang=\"EN-GB\" xml:lang=\"EN-GB\"><span style='color:black'>https:\/\/www.cambridge.org\/core\/journals\/canadian-journal-of-political-science-revue-canadienne-de-science-politique\/article\/how-rightleaning-media-coverage-of-covid19-facilitated-the-spread-of-misinformation-in-the-early-stages-of-the-pandemic-in-the-us\/6B0EB93F6BA17608D82B4D23EDA75E50 Accessed: 20<br \/>\n September 2020<\/span><\/span><\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">https:\/\/firstdraftnews.org\/latest\/information-disorder-the-techniques-we-saw-in-2016-have-evolved\/<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nclass=\"MsoHyperlink\"><span style='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;;\ncolor:black;text-decoration:none' lang=\"EN-GB\" xml:lang=\"EN-GB\"><span style='color:black'>https:\/\/journals.sagepub.com\/doi\/full\/10.1177\/0956797620939054<br \/>\n Accessed: 20 September 2020<\/span><\/span><\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nclass=\"MsoHyperlink\"><span style='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;;\ncolor:black;text-decoration:none' lang=\"EN-GB\" xml:lang=\"EN-GB\"><span style='color:black'>https:\/\/www.mdpi.com\/2071-1050\/12\/7\/2931\/htm<br \/>\n Accessed: 20 Se<\/span><\/span><\/span><span class=\"MsoHyperlink\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;;color:black;text-decoration:none' lang=\"EN-GB\" xml:lang=\"EN-GB\"><span\nstyle='color:black'>p<\/span><\/span><\/span><span class=\"MsoHyperlink\"><span style='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;;color:black;text-decoration:\nnone'\nlang=\"EN-GB\" xml:lang=\"EN-GB\"><span style='color:black'>tember 2020<\/span><\/span><\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">International Covenant on Civil<br \/>\n and Political Rights [ICCPR]. Adopted and opened for signature, ratification<br \/>\n and accession by UN General Assembly resolution 2200A (XXI) of 16 December 1966<br \/>\n entry into force 23 March 1976, in accordance with Article 49;<br \/>\n https:\/\/www.ohchr.org\/en\/professionalinterest\/pages\/ccpr.aspx Accessed: 12<br \/>\n August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Kova\u010d, B., Rosenstil, T., 2006.\u00a0<br \/>\n Elementi novinarstva: \u0160ta bi ljudi koji se bave novinarstvom trebalo da znaju i<br \/>\n \u0161ta bi javnost trebalo da o\u010dekuje. (<i>Elements of journalism: What people<br \/>\n dealing with journalism should know, and what the public should expect<\/i>).<br \/>\n Institut za medije Crne Gore. CID Podgorica. <\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">La, Viet-Phuong; Pham,<br \/>\n Thanh-Hang; Ho, Manh-Toan; Nguyen, Minh-Hoang; P. Nguyen, Khanh-Linh; Vuong,<br \/>\n Thu-Trang; Nguyen, Hong-Kong T.; Tran, Trung; Khuc, Quy; Ho, Manh-Tung; Vuong,<br \/>\n Quan-Hoang. 2020. \u2018Policy Response, Social Media and Science Journalism for the<br \/>\n Sustainability of the Public Health System Amid the COVID-19 Outbreak: The<br \/>\n Vietnam Lessons\u2019&nbsp;<i>Sustainability<\/i>&nbsp;12, no. 7: 2931<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Liu, Q, Zheng, Z, Zheng, J. at<br \/>\n all, 2020, Health Communication Through News Media During the Early Stage of<br \/>\n the COVID-19 Outbreak in China: Digital Topic Modelling Approach. Journal Med<br \/>\n Internet Res 2020 | vol. 22 | iss. 4 | e19118 | p. 1. Available at<br \/>\n https:\/\/www.jmir.org\/2020\/4\/e19118\/ Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Marjanovi\u0107 V., 2020, Informisanje<br \/>\n u javnom interesu u doba pandemije (<i>Information provision in the public<br \/>\n interest in times of pandemic<\/i>), Fondacija Centar za demokratiju; Available<br \/>\n at: http:\/\/www.centaronline.org\/userfiles\/files\/publikacije\/fcd-informisanje-u-javnom-interesu-u-doba-pandemije-laznih-vesti.pdf<br \/>\n Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">McChesney, V.R., 2015, <i>Digital<br \/>\n Disconnect: How Capitalism is Turning the Internet Against Democracy,<\/i> Digitalna isklju\u010denost: Kako kapitalizam okre\u0107e internet protiv demokratije,<br \/>\n Fakultet za medije i komunikacije Beograd, Multimedijalni institut, Zagreb.<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Medijska i Informacijska<br \/>\n pismenost, smjernice za politiku i strategiju (<i>Media and Information<br \/>\n Literacy: Policy and Strategy Guidelines<\/i>), UNESCO, 2015. Available at:<br \/>\n https:\/\/www.nb-cg.me\/fajlovi\/IMP_Smjernice_PRERADA.pdf Accessed: 02 May 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Medijska slika regiona, pre i za<br \/>\n vreme Covid 19 krize (<i>Media Image of the Region<\/i>, <i>Before and During<br \/>\n the COVID-19 Crisis<\/i>), IPSOS, 2020, <span class=\"MsoHyperlink\"><span\nstyle='color:black;text-decoration:none'><span style='color:black'>http:\/\/www.instore.rs\/analize\/medijska-slika-regiona-pre-i-za-vreme-covid-19-krize-11493.html<br \/>\n Accessed: 12 August 2020<\/span><\/span><\/span><\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Milutinovi\u0107, I, 2020,<br \/>\n Informaciona politika u vreme pandemije \u2018Covid 19\u2019 u Srbiji. (<i>Information<br \/>\n Policy in Times of COVID-19 Pandemic in Serbia<\/i>)<i> <\/i>Politi\u010dka revija<br \/>\n 2\/2020. Institut za politi\u010dke studije. Beogra d<br \/>\n https:\/\/www.ips.ac.rs\/publications\/informaciona-politika-u-vreme-pandemije-virusa-kovid-19-u-srbiji\/<br \/>\n Accessed: 09 May 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Motta, M, Stecula, D, Farhart,<br \/>\n Ch, 2020, How Right-Leaning Media Coverage of COVID-19 Facilitated the Spread<br \/>\n of Misinformation in the Early Stages of the Pandemic in the U.S.; Canadian<br \/>\n Journal of Political Science as part of the Cambridge Coronavirus Collection,<br \/>\n Vol.53\/2, June 2020;<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Pennycook G, McPhetres J, Zhang<br \/>\n Y, Rand G.D, 2020, Fighting COVID-19 misinformation on social media:<br \/>\n Experimental evidence for a scalable accuracy nudge intervention. Psychological<br \/>\n Science 2020, Vol. 31(7) 770\u2013780<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Posetti, j., Ireton, Ch., Wardle,<br \/>\n C., Derakhshan, H., Matthews, A., Abu-Fadil, M., Tom Trewinnard, Bell, F.,<br \/>\n Mantzarlis, A., 2020, <i>Journalism, \u2018Fake news\u2019 &amp; Disinformation: Handbook<br \/>\n for Journalism Education and Training, <\/i>UNESCO, str. 9; Available at: http:\/\/www.unesco.org\/open-access\/terms-use-ccbysa-en<br \/>\n Accessed: 12 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Posetti, J., Ireton,Ch., Wardle,<br \/>\n C., Derakhshan,H., Matthews, A., Abu-Fadil, M, Trewinnard, T, Bell, F,<br \/>\n Mantzarlis, A., 2020, <i>Journalism, \u2018Fake news\u2019 &amp; Disinformation: Handbook<br \/>\n for Journalism Education and Training, <\/i>UNESCO; Available at:<br \/>\n http:\/\/www.unesco.org\/open-access\/terms-use-ccbysa-en Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Poter V.D\u017e., 2015, Medijska<br \/>\n pismenost (<i>Media Literacy<\/i>), Clio, Beograd<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Reporters Without Borders (RSF),<br \/>\n https:\/\/rsf.org\/en Accessed: 02 May 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Roser M, Ritchie H, Ortiz-Ospina<br \/>\n E, Hasell J, 2020, Coronavirus Disease (COVID-19). Published online at<br \/>\n OurWorldInData.org, Available at: https:\/\/ourworldindata. org\/coronavirus,<br \/>\n Accessed: 20 July 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Rothkopf D. J. 2003, When the<br \/>\n Buzz Bites Back, Washington Post, Available at:<br \/>\n https:\/\/www.washingtonpost.com\/archive\/opinions\/2003\/05\/11\/when-the-buzz-bites-back\/bc8cd84f-cab6-4648-bf58-0277261af6cd\/<br \/>\n Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Schudson, M., 2003. The Sociology<br \/>\n of News. Edited by Jeffrey Alexander, Contemporary Societies. New York: W.W.<br \/>\n Norton &amp; Company, Inc.<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Silverman, C. (2018). <i>I Helped<br \/>\n Popularize The Term \u2018Fake News\u2019 And Now I Cringe Every Time I Hear It. <\/i>BuzzFeed.<br \/>\n Available at: https:\/\/ www.buzzfeed.com\/craigsilverman\/i-helped-popularize-the-term-fake-news-and-now-i-cringe\u00a0<br \/>\n Accessed: 30 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Smernice Komiteta Ministara<br \/>\n Saveta Evrope o Za\u0161titi Slobode Izra\u017eavanja i Informacija u Kriznim Situacijama<br \/>\n (<i>Guidelines of the Committee of Ministers of the Council of Europe on<br \/>\n protecting freedom of expression and information in times of crisis<\/i>),<i> <\/i>2007,<br \/>\n https:\/\/www.coe.int\/en\/web\/freedom-expression\/committee-of-ministers-adopted-texts\/-\/asset_publisher\/aDXmrol0vvsU\/content\/guidelines-of-the-committee-of-ministers-of-the-council-of-europe-on-protecting-freedom-of-expression-and-information-in-times-of-crisis?inheritRedirect=false<br \/>\n Accessed: 30 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Tandoc C. E., Wei Lim Z. and Ling<br \/>\n R. (2017). Defining Fake News: A typology of scholarly definitions, Digital<br \/>\n Journalism, pages 137-153. Available at:<br \/>\n https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/21670811.2017.1360143 Accessed: 20<br \/>\n August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Thomas Z., WHO says fake<br \/>\n coronavirus claims causing \u2018infodemic\u2019, Available at:<br \/>\n https:\/\/www.bbc.com\/news\/technology-51497800 Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Todorovi\u0107, N. (2002).<br \/>\n Interpretativno i istra\u017eiva\u010dko novinarstvo. (<i>Interpretative and<br \/>\n investigative journalism<\/i>). Beograd:Fakultet politi\u010dkih nauka and \u010cigoja<br \/>\n \u0161tampa.<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Wardle, C., 2019. Information<br \/>\n disorder: The techniques we saw in 2016 have evolved. First Draft. Accessed: 20<br \/>\n July 2020<br \/>\n https:\/\/firstdraftnews.org\/latest\/information-disorder-the-techniques-we-saw-in-2016-have-evolved\/<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Wardle, Claire. 2017. \u2018Fake<br \/>\n News.\u2019 It\u2019s Complicated. First Draft, Vol. 16. New Y ork<br \/>\n https:\/\/medium.com\/1st-draft\/fake-news-its-complicated-d0f773766c79 ; Accessed:<br \/>\n 20 July 2020<br \/>\n https:\/\/www.rcmediafreedom.eu\/Publications\/Reports\/Fake-news.-It-s-complicated<br \/>\n Accessed: 20 July 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">Weaver, D.H., Wilnat, L.,<br \/>\n Wilhoit, C., 2018, The American Journalist in the Digital Age: Another Look at<br \/>\n U.S. News People. AEJMC. Volume 96\/1, pg. 101-13 0,<br \/>\n https:\/\/journals.sagepub.com\/doi\/full\/10.1177\/1077699018778242\u00a0 Accessed: 20<br \/>\n July 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><span\nstyle='font-family:&quot;Times New Roman&quot;,&quot;serif&quot;' lang=\"EN-GB\" xml:lang=\"EN-GB\">World Health Organization. Novel<br \/>\n Coronavirus (2019-nCoV) Situation Report \u2013 13 (02 February 2020)<br \/>\n https:\/\/www.who.int\/docs\/default-source\/coronaviruse\/situation-reports\/20200202-sitrep-13-ncov-v3.pdf?sfvrsn=195f4010_6\u00a0<br \/>\n Accessed: 20 August 2020<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Medijski okviri Covid 19 pandemije<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Sa\u017eetak<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Odavno je uo\u010deno da je problem javnog informisanja sa polja prikupljanja i prodaje informacija, preusmeren na problem za\u0161tite od dezinformacija, kao i na pote\u0161ko\u0107e da se proprate sve informacije objavljene o nekoj temi. Medijsko izve\u0161tavanje u doba krize kao \u0161to je pandemija, izo\u0161trilo je i jo\u0161 sna\u017enije markiralo razmere problema javnog informisanja. U radu iznosimo uverenje da novinarski profesionalci nisu dobro odgovorili svom osnovnom zadatku \u2013 da obezbede ta\u010dne, nepristrasne, pouzdane i za javnost va\u017ene informacije. Umesto toga objavljivane su informacije zasnovane na pretpostavkama, emocijama i stavovima u interesu odre\u0111enih dru\u0161tvenih grupa, a ne od koristi za gra\u0111ane. Zabrana velikih skupova i doga\u0111aja koji su uobi\u010dajeni izvori informacija, ograni\u010dnje kretanja ljudi i novinara, usmerenost na zvani\u010dne izvore sa ograni\u010denim mogu\u0107nostima provere informacija, velika upotreba dru\u0161tvenih mre\u017ea, kao i op\u0161ta odstupanja od svakodnevnih redakcijskih rutina, uticali su na izostanak po\u0161tovanja osnovnih novinarskih na\u010dela. Umesto \u010dinjenica u medijima su dominirale interpretacije i emocije, \u0161to je u situaciji skromne op\u0161te medijske pismenosti doprinelo \u0161irenju straha i nepoverenja u medije i institucije sistema. U radu se zala\u017eemo za po\u0161tovanje Smernica Komiteta ministara Saveta Evrope o za\u0161titi slobode izra\u017eavanja i informisanja u vreme kriza (iz 2007. godine) i za op\u0161te medijsko opismenjavanje, kako bi mediji efikasno obavljali svoju dru\u0161tvenu ulogu, a gra\u0111ani kriti\u010dki procenjivali informacije koje su im dostupne, naro\u010dito u vreme kriza.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>pandemija, infodemija, novinarstvo, medijski okviri, medijska pismenost.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"3inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#15 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>This journal is open access and this work is licensed under a <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Attribution-NonCommercial 4.0 International License.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.3\">10.46640\/imr.10.19.3<\/a><br \/>\nUDK 001.92:638.252*SARS-CoV-2<\/p>\n<p>Prethodno priop\u0107enje<\/p>\n<p>Preliminary communication<\/p>\n<p>Primljeno: 12.2.2021.<br \/>\n<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Marko Grba<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Philosophy Department, Faculty of Arts and Humanities, University of Rijeka,<\/p>\n<p>Sveu\u010dili\u0161na avenija 4, 51000 Rijeka, Croatia<\/p>\n<p>mgrba@ffri.hr<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">What Cost Scientific Illiteracy in Time of Global Pandemic?<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/M. Grba, What Cost Scientific Illiteracy in Time of Global Pandemic.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (498 KB), Hrvatski, Str. 2987 &#8211; 3008<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Abstract<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>This paper traces the course of the ongoing pandemic as it was reported in some of the established world media as well as in scientific journals. The author has been following the various sources since practically the begining of the pandemic in Europe and here will try to assess the role and the actual practice of scientists, politicians and other actors throughout the pandemic, from its begining in China at the close of 2019 till end of February 2021. The key questions addressed in this paper are: Why the events of the ongoing pandemic unfolded as they did, with so many misguided decisions by politicians (as well as experts at times), with so much misinformation and fake news and so many missed opportunities for decisive and life-changing action? What is the reason behind prolonged intervals of silence in the communication chain? And what cost the insufficient familiarity with science \u2013 its facts, methods or means of communication \u2013 in the time of global pandemic? The main thesis is that the insufficient level of scientific knowledge \u2013 and at times of basic scientific litteracy \u2013 as witnessed from the highest places of political power to the so called conspiracy theorists, costed us all too many lives lost and an unforseeable suffering to come. The responsibility is shared between virtually all actors and it must be given due consideration, in some cases even at the courts of justice, if we are to learn all the valuable lessons for the future of public health, world economy and, indeed, the survival of humanity. <\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>SARS-CoV-2 pandemic; scientific litteracy; communication of science; responsibility of different actors; media and political manipulation.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Introduction: panic or understatement<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ever since the global pandemic of a new type of SARS virus (SARS-CoV-2) broke out, the public was flooded by halftruths, unwaranted information, or, simply, disinformation. In the period between the first month or two of the outbreak of the epidemic in China up to the first confirmed cases in Europe and other countries of the West, the public of the developed (!) countries (certainly of Europe and the US) sufferes from incomplete and often even contradictory information upon which most people&rsquo;s health and income, and, for too many, even their lives, will depend. Only after the epidemic reached its peak in China and had spread in several other countries worldwide (by which time it should and could have been clear to everyone how serious the new disease is and what impact it could have on global societies and economies worldwide), the WHO declares the state of global pandemic, and only much later the general public comes to understanding of what is the true nature of the disease. Why such a sequence of events<a name=\"_ftnref21\"><\/a><a href=\"#_ftn21\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>21<\/strong><\/span>]<\/sup><\/a>? What the reason behind so many delayed decisions and prolonged intervals of silence in the communication chain? Were the decisions or publicly expressed views of either politicians or the experts always prompt and appropriate?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The main thesis is that the insufficient level of scientific knowledge \u2013 and at times of basic scientific litteracy \u2013 as witnessed from the highest places of political power to the so called <em>conspiracy theorists<\/em>, costed us all too many lives lost and an unforseeable suffering to come. The responsibility is shared between virtually all actors and it must be given due consideration, in some cases even at the courts of justice, if we are to learn all the valuable lessons for the future of public health, world economy and, indeed, the survival of humanity.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">First we assess the course of events as they happend from the begining of the ongoing pandemic in China at the close of 2019 to almost the moment of finishing the manuscript (end of February 2021) and offer a description of not only events and some of the persons involved, but also of the general sentiment of the time. Then the main facts and methods of science required to understand the pandemic and better make decisions are espoused. Finally, some of the main ethical dillemas, according to the author, are debated. All in hope to show the paramount importance of not only the (basic) familiarity with science, but also of prompt, reliable and adequate communication of science.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">From the very beginning of the ongoing pandemic we have all been exposed to an unprecedented amount of disinformation and manipulation (perhaps comparable only to what was going on during the cold war, but subtracting for the absence of internet and social media networks in those decades of the 20th century). And the cacophony, as an early editorial in <em>The Lancet<\/em> expressed (Flahault 2020), is continuing at all levels \u2013 from the social networks where different groups or individuals are promoting various (more or less credible conspiracy theories<a name=\"_ftnref22\"><\/a><a href=\"#_ftn22\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>22<\/strong><\/span>]<\/sup><\/a>) to leaders of respectable democracies promoting pseudo-science or simply deliberately misinforming the public to who-knows-what ends. One could think that, at least initially, everybody, including the experts, were stricken by the sudden emergence of a new and unfamiliar fiend from the world of the unseen and given its potential to spread (the so called <em>basic reproduction number<\/em>, or <em>R<\/em>0) as well as the problem of asymptomatic spreaders, the world was indeed not prepared for this pandemic. Given, also, that panic is always best to be avoided, one could perhaps try to explicate the course of events that were to take place from the early outbreak in China of already at least November 2019 until today. The faults with this kind of general and forgiving account are, however, too many, and all too grievous.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">To begin with, the Chinese were not communicating all their findings promptly to the rest of the world causing the general delay in dissemination of scientific information as well as in scientific research which followed. Given the subsequent scale of pandemic it is now evident that virtually every day was important for saving lives. Moreover, there were reports by Chinese scientists (<em>New York Post<\/em> 10th July 2020) to their own authorities about the possibility of human-to-human transmission as early as at least December 2019 and yet the director-general of WHO, Tedros Adhanom Ghebreyesus, declares that: &ldquo;At this time there is no evidence of human-to-human transmission outside China,&rdquo; as late as 23rd January 2020 (<em>Nature<\/em> 22nd April 2020). The now infamous case of Dr Li Wenliang (<em>Los Angeles Times<\/em> 6th Februray 2020), who was perhaps the first person to warn of the potential for human-to-human transmission and who was arrested for enciting panic (although he was trying to warn everybody of the coming catastrophe) and who subsequently died from Covid-19, is perhaps the most striking case of government manipulation which was unfortunatelly not endemic just to the Chinese authorities as we all could have witnessed on so many occassions worldwide. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Unfortunatelly the trend of misinformation, hiding vital and life saving information and manipulation of the public has continued long after the original outbreak and far away from China. In many countries in the West we heard all too often and from the highest places (for analysis cf. eg. <em>New Statesman<\/em> 23rd December 2020)\u00a0 that the public are not abiding by the anti-pandemic rules (the recommended or obligatory mask wearing, social distancing, personal hygiene etc.) as late as January 2021, whereas the real causes of continued outbreaks were quite different (<em>New Statesman<\/em> 14th January 2021). Namely, the relaxing of measures during summer, for example in the whole of Europe, or not instigating the quarantine in time to prevent the outbreak, but waiting till the ICU units become scarcely available (like in Italy in November 2020, or Britain in December 2020), or simply allowing for an increase of movement due to work or insisting on keeping the schools and universities open even though there is clear evidence that the contagion spreads (<em>New Statesman<\/em> 26th November; <em>The New York Times<\/em> 4th December 2020). On top of it all the new mutated<a name=\"_ftnref23\"><\/a><a href=\"#_ftn23\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>23<\/strong><\/span>]<\/sup><\/a> virus strains appeared some of which (the British and the South African strains) are 30 % more virulent and up to 60 or 70 % more easily spread. Surely the decisions that, say, the British government was making at the time did not help to prevent the mutation to appear or to spread into population, as Professor Anthony Costello, a member of advisory committee to the governement (SAGE), points out (<em>The Guardian<\/em> 22nd December 2020): &ldquo;The recent surge cannot be blamed on a mutant virus alone; in fact, government mismanagement of the pandemic meant that many more people became infected, creating the conditions for mutations to occur.&rdquo; One, however, does not need to be a specialist virologist, or an epidemiologist, not even a biologist or a medical doctor in order to foresee the course of events if no further \u2013 and more stringent \u2013 measures are taken. One only needs to know the basic facts of genetics and evolutionary biology: that viruses, and microorganisms in general, mutate fast and that some of the mutations might be in the direction of increased virality or fatality for the host, the probability for which increases with natural selection acting in an accelerated way given the number of hosts in a situation of a pandemic. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In fact the delays of decisions which would mean the difference between life and death and resulting from the noise in the communication channel arising either randomly or by deliberate choice of certain agents, was one of the few permanent features of the current pandemic. Begining with the WHO delaying to declare the state of pandemic till as late as 11th March 2020 (<em>Nature<\/em> 22nd April 2020, under 11th March), followed by the delayed responses of the Western governments to instigate nationwide quarantines and cancel at least international flights which later proved to be of major importance for curbing the contagion in China, Australia and elsewhere, finally, even after the quarantines were announced, in many European countries relaxation periods followed from summer onwards presumably called for by different lobbies from the bussiness sector<a name=\"_ftnref24\"><\/a><a href=\"#_ftn24\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>24<\/strong><\/span>]<\/sup><\/a>. What these lobbyists, and all who call for relaxation of measures, do not seem to take into account is that the longer the proper quarantine is delayed, when all the statistics point to the necessity of intorducing it, the longer will the outbreak last and the worse the consequences will be, and, consequentially, the longer the period of recovery of either public health system or economy. It appears that shortsighted interests had been in many occassions put in front long term gains in both human or other forms of capital as was clearly stated by the then head of the OECD Jos\u00e9 \u00c1ngel Gurr\u00eda (<em>El Pais<\/em> 2nd November 2020): &ldquo;The dilemma between health and the economy is absolutely false: we should not waste any more time with this.&rdquo; Again, it should be quite obvious that the economy cannot properly function in the time of global pandemic and that extraordinary measures are required, such as state interventions and simply a higher degree of solidarity in all layers of society.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">But perhaps the most appalling, is the absence of empathy throughout the pandemic and witnessed at all levels of societal hierarchy, from political leaders to common people and, most disturbingly, in some of the scientists and experts. There are many dangers and harms of a prolonged period of pandemic and not least are the psychological (Rajkumar 2020). Most dangerous of all is to underestimate the potential risks. For example, by saying, as so many have been saying, including some well-known intellectuals (cf. e.g. the text by Italian philosopher Agamben (2020)), that since the rate of mortality in general is not that high and given that mostly elderly people develop more severe symptoms, there is no real reason to introduce lockdowns and paralyse economy. The problems with this statement are many and all could be related to insufficient familiarity with science. For, it was known from early on (Bi et al. 2020) that children are as likely to get infected as any adult group, it is just that on average a child&rsquo;s immune system is more rapidly fighting the virus even before the onset of symptoms (Weisberg et al. 2021). Actually, the most recent study (Hippich et al. 2021) written after the results of an extensive public health antibody screening was conducted in Germany shows that children are infected at a rate six times higher than previously thought. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">It most definitely does not do any good in declaring in public that the pandemic is at peak and it would be a matter of weeks or a month or two before everything turns to normal \u2013 and doing so before the new winter season has even begun. Such statements were not infrequent (<em>New Statesman<\/em> 27th January 2021) on several television networks in different countries and by various experts, e.g. by a reputable oncologist Professor Karol Sikora in Britain (<em>The Guardian<\/em> 1st January 2021). And in a recent interview for the Croatian television network (<em>N1<\/em> 20th January 2021) a renowned Croatian-French geneticist and microbiologist Professor Miroslav Radman exclaimed that the people who have died from COVID-19 and also had comorbidities would have died anyway and that these are mostly elderly people. When confronted with the fact that perfectly healthy young people die too, he was quick to reply that in every age group there is bound to be a percentage of fatalities. Just that week there was a report on Croatian national television that a young boy age ten died from multiple organ failure related to SARS-CoV-2 infection. Such seemingly positive personalities are actually doing great harm to society. Firstly, giving false hope in time of increasing anxiety (Cullen et al. 2020) and ravaging pandemic is mildly put cynical and can have dire consequences such as an increased scepticism towards experts after such hopes are dispersed, as so many a time we have already witnessed throughout this pandemic. It can also provoke scepticism towards science itself and its methods and discoveries, such as vaccines. Is it then surprising that the anti-vaccination mood is growing stronger as is the so called <em>anti-vaccination movement<\/em>? Furthermore, reducing human lives to the margins of a statistical error is inducing apathy and can lead to depression (Cullen et al. 2020) and even suicide (Gunnell et al. 2020) on one side, or to escalation of selfish tendencies and further disintegration of already much compromised society on the other.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p align=\"left\"><strong>The science behind the pandemic: what and how it should have been communicated<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>A) Matters of taxonomy, or science begins with naming<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">It is a well-known fact of biology that microscopic organisms are more difficult to classify than the macroscopic plants or animals and that the classification of viruses is one of the underdeveloped parts of taxonomy (Mavrodiev et al. 2020)<a name=\"_ftnref25\"><\/a><a href=\"#_ftn25\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>25<\/strong><\/span>]<\/sup><\/a>. Therefore, it was to be expected that there will be issues regarding the classification of the novel type of coronavirus as it appeared at the close of 2019. What was more surprising and hardly to be expected from the scientific community, if perhaps expected from the lay media reporters, is that the name of the virus, or rather relating it to the proper genus, took so long to be communicated to the public, or to catch the ear of the public. But true science, as any serious work, begins by naming the thing or the phenomenon, or the concept under investigation. So one wonders (as indeed the author asked himself in February 2020 when the pandemic already spread to several European countries) which germ (which virus) is causing all the havoc and if it is related to any of the germs which previously caused outbreaks of infection on a larger scale. For it is not the same if the virus is related to the influenza, or flu-viruses, or to the now well known (but before the appearance of SARS-CoV-2 virus causing the current pandemic, not so familiar to the public) coronavirus family. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The problem which all the health authorities and therefore all the governments confronted from the day the new virus with a pandemic potential was discovered in Wuhan was to estimate its rate of spreading (<em>R<\/em>0 factor) and the mortality it could cause. These, however, are very difficult to determine until more testing and tracking are performed, which also means until more people contracted it and so the governments decided to wait and see and to understate the danger rather than cause panic. Especially given that one must weigh in not only public health risks, but all sorts of other hazards, not least the risk to economy. It might appear the more cautious approach until one discovers that the virus is closely related to the SARS virus which was known to the Chinese from early on, already in 2019 (the speculations for about a year now have been that it in fact originated in the laboratory in Wuhan where there was ongoing research on bio-weapons), and the genome of which was sequenced and published by end of January 2020. It was found that the genome of the novel coronavirus was 79,6 % sequence identical to the previous SARS-CoV which caused a large scale epidemic in 2002\/03 and 96 % identical at the whole genome level to a bat coronavirus (Zhou 2020, p. 270).\u00a0\u00a0\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Now, the very fact that a new (sub)species of a SARS virus was discovered should (and we may as well believe would) have caused reason for great concern, especially before the detailed studies of its potential for spreading and causing death to people are undertaken. For it is known (Chu 2004, p. 1349) that the first SARS-CoV virus had fatality of anywhere between 7 and 17 % and the reasons for such variation were manifold and not all well understood, at least at the time of outbreak. So the question suggests itself: is it more prudent to wait and <em>not panic<\/em> or to inform the public immediately as the genome of the novel virus was sequenced and start devising schemes for fighting the potential pandemic outbreak nationally and internationally calling for a global collaboration at all levels and among all professions? Most importantly, planning ahead for an unforeseeable future \u2013 until the vaccines are manufactured and the significant portion of global population vaccinated \u2013 delegating funding and calling for public support and solidarity with those who will be most affected (such as the elderly, the front line workers etc.). But none of this was to be, or at least not as organized as reason would demand it.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Moreover, and as was already discussed in the Introduction, the important decisions kept being delayed, beginning with the declaring of the state of pandemic by the WHO. And the experts, unfortunately, were not altogether blameless. Especially concerning were the public statements from certain Chinese scientists, e.g. Guo Deyin, a virologist from the Sun Yat-sen University in Guangzhou: &ldquo;That name can cause panic to people, and may cause gross economic loss to the affected countries when the virus is circulating,&rdquo; speaking more like an economist, or a lobbyist rather than a virologist (<em>Nature<\/em> 22nd April 2020, under 13th Februray). Now, is it more sensible to battle the virus, not hesitating from regional or even nationwide lockdowns (as indeed was the case first in China and then elsewhere and on multiple occasions) rather than letting the virus into circulation and causing a long term damage to health of not only those who contracted the virus, but also those who have to care for them, those who suffer from chronic illnesses for not having readily available care due to overcrowded hospitals from COVID-19 patients, those who are mentally more fragile and will not cope well with the long term or multiple lockdowns etc. Not to mention the overall cost for economy after the pandemic becomes global and long term. Indeed, some of the Chinese scientists, working presumably under pressure, exerted detrimental influence in the various institutions, most prominently the WHO, when the decision to name the virus was delayed and multiple names were offered, but all with the view of hiding the fact that IT IS the new type of the SARS virus which would entail declaring the state of global pandemic given the nature of the previous type of the virus and the percentage of genetical likeness. For example some of the names proposed were: TARS-CoV, CARS-CoV, RARS-CoV (<em>Nature<\/em> 22nd April 2020, under 13th February),<a name=\"_ftnref26\"><\/a><a href=\"#_ftn26\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>26<\/strong><\/span>]<\/sup><\/a> so practically anything but SARS. Indeed, the Latin saying <em>Nomen est omen<\/em> applies here as well.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>B) Basics of chemistry and mathematics required to understand the spreading of virus and fake news<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Further question we could ask as soon as we have understood what kind of virus we are dealing with is: whether the concentration of the viral particles to which a person is exposed matters for getting infected? The rationale behind this question is actually some basic chemical kinetics, namely, that as with other small particles of micro- and smaller size, it might be the case that the reactivity will depend on their concentration, say, in air. This is learnt already at high school level in almost any Science course (definitely in Europe and the English speaking world). For some viruses or microorganisms already a small quantity of pathogen could be enough to get infected, but with SARS viruses this is not the case, the more particles one is exposed to, the more likely it is that one will get infected. The number of particles found in the patients&rsquo; nasopharyngeal swabs and sputum (so called <em>viral load<\/em>) either initially or later was related since the earliest studies (Chu 2004) to more severe outcomes of the disease caused by either SARS-CoV-1 or SARS-CoV-2 (Liu 2020). Unfortunately, this simple fact to appreciate and, in fact, to understand was not always communicated and not always related to the various risks of exposure and the measures to mitigate these. With the knowledge of the risk for contracting the virus increasing with the number of particles, it becomes immediately clear why the social distancing or frequent ventilation of closed spaces is a must, and why the number of people should be generally reduced in all circumstances. So much of the (unreasonable) public outcry in so many countries ought to have been easily averted if only everybody from the various experts to media and the politicians tried to get the basic facts of science across more straightforwardly and more rapidly.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">As far as the spreading of the new virus is concerned, again some very basic knowledge of mathematics together with the fact or two from epidemiology will suffice to stay alert in all situations and not to underestimate the risks. The problem is that given the protean nature of COVID-19 disease (Christakis 2020), the fact that while it can cause most severe symptoms such as acute respiratory distress syndrome (ARDS) or multiple organ failure and even death, most of the infected get through the illness with just a mild cold or flu like symptoms, there is a tendency for both the public and the politicians to minimize the risks and hence not to react timely to a new outbreak. Over and over again we witnessed how different groups tried to understate the severity of the outbreak in a certain country just because they were not aware of the long period during which the virus is latent or that the curve of the number of fatalities will generally be lagging behind the curve of infected. Therefore, one must take this fact into account when devising policies or anti-pandemic measures, that these are not to be set on daily or weekly basis, but with a view of long term prospects. Finally, that the exponential nature of the spreading of a pandemic means that, by definition, we will at first not see so large increase in numbers, but in a matter of weeks or months we might experience a public health system collapsing if nothing is done early on.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">But SARS-CoV-2 brought another sinister surprise with it which, indeed, is not so obvious or easy to appreciate. Namely that there is a so called <em>mismatch period<\/em> for the virus between the <em>latent period<\/em> (from the time one is infected to the time one is able to spread the virus) and the <em>incubation period<\/em> (from time one is infected to the time one develops symptoms). For SARS-CoV-2 the incubation period is longer leaving so many asymptomatic carriers to spread the virus without notice (Christakis 2020). It takes about seven days to show symptoms, but the disease will start spreading 2-4 days before the infected are symptomatic. From the manner the pandemic was being handled world over and in spite of the new \u2013 and more dangerous \u2013 mutants emerging, it would appear that still many governments or employers did not really appreciate or calculate with this fact.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>C) Immunity, detection and vaccination<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">All of the above discussed questions affect decisions of policy makers and in the remaining section on the science behind the pandemic we shall consider the three questions which are the most discussed if not the best understood or researched. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Let us begin with the often debated question of immunity, especially the so called <em>herd immunity<\/em>. In order for a certain population to acquire immunity against the new germ there either has to be a significant number of people who have already had a disease and recovered or a large percentage of general population vaccinated. The second option is obviously preferable especially if the pathogen is causing severe symptoms in significant proportion of the cases. It is, however, important to emphasize that a large percentage of <em>general<\/em> population must be vaccinated \u2013 above at least 60 or 70 % in the case of SARS-CoV-2 (Heywood and Macintyre 2020) \u2013 and for the disease to be eradicated it will not suffice to merely vaccinate certain vulnerable groups and hope for the best in the case of everybody else. Eradication of a disease refers to reducing the number of cases of infection to zero worldwide whereas disease elimination only means no re-current community transmission in a country or a large geographical region. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">It should have therefore come as a shock, as it indeed did for most of the scientific community but, alas, not for all the involved, what was attempted in early stages of the pandemic in Britain or Sweden. Both countries have in the meantime retracted those policies with much harm done, not only in terms of loss of lives, but also in terms of forging a rift between politics and science in an age which already has witnessed rise of pseudo-science from flat-earthers to climate-change-deniers. The long term reverberations of such policies not really informed by science or sometimes in stark opposition to the accepted scientific truth can be devastating for achieving greater degree of cohesion or solidarity in a society as well as for protecting the society, especially the most vulnerable. Most disturbingly, certain politicians tried to twist the meaning of scientific terms as in the example of herd immunity which could, according to those politicians, be acquired just by letting the virus into the population, but which has no scientific foundation whatever (Heywood and Macintyre 2020), and which is actually acquired only after a significant percentage of general population is vaccinated. A worthy initiative (The John Snow Memorandum) has been taken on by concerned scientists, doctors and health care professionals to warn against the risks of not having ready and readily communicated scientifically informed anti-pandemic policies especially given the past un-scientific or pseudo-scientific, or simply wrongheaded approaches by various governments or authorities. The memorandum was originally published in <em>The Lancet<\/em> (Alwan et al. 2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Given especially the problem of asymptomatic carriers and the fact that as with any pandemic, or epidemic, it is difficult to estimate the right number of infected or the right fatality rate, there was a lot of suspicion about the numbers reported and the appropriate testing and detection strategies in practically every country of the world. However troublesome the matters might have been and perhaps in certain respects still are (especially in underdeveloped countries where testing kits were not always available in required numbers), one could have from start assumed, regardless of who it might be, that the reported numbers are not correct and that they are presumably (much?) higher in all categories. This follows simply from the basic knowledge of statistics and if one was following the evening news on any network, one would notice various problems reported almost on daily basis. At first, problems with developing and acquiring the testing kits; further, with achieving the consensus on how many people and on which principle should be tested or how to regiment the actual testing process given different and often conflicting interests (say, for reasons of privacy), or problems with estimating the total numbers from the reported ones. But all too often we heard from many sides, either the corona-virus-sceptics or the politicians if it suited their, usually short term, agendas, how the numbers are not so alarming or perhaps are inflated. Finally, the problem can be said to be resolved after the study which used reliable statistical methods was published last summer (B\u00f6hning et al. 2020) which proves that the numbers are indeed higher in all the countries for which they were analysed (and presumably for all the countries in general) and by a factor of 2.3.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The most hotly debated topic, of course, from the moment first hopes were raised in the possibility of obtaining it, was the vaccine. The world needed the vaccine as soon as the true nature of the disease and the potential of the virus to spread was appreciated, but the process of making and testing vaccines is multistage and usually takes years if not decades. However, given the severity of the coming crisis national or pan-national health authorities enabled the so called <em>emergency use authorization <\/em>(<em>EUA<\/em>) which allows the vaccine to be approved for restricted use even before the third or fourth stage of testing is completed. Now, once the vaccine is approved under EUA, the manufacturer would be under pressure due to ethical considerations to report this to the trial participants of, both, the group which received the vaccine as well as the group which received placebo, which might make some of the participants from the reference group decide to move to the vaccinated group. The justified fear the health authorities, as well as companies and experts, expressed was that this will jeopardize the whole process of testing as the statistics will be compromised especially in judging the long term effects such as safety, the duration of the immunization and whether the vaccine protects against the infection or just against the development of the disease (Cyranoski 2020). The question that now suggests itself is: whether this is safe enough a procedure and why is this not always communicated to the public who definitely has the right to know all the relevant details before receiving the vaccine or the new drug? One cannot put all the disputable details in the fine print and then be surprised when the anti-vaccinationists start rallying the public under their agenda. All the relevant data regarding a scientific research should always be communicated as well as the accompanying difficulties and ethical conundrums together with the possible scientific and well thought through ethical solutions. Only this way science will always win its campaigns. In the end, the statistics can be somewhat adapted to even accommodate for the crossing over of participants of vaccine trials (Cyranoski 2020, p. 19), but it should perhaps be noted that not equally convincingly for every type of vaccine.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">At the moment (end of February 2021) there are 26 vaccines which are in phase three clinical trials and have been approved under emergency regime in one or more countries or are under contract for one of the international projects of vaccination, such as COVAX (Wouters 2021, p. 2). From the comprehensive table published in the same paper (p. 2) which containes entries on efficacies, temperatures of storage, whether the vaccine was approved by a major health authority or WHO etc., one can see that only a handful can be said to be sound candidates for achieving global vaccination targets, namely: the American Pfizer-BioNTech (with efficacy of 95 % when administered in two doses) and Moderna (with efficacy of 94 % when administered in two doses), the Chinese Sinopharm with Beijing Institute (with efficacy of 79 % when administered in two doses) and the Russian Gamaleya (with efficacy of 92 % when administered in two doses). Of interest, and perhaps affecting even the efficacy or relevant for developing the side effects, or for long term benefits, is the method of preparation of the vaccine. So far all the vaccines were prepared by using the microbial particle in an attenuated or dead form, but in the case of some of the above vaccines, only a part of the virus RNA molecule is used, and particularly in the case of the Pfizer-BioNTech vaccine a new and revolutionary technology was developed which is utilizing only a part of the mRNA molecule and so presumably poses minimal risk for human health. The pioneer behind this new approach to creation of vaccines and medicaments in general is the Hungarian-American biochemist Katalin Karik\u00f3 whose is a heroic biography of a lifetime spent in dedication to her science. &ldquo;I always wanted to help people, to try and get something into the clinic, that was the motivation for me, and I was always optimistic. But to help that many people, I never imagined that. It makes me very happy to know that I&rsquo;ve played a part in this success story.&rdquo;, Karik\u00f3 exclaimed (Cox 2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Concluding remarks: solidarity, responsibility and manipulation<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The ongoing pandemic is not leaving the whole world with just millions of dead or dying and who-knows-how-many suffering from long term effects from COVID-19, it is also affecting almost every other aspect of wellbeing and organization of society as was recently exposed with great clarity in a book, one of the first of its kind, by Christakis (2020). From the world of work which is changing from day to day, with many professions being affected, to online schooling, from the new travelling routines to new ways of socializing which would involve social distancing and mask wearing, from providing care for the chronically ill or elderly to protecting the front line workers such as doctors, nurses, medical staff in general or teachers. In all the above mentioned areas undergoing major transformations, as well as many more, there are multiple issues which could be debated, and many of these issues are appearing more and more in the media and even scientific journals (as can be seen from the references cited) as the pandemic persists relentlessly on its course. Here we will focus on just a few in which perhaps the notions of responsibility, solidarity and manipulation are most obviously in need of review especially as founded on sound scientific reasoning.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The problem of how to organize work under the conditions of a global pandemic is, alongside the matters related to public health, perhaps the most important, and yet in too many situations we have been witnessing neglect for the wellbeing of the workers, from factory workers who had to continue the manufacturing process in giant halls with too many people inside and not enough space in between to teachers and support staff in schools and universities who in many countries worked in presence and in some cases without basic protection such as masks for them or the students. We heard many a time the voice of protest throughout the Western world of the small business owners, or bars and restaurants owners that they will not survive if the restrictions to their establishments staying open last. But too few, it would appear from daily media coverage in almost any of the developed countries, seem to think that they should actually be demanding their right to work online, if that is a possibility, or to ask for additional emergency funding from the local or national government. The public is told the same narrative over again, that everybody needs to remain in work unless the contagion is already spread throughout a working community or unless their nature of work is such that it doesn&rsquo;t really matter whether they are working online or in person. To this is usually added that the country&rsquo;s GDP will otherwise fall too much causing the economic recovery to last longer and cost more. This rests on at least several tacit assumptions, none of which is actually warranted by any of the sciences. Namely, first, that there is only one way of performing a certain type of work and that this cannot change under any circumstances. Second, that it is still possible to do any type of work under the conditions of a global pandemic regardless of the cost in human health or lives. Third, that it is more profitable (at least to the employer) to pay (if that!) a certain number of days of sick leave per employee rather than properly protect all the employees which sometimes might mandate quarantine for all of them and work from home. That, fourth, in the case of products or services which are to be delivered within a certain time framework, the customers cannot display more patience than they would have otherwise shown, under normal circumstances. Finally, that economic interests are confronted with the interests of public health and precede the latter in importance. The motivation behind all the above seems to be that short term profits of certain interest groups or, worse, individuals, come before the long term gains for the whole of society.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The quick responses to each of the above tenets would be: to first, performing any type of work can and is, moreover, expected to change under changed working conditions. After all, is not this what the much praised quality of flexibility at work place is all about? To second, it should be obvious and self-understood by all the involved that certain types of work might need to temporarily cease and while the work is disrupted or happening with lower capacity, the owners should be compensated from some emergency type of funding (such as the grants or loans given by the EU to the member states). In answer to third tenet, it should be realised by all the employers that the highly skilled or highly educated and competent work force is the one constant they could rely on and, therefore, they should take all the necessary measures to keep it in good condition and with the company. How many factories or companies, or small businesses will be facing loss of human capital during or in the wake of this pandemic? How many will be forced to expand their recruitment pool to include workers with not as reliable degree certificates or not so skilled as the original workers in whose training the owner already invested? And so will be faced with not only the losses in workforce, the money already invested, the money which will need to be invested into training of the newly recruited workers as well as the potential earnings if the product or service is not as expected or the production falls, all due to unskilled labour. To fourth it might be replied that it goes without saying that more patience as well as solidarity in general would be required in time of any crisis and there is no particular reason not to expect those from the public. Actually, not expecting so and not encouraging noble virtues will inevitably result in the opposite sentiments growing within the body of people. Finally, and as was already quoted in the Introduction, even the former head of the OECD, Jos\u00e9 \u00c1ngel Gurr\u00eda, denounced the dilemma between health and economics as the false dilemma.\u00a0\u00a0\u00a0\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">But there is yet another supposition which seems to be haunting many employers around the globe, which is that their employees will not be working equally productively if they work from their homes (for which there is no evidence at face value, rather it is more likely that by staying healthy, avoiding stressfull morning and evening rush hour etc., their productivity will increase). Unless by productivity is usually meant working longer hours and actually pretending to be more productive. This is an old theme, that just working longer hours will lead to an increase of productivity or at least will keep the people away from vices of idleness and so promote the building of a better society<a name=\"_ftnref27\"><\/a><a href=\"#_ftn27\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>27<\/strong><\/span>]<\/sup><\/a>. It was, first of all, shown not to be scientifically or, simply, rationally justified by an argument put forward by Russell (1935\/2004, pp. 5-6) and then the whole of such ethic of work was denounced by him as follows:<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;Modern technique has made it possible to diminish enormously the amount of labour required to secure the necessaries of life for everyone. This was made obvious during the war. At that time all the men in the armed forces, all the men and women engaged in the production of munitions, all the men and women engaged in spying, war propaganda, or Government offices connected with the war, were withdrawn from productive occupations. In spite of this, the general level of physical well-being among unskilled wage-earners on the side of the Allies was higher than before or since. The significance of this fact was concealed by finance: borrowing made it appear as if the future was nourishing the present. But that, of course, would have been impossible; a man cannot eat a loaf of bread that does not yet exist. The war showed conclusively that, by the scientific organisation of production, it is possible to keep modern populations in fair comfort on a small part of the working capacity of the modern world. If, at the end of the war, the scientific organisation, which had been created in order to liberate men for fighting and munition work, had been preserved, and the hours of work had been cut down to four, all would have been well. Instead of that the old chaos was restored, those whose work was demanded were made to work long hours, and the rest were left to starve as unemployed. Why? because work is a duty, and a man should not receive wages in proportion to what he has produced, but in proportion to his virtue as exemplified by his industry. This is the morality of the Slave State, applied in circumstances totally unlike those in which it arose. No wonder the result has been disastrous.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">And the results of applying such ethics of seeming virtues could be a much bigger disaster waiting to happen in the wake of the pandemic, after the industries world over will have been through the period of deflated production anyway, loss of capital as well as loss in human resources and no lessons learnt. In stead of fostering the spirit of solidarity throughout the societal hierarchy during the crisis and so coping better at all levels, both, during and after the pandemic \u2013 avoiding the sharp edge of the austerity blade \u2013 also paving the way for the future enterprises, thinking in particular about keeping the older workforce to educate the young as well as thinking of education and new ways of teaching and learning imposed on us all by the pandemic and using them to make ourselves better rather then allowing them to bring the worst out of us. One could always preach the all-important GDB rise in connection with unemployment rate and wages cuts etc., but one could, with not too much effort, try to appreciate Russell&rsquo;s argument. First, that even in the darkest hour of humanity, the first (and later second) world war period, the populations on the side of the Allies enjoyed relative prosperity; further, that modern science does not seem to cease bringing about technological innovation which can be and was successfully used to combat food and other shortages, unemployment and hardship; next, that technology (inspired by science) can ultimately lead to improvement of lives of many (if not all) and not just a few privileged business owners, but in order for this radical change to happen there also needs to be political will and social cohesion to instigate it. In a nutshell, when the hardship comes upon us, one should learn to live on less and procure for as many as possible and be patient, for the good times are sure to return if a little solidarity is shown when most needed. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The profession whose practitioners have from the very beginning suffered most is, of course, medicine, and there is no end in sight to the pains and sorrows the doctors, nurses and medical staff will have to witness before the pandemic is finally behind us. Put aside their Hippocratic oath, the noble motivation or the undisputed bravery in the face of a global catastrophe, no one should be asked to work overnight for who-knows-how-many days, to be deprived from sleep, from seeing their family or from living a decent life. It is self-understood that all the medical staff have more responsibility in the face of a medical crisis and, indeed, will without saying have to endure more, face more difficult challenges and risk more. But we should, after having witnessed, if not always in person, but more through media coverage, all the horrors this pandemic brought with it, ask whether all that was asked from men and women dedicated to medicine by the politicians in the line with bravery or does some of it border on absurd and even criminal? Today, world over, the medically trained professionals are in high demand even in developed countries. Not going into the manifold reasons for this dire situation, we could ask ourselves, can we risk \u2013 under such conditions \u2013 loosing one doctor or one nurse more than is absolutely unavoidable in the face of a new danger? Tens of thousands of doctors, nurses and medical technicians have already lost their lives, how many will still have to risk it all? The useful metaphor could be the one with chopping the large oak tree because of someone&rsquo;s will of the whim, not thinking how long does it take for another to grow and produce acorns or to give shade. How long does it take to train a doctor? How long to train an experienced nurse? These are the questions all should have been asking themselves from the very beginning, and one wonders how many among the politicians as well as the ordinary people did. It is highly commendable to read (Gallagher et al. 2020) how enthusiastically and in what numbers the young doctors and not yet graduated students of medicine volunteered to fight the pandemic, but the question remains, was the society promoting sacrifice on one side and profiteering on the other. Profiteering from other people&rsquo;s sweat and blood and other people&rsquo;s misery, all with a view of saving a dollar or two more by some business owner who went on lobbying the politician who was then reluctant to introduce proper anti-pandemic measures when and where needed as the world witnessed so many a time in the past year.\u00a0\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">How many among the medical staff will experience long term effects detrimental to their health and the health and wellbeing of their families (Galbraith et al. 2020) in health systems which usually do not take this into account, especially if the problems are related to the mental wellbeing? Furthermore, can anyone with a sound mind claim that an overworked and underslept doctor or a nurse is a fully competent to do his or her duty as under normal conditions? Finally, does the society have the right \u2013 through the shortsighted decisions made by politicians \u2013 to put so much responsibility on just people from the medical profession? The ethical dilemmas medical staff was facing and is continuing to face in virtually every country of the world were many, sometimes quite intricate and too often unbearable (Robert et al. 2020). Ranging from decisions on family visits to the hospitalized patients, some of who would never see their families again, to \u2013 literally (as in the case of one of the most famous such battlegrounds of Bergamo in Italy) \u2013 deciding who lives and who dies, given the availability of the ICU units or the infamous respirators.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The issue with availability of the ICU units or respirators is an especially interesting one, but not only for the reason of saving lives, also for the ramifications \u2013 some of which potentially touching on the constitutional rights or the rule of law as such \u2013 which ensue from the issue. Take, for instance, the fact that in many countries it happened on several occasions or through prolonged periods of time (weeks if not months!) that all the ICU capacities were full nation-wide and so if another person is in desperate need of intensive care, there is a real danger that it will not be provided to him or her. Indeed, such cases were happening routinely<a name=\"_ftnref28\"><\/a><a href=\"#_ftn28\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>28<\/strong><\/span>]<\/sup><\/a>, especially in the early days of the pandemic, where it was left to the doctor in charge to flip a coin or appeal to higher power in order to decide which patient lives and which dies. But consider now the issue from the point of view of the patient being guaranteed the place in intensive care, not to mention a patient who was contributing to the healthcare system regularly from his or her salary throughout his or her working life, this right is surely guaranteed by the constitution of the state itself, not to mention the international laws and conventions. So it would appear that the situation brought about by the inept or insufficiently scientifically informed politicians, or simply politicians who did not have the best interests of their nation at heart, implied that the constitutional rights are not always guaranteed, even though the country is perfectly able to gurantee them by employing better organization and by enforcing the application of science into daily political decision making processes. Can anyone of sound mind and rational outlook deny there were gross oversights and mispractices happening in almost every country around the world when the people of those countries needed their leaders most? Is it not a time for a team of clever legal experts to evaluate all those mispractices and embark on preparing law suits with potentially massive compensation sums claimed? <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">With those worries and proposals we come to our final question, surely the most significant one, if not the first to answer: wherin the responsibility lies? Who is to be blamed, which groups or individuals? Unfortunately, and before we find out for sure that the virus was not manmade or spread as a result of a human error, the responsibility, generally speaking, is shared by virtually everybody. It would be easy to point a finger to this or that government or this or that political leader or party, even the lobbists from the business sector are not to be blamed for all. No, the person next door is responsible too, responsible that the government of his or her country was allowed so many obviously avoidable mistakes which led to treating human lives as numbers; responsible for not having informed him- or herself on the latest scientific development concerning the new virus or the course of the pandemic; responsible for allowing the fake news to spread; responsible for underestimating the power of knowledge \u2013 the power of, simply, correct information promptly communicated. Responsible for having allowed onself to be so easily manipulated: from the protests against obligatory mask wearing to anti-vaccination movements, to not holding your government responsible for delivering on the rights and freedoms guaranteed by the constitution or the international law. Unfortunatelly, all too often one can hear about thinking positively, staying grateful \u2013 counting your blessings \u2013 which would make sense if there was anything to stay positive about and if those were the real blessings and not pretexts to avoiding to confront the true nature of the latest enemy or the dire reality which we find ourselves living. In the times of pandemic of global proportions and consequences not seen for a long while even in the most developed countries, there is a darker side to practicing plain gratitude and positive outlook (both proven tools of modern day psychology) as was so sharply recognized in a recent article from <em>New Statesman<\/em> (26th January 2021). It may provide us with a period of a reasonable peace of mind, but it may also be a deterrent from political and true moral action, from insisting on truth to be communicated to all; from demanding basic human rights \u2013 including the rights to stay informed and stay alive \u2013 to be upheld and from demanding justice for all who deserve it.\u00a0\u00a0\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Finally, we should not live under now an obviously false impression that somehow human lives are above all at least in reputable democracies (how then to justify half a million lives lost to COVID-19 just in the United States of America?!) and that the average citizen does not need to worry much when the catastrophe strikes, and therefore does not need to learn anything new, that might potentially save his or her life, so long as he lives with the belief that the government knows best. But, for what he or she knows, this belief might merely be a necessary illusion fostered by the government for ends different than those immediately thought of by an average voter. This was perhaps never emphasized with more conviction than in a passage from Chomsky (1989, Preface, p. 7-8):<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;The issues that arise are rooted in the nature of Western industrial societies and have been debated since their origins. In capitalist democracies there is a certain tension with regard to the locus of power. In a democracy the people rule, in principle. But decision-making power over central areas of life resides in private hands, with large-scale effects throughout the social order. One way to resolve the tension would be to extend the democratic system to investment, the organization of work, and so on. That would constitute a major social revolution, which, in my view at least, would consummate the political revolutions of an earlier era and realize some of the libertarian principles on which they were partly based. [\u2026] My personal feeling is that citizens of the democratic societies should undertake a course of intellectual self-defense to protect themselves from manipulation and control, and to lay the basis for more meaningful democracy.&rdquo; <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn21\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn21\"><\/a><a href=\"#_ftnref21\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>21<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nOne report of the sequence of some of the most important and most interesting events is found on <em>Nature&rsquo;s <\/em>website (22nd April 2020) starting from 21st of January up to 22nd of April 2020 and covering scientific and media resources worldwide almost day by day.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn22\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn22\"><\/a><a href=\"#_ftnref22\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>22<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nThe question of which conspiracy theory is more credible or, indeed, is any of them credible at all, can and should be assessed seriously, as now \u2013 in the era of light speed communication technology \u2013 as well as back then \u2013 in the cold war era, certain conspiracies seem to be more plausible then others. The question of the origin of the SARS-CoV-2 virus is still a matter of an ongoing international investigation.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn23\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn23\"><\/a><a href=\"#_ftnref23\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>23<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nViruses and microbes in general have a huge potential for mutations, some to their benefit, some harmful or lethal. SARS-CoV-1 disappeared from the world stage, among other reasons, perhaps because a mutation to its genotype attenuating its replication occured during an early stage of the then ongoing pandemic (Muth et al. 2018). Unfortunatelly, the mutations of the SARS-CoV-2 took it to another path.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn24\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn24\"><\/a><a href=\"#_ftnref24\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>24<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nHow this kind of lobbying could be detrimental to not only wellbeing (public health), but also, in the long run, economy itself was well articulated by Russell (1935\/2004, Ch. 1) already in the thirties as will be further discussed in Conclusion.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn25\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn25\"><\/a><a href=\"#_ftnref25\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>25<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nThe true, scientific, name of the new SARS-CoV virus, according to Mavrodiev et al. (2020, p. 15), would then be: <em>Sarbecovirus<\/em> sp. SARS-CoV-2, belonging to the subgenus <em>Sarbecovirus<\/em>, sp. standing for <em>species<\/em> (in both Latin and English), the trivial name SARS-CoV-2 standing for <em>severe acute respiratory syndrome related coronavirus 2, <\/em>genus being <em>Betacoronavirus<\/em>, family <em>Coronaviridae<\/em> (subfamily <em>Orthocoronavirinae<\/em>), order <em>Nidovirales<\/em>, realm <em>Riboviria<\/em>.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn26\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn26\"><\/a><a href=\"#_ftnref26\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>26<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nThe meanings are, respectively: <em>transmissible acute respiratory syndrome<\/em>, <em>clustered acute respiratory syndrome<\/em> and <em>rapid spread respiratory syndrome coronavirus<\/em>.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn27\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn27\"><\/a><a href=\"#_ftnref27\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>27<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRecently Heyward made use of Russell&rsquo;s arguments against working longer hours in <em>New Statesman<\/em> (2020) in a similar way, but not focusing so much on the current situation caused by the pandemic.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn28\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn28\"><\/a><a href=\"#_ftnref28\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>28<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nInstitute for Health Metrics and Evaluation from Seattle, Washington, is maintaining a website of all the requisite statistical data presented in easily accessible charts (<em>IHME<\/em> 2021).<\/p>\n<p><\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>References:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Agamben G., <em>The Invention of an Epidemic<\/em>, <em>European Journal of Psychoanalysis<\/em> (2020), https:\/\/www.journal-psychoanalysis.eu\/coronavirus-and-philosophers\/.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Alwan N. A., Burgess R. A., Ashworth S., Beale R., Bhadelia N., Bogaert D., Dowd J., Eckerle I., Goldman L. R., Greenhalgh T., Gurdasani D., Hamdy A., Hanage W. P., Hodcroft E. B., Hyde Z., Kellam P., Kelly-Irving M., Krammer F., Lipsitch M., McNally A., McKee M., Nouri A., Pimenta D., Priesemann V., Rutter H., Silver J., Sridhar D., Swanton Ch., Walensky R. P., Yamey G. and Ziauddeen H., <em>Scientific consensus on the COVID-19 pandemic: we need to act now<\/em>, <em>The Lancet<\/em> (2020), published online, https:\/\/doi.org\/10.1016\/S0140-6736(20)32153-X.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bi Q., Wu Y., Mei Sh., Ye Ch., Zou X., Zhang Z., Liu X., Wei L., Truelove S. A., Zhang T., Gao W., Cheng C., Tang X., Wu X., Wu Y., Sun B., Huang S., Sun Y., Zhang J., Ma T., Lessler J. and Feng T., <em>Epidemiology and Transmission of COVID-19 in Shenzhen China: Analysis of 391 cases and 1,286 of their close contacts<\/em>, <em>medRxiv<\/em> preprint, posted 27th March 2020, https:\/\/doi.org\/10.1101\/2020.03.03.20028423.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">B\u00f6hning D., Rocchettib I., Maruottic A. and Hollinge H., <em>Estimating the undetected infections in the Covid-19 outbreak by harnessing capture\u2013recapture methods<\/em>, <em>International Journal of Infectious Diseases<\/em> 97 (2020), pp. 197\u2013201.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bowden E., <em>Chinese virologist in hiding after accusing Beijing of coronavirus cover-up<\/em>, <em>New York Post<\/em>, 10th July 2020, https:\/\/nypost.com\/2020\/07\/10\/chinese-virologist-flees-after-accusing-beijing-of-covid-19-cover-up\/.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Chomsky N., <em>Necessary illusions: thought control in democratic societies<\/em>, Pluto Press, London, 1989.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Christakis N. A., <em>Appolo&rsquo;s Arrow: The Profound and Enduring Impact of Coronavirus on the Way We Live<\/em>, Little, Brown, Spark, New York \u2013 Boston \u2013 London, 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Christakis N. A., <em>Nicholas Christakis on fighting Covid-19 by truly understanding the virus: the latest coronavirus is different from past ones, so requires a different response<\/em>, <em>The Economist<\/em>, 10th August 2020, https:\/\/www.economist.com\/by-invitation\/2020\/08\/10\/nicholas-christakis-on-fighting-covid-19-by-truly-understanding-the-virus. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Chu Ch.-M., Poon L. L. M., Cheng V. C. C., Chan K.-S., Hung I. F. N., Wong M. M. L., Chan K.-H., Leung W.-Sh., Tang B. S. F., Chan V. L., Ng W.-L., Sim T.-Ch., Ng P.-W., Law K.-I., Tse D. M. W., Peiris J. S. M. and Yuen K.-Y., <em>Initial viral load and the outcomes of SARS<\/em>, <em>Canadian Medical Association Journal<\/em> 171 (2004), pp. 1349-52.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Costello A., <em>How a string of failures by the British government helped Covid-19 to mutate<\/em>, <em>The Guardian<\/em>, 22nd December 2020, https:\/\/www.theguardian.com\/commentisfree\/2020\/dec\/22\/uk-government-blamed-covid-19-mutation-occur.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cox D., <em>How mRNA went from a scientific backwater to a pandemic crusher<\/em>, <em>Wired<\/em>, 2nd December 2020, https:\/\/www.wired.co.uk\/article\/mrna-coronavirus-vaccine-pfizer-biontech.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cullen W., Gulati G. and Kelly B. D., <em>Mental health in the Covid-19 pandemic<\/em>, <em>QJM: An International Journal of Medicine<\/em>, 0 (2020), pp. 1\u20132.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cyranoski D., <em>Why emergency COVID vaccine approvals could pose a dilemma?<\/em>, <em>Nature<\/em> 588 (2020), pp. 18-19.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Fariza I., <em>&ldquo;The dilemma between health and the economy is absolutely false: we should not waste any more time with this&rdquo;<\/em>, <em>El Pais<\/em>, 2nd November 2020, https:\/\/elpais.com\/economia\/2020-11-01\/el-dilema-entre-salud-y-economia-es-absolutamente-falso-no-deberiamos-perder-mas-tiempo-con-esto.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Flahault A., <em>COVID-19 cacophony: is there any orchestra conductor?<\/em>, <em>The Lancet<\/em> (2020), published online, https:\/\/doi.org\/10.1016\/S0140-6736(20)30675-9.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Galbraith N., Boyda D., McFeeters D. and Hassan T., <em>The mental health of doctors during the COVID-19 pandemic<\/em>, <em>BJPsych Bulletin<\/em> 45 (2020), pp.1-4.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Gallagher T. H. and Schleyer A. M., <em>&ldquo;We signed up for this!&rdquo; \u2014 student and trainee responses to the Covid-19 pandemic<\/em>, <em>The New England Journal of Medicine<\/em> 382 (2020), pp. 25-28.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Goodier M., <em>Is the public really ignoring Covid-19 rules?<\/em>, <em>New Statesman<\/em>, 14th January 2021, https:\/\/www.newstatesman.com\/science-tech\/coronavirus\/2021\/01\/public-really-ignoring-covid-19-rules.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Gunnell D., Appleby L., Arensman E., Hawton K., John A., Kapur N., Khan M., O&rsquo;Connor R. C., Pirkis J. and the COVID-19 Suicide Prevention Research Collaboration<em>, Suicide risk and prevention during the COVID-19 pandemic<\/em>, <em>The Lancet<\/em> <em>Psychiatry<\/em> 7 (2020), pp. 468-471.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Hayward M., <em>Why Bertrand Russell&rsquo;s argument for idleness is more relevant than ever<\/em>, <em>New Statesman<\/em>, 5th August 2020, https:\/\/www.newstatesman.com\/2020\/08\/why-bertrand-russells-argument-idleness-more-relevant-ever.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Heywood A. E. and Macintyre C. R., <em>Elimination of COVID-19: what would it look like and is it possible?<\/em>, <em>The Lancet Infectious Diseases<\/em> (2020), published online, https:\/\/doi.org\/10.1016\/S1473-3099(20)30633-2.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Hippich M., Holthaus L., Assfalg R., Zapardiel-Gonzalo J., Kapfelsperger H., Heigermoser M., Haupt F., Ewald D. A., Welzhofer T. C., Marcus B. A., Heck S.,\u00a0 Koelln A., Stock J., Voss F., Secchi M., Piemonti L., de la Rosa K., Protzer U.,\u00a0 Boehmer M., Achenbach P., Lampasona V., Bonifacio E. and Ziegler A.-G., <em>A Public Health Antibody Screening Indicates a 6-Fold Higher SARS-CoV-2 Exposure Rate than Reported Cases in Children<\/em>, <em>Med<\/em> 2 (2021), pp. 1\u201315.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Holder J.,&nbsp;Stevis-Gridneff M.&nbsp;and&nbsp;McCann A., <em>Europe&rsquo;s Deadly Second Wave:<br \/>\n How Did It Happen Again?<\/em>, <em>The New York Times<\/em>, 4th December 2020,\u00a0 https:\/\/www.nytimes.com\/interactive\/2020\/12\/04\/world\/europe\/europe-covid-deaths.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Institute for Health Metrics and Evaluation<\/em>, <em>COVID-19 projections,<\/em> 2021, https:\/\/covid19.healthdata.org\/italy?view=total-deaths&amp;tab=trend, accessed on 27th February 2021.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jones O., <em>Giving people false hope about the pandemic isn&rsquo;t &lsquo;balanced&rsquo; \u2013 it&rsquo;s dangerous<\/em>, <em>The Guardian<\/em>, 1st January 2021, https:\/\/www.theguardian.com\/commentisfree\/2021\/jan\/01\/false-hope-pandemic-dangerous-disinformation. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Liu Y., Yan L.-M., Wan L., Xiang T.-X., Le A., Liu J.-M., Peiris M., Poon L. L. M. and Zhang W.,<em> Viral dynamics in mild and severe cases of COVID-19<\/em>, <em>The Lancet Infectious Diseases<\/em> (2020), published online, https:\/\/doi.org\/10.1016\/S1473-3099(20)30232-2.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mason P., <em>The Tories aim to get through the pandemic by blaming the public<\/em>, <em>New Statesman<\/em>, 23rd December 2020, https:\/\/www.newstatesman.com\/politics\/uk\/2020\/12\/tories-aim-get-through-pandemic-blaming-public.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mavrodiev E. V., Tursky M. L., Mavrodiev N. E., Ebach M. C. and Williams D. M., <em>On classification and taxonomy of coronaviruses (Riboviria, Nidovirales, Coronaviridae) with the special focus on severe acute respiratory syndrome related coronavirus 2 (SARS-Cov-2)<\/em>, <em>bioRxiv<\/em> preprint, posted 19th October 2020, https:\/\/doi.org\/10.1101\/2020.10.17.343749.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">McBain S., <em>The dark side of practising gratitude during a pandemic<\/em>, <em>New Statesman<\/em>, 26th January 2021, https:\/\/www.newstatesman.com\/international\/culture\/2021\/01\/dark-side-practising-gratitude-during-pandemic.<strong> <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Muth D., Corman V. M., Roth H., Binger T., Dijkman R., Gottula L. T., Gloza-Rausch F., Balboni A., Battilani M., Rihtari\u010d D., Toplak I., Ameneiros R. S., Pfeifer A., Thiel V., Drexler J. F., M\u00fcller M. A. and Drosten C., <em>Attenuation of replication by a 29 nucleotide deletion in SARS coronavirus acquired during the early stages of human-to-human transmission<\/em>, <em>Nature: Open Access<\/em> 8 (2018), pp. 15177-15187.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>N1<\/em>, <em>Radman: Ljudi koji su umrli u vezi s infekcijom korone, bili bi umrli i bez nje<\/em>, 20th January 2021., https:\/\/hr.n1info.com\/vijesti\/radman-ljudi-koji-su-umrli-u-vezi-s-infekcijom-korone-bili-bi-umrli-i-bez-nje\/.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Nature: News<\/em>, <em>Coronavirus: the first three months as it happened<\/em>,<strong> <\/strong>22nd April 2020, https:\/\/www.nature.com\/articles\/d41586-020-00154-w.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Rajkumar R. P., <em>COVID-19 and mental health: A review of the existing literature<\/em>, <em>Asian Journal of Psychiatry<\/em> 52 (2020), pp. 102066-71.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Robert R., Kentish\u2011Barnes N., Boyer A., Laurent A., Azoulay E. and Reignier J., <em>Ethical dilemmas due to the Covid\u201119 pandemic<\/em>, <em>Annals of Intensive Care <\/em>10 (2020) pp. 84-92.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Russell B. (1935), <em>In Praise of Idleness and Other Essays<\/em>, Routledge, London \u2013 New York, 2004.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Skidelsky R. and Bolondi M., <em>Why the West failed to contain Covid-19<\/em>, <em>New Statesman<\/em>, 26th November 2020, https:\/\/www.newstatesman.com\/world\/europe\/2020\/11\/why-west-failed-contain-covid-19.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Su A., <em>A doctor was arrested for warning China about the coronavirus. Then he died of it<\/em>, <em>Los Angeles Times<\/em>, 6th February 2020, https:\/\/www.latimes.com\/world-nation\/story\/2020-02-06\/coronavirus-china-xi-li-wenliang.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Weisberg S. P., Connors T. J., Zhu Y., Baldwin M. R., Lin W.-H., Wontakal S., Szabo P. A., Wells S. B., Dogra P., Gray J., Idzikowski E., Stelitano D., Bovier F. T., Davis-Porada J., Matsumoto R., Meimei M., Poon L., Chait M., Mathieu C., Horvat B., Decimo D., Hudson K. E., Dei Zotti F., Bitan Z. C., La Carpia F., Ferrara S. A., Mace E., Milner J., Moscona A., Hod E., Porotto M. and Farber D. L., <em>Distinct antibody responses to SARS-CoV-2 in children and adults across the COVID-19 clinical spectrum<\/em>, <em>Nature Immunology<\/em> 22 (2021), pp. 25\u201331.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Whitaker P., <em>Notes on a crisis: Why we must not allow death on this scale to be neutralised or normalised<\/em>, <em>New Statesman<\/em>, 27th January 2021, https:\/\/www.newstatesman.com\/politics\/health\/2021\/01\/notes-crisis-why-we-must-not-allow-death-scale-be-neutralised-or-normalised.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Wouters O. J., Shadlen K. C., Salcher-Konrad M., Pollard A. J., Larson H. J., Teerawattananon Y. and Jit M., <em>Challenges in ensuring global access to COVID-19 vaccines: production, affordability, allocation, and deployment<\/em>, <em>The Lancet<\/em> (2020) published online, https:\/\/doi.org\/10.1016\/S0140-6736(21)00306-8.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zhou P., Yang X.-L., Wang X.-G., Hu B., Zhang L., Zhang W., Si H.-R., Zhu Y., Li B., Huang Ch.-L., Chen H.-D., Chen J., Luo Y., Guo H., Jiang R.-D., Liu M.-Q., Chen Y., Shen X.-R., Wang X., Zheng X.-Sh., Zhao K., Chen Q.-J., Deng F., Liu L.-L., Yan B., Zhan F.-X., Wang Y.-Y., Xiao G.-F. and Shi Zh.-L., <em>A pneumonia outbreak associated with a new coronavirus of probable bat origin<\/em>, <em>Nature<\/em> 579 (2020), pp. 270-289.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Kolika je cijena znanstvene nepismenosti u vrijeme globalne pandemije?<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Sa\u017eetak<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Rad prati razvoj i dalje prisutne pandemije kako je o njoj izvje\u0161tavano u nekima od vode\u0107ih svjetskih medija kao i znanstvenih \u010dasopisa. Autor je pratio razne medije jo\u0161 od prakti\u010dki po\u010detka pandemije u Europi i ovdje \u0107e poku\u0161ati vrednovati uloge i stvarnu praksu znanstvenika, politi\u010dara i drugih aktera tijekom pandemije od njenih po\u010detaka u Kini krajem 2019. pa do potkraj velja\u010de 2021. Klju\u010dna pitanja na koja je poku\u0161ano dati odgovore u ovom radu su: Za\u0161to su se doga\u0111aji koji su se zbili tijekom pandemije odigrali kako su se odigrali, uz toliko neodlu\u010dnih poteza politi\u010dara (kao i, povremeno, nekih stru\u010dnjaka), uz toliko dezinformacija ili neto\u010dnih informacija i uz toliko propu\u0161tenih prilika za odlu\u010dnije poteze koji su ponekad mogli i spasiti \u017eivote? Koji je razlog pozadi produljenih razdoblja \u0161utnje u komunikacijskom lancu? I koja je cijena nedovoljne upu\u0107enosti u znanost \u2013 njene \u010dinjenice, metode i na\u010dine komunikacije \u2013 u ovo vrijeme globalne pandemije? Osnovna je teza da je nedovoljno poznavanje znanosti \u2013 a ponekad, jednostavno, i znanstvena nepismenost \u2013 kako smo mogli vidjeti od onih na najvi\u0161im polo\u017eajima vlasti pa do tzv. teoreti\u010dara zavjere, ko\u0161talo sve nas previ\u0161e kako u izgubljenim ljudskim \u017eivotima, tako i u nepredvidljivoj patnji koja tek slijedi. Odgovornost dijele gotovo svi akteri i ista se mora razmotriti, u nekim slu\u010dajevima i na sudovima pravde, ukoliko nam je nau\u010diti sve vrijedne lekcije za budu\u0107nost javnog zdravstva, svjetskog gospodarstva i, doista, opstanka \u010dovjeka.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em> SARS-CoV-2 pandemija; znanstvena pismenost; komunikacija znanosti; odgovornost razli\u010ditih aktera; medijske i politi\u010dke manipulacije.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"4inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#16 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.4\">10.46640\/imr.10.19.4<\/a><br \/>\nUDK 316.774:616.891.6-045.52<\/p>\n<p>Pregledni \u010dlanak<\/p>\n<p>Review article<\/p>\n<p>Primljeno: 15.2.2021.<br \/>\n<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">\u017deljko Rutovi\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Ministarstvo kulture Crne Gore, Direktorat za medije, Crna Gora<br \/>\nzeljko.rutovic@mku.gov.me<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Medijska prodaja straha<\/p>\n<p>(COVID 19 \u2013 INFODEMIJA \u2013 SOCIOLOGIJA PROMJENE)<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/Z. Rutovic, Medijska prodaja straha.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (279 KB), Hrvatski, Str. 3009 &#8211; 3020<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nRad ima za cilj problematizaciju novonastalih fenomena i karaktera dru\u0161tvene promjene i instituta krize izazvanih pandemijom virusa Corone-Covid 2019. U tom duhu rad apostrofira infodemiju odnosno medijsku prodaju straha kao manipuliraju\u0107e kategorije koja odstupa od izvornosti medijskih na\u010dela informisati i edukovati. Shodno tome medijska proizvodnja i prodaja straha rezultanta je politi\u010dko-medijsko-korporativnih interesa globalnog karaktera. Medijska prodaja straha svojim mehanizmima konvergira i problematizuje u kontekstu digitalnog ,,pametnog\u201c doba arsenal manipulativnih obrazaca, stereotipa i predrasuda medijski oblikovanog 21.vijeka.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nU kontekstu teme, rad referi\u0161e i aspekte tehnolo\u0161kog nadzora kao oblika ,,borbe\u201c protiv Covid 19.<\/p>\n<p><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>pandemija, infodemija, mediji, Covid 19, strah, manipulacija, predrasude, protivnik, rat, tehnolo\u0161ki nadzor.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>1. Uvodna razmatranja<\/strong><\/p>\n<p align=\"right\">,,<em>Najve\u0107a dugmad u na\u0161im mozgovima<\/em><br \/>\n <em>su ona za strah, za bijes i za po\u017eudu&ldquo;<\/em><\/p>\n<p align=\"right\"><em>Juval Noh Harari<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Velike istorijske epidemije mijenjale su svijet na razli\u010dite na\u010dine \u2013 demografski, kulturolo\u0161ki, ekonomski, materijalno. Tako je npr. manjak radne snage nakon Crne smrti ubrzao tehnolo\u0161ke inovacije i raspad feudalnog dru\u0161tva. Kolera se pak naziva ,,bole\u0161\u0107u revolucija&ldquo;. Sve velike epidemije kolere su izbile u politi\u010dki turbulentnim godinama: 1848. revolucija ,,Prolje\u0107e naroda&ldquo;, 1866. u vrijeme raspada njema\u010dke konfederacije, te 1892. u Hamburgu, epidemija koja je bila povezana s velikim brojem ruskih Jevreja koji su emigrirali za SAD, bje\u017ee\u0107i od pogroma u Ruskom Carstvu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pokreti \u2013 migracije stanovni\u0161tva usled socijalnih prevrata, rata i izbjegli\u0161tva pove\u0107avale su opasnosti od \u0161irenja bolesti. U ovom kontekstu i karakteru promjena i dru\u0161tvenih turbulencija podsjetimo da su npr. nakon epidemijskog talasa kolere visoke smrtnosti u Ma\u0111arskoj 1831.godine narodne mase oplja\u010dkale dvorce masakriraju\u0107i plemi\u0107e. U drugim prilikama napadi su bili usmjereni protiv gradskih i dr\u017eavnih vlasti usled kojih bi u strahu od nemira gradovi i dr\u017eave popu\u0161tali mjere protivepidemijske za\u0161tite, poput prisilne hospitalizacije kojima je kroz istoriju nesrazmjerno bilo pogo\u0111eno siroma\u0161no stanovni\u0161tvo, \u0161to je do\u017eivljavano kao nepravedno izdvajanje potla\u010denih slojeva dru\u0161tva.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Karakter dru\u0161tvene promjene izazvane pandemijom virusa covid-19, pred kojim se svijet na\u0161ao u kratkom periodu, prirodno o\u010dekuje konceptualno promi\u0161ljanje dru\u0161tvenih nauka-sociologije, filozofije, psihologije, etike, antropologije, pedagogije, kulturologije u razumijevanju-poja\u0161njavanju uzroka i posledica virusa- strahova, briga i pona\u0161anja pojedinaca i sistema. Mnogo pitanja koja su se ina\u010de globalno problematizovala i prije ove krize, sada su dodatno pra\u0107ena novim pitanjima, dilemama i izazovima.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bilo kako da do\u017eivljavali svijet uzroka i nivoa posledica, izvjesno je da je svijet u odre\u0111enoj formi prekretnice koja tra\u017ei adekvatne odgovore. O\u010duvanje civilizacije, slobode, demokratije, ljudskih prava, morala, bio bi nu\u017ean imperativ u kreiranju ,,nove normalnosti&ldquo;. Odnos prema prirodi, dru\u0161tvu, \u010dovjeku logi\u010dno je pitanje kako danas, tako i sjutra, iz ugla relacionog odnosa prema neoliberalnom ekonomskom modelu, maksimalizaciji profita, blagostanju malog i siroma\u0161nog ve\u0107eg dijela populacije planete, prema upotrebi vje\u0161ta\u010dke inteligencije i drugih pomenutih tehnologija, prema pove\u0107anom digitalnom nadzoru, prema ulozi i mo\u0107i medija.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Nesporno je da je karakter ove dru\u0161tvene promjene radikalizovao optiku pojmova kao \u0161to su strah, odgovornost, panika, bolest, distanca, komunikacija, priroda, virus, kazna, \u0161ansa, opomena, ljubav, nedostajanje&#8230; Njihovu prirodu, sadr\u017eaj i posledice \u017eive svi \u2013 i stari i mladi, i bogati i siroma\u0161ni, i grad i selo, zdravi i bolesni. Otuda opet pitanje prethodnih pitanja \u2013 je li i \u0161ta je corona promijenila? Je li promjena na bolje ili gore? Je li ona (ne)o\u010dekivane evolutivne ili revolucionarne vrijednosti? Da li je na svom stepenu razvoja \u010dovje\u010danstvo (ne)doraslo izazovu i posledicama krize, te koliko \u0107e samo transformisati i kao sistem i kao kultura i civilizacija? Da li je ova promjena vratila u orbitu zaboravljene vrijednosti i zaboravljene rije\u010di, koje su se pod naletom kapitala i korporativnih trustova stropo\u0161tale u nepovratni bezdan.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Krize ra\u0111aju promjene. Shodno svom vitalizmu i sistemsko-institucionalnoj spremnosti dru\u0161tva odgovaraju i adaptiraju se na karakter dru\u0161tvene promjene. Podsjeti\u0107emo da su svjetske krize donosile najve\u0107e prodore u medicini, nauci, in\u017eenjerstvu. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pitanje mjera izolacije otvorilo je traganje za modelom socijalne podr\u0161ke pomo\u0107u kojeg se kriza i karakter promjene lak\u0161e savladavaju. Lepeza aktivnosti \u0161irokog je spektra \u2013 dru\u0161tvene mre\u017ee, alkohol, psihijatrijski medikamenti, ,,teorija zavjere&ldquo;, kreativne aktivnosti, meditacija, molitve. Svakako promjena ovog karaktera u fokus je stavila posredovane socijalitete kao novo prostorno, vremensko, individualno i konceptualno iskustvo. No, istovremeno izolacija je i prostor za nasilje u porodici, o\u010daj, bijes i druge forme devijantnog pona\u0161anja, kao izraza neadaptiranosti na novo socijalno iskustvo. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mnogo razloga i novih iskustava, u odnosu na sve prethodno govori da je pandemija covid-19 neobi\u010dan socijalni fenomen. Ovaj virus obuhvatio je svaku ta\u010dku na Zemlji, vijesti o njemu \u0161ire se eksponencijalnom brzinom preko interneta i mobilne telefonije. Svijet je postao veliki ekran, na kojem su \u017eivot i smrt vodili upornu borbu. Nijedna od prethodnih epidemija nije primjenljiva na ovu XXI vijeka niti se karakteri dru\u0161tvenih promjena mogu ravnati i na analognoj ravni izu\u010davati.\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Naglo izazvana dru\u0161tvena promjena, izazvana apokalipti\u010dnim pohodom virusa Covid-19 od kojeg se obolijeva iz sata u sat, preoblikovala je sve aspekte na\u0161ih dru\u0161tava i ekonomija, od obrazovanja do radnih uslova, do transformacije svake industrijske grane. ,,Moramo da izgradimo potpuno nove temelje na\u0161ih ekonomskih i socijalnih sistema&ldquo; kaza\u0107e ovim povodom Klaus \u0160vab, osniva\u010d i izvr\u0161ni predsjednik Svjetskog ekonomskog foruma u Davosu. Te\u0161ke odluke koje cijelo \u010dovje\u010danstvo donosi izmijeni\u0107e umnogome ne samo zdravstveni sistem ve\u0107 i ekonomiju, politiku i kulturu svijeta u kome \u017eivimo.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kakve \u0107e promjene izazvati coronavirus? Ovo pitanje podjednako je va\u017eno svim segmentima dru\u0161tva \u2013 ekonomiji, politici, medicini, kulturi, socijalnom odnosima&#8230; Zavisno od prirode samog dru\u0161tvenog organizma, neke promjene \u0107e biti br\u017ee, neke sporije jer \u0107e tra\u017eiti evoluciju podsistema i drugih faktora \u010dijim, jedinstvom se generi\u0161e promjena.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>2. Sociologija krize<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Po karakteru i dubini posledica \u2013 ratovi, elementarne nepogode, bolesti, tokom istorije ljudske civilizacije izazvali su tektonske oblike dru\u0161tvenih promjena koje su zakonito mijenjale dotada\u0161nje oblike strukture i modela socijalnog organizma. Shodno uzro\u010dniku dru\u0161tvene promjene redefinisale su se oblici pona\u0161anja, \u017eivota, rada pojedinaca i dru\u0161tvenih grupa. Shodno sistemu spojenih sudova i filozofske maksime povezanosti svih sa svima, i svega sa sva\u010dim, ni\u0161ta u dru\u0161tvenom bi\u0107u nije moglo ostati netaknuto oblikom odre\u0111ene promjene. Karakter krize, vanrednosti, odnosno radikalna izmjena koncepcije \u017eivota i pona\u0161anja u situacijama kada su posebno ugro\u017eeni \u017eivoti sa naglim smrtnim ishodima, novouspostavljene mjere, mehanizmi i preporuke, zna\u010dajnim dijelom evoluiraju i migriraju ka prostorima redovnih situacija, tra\u017ee\u0107i prostor trajnosti novo-uspostavljene mjene.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sociologija krize shodno promjenama na radarima vanrednosti registrova\u0107e trajnije promjene npr.u kulturi rada, pona\u0161anja, vremena preventive, interakcije, solidarnosti, odgovornosti. Drugi oblici poprimali su evolutivnije oblike redefinicije dru\u0161tvene promjene generisane sistemskim oblicima regulacije dru\u0161tva.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Svaka kriza na svoj na\u010din, a posebno ovakvog pandemijskog karaktera istovremeno je i test (ne)ispravnosti razli\u010ditih nau\u010dnih teorija, te se otuda ne slu\u010dajno i ka\u017ee da su krize ,,Sveti gral&ldquo; nauke.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Razlike izme\u0111u autoritarnog i demokratskog naslje\u0111a umnogome su generisale preveniranje i upravljanje krizom. Razli\u010diti sociolo\u0161ki-kulturolo\u0161ki obrasci u odnosu primata zajednice ili pojedinca bile su i razli\u010dite platforme dru\u0161tva u odgovoru na novonastale prilike. Socio-politi\u010dke prilike Kine, Japana, Ju\u017ene Koreje, Singapura, me\u0111unarodno nepriznatog Tajvana, neuporedive sa onima u tradicionalnim evropskim de4mokratijama dovele su do razli\u010ditih mehanizama, faktora i instrumenata u borbi sa covid-19. prinudne, vanredne mjere nailazile su na manje ili ve\u0107e razumijevanje od strane gra\u0111ana, \u0161to je posledi\u010dno rezultiralo i razli\u010ditim brojkama, statistikama smrtnosti. Naravno, ovdje ne apstrahujemo ulazni element, prirodu i karakter autoritarnih poredaka i na njima definisanih kaznenih politika.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Imaju\u0107i u vidu karakter krize, njene dubine ona je svekoliki test socijalno-strukturne otpornosti jednog dru\u0161tva. Na isku\u0161enje, propitivanje, elasti\u010dnost i otpornost stavljeni su pojmovi solidarnosti, zajednice, socijalne pravde, tako\u0111e u fokusu krize su ne manje i pitanja-fenomeni sebi\u010dnosti, i egocentri\u010dnosti vrijednosti, prioriteta&#8230;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Odjednom, \u010dovje\u010danstvo se na\u0161lo u situaciji al\u017eirskog grada Orania iz Kamijevog romana Kuga. Karantin, izolacija, samo\u0107a, panika, depresija, sa svim prate\u0107im elementima andividualnog i dru\u0161tvenog organizma razlile se sa svim posledicama po \u010dovjeka i dru\u0161tvo. A na toj relaciji, i u vertikalnoj i horizontalnoj osovini dru\u0161tvene strukture manifestovana je \u0161kolska lekcija sociologije krize.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zato, kako zaklju\u010duje istori\u010darka <em>Dubravka Stojanovi\u0107 ,,pandemija koronavirusa jeste jedinstven istorijski eksperiment. Nijedna prethodna epidemija nije obuhvatila ba\u0161 svaku ta\u010dku na Zemlji, nije bila pra\u0107ena preko interneta, nije se o njima moglo saznati sve i svakog trenutka, iz telefona. Sve prethodne epidemije de\u0161avale su se u jednom mnogo ve\u0107em i daleko sporijem svetu. Zbog toga mo\u017eda ni savremena iskustva iz velikih svjetskih kriza nisu lako primjenljiva na ovu situaciji<\/em>&ldquo;(2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Svijet XXI vijeka je svijet svekolikih izazova i njima prate\u0107ih kriza. U tom duhu <em>Mark Fi\u0161eti<\/em>, autor \u010dasopisa <em>Scientific American<\/em> prvi \u0107e pisati o istra\u017eivanju koje povezuje klimu i rat u Siriji, \u0161ta vi\u0161e istra\u017eivanje iz marta 2015.godine objavljeno u presti\u017enoj ameri\u010dkoj publikaciji <em>Proceedings of the National Academy of Science<\/em>\u00a0 pokazuje da su ratu u Siriji i posledi\u010dno migrantske krize u najve\u0107oj mjeri izazvale klimatske promjene. Naime, u Siriji je od 2006-2011.godine zabilje\u017een najdu\u017ei i najstresniji period su\u0161a koja je uni\u0161tila poljoprivrednu proizvodnju u ruralnim sredinama, \u0161to je dovelo do prvog inicijalnog talasa migracija-od sela ka gradovima u Siriji. Izbjeglice, glad i kriza su u narednim godinama dovele do nestabilnosti, revolucije i stravi\u010dnog gra\u0111anskog rata. Migracije se nakon toga nastavila ka Evropi poja\u010davaju\u0107i priliv migranata a sa njima i druge aspekte prate\u0107ih oblika krize koje su izazvale \u017eestoke polemike unutar Evropske unije. No, klimatske promjene i bez ratova izazivaju posledice nalik onima \u0161to izazivaju oru\u017eani sukobi, o \u010demu govori i poznati \u0160terhov izvje\u0161taj koji je prije skoro dvije decenije predvidio da \u0107e klimatske promjene ko\u0161tati kao cio jedan svjetski rat. Sumarno i svekolike posledice uporedive su i onespokojavaju\u0107e iz ugla globalnih kriza.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Poznati neuropsihijatar <em>Boris Sirulnik<\/em> u ovom diskursu kaza\u0107e ,,<em>Krize su u\u010destale u istoriji \u010dovje\u010danstva. Moramo da se prilagodimo nevidljivoj agresiji. Evolucija \u010dovjeka se odvijala samo putem krize. Poslije ove, porodica i bra\u010dni par ponovo \u0107e postati uto\u010di\u0161te mira<\/em>&ldquo;. Slavni sociolog <em>Edgar Morgan<\/em> \u0107e pak kazati: ,,<em>Jedna od velikih lekcija krize jeste da ne mo\u017eemo izbje\u0107i neizvjesnost: stalno smo u neizvjesnosti za lijek protiv virusa, u neizvjesnosti razvoja i neizvjesnosti posledica krize. Prijedlog za vaspitanje: uspostaviti u obrazovanje kako da se suo\u010dimo sa neizvjesno\u0161\u0107u?<\/em>&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3. Medijska prodaja straha ( Infodemija )<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Po rije\u010dima Roberta Be\u0161are sociologa i urednika referentnog zbornika <em>Strah i anksioznost u 21.vijeku<\/em> jedino se strah bolje i \u010de\u0161\u0107e prodaje od seksa. Zabluda je, tvrdi on, da masovni mediji prodaju informacije, jer u tom slu\u010daju ne bi opstali na tr\u017ei\u0161tu. Da je strah, u novoj medijskoj proizvodnji, sveop\u0161ti dru\u0161tveni fenomen govori i \u010dinjenica da se <em>sociologija straha <\/em>danas izdvaja kao autonomna istra\u017eiva\u010dka oblast.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">,,Stvoren je takozvani ,,problemski okvir&ldquo; ili diskurs straha koji defini\u0161emo kroz sveprisutnu komunikaciju obele\u017eenu povi\u0161enom simboli\u010dkom pozorno\u0161\u0107u i igranjem s idejom opasnosti. \u017divimo u ma\u0161ini straha koja potom proizvodi publiku straha kao promociju i kori\u0161\u0107enje predrasuda o sebi i drugima \u2013 bolji sam od tog i tog, manje sam sretan od tog i tog, bolje je da \u010duvam ono \u0161to imam \u2013 u cilju u\u010dvr\u0161\u0107ivanja pozicija dominacije. Iskreno strahujem da od straha u budu\u0107nosti ne\u0107emo mo\u0107i da pobegnemo, u kojem god \u0107o\u0161ku sveta da se na\u0111emo&ldquo;, kaza\u0107e <em>Robert Be\u0161are <\/em>( Nin, 16.02.2017, str.26).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pogledajmo, analizirajmo kako se strah, medijski proizvodi i medijski prodaje. Kako se distribuira na svim nivoima, klasama i slojevima, po polu i uzrastu&#8230; Vje\u0161ta\u010dka proizvodnja spolja\u0161njih i unutra\u0161njih neprijatelja, strah od novih, dosad nepoznatih bolesti, strah od prirodnih katastrofa, egzistencijalni strah u vidu straha od rata, nuklearnog sukoba, gubitka radnog mjesta, strah od klimatskih promjena&#8230;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Koliko (ne)realni, mnogi medijski strahovi su neutemeljeni i neselektivni strahovi koji kao takvi podsti\u010du kod \u010dovjeka anksioznost i urgentnost, umjesto straha kao evolutivnog kognitivnog oru\u0111a.\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U svijetu i svijetlu medijske masovne proizvodnje i prodaje straha favorizuje se pla\u0107anje po kliku, ,,vanrednim bonusima&ldquo; u trci za novcem i publikom. Brana izme\u0111u informacije i spektakla popustila je pred novcem. U toj funkciji usmjeriva\u010di i selektori tema su algoritmi koji analiziraju navike \u010ditalaca ( teme diskusija na dru\u0161tvenim mre\u017eama, pretrage na Guglu i trendove na Tviteru ) pronalaze\u0107i ono \u0161to \u0107e izazvati najvi\u0161e interesovanja. Korak dalje u potencijalnom odsustvu matemati\u010dkih rezultata kao osnove programskog sadr\u017eaja razvijaju se novi instrumenti proizvodnje straha za koje su novinarski standardi manje bitni.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U iluziji bezgrani\u010dne slobode, ni\u010dim ograni\u010dene, dru\u0161tvene mre\u017ee su danas sna\u017ena sredstva za utjerivanje straha, gdje anonimni entiteti sa mnogostrukim interesima strah vide i populari\u0161u kao mo\u0107no sredstvo raznih oblika interesa i cilja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Za nemali broj medija i njihovog izvje\u0161tavanja u povodu Covid-19, kao da je u prazno govorio <em>Hans Keluge<\/em>, direktor Svjetske zdravstvene organizacije za Evropu <em>,,novinari su tako\u0111e dio rada u cilju za\u0161tite javnog zdravlja<\/em>&ldquo;. No, dezinformacije, ksenofobne izjave i \u0161irenje panike nijesu mimoi\u0161li ovu tragi\u010dnu globalnu krizu. Otuda, iznova pitanje, u \u010dijoj su slu\u017ebi mediji? Naivnost pitanja ne osloba\u0111a od prakti\u010dnih posledica neeti\u010dkog medijskog rada.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Infodemija je toliko ve\u0107 prvih dana krize uzela maha, da bi Svjetska zdravstvena organizacija saop\u0161tila da je borba protiv la\u017enih vijesti podjednako te\u0161ka kao i borba protiv novog virusa. Svjetska zdravstvena organizacija je u tom kontekstu objavila i \u010ditavu listu mitova koji se \u0161ire putem medija a koji nemaju nikakve veze sa lije\u010denjem corone.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">A suo\u010deni sa strahom koji ne bira ni kontinent, naciju, pol, ni starost, gra\u0111ani pod medijskim pritiskom posegnu \u010desto za ,,rje\u0161enjima&ldquo; i vjerovanjima koja nemaju nau\u010dno utemeljenje. ,,<em>Ako ste u d\u017eungli, i neko odsko\u010di jer je video zmiju, automatski radite istu stvar<\/em>&ldquo; kaza\u0107e u diskursu ,,zaraze strahom&ldquo; <em>Sander van der Linden<\/em>, doktor socijalne psihologije na Univerzitetu u Kembrid\u017eu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Shodno situaciji izazvanoj coronavirusom modelirali su se, kod dijela medija, ve\u0107 etablirani narativi \u2013 npr.antizapadni, antidemokratski, anti EU, anti Nato, antivakcionalni&#8230; Razloga za proizvodnju straha je mnogo. Naj\u010de\u0161\u0107i su oni svjesne motivacije, dok je manji broj onih koji to rade iz neznanja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">,,<em>Negativno iznena\u0111enje u celoj pri\u0107i oko \u0161irenja psihoze i panike su imali tzv.mainstream mediji, ili kako bi to nekada\u0161nji dopisnici rekli ,,ugledni listovi&ldquo;. U borbi sa sve nelojalnijom i \u017eestokom konkurencijom, suo\u010deni sa permanentnom krizom, kresanjem tro\u0161kova, radnih mjesta, neizvesno\u0161\u0107u, nekada\u0161nji stilovi novinarstva su po\u010deli da podle\u017eu pravilima modernog informativnog ,,divljeg zapada&ldquo;&#8230; Kada ka\u017eete ,,ve\u0107 100 oboljelih&ldquo; sugeri\u0161ete \u010ditaocu ili gledaocu da se virus \u0161iri br\u017ee od o\u010dekivanog. Ako upotrijebite formulaciju ,,samo 100 oboljelih&ldquo;, isto ste rekli istinu ali upu\u0107ujete korisnika va\u0161e informacije da je situacija pod kontrolom. Kao \u0161to vidite istina mo\u017ee da se prika\u017ee na dva na\u010dina i da izazove opre\u010dne efekte&#8230; \u0160irenje straha od bolesti, virusa, epidemija nije smrtonosno, ali je zarazno i prelazno&ldquo;<\/em> Kaza\u0107e u ovom predmetnom diskursu \u017deljko Panteli\u0107(2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jednostavno, do\u0161lo je do mete\u017ea u hiperprodukciji informacija i ,,informacija&ldquo;. Kontradiktorni stavovi i neprovjereni savjeti, od strane raznih stru\u010dnjaka, prire\u0111uju se, dora\u0111uju i finalno stvaraju ne malu zabunu kod medijskog konzumenta.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Svakako da je strah visokoprofitabilna moneta kojom se da lako i na\u017ealost uspje\u0161no manipulisati.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kako ka\u017ee istori\u010dar <em>\u017dan Delimo<\/em>, opasnosti nam, na\u017ealost, nikad nije manjkalo, od virusa, preko kuge do rata i gladi, pa smo se sa strahom sa\u017eivjeli. Ovoga puta strah od smrti, dobija sva svoja lica i sve medijske alate. Broj kreveta, respiratora, maski, sredstava za higijenu, hrane-pokrenulo je sve emocionalne reakcije koje se konzumacijom medija uve\u0107avaju, prenose i u najgorem scenariju artikuli\u0161u.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vojnim \u017eanrom kazano na djelu je ,,sajops&ldquo; psiholo\u0161ka operacija propagande. Zahvaljuju\u0107i naprednim tehnikama i zavisno od konkretnog cilja napredak kampanje se mo\u017ee pratiti u ,,realnom vremenu&ldquo;. Razumijevanje i podstrekivanje ,,najdubljih emocija&ldquo; osnov je medijske proizvodnje i prodaje straha. Ovaj fenomen u zbiru sa profilisanjem pona\u0161anja ljudi postaje dio propagandnog arsenala geopolitike. Istori\u010darka medija <em>Hajdi Tvirek<\/em> kaza\u0107e da su strahovi od masovnih manipulacija novih medija stari koliko i sami mediji. Svaki novi vid tehnolo\u0161ki novog medija samo je uve\u0107avao kako strah, tako i mo\u0107 manipulacije.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>4. Nevidljivi protivnik \u2013 u ratu smo<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">,,U ratu smo&ldquo; rije\u010di su francuskog predsjednika <em>Emanuela Makrona<\/em>, kazane povodom borbe protiv covid-19, koje su postale op\u0161teprihva\u0107enom retorikom politi\u010dkih ( i ne samo ) vo\u0111a \u0161irom svijeta. Britanski premijer <em>Boris D\u017eonson<\/em> re\u0107i \u0107e da su svi gra\u0111ani ,,regrutovani&ldquo; a <em>Donald Tramp<\/em> \u0107e sebe opisati kao ,,ratnog predsjednika&ldquo;. No, po\u0161to virus nije vojni\u010dka formacija, pogledajmo aspekte ovog planetarnog rata, koji su njegovi elementi, alati i koliko oni korespondiraju sa realnim ratom tradicionalnih obrazaca.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Slo\u017ei\u0107emo se da je vijek u kome \u017eivimo donio nove izazove, nove globalne prijetnje u okviru kojih rat dobija druga obilje\u017eja i zna\u010denja. Hibridni rat, informati\u010dki rat, biolo\u0161ki rat, propagandni rat, sintagme su i kolokviji novih prijetnji koji tra\u017ee adekvatne mehanizme za\u0161tite, borbe, preventive, resursa, strategija&#8230;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Otuda Makronova definicija, uporedba covid-19 sa ratom konceptualno referi\u0161e na zna\u010dajke koje se preslikavaju iz oblika linearnog, analognog ratovanja. Nevezano od toga \u0161to je neprijatelj su\u0161tinski nevidljive prirode, stanja poput pandemije sli\u010dna su ratovima. Tada se \u010ditavo dru\u0161tvo posmatra u jednom istom prostoru \u2013 materijalnom, vremenskom, kriznom, istorijskom, politi\u010dkom.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Rat protiv coronavirusa prirodno, kako je i do\u0161ao preko no\u0107i, zahtijeva brze i odlu\u010dne re-akcije koje ne trpe sporovodne administrativne procedure redovnih stanja. Jer, u ratu smo!<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U okviru politi\u010dkih sistema, generalno uzev\u0161i, svu vlast preuzimaju vlade nacionalnih dr\u017eava.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">,,<em>Rat generalno govore\u0107i donosi poja\u010danu ekonomsku proizvodnju, veliko kretanje ljudi i dobara i sakupljanje \u0161to ve\u0107eg broja ljudi na neke nove na\u010dine, bilo da se radi o kasarnama, fabrikama ili brodovima. Dr\u017eave se u ratu bore sa inflacijom, ne sa depresijom<\/em>&ldquo; napisa\u0107e u vremenu corone <em>Dejvid Ed\u017eerion<\/em> iz <em>Nju stejtsmana<\/em>, konstatuju\u0107i da gotovo potpuno zaustavljanje ekonomije i saobra\u0107aja nikoga ne mo\u017ee da asocira na rat.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010cesto upotrebljavana re\u010denica u toku trajanja pandemije glasila je ,,<em>U ratu protiv corona virusa nema primirja&#8230; mi ovo do\u017eivljavamo kao rat protiv zarazne bolesti, protiv pandemije, odnosno epidemije<\/em>&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">,,<em>Mislim da je pogre\u0161no upore\u0111ivati borbu protiv pandemije sa ratom<\/em>&ldquo;, kaza\u0107e filozof Sre\u0107ko Horvat, dodaju\u0107i da ,,<em>virus nije na\u0161 neprijatelj, on je dio prirode \u010diji je interes da nastavi da \u017eivi s nama kao \u0161to danas \u017eive herpes ili obi\u010dan grip<\/em>&ldquo;(2020).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Od svih sredstava borbe ovaj rat najvi\u0161e je preferirao bje\u017eanje od protivnika-virusa, u izolaciju, karantin, sa izbjegavanjem kontakata me\u0111u ljudima. Shodno ratnoj terminologiji rije\u010d je o strate\u0161kom povla\u010denju. Elem, zajedni\u010dki nevidljivi neprijatelj pokazao se u ovom ratu, ja\u010di od \u010ditavog arsenala tradicionalnog naoru\u017eanja. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Za\u0161to je ovaj neprijatelj opasan?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Od decembra 2019.godine, kada su kineske vlasti zvani\u010dno informisale planetu o prvom bolesniku, COVID-19 zapo\u010dinje svoj transkontinentalni pohod, ru\u0161e\u0107i sve granice a sa njima nedovoljno spremne odbrane. Bilo mu je potrebno samo 67 dana od prvog do stohiljaditog slu\u010daja zaraze, 11 dana do drugih stohiljada i \u010detiri dana do tre\u0107ih stohiljada slu\u010dajeva. Napredovanje koje je te\u0161ko zamisliti u ratnim tradicionalnim operacijama i naoru\u017eanjima.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>5. Totalitarno-tehnolo\u0161ki nadzor ( nova normala)<\/strong><\/p>\n<p align=\"right\">,,<em>Ako mo\u017ee\u0161 da rukovodi\u0161 strahom<\/em><br \/>\n <em>u dru\u0161tvu, onda u velikoj mjeri <\/em><br \/>\n <em>mo\u017ee\u0161 da kontroli\u0161e\u0161 to dru\u0161tvo<\/em>&ldquo;<\/p>\n<p align=\"right\">La\u0161 Fr.H. Svensen, filozof<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Era digitalnog dru\u0161tva nevezano od preventivno operativnih radnji i mjera prouzrokovanih za\u0161titom od virusa covid-19, otvorio je naj\u0161ire kriti\u010dke rasprave koje se kre\u0107u u dijapazonu od slobode izra\u017eavanja, do ugro\u017eavanja i gubitka privatnosti, do orvelovskog scenarija totalitarnog masovnog nadzora od strane dr\u017eava i mo\u0107nih multinacionalnih informacionih kompanija. Primjera radi ,,pametni gradovi&ldquo; odustaju od svog tehnolo\u0161kog suvereniteta prepu\u0161taju\u0107i ga digitalnim gigantima u zamjenu za privremeno besplatne usluge. Patologija ,,dobrovoljnosti&ldquo; ko-egzistencije sa \u010dipovima, senzorima, mapama, vje\u0161ta\u010dkom inteligencijom, kvantnom informatikom uve\u0107ava se i inovira iz dana u dan. Fuzioni\u0161u li se u XXI vijeku <em>pametne politike<\/em> i pametne tehnologije? Otuda i pitanje ima li danas tehnologije po ljudskoj mjeri? Coronavirus \u2013 covid 19, ne ulaze\u0107i sada detaljnije u motive, razloge i nu\u017enost preventivnih mjera, ovo pitanje dodatno je i u novoj formi aktuelizovano sa bojazni da \u0107e pandemija biti motivator kojim \u0107e se u redovnim vremenima obrazlagati potencijalnost mjera kojim se dokida pravo na privatnost. Kada se je u jeku epidemije u Kini po\u010dela da koristi aplikacija koja je na osnovu pra\u0107enja kretanja i zdravstvenog stanja svakog pojedinca procjenjivala da li treba da ostane u karantinu ili mo\u017ee da se vrati redovnim aktivnostima, u zapadnim medijima \u010dule su se brojne kritike da \u0107e Peking iskoristiti ovu krizu za \u0161irenje i inovativnost ina\u010de obimnog sistema nadzora. Ubrzo su i zemlje iz kojih su dolazile ove kritike, pod naletom corona virusa po\u010dele da ne samo razmi\u0161ljaju na ovu temu, ve\u0107 i da upotrebljavaju tehnologiju pod geslom da vanredna situacija nala\u017ee i vanredne mjere. Tako je npr.premijer Izraela Benjamin Netanjahu odobrio bezbjednosnoj agenciji \u0160in Ber da na odre\u0111eni rok za pra\u0107enje pacijenata od corona virusa upotrijebi tehnologiju i ogromnu bazu podataka mobilnih telefona koju ina\u010de koristi u borbi protiv terorizma. Kada je nadle\u017eni parlamentarni pododbor odbio da odobri ovu mjeru, Netanjahu ju je usvojio ,,dekretom o vanrednim situacijama&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vratimo se na tren kineskim alatima za pribor u borbi protiv opakog virusa. Naime, a\u017eurnim pra\u0107enjem mobilnih telefona, koriste\u0107i stotine miliona kamera za prepoznavanje lica i uvo\u0111enjem obaveznog mjerenja temperature i prijavljivanjem zdravstvenog stanja, kineske vlasti ne samo \u0161to su mogle da identifikuju sumnjive nosioce virusa, ve\u0107 su mogle da prate i njihovo kretanje i identifikaciju svakog sa kim su bili u kontaktu. Niz mobilnih aplikacija upozoravalo je gra\u0111ane na udaljenost od zara\u017eenih osoba. I nakon \u0161to je vrhunac epidemije u Kini pro\u0161ao ostale su stroge mjere za\u0161tite pa je na dru\u0161tvenim mre\u017eama postojao mehanizam za prijavu bolesne osobe, a u nekim gradovima se obe\u0107avala \u010dak i nagrada za prijavu zara\u017eenog lica. Tim povodom britanski ,,Gardijan&ldquo; \u0107e marta 2020.godine kazati ,,mjere nadzora koje su u Kini i ranije bile sveprisutne, sada su samo vidljivije i jo\u0161 vi\u0161e zadiru u privatnost, a granica tolerancije se pomjera i ona postaje nova normala&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tehnolo\u0161ko-digitalne alate netransparentno je poku\u0161ao da upotrijebi Iran, jedna od virusom najte\u017ee pogo\u0111enih zemalja. Naime, po\u010detkom marta 2020.godine iranske vlasti su implementirale aplikaciju za smartfone, predstavljaju\u0107i je gra\u0111anima alatom za detektovanje-otkrivanje virusa corona. Umjesto te namjene vlast je skupljala podatke o lokaciji i identitetu, da bi posle dva dana primjene aplikacije ista bila skinuta s ,,Guglove&ldquo; onlajn prodavnice.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">I ameri\u010dka administracija nije ostala imuna na primjenu tehnolo\u0161kog nadzora u cilju pra\u0107enja pridr\u017eavanja socijalne distance od strane gra\u0111ana, kao i predvi\u0111anja \u017eari\u0161ta virusa pra\u0107enjem kretanja ljudi iz najugro\u017eenijih podru\u010dja. ,,Va\u0161ington post&ldquo; \u0107e tako marta 2020.godine objaviti da su \u010delnici ,,Gugla&ldquo;, ,,Fejsbuka&ldquo; i ,,Epla&ldquo; i jo\u0161 nekoliko velikih kompanija ove oblasti na sastanku u Bijeloj ku\u0107i razmatrali kako mogu da pomognu u cilju po\u0161tovanja mjera suzbijanja virusa. Iz ,,Gugla&ldquo; obzirom na podozrenje gra\u0111ana, ovim povodom su kazali da u predmetnu svrhu ne bi bilo distribucije podataka o kretanju i kontaktima pojedinaca, ve\u0107 samo podr\u0161ke i pomo\u0107i vlastima u aktivnostima oko (ne)pridr\u017eavanja preporuka o izbjegavanju okupljanja. Epl je istakao da je razgovarao o pomo\u0107i u u\u010denju i pru\u017eanju zdravstvene pomo\u0107i na daljinu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Podsjetimo se ovim povodom kako su se ju\u017enokorejske vlasti pona\u0161ale tokom epidemije MERS-a odnosno koje su alate i vje\u0161tine razvili za pra\u0107enje oboljelih: nadzorom putem bezbjednosnih kamera, zapisa kreditnih kartica i podataka iz GPS ure\u0111aja automobila i mobilnih telefona, kada bi se ustanovilo kretanje oboljelog na mobilne telefone dobijali bi informacije kuda su se kretali, \u010dak i koje su autobuse koristili. Mjere nadzora i\u0161le su do nivoa da su gra\u0111ani obavje\u0161tavani da li je oboljeli koristio za\u0161titne rukavice. Primjenjena je i aplikacija koju su koristila lica u samoizolaciji, \u0161to je sve sumarno dovelo do najni\u017ee stope smrtnosti od jedan odsto. Izuzetno dobri rezultati u kombinaciji vi\u0161e mehanizama(veliki broj ispitanih), dali su Ju\u017enoj Koreji efikasne rezultate u borbi protiv COVID-19. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Ema Brajent<\/em>, profesorica, sa Univerziteta \u0160efild u \u010dijem je fokusu propaganda i njene metode kaza\u0107e da ,,<em>\u017eivimo u novoj eri propagande u kojoj je nadzor kroz tehnologiju toliko ukorijenjen i usavr\u0161en da ga ljudi jednostavno nijesu svjesni<\/em>&ldquo;. Ne manje ukazuje i na \u010dinjenicu da ovaj fenomen postaje i oru\u0111e geopolitike navode\u0107i primjer Rusije koja je formirala novi rod svojih oru\u017eanih snaga ,,trupe za informaciono ratovanje&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Podsjetimo se \u0161ta je u diskursu ove(ovih) tema govorio <em>Hoze Delgado<\/em>, sledbenik Tesle: ,,<em>Mo\u017eemo oblikovati, kontrolisati ljude poput robota! Ali, problem \u0107e biti kada oni potpuno izgube svoju volju! \u0160ta onda daditi sa ljudima<\/em>?&ldquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kineski koncept nadzora nije kao \u0161to je poznato ,,izolovani patent&ldquo; u borbi sa coronavirusom. Odavno je sebi postavila cilj po kojem \u0107e u 2020.godini postaviti 600 miliona kamera koje prepoznaju lica gra\u0111ana, \u010dije se slike prenose u realnom vremenu na centralnom kompjuteru kojim upravlja sistem unapre\u0111ene vje\u0161ta\u010dke inteligencije. Zna\u0107e se ko je pojedinac, \u0161ta radi, misli, kakva mu je socijalna strana \u017eivota te \u0161ta on namjerava da preduzme. Na osnovu zbira podataka skupljenih i obra\u0111enih algoritam \u0107e ,,dodjeljivati&ldquo; dru\u0161tveni kreditni skor koji \u0107e ili ograni\u010diti ili pro\u0161iriti privilegije koje \u0107e shodno rezultatu pojedinca mo\u0107i da ima \u2013 ili nema!<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Stojanovi\u0107, Dubravka, Nova solidarnost i smanjenje nejednakosti, Nedeljnik, str.29-31, 2.april 2020, Beograd<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Media sale of Fear<\/p>\n<p>(COVID 19 \u2013 INFODEMIA \u2013 SOCIOLOGY<br \/>\nOF CHANGE)<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nThe paper aims to problematize the new phenomena and characters of social change and the institute of crisis caused by the Corone-Covid pandemic in 2019. In that spirit, the paper emphasizes the infodemia or media sale of fear as a manipulative category that deviates from the originality of media principles. Accordingly, media production and the sale of fear is the result of political-media-corporate interests of a global character. The media sale of fear with its mechanisms converges and problematizes in the context of the digital \u2018smart\u2019 age the arsenal of manipulative patterns, stereotypes and prejudices of the media-shaped 21st century.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nIn the context of the topic, the paper also refers to aspects of technological supervision as a form of \u2018fight\u2019 against Covid 19.<\/p>\n<p><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>pandemic, infodemia, media, covid 19, fear, manipulation, prejudice, adversary, war, technological surveillance.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"5inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#17 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.5\">10.46640\/imr.10.19.5<\/a><br \/>\nUDK 2-81-154:638.252*Covid.191(497.6)<\/p>\n<p>Pregledni \u010dlanak<\/p>\n<p>Review article<\/p>\n<p>Primljeno: 8.2.2021.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Fahira Fejzi\u0107-\u010cengi\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Fakultet politi\u010dkih nauka, Sveu\u010dili\u0161te u Sarajevu, Bosna i Hercegovina<br \/>\nfahira.fejzic.cengic@gmail.com<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Medijsko pra\u0107enje pona\u0161anja religijskih hijerarhija <br \/>\nu doba epidemije<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/F. Fejzic-Cengic, Medijsko pracenje ponasanja religijskih hijerarhija u doba epidemije.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (593 KB), Hrvatski, Str. 3021 &#8211; 3031<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Dok traje formalna socijalna izolacija svijeta i Sarajeva, dok se doga\u0111a sve \u0161to se oko nas doga\u0111a, live i uronjeno, religijske zajednice su tako\u0111er prisutne. Poput drugih gradova koje tri religije dodiruju i ispunjavaju, a to je najprije Jeruzalem, Sarajevo izranja kao europski original. Pratim istupe, nastupe, javna obra\u0107anja ili vjerske corona poruke s tri vjerska izvori\u0161ta: islama, pravoslavlja i katoli\u010danstva u ovom gradu. Koliko je sli\u010dnog, toliko je razli\u010ditog, koliko je umiruju\u0107eg toliko je stresnog, koliko je korisnog toliko je \u0161tetnog. \u0160ta \u0107e na kraju ili krajevima uslijediti? Tko zna? Ah nitko ne zna, krhko je znanje, re\u010de na\u0161 sjajni pjesnik Antun Branko \u0160imi\u0107.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>pandemija, religija, nadzor, homo sacer.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p align=\"right\" style=\"line-height: 170%;\"><strong><em>&lsquo;Zar?!&rsquo; \u2013 A uistinu oni nered siju ali ne opa\u017eaju!<\/em><\/strong><br \/>\n (<em>&lsquo;Ela innehum humul-mufsidun vela kin la je\u0161&rsquo;urun&rsquo;<\/em>\u2026<br \/>\n (Sura Bekare, Krava, ajet 12, Kur&rsquo;an))<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U svom kratkom, ali\u00a0 znamenitom tekstu u cik pandemije covid19, talijanski je mislilac Giorgio Agamben &lsquo;Razmi\u0161ljanja o\u00a0 kugi&rsquo; konstatirao kako su moderna dru\u0161tva, ili ih mo\u017eemo staviti i u jedninu, globalno moderno je dru\u0161tvo <em>s lahko\u0107om prihvatilo<\/em> osje\u0107aj &lsquo;zara\u017enosti kugom&rsquo;, zatvaranje u ku\u0107e, ukidanje svog na\u010dina \u017eivota, odbacivanje veza prijateljstva, ljubavi, rada, \u010dak je napustilo svoja vjerska i politi\u010dka ubje\u0111enja.<a name=\"_ftnref29\"><\/a><a href=\"#_ftn29\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>29<\/strong><\/span>]<\/sup><\/a> Ovim jednostavnim zaklju\u010dkom, autor nas uvodi u mo\u0107ni zaklju\u010dak kako je u stvari kuga, covid19, ve\u0107 postojala me\u0111u nama, u nama, i kako je to stanje nepodno\u0161ljivosti dosada\u0161njeg na\u010dina \u017eivota jedva \u010dekalo da se (s) ne\u010dim izrazi, pojavi u javnoj sferi kako bi se sa svim starim stvarima i stilovima raskinuli prethodni odnosi. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ono \u0161to nas u ovome tekstu i promi\u0161ljanjima posebno zanima je pozicija religije, potrebe za religijom, kao i novosti koje su sa &lsquo;modernom kugom&rsquo; nastupile u okrilju religije i religija u XXI stolje\u0107u.Manje vi\u0161e sva ubje\u0111enja, uvjerenja, vjerovanja bilo koje vrste, a posebice religijska vjerovanja i pakse monoteisti\u010dkih kao najbrojnijih religija na\u0161e epohe su izmijenjena, uvjetovana, pomjerena i pervertirana. U prvom talasu zatvaranja i ekstremnih slika i prikaza emitiranim na skoro svim masovnim medijima dana\u0161njice, prva religijska reakcija je bila jednako \u0161okantna \u2013 ovo je <em>apokalipsa.<\/em> Ovo je taj kraj svijeta. Ili, ovo je taj <em>po\u010detak kraja svijeta.<\/em> O \u010demu evidentno govore sve velike religije i svi sveti spisi, islama, kr\u0161\u0107anstva, judajstva. A da li je covid19 bio apokalipsa, ve\u0107 nakon nekoliko mjeseci ili godine dana mo\u017eemo negativno odgovoriti &#8211; svijet i dalje, o\u010dito je, postoji. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Podsjetit \u0107emo da su u po\u010detku pandemije koja je po\u010dela u Wuhanu najprije Kinezi odustali od slavljenja svoje najzna\u010dajnije kulturno-religijske odrednice, <em>Kineske nove godine<\/em>, potom su hronolo\u0161ki padali i ostali najzna\u010dajniji praznici velikih religija, Uskrs i Vaskrs, oba su fakti\u010dki u ve\u0107inskim\u00a0 kr\u0161\u0107anskim zemljama i dru\u0161tvima pro\u0161la neobilje\u017eeno. Barem ne na na\u010din kako se to doga\u0111alo prethodnih stotina godina, ritualima u crkvama, manastirima i na okupljanjima sljedbenika. Papa je odr\u017eao svoj \u010duveni govor <em>Ubi et orbi<\/em> na potpuno praznom vatikanskom trgu \u0161to je presedan kakav se ne pamti. Najradikalniji raskid sa uobi\u010dajenim ritualnim obrascima ipak su donijeli lideri islamskih zemalja, ponajprije predstavnici Saudijske Arabije gdje je srce obredoslovnog islama zaustavljeno. Tavvaf, kru\u017eno kretanje oko Kabe, Crnog kamena (Had\u017eerul -esveda) u Mekki je posve obustavljeno, a poznato je da se na ovakav na\u010din <em>tavvaf nije zaustavio posljednjih hiljadu godina<\/em>. \u010cak i kad brojne manje d\u017eamije i mesd\u017eidi u ovoj zemlji profunkcioniraju, dvije. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/fahiraotisak.png\" alt=\"\" width=\"325\" height=\"383\" \/><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ova je fotografija u &lsquo;dobu slike&rsquo; postala vrlo dijeljena i upe\u010datljiva i svojom je simboli\u010dlkom porukom upravo zbijala redove vjernika islama i sna\u017eila duhovnu dimenziju, da bi sa covidom19 potpuno nestala, i zamijenjena performansom nekoliko ljudi koji s ki\u0161obranima \u0161etaju u bijelom okru\u017eenju &lsquo;svetog prostora&rsquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">velike d\u017eamije, u MekkiiI Medini ostaju zatvorene za sljedbenike.<a name=\"_ftnref30\"><\/a><a href=\"#_ftn30\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>30<\/strong><\/span>]<\/sup><\/a> Ova mala ilustracija koja uspore\u0111uje papilarne linije ljudskoga prsta i kru\u017ene saffove oko Kabe u Mekki potvr\u0111uje zna\u010daj prirodnog ili zgusnutog saffa Tavvafa, i ni jedan drugi oblik ga ne \u010dini potpunim i cjelishodnim sem ovog prirodnog poretka ljudi koji obilaze svetinju u Mekki. Naknadne intervencije koje \u0107emo spomenuti samo ilustriraju nakaradan racionalni pristup organizacije Tavvafa u Mekki na na\u010din <em>kontroliranog performansa<\/em> sa vrlo malim brojem u\u010desnika,\u00a0 potvr\u0111uju\u0107i tezu kako se vjerski lideri ni u svijetu nisu sna\u0161li, odnosno, nisu ni poku\u0161ali sna\u0107i, ve\u0107 su naprosto prihvatili nare\u0111enja ili komande iz Svjetske zdravstvene organizacije o tome kako da reorganiziraju Tavvaf. Simboli\u010dki, papilarne unikatne linije na svakom ljudskom prstu povezuju \u010dovjeka sa kosmi\u010dkim silnicama koje zra\u010de i isijavaju svoju osobitu energiju iz Crnoga kamena\u00a0 i iz stopljenih uokru\u017eenih ljudskih tijela koja u trudu, u odricanju, u znoju i posebnoj \u017eelji obilaze kru\u017eno\u00a0 i svjedo\u010de da su uskla\u0111eni sa svim kru\u017enim obrtanjima i jecajima kojima odzvanja ovaj na\u0161 veli\u010danstveni svemir, kosmos, vasiona, kako god ga nazivali svojim malim ljudskim sitnim jezi\u010dkim mogu\u0107nostima. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Vi\u0161i svijet je spu\u0161tan na najni\u017ee stupnjeve, u blato i pra\u0161inu dnevnosti<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Agamben bi kazao kako se religijske zajednice ovoga trenutka ne umiju nositi sa novim izazovima svoje sljedbe i sa ljudskom potrebom za <em>vjerovanjem u vi\u0161i duhovni svijet.<\/em>\u00a0 Stoga je, veli Agamben, to mjesto vjerovanja zauzela moderna nauka koju on sa razlogom naziva religijom modernog \u010dovjeka. Zaklju\u010duje kako\u00a0 &lsquo;nauka kao i svaka religija proizvodi praznovjerice i strah, ili se bar mo\u017ee koristiti za njihovo \u0161irenje\u2026nikada nismo prisustvovali ovakvom spektaklu&rsquo;.<a name=\"_ftnref31\"><\/a><a href=\"#_ftn31\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>31<\/strong><\/span>]<\/sup><\/a> Ali ovaj spektakl koji u medijima pratimo, prate\u0107i religijske nastupe, religijske vo\u0111e i njihove poruke, konstatiramo zajedno sa Agambenom da se upravo nauka o covidu19 sapli\u0107e u iste obrasce spektakla kakvi su tipi\u010dni za religije u doba krize, kada se nao\u010digled svih sudaraju <em>sukobljena mi\u0161ljenja i sukobljene preporuke,<\/em> po\u010dev od toga da se od strane jednih pori\u010de ozbiljnost zaraze, do onih koji u covidu19 vide \u010distu ortodoksiju koja se sama sobom potvr\u0111uje, ali sva rje\u0161enja koja se nude prosje\u010dnom konzumentu medijskih prezentacija je \u2013 \u010dista podjela. Ili, ili\u2026<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sa svoje strane bih dodala da je sama pandemija sa popratnom <em>infodemijom,<\/em> pokazala najnoviju nau\u010dnu ili \u010dak <em>pseudonau\u010dnu religiju,<\/em> naime sam covid19 sa Svjetskom zdravstvenom organizacijom kao neobjavljenim bo\u017eanstvom je postao je nova religija. Temeljna postavka ove <em>nove religije je obavezno je vjerovati u covid19.<\/em> Ko ne vjeruje, ne pripada nama i mi \u0107emo se s njim obra\u010dunati kao s <em>herezom.<\/em> Potom, jedna od va\u017enih izvanjskih obilje\u017eja nove religije, kako sve religije imaju ta simboli\u010dna spoljna obilje\u017eja, ovdje je za\u0161titna maska na licu najbitnija. Ko nosi masku on je na\u0161 i slu\u0161a novu religijsku zapovijest, ko nije s maskom na licu on je o\u010diti heretik i njega treba izolirati, izop\u0107iti i na svaki na\u010din kazniti. Ekstremne kazne ve\u0107 su brojni medijski sadr\u017eaji upratili, od upada u ku\u0107e, materijalnih ka\u017enjavanja do kazni zatvaranjima u prave zatvore jer se pravila <em>nove covid19 religije<\/em> ne po\u0161tuju. Ni jednog trenutka nije individualizirana covid religija, na primjer, izuzeci od maske su za astmati\u010dare, za djecu, za alergi\u010dare, za bolesnike ko\u017enih obilje\u017eja, ili za one koji su prele\u017eali zarazu\u2026Ne, upravo kao u svakoj neslobodnoj, nadzornoj religiji, i ovdje sve mora biti isto za sve, i bez izuzetka.Tre\u0107e ekstremno pravilo nove religije je odmakni se od svakog \u010dovjeka. Svakako \u0161to vi\u0161e to bolje. Upravo suprotno svim uobi\u010dajenim religijskim motivima i zapovijestima, <em>o bliskosti<\/em> bli\u017enjega svoga, <em>o ljubavi<\/em> me\u0111u ljudima\u00a0 i unutar zajednice, ova nova religija propovijeda samo\u0107u, udaljenost, izolaciju i utihlost. Po mogu\u0107nosti jedna totalna izolacija koja \u0161to du\u017ee traje to vas vi\u0161e \u0161titi od zaraze, i to ne treba ni propitivati, ni sumnjati u taj stav, niti se ikako tome opirati. Izuzetak \u010dini medicinsko, posebno osposobljeno osoblje, koje je opremljeno svim mogu\u0107im za\u0161titama, od glave do pete, sa maskama, skafanderima, vizirima, rukavicama, specijalnom obu\u0107om\u2026I to osoblje brine ne po Hipokratovoj zakletvi, pomo\u0107 svakome u svakoj prilici bez obzira na sve, ve\u0107 upravo suprotno, hijerarhijski &#8211; pomo\u0107 samo nekima, biranima, izdvojenima, privilegiranima. Javnost je \u010dak tako dobro pripremljena na ove \u0161okantne stavove, da su bili skoro neprimijetni bilo kakvi izgovori, prigovori ili posebna ljudska humana pona\u0161anja koja su i dalje slavila ljudski \u017eivot, pomo\u0107 bolesnome u nevolji ili zakletvu profesije eti\u010dkog ljekara ili medicinara\u2026<a name=\"_ftnref32\"><\/a><a href=\"#_ftn32\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>32<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Homo sacer svuda i stalno oko nas<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Najza\u010dudnije od svega, vezano za ovu temu je pojava da je u gotovo tromjese\u010dnom intervalu do\u0161lo do <em>sloma svih uvjerenja i zajedni\u010dkih ubje\u0111enja<\/em> \u0161to smo ih kao gra\u0111ani Planete zemlje posjedovali. Ispalo je kao da ljudi vi\u0161e ni u \u0161ta drugo ne vjeruju, vjeruju samo u covid19\u00a0 i golu, ba\u0161 golu egzistenciju. I to onu najni\u017eeg tipa, <em>biolo\u0161ku egzistenciju<\/em> i samo je ona bitna, nju se mora sa\u010duvati po\u0161to poto i jedino je va\u017ean ponovo onaj sjajni termin Giorgia Agambena <em>homo sacer. <\/em>Homo sacer je paradigma otu\u0111enog, ogoljenog, obespredme\u0107enog \u010dovjeka, koji jedino vrijedi kao zbir svojih pojedina\u010dnih organa, od njeg se mo\u017ee uzeti srce, krv, bubrezi, zglobovi, koljena\u2026\u010dija prodaja i cijene na tr\u017ei\u0161tu <em>posebnih nekretnina<\/em> u ovo doba ska\u010du do neslu\u0107enih granica. Nije iznena\u0111uju\u0107e ako ovo sve nije pripremna faza za ustanovljenje jedne nove religije, nebo\u017eanske religije koja \u0107e izrastati na razvalinama oslabljenih bo\u017eanskih zasada koriste\u0107i se tim elementarnim resursima iz unutra\u0161njosti \u010dovjeka. O tome uostalom na vi\u0161e mjesta govore izvorni tekstovi brojnih navjestitelja po\u010dev od Adama, Noe, Mojsija, Isusa do Muhameda. (Adema as., Nuha as., Musaa as., Isa as., Muhameda as.) Nova <em>intervencija pod ko\u017eu<\/em>, kako su je ranije imenovali neki autori ima za cilj dodatno raspakirati <em>bo\u017eanski original ljudske nutrine pomo\u0107u vjerovatno nanotehnolo\u0161kih inputa<\/em>, kako bi se teror kontrole svake osobe uistinu ostvario kao nekad ispisivanim <em>orvelijanskim, hakslijevskim ili pak kamijevskim<\/em> metodama perverzije&#8230;&rsquo;Homo sacer je onaj spram kojega su svi ljudi potencijalni suvereni&rsquo;, kazao bi Agamben.<a name=\"_ftnref33\"><\/a><a href=\"#_ftn33\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>33<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tako uplovljujemo u doba koje je svedivo na <em>golu egzistenciju i strah od njena gubitka<\/em> i takvo jedno <em>totalitarno dru\u0161tvo,<\/em> jedna takva kultura i jedna takva civilizacija\u00a0 ne zaslu\u017euju ni\u0161ta drugo sem da uplove u <em>luku tiranije<\/em> kakvu evo ve\u0107u skromnijim oblicima\u00a0 svjedo\u010dimo.<br \/>\n<a name=\"_ftnref34\"><\/a><a href=\"#_ftn34\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>34<\/strong><\/span>]<\/sup><\/a> Sve ba\u0161 sve je u rukama <em>online mogula<\/em> dana\u0161njice. Pred nama je <em>postmoderni Levijatan<\/em> isukao svoje nano-sablje i nano-ma\u010dete, ne mare\u0107i za moral, etiku i duhovnost, Istinu, Dobrotu, Ljepotu, ne mare\u0107i za religiju Pravoga Tvorca sveg postoje\u0107eg, Boga dakle ve\u0107 upravo suprotno \u2013 Njemu usprotiv! \u2013 ulaze\u0107i u obezlju\u0111eni i obezbo\u017eeni novi vrli svijet u kojemu stoga sa razlogom mo\u017eemo konstatirati vlastiti poraz, svako ponaosob, posebice tzv. religijski lideri i predvodnici koji ove procese ne uvi\u0111aju, na razumiju i ne misle. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Neroni iz XXI stolje\u0107a na pomolu<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u017divimo doba o\u010daja. To je sinonim za uve\u0107ani nadzor. <em>Novi nadzor<\/em> uvla\u010di nam se pod ko\u017eu, i otkriva ne samo \u0161ta radimo ve\u0107 i <em>\u0161ta mislimo i \u0161ta osje\u0107amo.<\/em> Po\u010delo je kao fokus na bolest, zarazu, kugu kako Agemben voli kazati, ali ako ve\u0107 sad na svakom ulazu u zgradu ili avion, prevoz ili dr\u017eavu mjerimo temperaturu, puls, pritisak, kakve se iz ovoga mogu izvu\u0107i ekstremne implikacije, nije te\u0161ko zaklju\u010diti. Njih je naime, uvijek va\u017eno prepoznati prije nego dospiju kao ostvarenja do nas.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mi ljudi dana\u0161njice, nalikujemo na <em>Nerone XXI vijeka<\/em>, nismo kadri spoznati kako to izgleda kada zapalimo i kada stvarno gori Rim, ve\u0107 svi kao da <em>moramo zapaliti Rim<\/em> da bismo shvatili da smo pretjerali i da kad je ve\u0107 zapaljen <em>nema spasa Rimu.<\/em> Ta forma ljudskog egzistencijalnog pragmatizma od kojeg boluju \u010dak i religijske hijerarhije a trebale bi da su od toga posve li\u0161ene, jeste mentalno predsoblje koje \u0107e omogu\u0107iti prekretnicu za nadzor ljudi. Yuvai Noah Harari,, izraelski histori\u010dar i analiti\u010dar pi\u0161e kako nas ba\u0161 ova potko\u017ena nadzornost uvodi do &lsquo;uspostavljanja novih totalitarnih re\u017eima, gorih od svih koje smo ranije vidjeli. Mogu rezultirati ogromnim revolucijama na tr\u017ei\u0161tima rada, u ekonomiji i li\u010dnim odnosima.&rsquo;<a name=\"_ftnref35\"><\/a><a href=\"#_ftn35\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>35<\/strong><\/span>]<\/sup><\/a> I dok djelomi\u010dno <em>gori Pariz<\/em>, nije te\u0161ko zaklju\u010diti da \u0107e do\u0107i na red i Berlin, i London i Rim i redom gradovi u kojima poni\u017eeni, osiroma\u0161eni ljudi pate&#8230;Ako se pove\u0107a nadzor nad gra\u0111anima, mora se to uvijek balansirati sa nadzorom nad vladama i korporacijama, nastavlja autor Harari.\u00a0 Svi oni donose iznimno va\u017ene odluke, i dijele stotine milijardi dolara kako \u017eele, a to je \u010desto presudno kamo vodi. Gra\u0111anima je bitno da za\u0161tite svoju privatnost, i da svako njihovo pojedina\u010dno pra\u0107enje prati i vlade koje se time bave. U suprotnome, vanredne totalitarne mjere ne\u0107e prestati i orvelijanski koncept neslobode je sinonim za na\u0161u budu\u0107nost, svejedno je, \u017eivjeli u Africi ili u Evropi\u2026<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jer sve trenuta\u010dne mjere su u stvari dugoro\u010dne. Kaba je i dalje paradigmati\u010dna, ni nakon obreda had\u017ea koji je bio vi\u0161e smije\u0161an i posve nadziran nego svet i osebujan, tavvaf se nije vratio prvotnom obliku prisnosti i izvornosti makar da je situacija u dr\u017eavi posve stabilnija. Rije\u010d je o\u010dito o ne\u010demu drugome. Papa vi\u0161e ne izlazi na Vatikanski trg, naredni mali i veliki kr\u0161\u0107anski blagdani su manje vi\u0161e ignorirali epidemiolo\u0161ke mjere. No, papa u njima nije u\u010destvovao. Kako bi kazao filozof Ali\u0107,\u00a0 religijske kao i ine hijerarhije imaju svoje tajne, a &lsquo;tajna hijerarhijske tajne je ba\u0161 u tome da se jedno govori a drugo \u010dini, tako da je oko nas nastalo dru\u0161tvo u kojemu ljudi \u010dak\u00a0\u00a0 iako znaju i vide \u0161ta je istina a \u0161ta la\u017e prihva\u0107aju stvari onako kako se od njih tra\u017ei da vide, misle, oblikuju, jer svakoj hijerarhiji trebaju smjerni ljudi&rsquo;.<a name=\"_ftnref36\"><\/a><a href=\"#_ftn36\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>36<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Tri stupnja religije: objektivni, subjektivni, duhovni<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Religijske elite Bosne i ostatka svijeta pokazale su se u svojoj krajnje racionaliziranoj religijskoj ali u biti <em>antivjerskoj dimenziji svoga imid\u017ea<\/em>. Naime, krajnji pozitivizam sociologije, prava, bogo\u0161tovlja, ili akide usmjerile su kolektivni religijski \u017eivot, forme, obrasce u doba covid19 kao posve prilagodljiv, rastezljiv i adaptiraju\u0107i oblik. Time je zadovoljena samo prva stepenica razvoja religijskog u \u010dovjeku. I to onaj tzv. <em>objektivni stupanj religijskog \u017eivota<\/em> koji \u017eivi kao religijski \u017eivot naroda, kolektiva, oni brojni smjerni ljudi, ali ne i onaj <em>subjektivni stupanj<\/em> religijskog \u017eivota kao moj li\u010dni, osobni i du\u0161evni stupanj na kojemu hijerarhije ne postoje, pogotovo ne onaj tre\u0107i, <em>duhovni kao najvi\u0161i stupanj religijskog \u017eivota<\/em> na kojemu su prevladani svi dualiteti i materijalni tragovi i gdje vlada potpuna harmonija \u010diste duhovnosti. Dakle, religija za osrednjeg \u010dovjeka, kako ga naziva Nikolaj Ber\u0111ajev, je ova vrsta religije koju je u\u0161kopljavao i trenirao covid19. &lsquo;Tu spadaju i desni i lijevi, tom &lsquo;demokratskom&rsquo; tipu \u010dovjeka. I monarhije i socijalisti\u010dke republike jednako su potrebne masama, jednako su prilago\u0111ene osrednjem \u010dovjeku&rsquo;.<a name=\"_ftnref37\"><\/a><a href=\"#_ftn37\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>37<\/strong><\/span>]<\/sup><\/a> I bit religije u ovom domenu je kako religijskih tako i dr\u017eavnih, obrazovnih, turisti\u010dkih, akademskih institucija ostao jednak \u2013 takav da bi se lak\u0161e osrednjim \u010dovjekom upravljalo. Ovaj put i da bi dr\u017eavne i <em>korporativne institucije dodatno upravljale religijskim institucijama.<\/em> Tako su djelovanja religijskih vo\u0111a, lidera, predstavnika hijerarhija u ovom periodu uistinu posve bila racionalizirana, nevjerska, nereligijska i naro\u010dito ne produ\/hovljena. I na ovakovrsnim skupovima mi se kao nau\u010dnici obi\u010dno bavimo prili\u010dno povr\u0161nim i odraznim refleksijama i znanjima, te\u0161ko nam je priznati kako uistinu stvarno malo o svijetu znamo, lak\u0161e ponavljamo i citiramo jedni druge u komunikativnoj zajednici istra\u017eiva\u010da. Naprosto nam je svima tako lak\u0161e. Da li mi uistinu znamo \u0161to je metafizika? \u0160to je temeljna duhovnost? Kad se i kako se na\u0161a civilizacija primi\u010de kraju? Je li to ne\u0161to jako blizu, ili ne? A to su istinski vjerski, duhovni\u00a0 i religijski vo\u0111e bili du\u017eni iskazati u ova pandemijska vremena. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Urlich Beck bi u minucioznoj analizi modernosti konstatirao kako su rje\u0161enja\u00a0 za sve na\u0161e krize ve\u0107 <em>u odba\u010denim izvjesnostima prethodnih epoha<\/em>.<a name=\"_ftnref38\"><\/a><a href=\"#_ftn38\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>38<\/strong><\/span>]<\/sup><\/a> A mi smo tako olahko odbacili <em>\u0161est epoha postojanja<\/em> i obreli su u ovoj\u00a0 materijalnoj kao ponajmanje va\u017enoj. Iz nje sudimo i djelujemo sa bezbrojnim gre\u0161kama koje su \u010desto nepopravljive. Jer, svuda gdje uspostavimo neki <em>sociolo\u0161ki aksiom<\/em>, tu je u stvari <em>golema rana<\/em>. Bog je nauci trebao da bi ga neko\u0107 nau\u010dnim metodama domi\u0161ljala samoga Boga. Od sociologije do fikha<a name=\"_ftnref39\"><\/a><a href=\"#_ftn39\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>39<\/strong><\/span>]<\/sup><\/a>, akaida<a name=\"_ftnref40\"><\/a><a href=\"#_ftn40\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>40<\/strong><\/span>]<\/sup><\/a>, katehezisa<a name=\"_ftnref41\"><\/a><a href=\"#_ftn41\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>41<\/strong><\/span>]<\/sup><\/a>. Tako je <em>racionalni \u010dovjek zavolio racionalnog Boga.<\/em> Jer, moderni \u010dovjek naprosto ne smije priznati da sve \u0161to je moderna bez Boga proizvela rasta\u010de se u vazduh.<a name=\"_ftnref42\"><\/a><a href=\"#_ftn42\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>42<\/strong><\/span>]<\/sup><\/a> Potreban nam je <em>ungrund <\/em>kao novi kanal poruke. Ungrund je vrsta osobne tajne. Dokaz da pojam nije kraj umovanja, i gdje mu se primi\u010demo iz negativnog smjera. Bo\u017eansko je nebi\u0107e, Nadbi\u0107e dakle. Ungrund je prostor tajne, onaj bezdan koji svjedo\u010di bo\u017eanski kao neizrecivi \u017eivot. Zato je duhovni svijet nesalomljiv i neizreciv, neuni\u0161tiv i vje\u010dan, vazda \u017eiv i nudi se svakome ko se pro\u010disti i po\u017eeli. Original nad originalima. Samo se on u doba pandemija prikriva, sakriva i bje\u017ei od najezde svekolikog Zla. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Moglo bi se predmnijevati kako nova <em>tehnologijska vlast<\/em>\u00a0 ili <em>tehnopol postmoderne<\/em> \u017eeli se dokopati ungrunda, na svoj\u00a0 utilitararno inteligentan i osebujan na\u010din. Nesvjestan da je to u biti\u00a0 nemogu\u0107e. Svaka bi vlast to najvi\u0161e voljela nadzirati. Homo sacera kao predmet promatrati, upotrebljavati i ismijavati. Svojim cinizmom, lucidno\u0161\u0107u, inteligencijom zla i totalitarnom nakanom. Za potencijalnu\u00a0 <em>&lsquo;propast normalnog svijeta&rsquo;<\/em> dostatna su dva zapadna i jedno isto\u010dno postignu\u0107e u \u010ditanjima ve\u0107ine autora, <em>egoizam <\/em>kao individualizam,\u00a0 <em>atomska bomba i\u00a0 odnosno demografska bomba<\/em>. U pritajenom strahu, moderna je stvorila svijet samouni\u0161tenja \u010dovje\u010danstva ali to ne\u00a0 \u017eeli priznati. Stoga su joj tendencije antimoderne stalno za vratom. Nadovezuju\u0107i se na Becka koji potvr\u0111uje da <em>rizik<\/em> jest dru\u0161tveni fenomen sna\u017eno podr\u017ean <em>globalizacijom<\/em> ali da ne bi mogao biti shva\u0107en niti percipiran bez <em>uloge medija<\/em>, o\u010dito je vrlo va\u017eno shvatiti da su svi ovi tokovi bili izrazito medijatizirani, medijski popra\u0107eni i upu\u0107uju na zna\u010daj interdiskurzivnosti koju je neophodno cjelovitije sagledati u svrhu potpunog razumijevanja <em>nadolaze\u0107ih\u00a0 rizika<\/em> i <em>komunikacijskih implikacija<\/em> na sve segmente \u017eivota, pa i religijski.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Bo\u017eanski svijet, antropomorfni svijet, virtualni svijet\u2026<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sa intenzivnom globalizacijom se profilrala <em>integralna stvarnost kao virtualija.<\/em> Kao zamjena za \u017eivi realni svijet, bo\u017eanski i po\u010detni original. U njemu je <em>smrt<\/em> jo\u0161 uvijek neizlije\u010dena rana i trajna bol kao najve\u0107a tragedija koja nas isku\u0161ava. Kako umrijeti? Kako nestati? A <em>da ne boli<\/em>?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ako je nestala transcendencija, Bog slomljen treba uni\u0161titi i njegov prirodni svijet i zamijeniti ga umjetnim od raznih dijelova zbog kojega se nikome ne podnosi ra\u010dun. <em>Tehni\u010dko virtualno<\/em> se javlja kao kona\u010dno rje\u0161enje u toj nemogu\u0107oj razmjeni svijeta.<a name=\"_ftnref43\"><\/a><a href=\"#_ftn43\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>43<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kakve ovo veze ima s religijom? Evo barem kakve veze ima s islamom? Gotovo na dvije tre\u0107ine prostora pogoleme knjige, Kur&rsquo;anu,\u00a0 od preko 600 stranica je govor o sihru, magiji, zavo\u0111enju kao ponajva\u017enijoj temi. Posebno u pri\u010dama o Mojsiju, Musau, poslaniku \u017didovima. Poslanici pa i sam Mojsije, Musa as. koji je mucao, poslan je s bratom Aronom, Harunom as.\u00a0 oslabljenim \u017didovima, pokorenim sihrom, magijom i manipulacijom da se suo\u010de sa sihrom, magijom, iluzijom te pou\u010deni kako da je savladaju. Kako da uka\u017eu na \u0161tetnost i opakost magije. Kako dakle da odgovore u svom trenu postojanja na zavo\u0111enje, na manipulaciju i na prevaru. Kako da spoznaju Istinu?? Savremena magija je u tehnopolu, u tehnologiji i ekrani\u010dkoj kao simulakrumskoj kulturi, a ona se \u010dini svemo\u0107nom. Bar zasad! U na\u0161em dobu i na\u0161emu iskustvu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Oduvijek i trajno, kao i danas uostalom, mnogo je onih koje krasi <em>inteligencija zla<\/em> kako ju definira Baudrillard, koja odli\u010dno manipulira, zavodi i stvara iluzije. I u svakom vremenu zada\u0107a misle\u0107ih, odabranih i duhovno sna\u017enih je kako <em>odgovoriti na sihr, magiju, manipulaciju<\/em> i kako otkriti i <em>sa\u010duvati istinu<\/em>?! Obi\u010dno to nisu formalni religijski lideri! Baudrillard veli da je to jako te\u0161ko mogu\u0107e jer od hiljadu ljudi tek jedan, dva imaju vremena i strpljenja da o ovome misle. A tek jedan\u00a0 od nekoliko hiljada ima u sebi duha. Ovako isto je govoroi i pisao jedan sarajevski \u0161ejh, mesnevihan kaziva\u010d velikoga epa &lsquo;Mesnevija&rsquo; D\u017eelaludina Rumija hazreti Mevlanata, had\u017ei Hafiz Halid Had\u017eimuli\u0107 u svojim dnevni\u010dkim sje\u0107anjima. Samo je jedan od hiljadu na Pravom Putu Spozanje. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">On sugerira kako umjetna inteligencija, vrh obmane jest tehni\u010dko rje\u0161enje za mi\u0161ljenje svijeta koje je ojalovilo, koje nas\/svijet misli kao inteligencija zla.<a name=\"_ftnref44\"><\/a><a href=\"#_ftn44\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>44<\/strong><\/span>]<\/sup><\/a> Da, postoji ta inteligencija zla, jer ne mo\u017eemo osloboditi dobro a da ne oslobodimo zlo. Nas \u010deka svijet kao savr\u0161ena kopija za koju \u010dak ne\u0107emo znati da jest kopija. \u0160ta dakle postaje izvornik kada kopija prestaje biti kopija?<a name=\"_ftnref45\"><\/a><a href=\"#_ftn45\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>45<\/strong><\/span>]<\/sup><\/a> Ovo vrijeme Integralne Stvarnosti \u2013 vje\u0161ta\u010dkog svijeta kao kopije danas mije\u0161a sve, &lsquo;sve \u0161to smo s te\u0161kom mukom razdvojili, seksualizirali, transcendirali, sublimirali, metamorfomizirali kroz odmak, sve se to danas neprestano mije\u0161a\u2026rije\u010d je zapravo o beskrajnom redukcionizmu, nevi\u0111enom revizionizmu&rsquo;.<a name=\"_ftnref46\"><\/a><a href=\"#_ftn46\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>46<\/strong><\/span>]<\/sup><\/a> Otrcanost slike se pridru\u017euje otrcanosti \u017eivota, i u realitijima i po\u010dinje Integralna vidljivost kad vidimo da se u svemu danom pogledu, i nema \u0161ta vi\u0161e za vidjeti. &lsquo;Postati slikom\u00a0 zna\u010di \u2013 ne sa\u010duvati nikakvu tajnu&rsquo;.\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ima li mjesta i za svijet i za njegova dvojnika? Nema. Dvojnika treba potkopati. Vratiti lijepo lice pjesnika Imrana na vidno mjesto. Polahko, sitnim lagahnim koracima rasplitati sve \u010dvor po \u010dvor, sve saplitaljku po saplitaljku\u2026Po\u010deti nanovo ko da je tek svijet stvoren, \u010dist od mraka I inteligencije zla, I svom bi\u0107u, u politeji, u ekonomiji, u harmoniji, u mjeri\u2026\u010cini se da je to mogu\u0107e kroz povratak detalju, fragmentu, nijansi, po\u010detku, iskonu, ljepoti zore I modrini pove\u010derja, pravdi, ljepoti, ranoj utihloj duhovnosti, tihovanju i mirovanju,\u00a0 halki, u krugu, u zajednici istomi\u0161ljenika i sadisajnika, primi\u010du\u0107i se originalu, bisernom zrnu u dubini mutne \u0161koljke, dragulju ispod debelih naslaga kamena i mahovine, u rijeci \u017eivota koju svako rano jutro prije sabaha, ili cika zore veliki dostavlja\u010d istina, D\u017eebrail, D\u017eibril, Gabrijel posjeti i porine se u nju kako bi sa sedamdeset hiljada krilaca i krila raspr\u0161io te divne milosne kapi \u017eivog \u017eivota i njima spajao nebeski svod i zemlju, umornu od toliko prljav\u0161tine po njoj. Zemlju to najstrpljivije stvorenje \u0161to ga je ruka Bo\u017eija ikada stvorila.<a name=\"_ftnref47\"><\/a><a href=\"#_ftn47\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>47<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Za\u0161to o ovome \u0161ute religije i ljudi religije? Ako ne znaju, du\u017eni su sve nau\u010diti i prenijeti te darove znanje. Sve u velikim iskonskim knjigama ima zapisano. Ako znaju, nek pripovijedaju, o svih sedam stanica postojanja, jer <em>&lsquo;Kada sljedbenici istine\/ Za\u0161ute pred Sljedbenicima la\u017ei, \/onda\u00a0\u00a0\u00a0 Sljedbenici la\u017ei umisle\/\u00a0 Da su na istini.&rsquo;<\/em>\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn29\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn29\"><\/a><a href=\"#_ftnref29\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>29<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPogledati cio tekst <a href=\"http:\/\/www.buka.com\/novosti\/giorgio-agamben.razmi\u0161ljanja.o.kugi\">http:\/\/www.buka.com\/novosti\/giorgio-agamben.razmi\u0161ljanja.o.kugi<\/a>, posje\u0107eno 01. 09. 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn30\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn30\"><\/a><a href=\"#_ftnref30\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>30<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU BiH d\u017eamije su uvele restrikcije pet dnevnih molitvi, namaza tako \u0161to je kolektivni \u010din, d\u017eematski namaz klanjan\u00a0 samo sa imamom, mujezinom I pet \u010dlanova d\u017eamijskog odbora, jer svaka d\u017eamija ima takvo mini tijelo odr\u017eavanja I brige o objektu d\u017eamije. Potom su polijepljene oznake du\u017e cijele d\u017eamije sa dodatnom strelicom na svako pojedina\u010dno mjesto gdje vjernik klanja\u010d mo\u017ee sjesti ili stati. Otprilike kao jedan igrokaz sa obilje\u017eenim mjestima, \u0161to je sa stajali\u0161ta obrednog saffa, tog obligatornog obrasca zajedni\u010dke molitve nedopu\u0161teno. Naime, razmaci ili rupe me\u0111u klanja\u010dima se smatraju grijehom, gre\u0161kom, nedopu\u0161tenom stvari. Stoga je interes d\u017eematlija za kolektivni namaz uistinu smanjen, gotovo dokinut, bez obzira \u0161to se pandemijska krivulja mijenjala. Pravilo jo\u0161 uvijek va\u017ei.\u00a0 A religijske hijerarhije o\u010dito ne mare za klasi\u010dne obligacije, saff mora biti popunjen, jer u prazninama stanuje \u0161ejtan, \u0111avo, evil, iblis, sotona\u2026prema vjerodostojnoj predaji Poslanika islma\u2026<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn31\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn31\"><\/a><a href=\"#_ftnref31\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>31<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPogledati \u0161ire u tekstu <a href=\"https:\/\/www.buka.com\/novosti\/giorgio-agamben-razmi\u0161ljanja-o-kugi\">https:\/\/www.buka.com\/novosti\/giorgio-agamben-razmi\u0161ljanja-o-kugi<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn32\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn32\"><\/a><a href=\"#_ftnref32\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>32<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU ovo vrijeme pojavio se klip koji nas je sve podsjetio na otvaranje Londonskih olimpijskih igara 2012. godine sa uvidom u sli\u010dnu paradigmu na sceni otvaranja, gdje dominira\u00a0 ekstremno lje\u010dili\u0161te, kreveti, bolnice, medicisnko osoblje, I premijer Johnson koji se osobno tamo lije\u010di\u2026U realnosti, nakon 12 godina ovaj \u0107e ponovni britanski premijer fakat biti zara\u017een covid19 I biti hospitaliziran, dakako izlije\u010den, pa je nemalo te\u0161ko povjerovati da je sve samo skup koincidentnih detalja i ma\u0161te kreatora otvaranja ovih olimpijskih igara, koje su de facto najavile novi vrli svijet u eksplicitnom smislu te rije\u010di\u2026<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn33\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn33\"><\/a><a href=\"#_ftnref33\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>33<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPogledati \u0161ire\u00a0 u knjizi &lsquo;Homo Sacer&rsquo; istoga autora, na stranicama 77 i dalje u potpoglavlju Sveti \u017eivot, &lsquo;Homo sacer&rsquo;, Suverena mo\u0107 i goli \u017eivot, Zagreb 2006. godine, Izdava\u010d Multimedijalni institut, Zagreb. Ova eksplikacija zaslu\u017euje citiranje: &lsquo;1929. godine Elias Bickelman u \u010dlanku o Rimskoj kraljevskoj apoteozi je eksolkicitno povezao paganski ceremonijal, funus imaginarium, s pogrebnim obredima engleskih i francuskih kraljeva&#8230;tu je jedna specifi\u010dna aporijua. Svaki je \u010dovjek sahranjen jednom, kao \u0161to samo jednom umire. U doba Antonina posve\u0107eni je car bio spaljen dva puta; prvi put<em> corpore <\/em>drugi <em>in effigie&#8230;<\/em>Truplo je spaljeno na sve\u010dan i slu\u017ebeni na\u010din dok su mu ostaci pohranjeni u mauzoleju&#8230;A za pogreb Antonina Pija sve\u010dana korota po\u010dinje tek nakon pokopa kostiju i povorka po\u010dinje kad tijelo ve\u0107 le\u017ei u zemlji. <em>Funus poublicum<\/em> ti\u010de se vo\u0161tane lutke koja ima lice pokopanog&#8230;Prema tom se licu odnose kao da je stvarno lice umrlog. Lutka je sedam dana na dvoru lije\u010dena i tretirana kao \u017eiva&#8230;Za razumijevanje cijelog rituala\u00a0 odlu\u010duju\u0107a je upravo <em>priroda i funkcija slike&#8230;<\/em>&rsquo;<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn34\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn34\"><\/a><a href=\"#_ftnref34\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>34<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU prva \u010detiri mjeseca pandemije najbogatiji ljudi dana\u0161njice su uve\u0107ali svoja bogatstva. Vrijedi navesti te impozantne cifre: Jeff Bezos kao osniva\u010d Amazona je zaradio\u00a0 34. 6 milijardi dolara, osniva\u010d Facebooka Mark Zuckerberg je zaradio 25 milijardi dolara, Bill Gates I Elon Musk su zaradili po 36 milijardi dolara. Pogledati na stranici: <a href=\"http:\/\/buka.com\/novosti\/procurili-prvi-podaci-ko-se-najvi\u0161e-obogatio-tokom-pandemij-bogatasi-zaradili.434%20milijarde\">http:\/\/buka.com\/novosti\/procurili-prvi-podaci-ko-se-najvi\u0161e-obogatio-tokom-pandemij-bogatasi-zaradili.434 milijarde<\/a>, pristupljeno, 30. 08. 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn35\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn35\"><\/a><a href=\"#_ftnref35\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>35<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nhttp:\/\/corona-virus-prekretnica-za nadzor ljudi, pristupljeno, 2.09.20<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn36\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn36\"><\/a><a href=\"#_ftnref36\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>36<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPogledati \u0161ire u knjigi Seada Ali\u0107a &lsquo;Masovna proizvodnja narcizma&rsquo;, Zagreb, 2019., Sveu\u010dili\u0161te Sjever I CFM Zagreb, naa stranici 15 I dalje\u2026<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn37\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn37\"><\/a><a href=\"#_ftnref37\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>37<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nVidjeti \u0161ire u knjizi Nikolaj Ber\u0111ajev, &lsquo;Filozofija slobodnog duha&rsquo;, Izdava\u010d Dereta, Beograd, 2007., strana 27.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn38\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn38\"><\/a><a href=\"#_ftnref38\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>38<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBeck ka\u017ee da je kriza moderne nesop\u0107iva za deset hiljada godina. Gradi ovu misao na jednom primjeru kada je Kongres SAD imenovao komisiju koja bi generacijama koje dolaze nakon vi\u0161e hiljada godina pokazale na kojim se mjestima nalaze le\u017ei\u0161ta nuklearnog otpada koji je za njih smrtonosan. \u010clanovi ove komisije su prou\u010davali poruke Stounhed\u017ea od prije 1500 godina pne, izu\u010davali piramide, Homera, Bibliju kako bi imali uvida u koju hiljadu godina neko\u0107\u2026Htjeli su da deponije nuklearnog otpada obilje\u017ee sa oznakom mrtva\u010dka glava. Ali su potom \u010dlanovi ove komisije zaklju\u010dili kako su trogodi\u0161njaci razli\u010dito reagirali na simbol mrtva\u010dke glave. Ako je stajao normalno, prepla\u0161ili su se, ako je pak stajao vertikalno uzvikivali su &lsquo; Jupi, gusari\u2026Dakle, Beck \u0107e konstatirati da je kriza moderne nesaop\u0107iva za deset hiljada godina\u2026<br \/>\n Naspram ovog nesaop\u0107ivog prote\u017ee se vrlo saop\u0107ivi narativ vjerskog tipa koji ka\u017ee: Bo\u017eanski zakoni popravljaju stanje ljudske zajednice. Zato \u0161to je sedam stanica kojima kao ljudi putujemo: Prva je \u010duveni dijalog dok smo bili samo nevidljiva du\u0161a-tvar u rukama Bo\u017ejim I kad mu se kolektivno zavjetujemo na pitanje: &lsquo;Jesam li ja vas Gospodar? Sve glasno odgovore: Jesi, svjedo\u010dimo!; Druga stanica je maj\u010dina maternica, Tre\u0107a stanica je ovaj materijalni svijet, \u010cetvrta stanica je Me\u0111usvijet ili Berzeh na koji odlazimo po maloj I velikoj smrti, Peta stanica je pro\u017eivljenje na otvorenom I povratak na po\u010detak, \u0160esta stanica je\u00a0 raj ili pakao I Sedma stanica je neposredna blizina kao duhovno posvjedo\u010denje istine u Potpunoj Istini. Tek u toj ogromnoj prote\u017enosti mogu\u0107e je sagledati smislove I zaloge Postojanja. No, I to samo rijetkima po\u0111e za rukom. Svima nam jako nedostaje \u0161iroko, sveobuhvatno I slojevito znanje. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn39\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn39\"><\/a><a href=\"#_ftnref39\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>39<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nZnanje o pravnim normativima u islamskim naukama<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn40\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn40\"><\/a><a href=\"#_ftnref40\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>40<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nZnanje o biti vjerovanja I bo\u017eanskoga djelovanja u islamskim naukama<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn41\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn41\"><\/a><a href=\"#_ftnref41\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>41<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nOsnovna dogmatska znanja u kr\u0161\u0107anskom nauku<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn42\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn42\"><\/a><a href=\"#_ftnref42\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>42<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPogledati \u0161ire u knjizi Urlicha Becka &lsquo;Svjetsko rizi\u010dno dru\u0161tvo&rsquo;, Novi Sad, Podgorica, UK, 2011. godina po\u010dev od stranice 292 nadalje<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn43\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn43\"><\/a><a href=\"#_ftnref43\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>43<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nVidjeti \u0161ire u Jean Baudrillard, Pakt lucidnosti ili Inteligencija zla, Zagreb, 2009. po\u010dev od strane 25<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn44\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn44\"><\/a><a href=\"#_ftnref44\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>44<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBaudrillard, Jean, Inteligencija zla ili Pakt lucidnsoti, Zagreb 2006. strana 46<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn45\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn45\"><\/a><a href=\"#_ftnref45\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>45<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbidem, strana 60<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn46\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn46\"><\/a><a href=\"#_ftnref46\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>46<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbidem, strana 68, 69<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn47\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn47\"><\/a><a href=\"#_ftnref47\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>47<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPogledati eksplikaciju u tekstu F. Fejzi\u0107 \u010cengi\u0107 &lsquo;Propitivanje religijskog bez dovoljno znanja&rsquo;, pripremljenom za Okrugli sto na temu &lsquo;Religija, dru\u0161tvo, sekularizam&rsquo; u Tuzli oktobra 2020. godine, koji \u010deka objavljivanje u Zborniku radova koji je u pripremi.<\/p>\n<p><\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Agamben, Giorgio, (2006), &lsquo;Homo sacer&rsquo;, Suverena mo\u0107 i goli \u017eivot, Multimedijalni Institut, Zagreb <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ali\u0107, Sead, ( 2019), &lsquo;Masovna proizvodnja narcizma&rsquo;, Zagreb, 2019., Sveu\u010dili\u0161te Sjever I CFM Zagreb<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Baudrillard, Jean, (2009),&rsquo; Pakt lucidnosti ili inteligencija zla&rsquo;, Zagreb<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Beck, Urlich,(2011), &lsquo;Svjetsko rozi\u010dno dru\u0161tvo&rsquo;, Novi Sad, Podgorica, UK<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ber\u0111ajev, Nikolaj, (2007), &lsquo;Filozofija slobodnog duha&rsquo;&rsquo;, Dereta, Beograd<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Briggs, A. Burke, P.( 2010), Social History of the Media: From Gutemberg to the Internet&rsquo;, Politiy Press, New York<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cvitkovi\u0107, Ivan, (2016),&rsquo; Religija u zrcalu teorija&rsquo;&rsquo;, CEIR, Sarajevo<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Had\u017eimuli\u0107, hafiz Halid (2019), &lsquo;Dnevnici Iii III tom&rsquo;, Udru\u017eenje had\u017ei Mujaga, Sarajevo<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Helminski, Kabir, (2018), &lsquo;\u017divi prisutno&rsquo;, Sufijski put do budnog srca. TPO Fondacija, Sarajevo<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Fejzi\u0107 \u010cengi\u0107, Fahira (2018), &lsquo;Kao ribe u vodi&rsquo;, Ka filozofiji medija ili kako opstati s medijima, Dobra knjiga, Sarajevo<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Malouf, Amin, (2009),, &lsquo;Poreme\u0107enost sveta&rsquo;, Kada se na\u0161e civilizacije iscrpe, Laguna, Beograd<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pai\u0107, \u017darko, (2018), &lsquo;Tehnosfera I, II i II tom&rsquo;, Zagreb<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Strobel Li, (2007), &lsquo;&rsquo;Zlo\u010din hri\u0161\u0107anstva, Da li je relgija opijum za narod, Metaphisyca, Beograd<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><a href=\"http:\/\/www.buka.com\/novosti\/giorgio-agamben.razmi\u0161ljanja.o.kugi\">http:\/\/www.buka.com\/novosti\/giorgio-agamben.razmi\u0161ljanja.o.kugi<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><a href=\"http:\/\/buka.com\/novosti\/procurili-prvi-podaci-o-se-najvi\u0161e-obogatio-tokom-pandemij-bogatasi-zaradili.434\">http:\/\/buka.com\/novosti\/procurili-prvi-podaci-o-se-najvi\u0161e-obogatio-tokom-pandemij-bogatasi-zaradili.434<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><a href=\"http:\/\/corona-virus-prekretnica-za nadzor ljudi\">http:\/\/corona-virus-prekretnica-za nadzor ljudi <\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Media Coverage of the Behaviour of Religious Hierarchies <br \/>\nduring<br \/>\nthe COVID-19 Period<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nWhile the formal social isolation of the world and Sarajevo continues, while everything that happens around us, live and immersed, religious communities are also present. Like other cities touched and fulfilled by the three religions, which is Jerusalem first, Sarajevo emerges as the ervopic original. I follow speeches, appearances, public speeches or religious corona messages from three religious sources: Islam, Orthodoxy and Catholicism in this City. How much is similar, so much is different, how soothing is so stressful, how beneficial is so harmful.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nWhat will happen in the end or ends? Who knows? Ah no one knows, fragile knowledge, said Antun Branko Simic, our great poet\u2026<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>pandemic, religion, control, homo sacer.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"6inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#18 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.6\">10.46640\/imr.10.19.6<\/a><br \/>\nUDK 32:616.891.6-044.86<\/p>\n<p>Prethodno priop\u0107enje<\/p>\n<p>Preliminary communication<\/p>\n<p>Primljeno: 7.3.2021.<br \/>\n<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Jure Vuji\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Institut za geopolitiku i strate\u0161ka istra\u017eivanja, Zagreb, Hrvatska<br \/>\ngeotekst@gmail.com<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Simulacija kolektivne tjeskobe i medijske <\/p>\n<p>fobo\u2013strategije politike straha <\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/J. Vujic, Simulacija kolektivne tjeskobe i medijske fobo\u2013strategije politike straha.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (474 KB), Hrvatski, Str. 3033 &#8211; 3042<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Medijsko izvje\u0161tavanje u realnom vremenu, popra\u0107eno ekspertnim analizama o \u0161irenju zaraze COVID-19 na globalnoj i mikro razini doprinosi eskalaciji dru\u0161tvene atmosfere kolektivne tjeskobe i psihoze. U tom smjeru, pandemije kolektivnih psihoza i straha uvijek prethode uvo\u0111enju totalitarnih mjera i stvaraju pretpostavke za bio-politi\u010dku i medicinsku vladavinu te ja\u010danje izvanrednih mjera nadziranja. Virusna insinuacija, mimetizam reakcija, diseminacije viralnog straha, sastavni su fenomeni difuznog dru\u0161tvenog i medijskog nasilja koje transformira stvarnost panike\/straha u fantazmagori\u010dnu i \u010desto simuliraju\u0107u kolektivnu tjeskobu. Dana\u0161nji tiskovni, audiovizualni i numeri\u010dki mediji konsenzualno i vje\u0161to koriste poluge marketinga straha. U tom pogledu, novinar je (zajedno s trgovcem oru\u017ejem, politi\u010darom i proizvo\u0111a\u010dem antidepresiva) jedna od rijetkih struka koje trguju strahom i panikom. Mediji su postali mo\u0107no oru\u017eje tradicionalne politike straha koja instrumentalizira kolektivni strah pu\u010danstva kako bi iznudila pasivni pristanak za primjenu izvanrednih mjera koje ograni\u010davaju temeljne pojedina\u010dne gra\u0111anske slobode.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>virusna, strah, dru\u0161tvo, politika, mediji, biopolitika.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Kultura straha i nova fobokracija<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">I prije pandemije COVID-19 te epidemije SARS-CoV-2 zapadni je \u010dovjek bio tjeskoban i latentno trajno zabrinut, a povijest civilizacija pokazuje da se dru\u0161tvo paralizirano anksiozno\u0161\u0107u nu\u017eno rastvara iznutra i izumire. Nitko danas ne mo\u017ee pore\u0107i klju\u010dnu ulogu straha u pokretanju i legitimiranju svakodnevnih izvanrednih sanitarnih i politi\u010dkih mjera koje remete na\u0161 dosada\u0161nji mentalni i \u017eivotni habitus. Kako pojedina\u010dni, tako i je kolektivni strah u sklopu medijske i dru\u0161tvene psihoze znatno poja\u010dan utjecajem globalnih i doma\u0107ih medija. Me\u0111utim, pored te dru\u0161tvene i emocionalne dimenzije straha va\u017eno je podsjetiti koliko je osje\u0107aj straha utjecao i oblikovao kolektivne kulturne i civilizacijske identitete u svijetu. S pravom se mo\u017ee govoriti o kulturnoj antropologiji straha i o raznolikosti kulture straha. U djelu <em>Stra\u0161na djeca novog vijeka<\/em> Sloterdijk<a name=\"_ftnref48\"><\/a><a href=\"#_ftn48\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>48<\/strong><\/span>]<\/sup><\/a> govori o permanentnoj improvizaciji koju koriste politike straha. Otkad su objavljene vijesti o obimnoj virusnoj infekciji koja je progutala svijet u areni se nalaze 24-satni informativni kanali. Jednozna\u010dne neprestane sveprisutne vijesti o virusu COVID-19 potisnule su u drugi plan sve ostale vijesti na planeti. Medijska izvje\u0161tavanja u realnom vremenu o \u0161irenju zaraze na globalnoj i mikro razini popra\u0107ena ekspertnim analizama doprinijele su eskalaciji dru\u0161tvene atmosfere kolektivne tjeskobe i psihoze. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U kontekstu medijske informacijske inflacije neselektiranih i proturje\u010dnih informacija treba se, kako to iznosi Dominique Moisi u djelu &bdquo;<em>Geopolitika emocije<\/em>&ldquo;<a name=\"_ftnref49\"><\/a><a href=\"#_ftn49\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>49<\/strong><\/span>]<\/sup><\/a> sjetiti koliko su emocije va\u017ene pa \u010dak i kod geopoliti\u010dkih \u010dimbenika. Po njemu su strasti i emocije klju\u010dna obilje\u017eja zemalja i dru\u0161tava pa je tako Strah je emocionalna konstanta Zapada ili zapadnog \u010dovjeka. Povijest je puna razdoblja kolektivnih strahova od prirodnih katastrofa i epidemija. Eksplikacije neobja\u0161njivog, brutalnosti takvih pojava, u pro\u0161losti su bile prili\u010dno neracionalne i magi\u010dno-religiozne ili su se temeljile na krivnji i stigmatizaciji &bdquo;devijantnog&ldquo; pona\u0161anja odre\u0111enih skupina i pojedinaca u obliku &bdquo;\u017ertvenih jaraca&ldquo;. U svojoj raspravi o povijesti religija Mircea Eliade je ukazivao na trajnost religioznog pona\u0161anja i vjerskih strahova te magijskih relikata, navode\u0107i da se i u modernom dru\u0161tvu u razli\u010ditim oblicima glavne teme vjerskih strahova i pona\u0161anja nisu promijenile.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prisjetimo li se lekcije Jeana Delumeaua u djelu &bdquo;<em>Strah na Zapadu<\/em>&ldquo;<a name=\"_ftnref50\"><\/a><a href=\"#_ftn50\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>50<\/strong><\/span>]<\/sup><\/a> mo\u017eemo povu\u0107i paralelu izme\u0111u dru\u0161tva tjeskobe iz ranog modernog doba i strahova u suvremenom globalnom dru\u0161tvu koji izazivaju tjeskobu: straha od ekonomske krize i nezaposlenosti, ekolo\u0161ke krize i sloma prirodnih ekosustava, imigracija i zapadnog pada, terorizma, moralne dekadencije i sekularizacije. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Na dnevnoj bazi svjedo\u010dimo o tome koliko smo izlo\u017eeni medijskom izvje\u0161tavanju o \u0161irenju zaraze na globalnoj i mikro-razini, popra\u0107enom ekspertnim analizama koje doprinose eskalaciji dru\u0161tvene atmosfere kolektivne tjeskobe i psihoze. Jednozna\u010dne repetitivne sveprisutne vijesti o virusu COVID-19 potisnule su u drugi plan sve ostale vijesti na planeti. U tom smjeru, pandemije kolektivnih psihoza i straha oduvijek su prethodile uvo\u0111enju totalitarnih mjera i stvarale pretpostavke za bio-politi\u010dku i medicinsku vladavinu, ja\u010danje izvanrednih mjera nadziranja. Medijska diseminacije viralnog straha, mimetizam reakcija, sastavni su fenomeni difuznog dru\u0161tvenog i medijskog nasilja koje transformira stvarnost panike\/straha u fantazmagori\u010dni scenarij i \u010desto u simuliraju\u0107u kolektivnu tjeskobu. Dana\u0161nji tiskovni, audiovizualni i internetski numeri\u010dki mediji konsenzualno i vje\u0161to koriste poluge marketinga straha. U tom pogledu novinarska je jedna od rijetkih struka (zajedno sa trgovinom oru\u017ejem, politikom i proizvodnjom antidepresiva) koja trguje strahom i panikom. Mediji su postali mo\u0107no oru\u017eje tradicionalne politike straha koja instrumentalizira kolektivni strah pu\u010danstva kako bi iznudila pasivni pristanak za primjenu izvanrednih mjera koje ograni\u010davaju temeljne pojedina\u010dne gra\u0111anske slobode. Vladavina, upravljanje putem straha nije od ju\u010der, stara je koliko i povijest \u010dovje\u010danstva. Naime, paradoksalno je da je strah od korone virusa uspio tamo gdje su propali svi alter-globalisti\u010dki, anti-sistemski i protukapitalisti\u010dki pokreti: blokada globaliziranog ekonomskog sustava, zaustavljanje kretanja ljudi i roba, kolaps financijskih tr\u017ei\u0161ta. Me\u0111utim, taj op\u0107i kolaps ide u suprotnom smjeru od emancipacijskih i slobodarskih projekata, jer u jeku pandemije kolektivna psihoza i strah prethode uvo\u0111enje totalitarnih mjera i stvaraju pretpostavke za bio-politi\u010dku i medicinsku vladavinu, ja\u010danje izvanrednih mjera nadziranja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Politike i kulture straha<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jo\u0161 je 2009. Jacques Attali<a name=\"_ftnref51\"><\/a><a href=\"#_ftn51\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>51<\/strong><\/span>]<\/sup><\/a>, zagovaratelj ukidanja granica i svjetske vlade, objasnio da nas &bdquo;povijest u\u010di da se \u010dovje\u010danstvo zna\u010dajno razvija samo kad se stvarno boji&ldquo;. Sociolog Frank Furedi u djelu Politika straha<a name=\"_ftnref52\"><\/a><a href=\"#_ftn52\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>52<\/strong><\/span>]<\/sup><\/a> smatra da se ona odnosi na one politike koje se koriste kolektivnim strahom pu\u010danstva kako bi se usvojile mjere koje smanjuju individualne slobode. Utemeljene na Hobbesovoj politi\u010dkoj tradiciji takve su politike prisutne u autoritativnim i u demokratskim sustavima i re\u017eimima. Barry Glassner ( The Culture of Fear: Why Americans are Afraid of the Wrong Things)<a name=\"_ftnref53\"><\/a><a href=\"#_ftn53\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>53<\/strong><\/span>]<\/sup><\/a> smatra da je kultura straha koju propagiraju mediji \u010desto u slu\u017ebi politi\u010dke klase i nastoji privu\u0107i i usmjeriti pa\u017enju javnosti na &bdquo;velike prijetnje&ldquo;, a manje na svakodnevne &bdquo;male prijetnje&ldquo;. Povratak &bdquo;velikog straha&ldquo; u obliku pandemije ujedno je kontrapunkt povratka tragi\u010dnog smisla \u017eivota i povijesti koji se na ljudskoj razini manifestiraju kao &bdquo;tragi\u010dnost osje\u0107aja \u017eivota&ldquo; o \u010demu govori Miguel de Unamuno<a name=\"_ftnref54\"><\/a><a href=\"#_ftn54\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>54<\/strong><\/span>]<\/sup><\/a>, koji odr\u017eavaju krhkost i prolaznost ljudske prirode, ali i zablude progresizma i vjere u besmrtnost &bdquo;naprednog \u010dovje\u010danstva&ldquo;. U tom smjeru treba se prisjetiti koncepta &bdquo;golog \u017eivota&ldquo; Giorgija Agambena (Homo Sacer: suverena mo\u0107 i goli \u017eivot)<a name=\"_ftnref55\"><\/a><a href=\"#_ftn55\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>55<\/strong><\/span>]<\/sup><\/a> koji je analizirao situaciju u nacisti\u010dkim koncentracijskim logorima, gdje je dehumanizacija do\u0161la do krajnosti i gdje je razotkriven &bdquo;goli \u017eivot&ldquo;. Goli \u017eivot nije ljudski \u017eivot, ve\u0107 drugi oblik \u017eivota koji nadilazi granice samosvijesti, osobnosti, individualnosti, prava. Iz tog razloga je Agamben bio radikalniji od ostalih i usprotivio se bio-politi\u010dkim mjerama poduzetim protiv koronavirusa koje ograni\u010davaju individualne slobode, jer prema njemu, uvo\u0111enje izvanrednog stanja je uvod u trajni totalitarizam. U kontekstu pandemije goli je \u017eivot \u017ertva virusa. Oni nisu diferencirani pojedinci, obitelji, gra\u0111ani ili privatni vlasnici. Ovdje nema ni jednog ni mno\u0161tva. Postoji samo infekcija, koja mo\u017ee svakoga \u2013 uklju\u010duju\u0107i i sebe \u2013 transformirati u drugog, a samim tim i u neprijatelja golog \u017eivota. Borbom protiv tog drugog golog \u017eivota izvanredno stanje stje\u010de novi status. Zbog straha i u ime imperativa sigurnosti, od pojave koronavirusa ljudi su spremni slijediti sve mjere koje propi\u0161u oni koji preuzimaju odgovornost za izvanredno stanje. U tom smjeru, izvanredno se stanje mo\u017ee olako pretvoriti, pogotovo ako dugo traje, u oblik fobokracije, vladavine straha. Bog straha u gr\u010dkoj mitologiji, <em>Fobos<\/em>, uvijek prati <em>Ares<\/em>a, boga rata. U sada\u0161njoj situaciji \u010dini se <em>Fobos<\/em> je pred njim, a borba protiv virusa opravdava i restrikcije ljudskih sloboda. Razne fobije postaju glavne poluge politika straha. U tom smjeru, da bi opisala na\u0161 suvremeni odnos sa slikom, Marie-Jos\u00e9 Mondzain, filozofkinja i direktorica istra\u017eivanja u CNRS-u, predla\u017ee koncept ikonokracije<a name=\"_ftnref56\"><\/a><a href=\"#_ftn56\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>56<\/strong><\/span>]<\/sup><\/a>, na\u010dina upravljanja slikama, organizacije vidljivog koja podvrgavanjem pogleda izaziva pod\u010dinjenje. Ikonokracija bi bila svakodnevni i neprestano obnavljani kult vidljivosti, ovisnost o vidljivom za o\u010di koje su postale slijepe za nevidljivo. Da bi bila u\u010dinkovita i mogla se nametnuti kao na\u010din upravljanja, ikonokracija crpi snagu iz dva vrlo razli\u010dita re\u017eima straha: ikonofobije ili straha od slike koja se hrani opasnostima zbog kojih bismo pobjegli, te fonokracije, koja se odnosi na vladavinu putem buke, jer nije isklju\u010deno da se osim slikom mediji koriste i zvukom kao sredstvom kontrole. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U tom smislu, Frank Furedi u &bdquo;Politici straha&ldquo;<a name=\"_ftnref57\"><\/a><a href=\"#_ftn57\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>57<\/strong><\/span>]<\/sup><\/a> prikazuje procese gubitka tradicionalne demokratske kulture koji u javnosti stvaraju osje\u0107aje straha, ravnodu\u0161nosti, nedostatka vizija i utopijskih potencijala politike. Politika je internalizirala kulturu straha, jer politika straha je stara koliko i sam fenomen politike, a strahom su vladale generacije autoritarnih vladara primjenom Machiavellijevog savjeta vladarima kako \u0107e &ldquo;biti sigurniji bude li ih se narod pla\u0161io nego bude li ih volio&rdquo;. Strah se mo\u017ee koristiti u svrhe prisile, terora i za odr\u017eavanje javnog reda i mira. Time \u0161to izaziva zajedni\u010dku reakciju zbog neke prijetnje, on tako\u0111er omogu\u0107ava i postizanje konsenzusa i jedinstva. Danas politika straha ima za cilj posti\u0107i konsenzus i ujediniti ina\u010de razjedinjenu elitu. No, bez obzira na namjere onih koji ga potenciraju, &ldquo;glavni u\u010dinak straha je oja\u010dati ideju kako nema alternative&rdquo;. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Genealogija politika straha<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ve\u0107 od doba Hobbesa i Machiavellija poznato je da se svaki politi\u010dki poredak temelji na instrumentalizaciji straha, kao jednoj od konstanti politi\u010dke povijesti za pridobivanje pasivnog pristanka masa i javnog mnijenja. Stanovnici modernih, razvijenih zemalja, potaknuti gomilom a\u017euriranih svakodnevnih podataka i brojki koje se odvijaju u repetitivnom narativu koji \u010dini epidemiju jedinstvenim tragi\u010dnim doga\u0111ajem, vratili su se u doba velikih strahova srednjeg vijeka. Odjednom otkriv\u0161i zdravstvenu u\u010dinkovitost restriktivnog i autoritarnog kineskog modela i drugih neliberalnih re\u017eima, zapadne liberalne i nominalno demokratske dr\u017eave podlegle su istinskoj viralnoj i informacijskoj epidemiji koja napada masovne afekte i osje\u0107aje, kako olak\u0161ali &ldquo;gutanje pilule&rdquo; mnogih ograni\u010denja temeljnih sloboda: ograni\u010denja slobode kretanja, slobode okupljanja, karantene itd.<a name=\"_ftnref58\"><\/a><a href=\"#_ftn58\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>58<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Od po\u010detka 20. stolje\u0107a, H. L. Mencken, novinar, knji\u017eevnik i poznati kriti\u010dar ameri\u010dke kulture, smatrao je da je &ldquo;cilj politike dr\u017eati stanovni\u0161tvo zabrinutim i stoga tra\u017eiti da ga se stavi na sigurno, prijete\u0107i neprekidnim nizom zami\u0161ljenih \u010dudovi\u0161ta&rdquo;<a name=\"_ftnref59\"><\/a><a href=\"#_ftn59\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>59<\/strong><\/span>]<\/sup><\/a>. Znanost i politika straha razvijaju ideju da na\u0161e procjene rizika i radnje koje poduzimamo kako bismo se za\u0161titili od njih nisu racionalne, ve\u0107 emocionalne i izazvane su od strane medija i politi\u010dara. Nekoliko sociolo\u0161kih studija poku\u0161alo je procijeniti socijalne implikacije politike straha u upravljanju terorizmom u Sjedinjenim Dr\u017eavama. Primjerice, Kate Nash<a name=\"_ftnref60\"><\/a><a href=\"#_ftn60\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>60<\/strong><\/span>]<\/sup><\/a> predstavlja politiku straha i kao protute\u017eu i kao nadopunu onome \u0161to naziva &ldquo;politikom \u017eelje&rdquo; (ona definira \u010detiri modela: plemensku politiku, politiku \u017eelja, politiku straha i politiku sigurnosti). U svojoj knjizi <em>Propaganda<\/em> (1928.) Edward Bernays<a name=\"_ftnref61\"><\/a><a href=\"#_ftn61\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>61<\/strong><\/span>]<\/sup><\/a> obja\u0161njava da se kolektivni mentalitet ne vodi mislima ve\u0107 &ldquo;impulsom, navikom ili osje\u0107ajem&rdquo;. Leo Strauss, politi\u010dki filozof, isti\u010de kako je u upravljanju dru\u0161tvom zadatak mudrih odr\u017eavati red, a za postizanje svog cilja mogu se slu\u017eiti &ldquo;plemenitom la\u017ei&rdquo;<a name=\"_ftnref62\"><\/a><a href=\"#_ftn62\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>62<\/strong><\/span>]<\/sup><\/a>. Ako se &ldquo;mno\u0161tvo zajedni\u010dkih dobara&rdquo; prepusti individualizmu, liberalizmu i relativizmu, mo\u017ee nastati samo kaos. Mit koji su izmislili vladari slu\u017eit \u0107e za kontrolu ljudi. Izmi\u0161ljanjem ili odr\u017eavanjem &ldquo;vje\u010dnog rata&rdquo; narod se mo\u017ee voditi za svoje dobro. Nadalje, utjecaj neokonzervativaca zapo\u010deo je 1980-ih, kada su savjetovali predsjednika Ronalda Reagana, i tako\u0111er se temeljio na &bdquo;ravnote\u017ei terora&ldquo;, primjenom mita u kojem bi Sjedinjene Dr\u017eave bile predstavnik &bdquo;dobra&ldquo; a SSSR &ldquo;carstvo zla&rdquo;. Nakon 11. rujna George W. Bush koristio se retorikom ve\u0107 kori\u0161tenom tijekom hladnog rata, nazivaju\u0107i Al-Qaedu utjelovljenjem sila zla. Bushova se komunikacija potom okrenula Iraku, politi\u010dkom re\u017eimu opisanom kao \u010dlanom Osovine zla. Tada su se pretpostavljale veze izme\u0111u Al-Qaide i Iraka, ali nisu nikad potvr\u0111ene. Irak je tako\u0111er osumnji\u010den za proizvodnju oru\u017eja za masovno uni\u0161tavanje \u0161to se ispostavilo kao namjerna la\u017e. Noam Chomsky uvjerljivo je pokazao da je precjenjivanje opasnosti koju su predstavljali hladni rat i &ldquo;rat protiv terorizma&rdquo; bilo samo sredstvo za Sjedinjene Dr\u017eave da poku\u0161aju oja\u010dati svoju hegemoniju.<strong> <\/strong>Upravljanje fobijskim strastima kompatibilno je razvoju tr\u017ei\u0161nog poretka &bdquo;kapitalizma zavo\u0111enja&ldquo; koji se temelji na eksploatiranju afekata, emocija i \u017eelja, te njegovom dominacijom nad \u010ditavim dru\u0161tvenim i privatnim \u017eivotom. Takvo &bdquo;globalno upravljanje&rdquo; koje odgovara dobu globalne komodifikacije svijeta pretpostavlja i name\u0107e sveobuhvatno zagu\u0161ivanje i koloniziranje kolektivnog i pojedina\u010dnog imaginarnog svijeta. Stoga, politika straha ni na koji na\u010din ne implicira da postoji stvarna opasnost, a kamoli da nasilna smrt vreba na svakom uglu ulice. Dovoljno je vjerovati da pro\u0161ireno nasilje izra\u017eava latentni rat, op\u0107u nesigurnost kao plodno tlo za izazivanje fobije koja nema potrebu za postojanjem stvarnog predmeta, a dovoljno je da se pojavi medijsko insceniranje i slika prijetnje, opasnosti, i da uzrokuje iste u\u010dinke i isto fobijsko pona\u0161anje kao da su se ta opasnost, opasnost i agresija stvarno dogodile. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Medijska proizvodnja straha u kontekstu teorije kultiviranja <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Naravno iako je sprega izme\u0111u politike, korporativne mo\u0107i i medija danas poznata u obliku &bdquo;medijakracije&ldquo;; smi\u0161ljeno generiranje &bdquo;kolektivnog straha&ldquo; u obliku medijske strategije ili kampanje te\u0161ko je dokazivo. Me\u0111utim, i kada je to slu\u010daj, kada takva informacija iza\u0111e u javnost, za\u010du\u0111uju\u0107e je koliko se zapravo relativizira i prolazi u eteru bez velikih poreme\u0107aja i revolta. Naime, jedan od takvih dokaza o pretjeranom zastra\u0161ivanju gra\u0111ana je i dokument Znanstvenog savjeta za hitne situacija napravljen u suradnji sa Znanstvenom pandemijskom grupom za pona\u0161anje u influenci (SPI-B) u kojem stru\u010dnjaci optu\u017euju britansku vladu Borisa Johnsona za strategije manipulacija koje bi mogle dovesti do trajnih posljedica na mentalno zdravlje stanovnika<a name=\"_ftnref63\"><\/a><a href=\"#_ftn63\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>63<\/strong><\/span>]<\/sup><\/a>.U \u010dlanku o analizi koji je objavio Daily Telegraph optu\u017euje se Johnsona i njegove znanstvene savjetnike Chrisa Whittya i Sir Patricka Vallancea za \u0161irenje straha me\u0111u ljudima. Jedan od primjera je i svakodnevno objavljivanje brojki zara\u017eenih, hospitaliziranih i umrlih, \u0161to je, kako navode, izazvalo veliki strah me\u0111u populacijom, te da je britanska vlada svojim postupcima u cilju suzbijanja zaraze stanovni\u0161tvo stavila u stanje anksioznosti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mediji pru\u017eaju tematike straha, odr\u017eavaju strategije fobije radi ve\u0107eg utjecaja na javnost. Prema izvije\u0161\u0107u iz 2016. godine iz tvrtke <em>Influence Communication<\/em> koja je 2016. proglasila godinom straha, gotovo 40% informacija igra na &ldquo;ovu emociju, zaraznu i \u010desto iracionalnu&rdquo; &ldquo;Strah je postao vrlo va\u017ean \u010dimbenik interesa za sve medijske ekosustave&rdquo;, rekao je predsjednik tvrtke <em>Influence Communication,<\/em> Jean-Fran\u00e7ois Dumas. &bdquo;jer strah ne morate obja\u0161njavati, mo\u017eete to osjetiti i to je univerzalno, multikulturalno<a name=\"_ftnref64\"><\/a><a href=\"#_ftn64\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>64<\/strong><\/span>]<\/sup><\/a>&rdquo;. Kao \u0161to su demonizacija i etiketiranje sredstva pritiska u politici tako je odabir tematike straha tako\u0111er marketin\u0161ki isplativ i financijski unosan. Iako demonizacija povijesne korijene ima u propagandi, ona je danas uobi\u010dajena. Pitanje konstrukcije stvarnosti ili konstrukcije socijalne zbilje ve\u0107 dugo intrigira istra\u017eiva\u010de i sociologe. Ako jo\u0161 uvijek postoje brojne sumnje i neizvjesnosti oko toga, \u010dini se prihva\u0107enim da se izgradnja stvarnosti ti\u010de procesa u kojem pojedinac aktivno sudjeluje. Temeljno pitanje koje se postavlja oko njega je sljede\u0107e: na temelju kojeg znanja pojedinac uspijeva konstruirati ovu stvarnost? Me\u0111utim uvijek ostaju nedoumice oko na\u010dina na koji pojedinac konstruira &ldquo;svoju&rdquo; stvarnost. W. Lippmann sugerirao je da &ldquo;jedini osje\u0107aj koji netko ima o nekom doga\u0111aju ne duguje iskustvu, ve\u0107 mentalnoj slici koju ima o tom doga\u0111aju&rdquo;. Me\u0111utim takva mentalna mapa doga\u0111aja nam je \u010desto uvjetovana i predo\u010dena od samih medija. Odnosno, na\u0161a mi\u0161ljenja nisu odgovor na svijet oko nas, ve\u0107 je to na\u0161a percepcija svijeta kakav mi vidimo. To je ono \u0161to je nazvao &ldquo;slikama u na\u0161oj glavi&rdquo; koje strukturiraju na\u0161e postupke i osje\u0107aje. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Viralnost i kultiviranje<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Istra\u017eivanja koja istra\u017euju dugoro\u010dne u\u010dinke medija na uvjerenja i percepcije grupirana su pod pojmom &ldquo;teorija kultiviranja&rdquo;. Pojam i hipotezu izvorno je formulirao George Gerbner<a name=\"_ftnref65\"><\/a><a href=\"#_ftn65\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>65<\/strong><\/span>]<\/sup><\/a>. Prema ovom istra\u017eiva\u010du, percepcije i uvjerenja o vanjskom svijetu proizlaze iz medijske izlo\u017eenosti. Treba napomenuti da je ovo uglavnom televizija koja unato\u010d munjevitom razvoju i sveprisutnosti interneta i dru\u0161tvenih mre\u017ea ostaje glavni audiovizualni masovni medij u suvremenom dru\u0161tvu. Zapravo, Gerbner televiziju u sjevernoameri\u010dkoj kulturi i dru\u0161tvu smatra posebno mo\u0107nim oru\u017ejem. Teorija kultiviranja smatra da \u0107e televizija, iako nije u izvoru zajedni\u010dke kulture ovu kulturu prigrabiti i \u0161iriti, odr\u017eavati kako bi postala standard. Za Gerbnera<a name=\"_ftnref66\"><\/a><a href=\"#_ftn66\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>66<\/strong><\/span>]<\/sup><\/a> slike i poruke koje tvore na\u0161e kulturno okru\u017eenje danas se prenose putem televizije, a ne putem religije ili obrazovanja<a name=\"_ftnref67\"><\/a><a href=\"#_ftn67\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>67<\/strong><\/span>]<\/sup><\/a>. Kao rezultat toga, televizija oblikuje na\u0161u percepciju svijeta i prenosi nam brojne vrijednosti i standarde bez na\u0161eg znanja. Gerbner na primjer pokazuje da nasilje na ekranu relativno bezna\u010dajno doprinosi stvarnom nasilju dok s druge strane njeguje osje\u0107aj nesigurnosti i ranjivosti koji dovode do ovisni\u010dkog i pokornog pona\u0161anja. Preciznije, Gerbnerova teorija odnosi se na malu djecu i na &bdquo;te\u0161ke gledatelje&rdquo; koji televiziju konzumiraju nekoliko sati dnevno. Izraz &ldquo;te\u0161ki gledatelji&rdquo; namijenjen je ljudima koji dnevno gledaju televiziju \u010detiri sata ili vi\u0161e. Uz to postoji i izraz &ldquo;laki gledatelji&rdquo; koji predstavlja potro\u0161a\u010de koji na televiziju tro\u0161e manje od dva sata dnevno. Me\u0111utim ve\u0107ina gledatelja izlo\u017eena je virtualnom nasilju na televiziji u jednakoj mjeri, stoga spada pod pojam &ldquo;sindroma srednjeg svijeta&rdquo; ili &ldquo;sindroma velikog lo\u0161eg svijeta&rdquo;. Ovdje bismo mogli primijetiti odre\u0111enu sli\u010dnost s tezom Baudrillarda<a name=\"_ftnref68\"><\/a><a href=\"#_ftn68\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>68<\/strong><\/span>]<\/sup><\/a> kada tvrdi da \u017eivimo u svijetu u kojem postoje samo <em>simulakrumi<\/em>. Rije\u010d je o odricanju od izmi\u0161ljotine o postojanju stvarnosti, da bismo priznali da je to samo ime koje dajemo na\u0161im zajedni\u010dkim vjerovanjima. <em>Sada<\/em> stvarno ne postoji, jer ono \u0161to mi smatramo stvarnim ne postoji. Me\u0111utim, za razliku od Gerbnera, ovdje <em>stvarno<\/em> nikada nije bilo vi\u0161e od la\u017enog oblika. Valja napomenuti da je Baudrillardova teza isklju\u010divo filozofska, dok Gerbner, oslanjaju\u0107i se na empirijska istra\u017eivanja, poku\u0161ava pru\u017eiti sociolo\u0161ko obja\u0161njenje kulturnog okru\u017eenja. U op\u0107oj svakodnevnoj informacijskoj kakofoniji vijesti, proturje\u010dnih analiza, statistika, brojki glede virusa COVID-19, kako se ne osvrnuti na jo\u0161 uvijek aktualne teze Jeana Baudrillarda<a name=\"_ftnref69\"><\/a><a href=\"#_ftn69\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>69<\/strong><\/span>]<\/sup><\/a>, autora djela <em>Simulacija i zbilja<\/em> ali i filozofa viralnosti koji je predvidio da \u0107e virusno kru\u017eenje digitaliziranih informacija na kraju zamijeniti stvarnost, \u0161to i anticipira \u010dinjenicu da smo u slu\u010daju medijske informacijske hipertrofije glede korona virusa i te kako uronjeni u takvu viralnu stvarnost. U vremenu smo post-istine kada je istina zastarjela kategorija i kada sveprisutni globalni mediji li\u0161eni obveza potrage za istinom te medijska viralnost u informacijskom tretmanu virusa COVID-19, odra\u017eavaju stanje &bdquo;hiperrealnosti&ldquo;. Nije ovdje rije\u010d o la\u017enim informacijama (&bdquo;la\u017enim vijestima&ldquo;) ve\u0107 o neselektiranim, nehijerarhiziranim informacijama koje \u010desto utje\u010du na dono\u0161enje politi\u010dkih sanitarnih mjera i koji odgovaraju na emocije povezane s digitalnim i informacijskim, a ne sa stvarnim svijetom. Viralnost je, ka\u017ee nam Baudrillard, &bdquo;patologija zatvorenih krugova, integriranih krugova, promiskuiteta i lan\u010dane reakcije.&ldquo; Istina je da je COVID-19 eminentno globalni virus koji ujedno i razotkriva imunolo\u0161ku deficijenciju same tehnomorfne globalizacije i globaliziranog dru\u0161tva rizika. Svaka pandemija ima dvije dimenzije: <em>pan<\/em> koji obuhva\u0107a cijelu \u017eivotnu povr\u0161inu zemlje i <em>demos<\/em>, narod, ljude. Jean Baudrillard govori o &bdquo;virusnom gostoprimstvu&ldquo; koje su ljudi na globalnoj razini nesvjesno pru\u017eili nastajanju i \u0161irenju virusa. Globalizirano potro\u0161a\u010dko dru\u0161tvo, kult neograni\u010denog tehnolo\u0161kog napretka, iscrpljivanje prirodnih resursa, globalno zaga\u0111enje kao i genetske manipulacije, \u010dine armature na\u0161eg &bdquo;virusnog gostoprimstva&ldquo; u kojem se danas nastanjuje i mutira korona virus. Dakle, fenomen zaraznog straha sada strukturira i obilje\u017eava na\u0161e na\u010dine postojanja i razmi\u0161ljanja, na\u0161e kulturne i dru\u0161tvene na\u010dine \u017eivljenja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn48\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn48\"><\/a><a href=\"#_ftnref48\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>48<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPeter Sloterdijk, <em>Apr\u00e8s nous le d\u00e9luge. Les Temps modernes comme exp\u00e9rience antig\u00e9n\u00e9alogique<\/em>. Payot, Paris 2016<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn49\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn49\"><\/a><a href=\"#_ftnref49\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>49<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nDominique Mo\u00efsi, <em>La g\u00e9opolitique de l&rsquo;\u00e9motion <\/em><em>&#8211;<\/em><em>Comment les cultures de peur, d&rsquo;humiliation et d&rsquo;espoir fa\u00e7onnent le monde<\/em>, Nouvelle \u00e9dition revue en \u00a0Flammarion-Champ actuel, Paris 2008.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn50\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn50\"><\/a><a href=\"#_ftnref50\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>50<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nJean Delumeau, <em>Strah na Zapadu (od XIV do XVIII veka<\/em>), Knji\u017eevna zajednica Novog Sada, Novi Sad 1987<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn51\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn51\"><\/a><a href=\"#_ftnref51\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>51<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n\u010clanak <a href=\"https:\/\/www.lexpress.fr\/actualite\/societe\/sante\/avancer-par-peur_758721.html.\">https:\/\/www.lexpress.fr\/actualite\/societe\/sante\/avancer-par-peur_758721.html.<\/a> U listu L&rsquo;Express, 6.05.2009.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn52\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn52\"><\/a><a href=\"#_ftnref52\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>52<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nFuredi, Frank, <em>Politika straha : s onu stranu ljevice i desnice<\/em>, Izdanja Antibarbarus, Zagreb 2008.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn53\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn53\"><\/a><a href=\"#_ftnref53\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>53<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGlassner, Barry, The Culture of Fear: Why Americans are Afraid of the Wrong Things.: Basic Books, New York 2009. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn54\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn54\"><\/a><a href=\"#_ftnref54\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>54<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMiguel de Unamuno, <em>Le sentiment tragique de la vie<\/em>, Gallimard, Paris, 1997.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn55\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn55\"><\/a><a href=\"#_ftnref55\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>55<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGiorgio Agamben, Homo Sacer: suverena mo\u0107 i goli \u017eivot Multimedijalni institut, Zagreb 2006.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn56\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn56\"><\/a><a href=\"#_ftnref56\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>56<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMarie-Jos\u00e9 Mondzain, Homo Spectator: Bayard, Paris 2007<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn57\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn57\"><\/a><a href=\"#_ftnref57\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>57<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbid.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn58\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn58\"><\/a><a href=\"#_ftnref58\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>58<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n\u010clanak https:\/\/blog.vecernji.hr\/jure-vujic\/baudrillard-i-viralno-doba-korone-11936- blog.vecernji.hr<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn59\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn59\"><\/a><a href=\"#_ftnref59\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>59<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGardner, Dan,\u00a0 <em>Risk The Science and Politics of Fear<\/em>, Ebury Publishing, 2009.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn60\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn60\"><\/a><a href=\"#_ftnref60\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>60<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nKate Nash,\u00a0 <em>Contemporary political sociology<\/em>, Wiley 2000.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn61\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn61\"><\/a><a href=\"#_ftnref61\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>61<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEdward Bernays, <em>Propaganda<\/em>, Horace Liveright, New York 1928<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn62\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn62\"><\/a><a href=\"#_ftnref62\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>62<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLeo Strauss, <em>The City and Man<\/em>.\u00a0 Rand McNally, Chicago 1964.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn63\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn63\"><\/a><a href=\"#_ftnref63\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>63<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n\u010clanak Ve\u010dernji list:\u00a0 <a href=\"https:\/\/www.vecernji.hr\/vijesti\/britanski-strucnjaci-opleli-po-johnsonu-vlada-je-namjerno-izazvala-paniku-uoci-locdowna-evo-kojim-su-se-metodama-sluzili-1481792\">https:\/\/www.vecernji.hr\/vijesti\/britanski-strucnjaci-opleli-po-johnsonu-vlada-je-namjerno-izazvala-paniku-uoci-locdowna-evo-kojim-su-se-metodama-sluzili-1481792<\/a><\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn64\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn64\"><\/a><a href=\"#_ftnref64\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>64<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n\u010clanak <a href=\"https:\/\/journalmetro.com\/actualites\/national\/1064615\/2016-annee-de-la-peur-selon-influence-communication\/\">https:\/\/journalmetro.com\/actualites\/national\/1064615\/2016-annee-de-la-peur-selon-influence-communication\/.<\/a><\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn65\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn65\"><\/a><a href=\"#_ftnref65\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>65<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGeorge Gerbner, <em>Against the Mainstream: The Selected Works of George Gerbner<\/em>,, Michael Morgan, <em>New York: Peter Lang<\/em>, 2002.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn66\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn66\"><\/a><a href=\"#_ftnref66\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>66<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTA. Van Dijk, ed.,<em> Mass Media Discourse: Message System Analysis as a Component of Cultural Indicators, <\/em>in <em>Discourse and Communication<\/em>, Walter de Gruyter, New York-Berlin 1985., str.13-25<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn67\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn67\"><\/a><a href=\"#_ftnref67\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>67<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMichael Morgan and Nancy Signorielli<em>. Living with Television: The Dynamics of the Cultivation Process, Perspectives on Media Effects<\/em>, edited by J. Bryant and D. Zillmann. Hillsdale, NJ: Lawrence Erlbaum Associates. S2CID&nbsp;53682668 (2007), str. 17.40<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn68\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn68\"><\/a><a href=\"#_ftnref68\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>68<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nJean Baudrillard, <em>Simulacres et simulation, <\/em>Galil\u00e9e, Paris, 1981<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn69\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn69\"><\/a><a href=\"#_ftnref69\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>69<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n\u010clanak <a href=\"https:\/\/blog.vecernji.hr\/jure-vujic\/baudrillard-i-viralno-doba-korone-11936\">https:\/\/blog.vecernji.hr\/jure-vujic\/baudrillard-i-viralno-doba-korone-11936<\/a> &#8211; blog.vecernji.hr<br \/>\n<\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Agamben, Giorgio, Homo Sacer: suverena mo\u0107 i goli \u017eivot Multimedijalni institut, Zagreb 2006.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Baudrillard, Jean, <em>Simulacres et simulation, <\/em>Galil\u00e9e, Paris 1981.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bernays, Edward, <em>Propaganda, <\/em>Horace Liveright, New York 1928<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Delumeau, Jean, <em>Strah na Zapadu (od XIV do XVIII veka): opsednuti grad, Greh i strah: stvaranje ose\u0107anja krivice na Zapadu (od XIV do XVIII veka<\/em>), Knji\u017eevna zajednica Novog Sada, Novi Sad 1987.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Furedi, Frank, <em>Politika straha: s onu stranu ljevice i desnice<\/em>, Izdanja Antibarbarus, Zagreb 2008.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Gardner, Dan, <em>Risk The Science and Politics of Fear<\/em>, Gerbner, George, <em>Against the Mainstream: The Selected Works of George Gerbner<\/em>, Michael Morgan, Peter Lang, New York 2002.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Glassner, Barry, The Culture of Fear: Why Americans are Afraid of the Wrong Things.: Basic Books, New York 2009. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mo\u00efsi, Dominique, <em>La g\u00e9opolitique de l&rsquo;\u00e9motion -Comment les cultures de peur, d&rsquo;humiliation et d&rsquo;espoir fa\u00e7onnent le monde<\/em>, Nouvelle \u00e9dition revue en Flammarion, Champ actuel, Paris 2008. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mondzain, Marie-Jose, <em>Homo<\/em> <em>Spectator<\/em>. Bayard, Paris 2007<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Nash, Kate, <em>Contemporary political sociology<\/em>, Wiley 2000.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sloterdijk, Peter<em>, Apr\u00e8s nous le d\u00e9luge. Les Temps modernes comme exp\u00e9rience antig\u00e9n\u00e9alogique.<\/em> Payot, Paris 2016.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Strauss, Leo, <em>The City and Man<\/em>.\u00a0 Rand McNally, Chicago 1964.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">De Unamuno, Miguel, <em>Le sentiment tragique de la vie<\/em>, Gallimard, Paris, 1997.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>\u010clanci: <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Attali, Jacques, <em>Avancer par peur<\/em>, L&rsquo;Express, 06\/05\/2009. https:\/\/www.lexpress.fr\/actualite\/societe\/sante\/avancer-par-peur_758721.html. u listu L&rsquo;Express, 6.05.2009.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>(\u2026) Britanski stru\u010dnjaci opleli po Johnsonu: Posijan je strah uo\u010di lockdowna, slu\u017eio se opasnim metodama<\/em>, Ve\u010dernji list, 4.travnja 2021, Ve\u010dernji list, izbor, https:\/\/www.vecernji.hr\/vijesti\/britanski-strucnjaci-opleli-po-johnsonu-vlada-je-namjerno-izazvala-paniku-uoci-locdowna-evo-kojim-su-se-metodama-sluzili-1481792<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cipriani, Jean-Philippe, <em>2016, annee de la peur selon influence communication<\/em> La Presse canadienne, objavljeno na portalu Metro, 14 d\u00e9cembre 2016, https:\/\/journalmetro.com\/actualites\/national\/1064615\/2016-annee-de-la-peur-selon-influence-communication\/<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Van Dijk, T, <em>Mass Media Discourse: Message System Analysis as a Component of Cultural Indicators, <\/em>in <em>Discourse and Communication<\/em>, 1985., New York: Walter de Gruyter Berlin, str.. 13\u201325.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Morgan, Michael I Signorielli, Nancy, <em>Living with Television: The Dynamics of the Cultivation Process<\/em>,. str. 17\u201340 in <em>Perspectives on Media Effects<\/em>, edited by J. Bryant and D. Zillmann. Hillsdale, NJ: Lawrence Erlbaum Associates. S2CID&nbsp;53682668 ( 2007), str 17-40<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vuji\u0107, Jure, <em>Baudrillard i viralno doba korone<\/em>, Globalni semafor, Ve\u010dernji list, 10. 09. 2020. https:\/\/blog.vecernji.hr\/jure-vujic\/baudrillard-i-viralno-doba-korone-11936 &#8211; blog.vecernji.hr<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vuji\u0107, Jure, <em>Kultura straha i fobokracija<\/em>, Vijenac broj 682, travanj 2020. Izvor: https:\/\/www.matica.hr\/vijenac\/682\/kultura-straha-i-nova-fobokracija-30274\/<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Simulation of Collective Anxiety and Media <br \/>\nPhobo\u2013strategy of Fear Politics<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Real &#8211; time media reporting, accompanied by expert analysis of the spread of the infection on a global and micro level, contributes to the escalation of the social atmosphere of collective anxiety and psychosis. In this direction, pandemics of collective psychosis and fear always precede the introduction of totalitarian measures and create preconditions for bio &#8211; political and medical rule, strengthening of extraordinary control measures. Viral insinuation, mimicry of reactions, dissemination of viral fear, are integral phenomena of diffuse social &#8211; media violence that transforms the reality of panic &#8211; fear into phantasmagoric and often simulating collective anxiety. Today\u2019s print, audiovisual and numerical media use consensually and skillfully leverage the marketing of fear. In this respect, the journalist (along with the arms dealer, politician and antidepressant manufacturer) is one of the few professions that trades in fear and panic. The media has become a powerful weapon of traditional fear politics that instrumentalizes the collective fear of the population to extort passive consent to the application of extraordinary measures that restrict fundamental individual civil liberties.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em> viral, fear, society, politics, media, bio-politics.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"7inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#19 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.7\">10.46640\/imr.10.19.7<\/a><br \/>\nUDK 364.624.6:612.67<\/p>\n<p>Pregledni \u010dlanak<\/p>\n<p>Review article<\/p>\n<p>Primljeno: 15.3.2021.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Vesna Ivezi\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Centar za filozofiju medija Zagreb,<br \/>\n  Udruga za promicanje ljudskih prava, slobobe i kvalitetnog \u017eivota IDIA<br \/>\n  Zagreb, Hrvatska<br \/>\nvesna.ivezic9@gmail.com<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Strah od smrti i te\u017enja ka besmrtnosti &#8211; vje\u010dne paradigme <br \/>\n\u010dovjekovog suo\u010davanja sa smr\u0107u<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/V. Ivezic, Strah od smrti i teznja ka besmrtnosti - vjecne paradigme.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (653 KB), Hrvatski, Str. 3043 &#8211; 3067<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>\u010covjeka kroz povijest prati smrt, koja usprkos \u010dinjenici da smo smrtni, nije dostupna ljudskom iskustvu, \u0161to je oduvijek izazivalo razli\u010dite spekulacije o njenoj prirodi, te potrebu za obja\u0161njenjem onoga \u0161to slijedi iza. Strah od smrti je strah od nepoznatog, raspadanja, nestajanja. Odnos prema smrti, jednako kao i \u010dovjekovo poimanje svijeta, sukladan je stanju dru\u0161tva, od duboke povezanosti \u017eivota i smrti u arhai\u010dno doba, pa da sve ve\u0107eg odvajanja, \u0161to je u skladu s bazi\u010dnom dihotomijom koja karakterizira ljudski um, i sve je ve\u0107a. \u010covjek sve vi\u0161e gubi osje\u0107aj za povijesno vrijeme, kontinuitet, i povezanost postojanja, te se o\u010dajni\u010dki dr\u017ei za \u017eivot. Vje\u010dna te\u017enja ka besmrtnosti, prije u domeni religije, sad je preba\u010dena na vjeru u uspjeh znanosti. Novije doba karakterizira izbjegavanje bolesti i starenja, kult predaka zamijenjen je kultom mladosti, a u okviru \u010dovjekove usmjerenosti na prevladavanje smrti nagla\u0161ena je potreba samorazvoja, kao jedina \u0161ansa izmirenja s \u010dinjenicom vlastite smrtnosti. U vrijeme velikih katastrofa:, ratova, elementarnih nepogoda, potresa, epidemija, smrt je vidljivija, sveprisutna. Strah od smrti pokazuje se utemeljen u stvarnosti.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>smrt, poricanje smrti, strah od smrti, kultura mladosti, samorazvoj, pandemija.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Trenutak smrti je zastra\u0161uju\u0107i zbog toga \u0161to se ne zna kuda se ide, dakle, zbog neznanja. Put prema nepoznatom cilju je zastra\u0161uju\u0107i, to je srah od nepoznatog. Isto je kao kad netko \u017eeli i\u0107i na vrlo mra\u010dno mjesto i boji se jer ne zna \u0161to u mraku mo\u017ee o\u010dekivati. Ali kad jednom upozna mjesto, drugi put \u0107e unato\u010d tami biti manje straha. Dobro je da se \u010dovjek ve\u0107 za \u017eivota sprijatelji s procesom umiranja, jer onda u trenutku smrti ne\u0107e biti straha od gubitka \u017eivota, \u0161to je ustvari samo gubitak forme. Preveliko prijanjanje za formu jedan je od uzroka straha. Ako se nikad prije s time ne zbli\u017eimo, onda u trenutku smrti vi\u0161e nema takve mogu\u0107nosti i odlazak bez ikakvog znanja i bliskosti s procesom u mnogih izaziva \u0161ok, agoniju i veliki strah. Smrt nije ni\u0161ta drugo nego prijelaz u novo postojanje, novo stanje uma. Ni\u0161ta ne umire, nego je to prirodan proces sli\u010dan onom kad nakon duboke zime nastupi prolje\u0107e i ponovo dolazi \u017eivot. To je kao izmjena dana i no\u0107i. Tijelo jednom dotraje i ostari, a u svojoj biti mi nismo tijelo koje je kao ko\u0161uljica koju odbacujemo u trenu smrti i obla\u010dimo novu ulaskom u slijede\u0107i \u017eivot. U razumijevanju prave prirode \u017eivota i smrti le\u017ei razumijevanje smisla postojanja.<\/em><\/p>\n<p align=\"right\"><em>(Lama Ven. Ayang Rinpoche)<\/em><a name=\"_ftnref70\"><\/a><a href=\"#_ftn70\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>70<\/strong><\/span>]<\/sup><\/a>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Uvod<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Usprkos \u010dinjenici da smo smrtni, smrt nije dostupna ljudskom iskustvu, \u0161to je tijekom povijesti uvijek izazivalo razli\u010dite spekulacije o njenoj prirodi te potrebu za obja\u0161njavanjem onoga \u0161to slijedi iza. Strah od smrti prvenstveno je strah od nepoznatog, a o\u010dituje se kao strah od nestajanja. Ovaj rad bavi se fenomenom \u010dovjekovog susreta sa smr\u0107u i potrebom da se raznim vidovima poricanja spoznaje o vlastitoj kona\u010dnosti odagna iz svijesti, te da se dostigne besmrtnost. Odnos prema smrti uvijek je, jednako kao i \u010dovjekovo poimanje svijeta koji ga okru\u017euje, bio sukladan stanju dru\u0161tva. U arhai\u010dnim dru\u0161tvima \u017eivot i smrt bili su duboko povezani, a kasnijim raslojavanjem dru\u0161tva dolazi do sve ve\u0107eg odvajanja \u010dovjeka od svijeta predaka, \u010dime i fenomen smrti postaje sve udaljenijim od \u017eivota, suvremeni je \u010dovjek na sve na\u010dine poku\u0161ava negirati i izbje\u0107i. Smrt je za \u010dovjeka u svim stadijima njegovog razvoja bila tajanstvena i zastra\u0161uju\u0107a \u010dinjenica, s tim da je \u010dovjek arhai\u010dnog doba u odnosu na dana\u0161njeg ipak imao prijateljskiji odnos prema smrti, u tom smislu da je, iako te\u0161ka srca, prihva\u0107ao \u010dinjenicu vlastite smrtnosti kao neminovnu. Glavni pokreta\u010d straha od smrti je oduvijek bio strah od nepoznatog i strah od nestajanja, nestajanja svega sto je pojedinac tijekom \u017eivota pa\u017eljivo gradio (znanja, uvjerenja, umi\u0161ljaja), dakle odbijanje smrti spada u domenu ega, s tim da je arhai\u010dni \u010dovjek svoju smrt prepu\u0161tao vra\u010devima, \u0161amanima i sve\u0107enicima, pojedincima koji su bili &bdquo;zadu\u017eeni&ldquo; za komunikaciju s onostranim, svijetom mrtvih, dok je suvremeni \u010dovjek, slijedom procesa racionalizacije imanentnog razvoju ljudskog dru\u0161tva pitanja smrti na razne na\u010dine sve vi\u0161e poku\u0161avao uzeti u svoje ruke. Ti poku\u0161aji su sve do dana\u0161njeg dana pokazali bezuspje\u0161nima.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U novije vrijeme, vrijeme potresa i epidemija \u010demu svjedo\u010dimo odnedavno (2020. i 2021.), strah od smrti se poja\u010dava jer pokazuje se utemeljenim u stvarnosti, smrt je vidljivija, umire se \u010de\u0161\u0107e nego kad su vremena neoptere\u0107ena katastrofama. Svjedo\u010dimo joj svakodnevno, u \u010demu veliku ulogu imaju mediji koji prenose poruku, slike, predvi\u0111anja i oblikuju sliku svijeta prikazuju\u0107i ga\u00a0 manje ili vi\u0161e &bdquo;opasnim&ldquo; i smrtonosnim. Strah od smrti postaje mo\u0107no sredstvo kontrole, mo\u0107i i vladanja. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Smrt i kultura &#8211; kona\u010dna pobjeda prirode<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Po\u010det \u0107emo tezom Louisa Vincenta Thomasa<a name=\"_ftnref71\"><\/a><a href=\"#_ftn71\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>71<\/strong><\/span>]<\/sup><\/a> da je stav prema smrti crta kojom \u010dovjek djelomi\u010dno izmi\u010de prirodi i postaje \u017eivotinja pro\u017eeta kulturom, te koliko je do sada poznato, jedino je bi\u0107e na svijetu koje posjeduje svijest o vlastitoj smrtnosti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u0160to stoji iza primjedbe o \u010dovjekovom djelomi\u010dnom izmicanju iz podru\u010dja prirodnog, nau\u0161trb ulaska u podru\u010dje kulture? Priroda i kultura, dva pojma najslo\u017eenija i najsveobuhvatnija po \u0161irini i raznolikosti kojima zahva\u0107aju stvarnost naoko su suprotstavljena jer, smatra se da kultura preobra\u017eava prirodu, ono \u0161to je izlo\u017eeno procesu ljudskog djelovanja gubi na prirodnosti. Prema shva\u0107anju Edgara Morina<a name=\"_ftnref72\"><\/a><a href=\"#_ftn72\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>72<\/strong><\/span>]<\/sup><\/a> kulturnima se smatraju sve radnje i vrijednosti koje slu\u017ee \u010dovjeku da ga \u0161tite od nasilja prirodnih sila! Pitanje je kako \u010dinjenica postojanja svijesti o smrtnosti ima utjecaja na \u010dovjekov odnos spram smrti, koliko ga mo\u017ee za\u0161tititi, i mo\u017ee li joj \u010dovjek zbog toga (makar djelomi\u010dno) izma\u0107i. Ljudi su od pamtivijeka poku\u0161avali dati odgovor na to pitanje.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Osim stalnog podsje\u0107anja na njenu neupitnost (&bdquo;sjeti se da si prah i u prah \u0107e\u0161 se vratiti&ldquo; ili da &bdquo;posmrtno zvono svima zvoni&ldquo;), \u010dinjenice da se smrt nikako ne mo\u017ee izbje\u0107i, (&bdquo;memento mori&ldquo; zvoni svima bez razlike) i da je umiranje jedina izvjesnost u cijeloj toj pri\u010di, znanja da to zna\u010di prestanak \u017eivotnih funkcija bi\u0107a, kraj, o samoj prirodi smrti i umiranja nema pouzdanih spoznaja iz jednostavnog razloga \u0161to jo\u0161 do sada nitko tko bi pouzdano mogao svjedo\u010diti o tome nije bio mrtav. Iako su u novije vrijeme popularna svjedo\u010danstva iz domene &bdquo;tik do smrti&ldquo;, koja uz razne tehnike &bdquo;ula\u017eenja u sebe&ldquo;, meditacije ili postupaka uz kori\u0161tenje psihoaktivnih droga koji kako se smatra simuliraju stanja ula\u017eenja u smrt, neposredne blizine smrti i smrti same, ona ipak nisu \u2013 stanje smrti. \u010cinjenica da je \u017eivot neprekidno izlo\u017een tom krajnjem susretu, da sve \u0161to \u017eivi mora i umrijeti jer takav je zakon postojanja, uvijek iznova u nama budi osje\u0107aj tjeskobe, nesigurnosti i straha zbog stalne prisutnosti nepoznatog, neizvjesnog kraja, nestajanja. Iako se sa smr\u0107u susre\u0107emo svakodnevno, mi o njoj ne \u017eelimo razmi\u0161ljati.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U razli\u010ditim tradicijama odnos prema smrti zavisio je od osnovnih shva\u0107anja ljudske smrtnosti, ali svim ljudima je zajedni\u010dko da \u010dine sve kako bi odagnali pomisao na ono \u0161to na kraju svakog \u017eivotnog puta ima biti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">No smrt je va\u017ena stvar, naro\u010dito za one koji su u starijoj dobi i time su joj, kako se smatra &#8211; bli\u017ee. Pitanje smrti \u010dovjeku postavlja va\u017ena pitanja o \u017eivotu i postojanju na koja je du\u017ean odgovoriti<a name=\"_ftnref73\"><\/a><a href=\"#_ftn73\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>73<\/strong><\/span>]<\/sup><\/a> da bi izbjegao stanje bezna\u0111a i ni\u0161tavila koje je najmra\u010dnija stavka pri pomisli na ono \u0161to na kraju svakog puta ima biti, na nestajanje koje time pokazuje i besmisao ljudskog postojanja, najstra\u0161nija je ideja koja od pamtivijeka prati \u010dovjeka. Jung smatra da bi \u010dovjek trebao izgraditi mit o smrti, jer razum mu ne pokazuje &bdquo;ni\u0161ta osim mra\u010dne jame u koju se spu\u0161ta&ldquo;, te ako vjeruje u taj mit (pri \u010demu \u0107e biti jednako u pravu ili u krivu kao i onaj koji ne vjeruje, ali \u0107e biti u boljoj poziciji od njega koji kro\u010di ravno prema ni\u0161tavilu), tada \u0107e uz vjeru u arhetip slijedom staze \u017eivota mirno kora\u010dati u njoj ususret. Zemaljski \u017eivot je izuzetno va\u017ean zbog toga \u0161to se u \u017eivotu mo\u017ee podizati op\u0107a razina svjesnosti (svijesti), i to je &bdquo;osnovni \u010dovjekov metafizi\u010dki zadatak&ldquo; na ovom svijetu<a name=\"_ftnref74\"><\/a><a href=\"#_ftn74\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>74<\/strong><\/span>]<\/sup><\/a> zbog toga \u0161to najve\u0107i stupanj svjesnosti koji je u \u017eivotu postignut \u010dini gornju granicu znanja neophodnog za daljnje putovanje u svijet mrtvih. To je ono \u0161to ljudsko bi\u0107e &bdquo;prenosi&ldquo; sa sobom. \u017divot zato treba iskoristiti na najbolji mogu\u0107i na\u010din. &bdquo;Imate samo ovaj jedan \u017eivot, a (<em>tek!)<\/em> kasnije \u0107ete ba\u0161tiniti \u017eivot vje\u010dni<a name=\"_ftnref75\"><\/a><a href=\"#_ftn75\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>75<\/strong><\/span>]<\/sup><\/a>&ldquo;, govorio je Isus misle\u0107i pri tom da se \u010dovjek za \u017eivota treba truditi da razvije svoj puni potencijal. Jung uvodi pojam individuacije, \u0161to ozna\u010dava proces psihi\u010dkog sazrijevanja osobe, samoostvarivanje, postizanje cjelovitosti. Smatra se da \u010dovjek na svijetu \u017eivi podijeljen, rascjepkan, odvojen od svoje ljudske biti, te mu je najva\u017eniji zadatak u \u017eivotu samorazvoj u smislu postizanja cjelovitosti. Jung uostalom smatra da uspje\u0161no dovr\u0161en proces individuacije<a name=\"_ftnref76\"><\/a><a href=\"#_ftn76\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>76<\/strong><\/span>]<\/sup><\/a> uklju\u010duje i razrje\u0161enje problema smrti, jer sa razvijenom svije\u0161\u0107u o smrti ide i svijest o dragocjenosti svakog trenutka \u017eivota, potreba za&ldquo; netra\u0107enjem&ldquo; \u017eivota. &ldquo;Horror vacui&rdquo; koji zjapi u slutnji nestajanja, u &ldquo;natura abhorret vacuum&rdquo;<a name=\"_ftnref77\"><\/a><a href=\"#_ftn77\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>77<\/strong><\/span>]<\/sup><\/a> nalazi svoje razrje\u0161enje; &bdquo;pustite mrtve neka pokapaju svoje mrtvace, a vi krenite prema \u017eivotu&ldquo;, novozavjetna je preporuka koja sugerira orijentaciju prema \u017eivotu. Prema tome, u kojoj se mjeri pove\u017eete sa \u017eivotom, uspijete u ostvarivanju njegove punine, utoliko \u0107ete izbje\u0107i u\u017eas zbog nestajanja, praznine.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pri pomisli na skoru smrt \u010dovjek uvijek pomi\u0161lja na ono \u0161to je propustio u\u010diniti, i strah od smrti je u pravilu izraz neuspjeha \u017eivljenja \u017eivota. U \u010dasu odlaska \u010dovjeku dolazi do svijesti sve ono \u0161to smatra da ga jo\u0161 \u010deka, da jo\u0161 nije ostvario.<a name=\"_ftnref78\"><\/a><a href=\"#_ftn78\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>78<\/strong><\/span>]<\/sup><\/a> Za sebe tra\u017ei odre\u0111eni rok u kojem bi bio po\u0161te\u0111en da dovr\u0161i ono \u0161to jo\u0161 nije, i strah od smrti je strah da \u0107emo nestati a da nismo ostavili svoj trag u sveukupnoj energiji svijeta. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema iskazu onih koji su do\u017eivjeli iskustvo &bdquo;tik do smrti&ldquo; mo\u017ee se zaklju\u010diti da posljednje \u0161to ostaje na \u017eivotu je svijest o vlastitom &bdquo;ja&ldquo;. \u010cesto se spominje neobi\u010dan osje\u0107aj gledanja svoje vlastite pro\u0161losti koja se odvija &bdquo;kao na filmu&ldquo;, i kako Morin<a name=\"_ftnref79\"><\/a><a href=\"#_ftn79\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>79<\/strong><\/span>]<\/sup><\/a> isti\u010de, to je pokazatelj postojanja individualnosti koja na pragu smrti obuhva\u0107a samu sebe i pokazuje se u punom sjaju posljednji put, samo jedanput kao posljednja jasna misao. To je posljednja prilika preispitivanja svrhe vlastitog postojanja, i ljudi koji su dio toga iskusili, isticali su kao najstra\u0161niju \u010dinjenicu da su uvidjeli da im je ve\u0107i dio \u017eivota pro\u0161ao u ispraznosti, \u0161to je onda valjda razlog op\u0107e poznatoj \u010dinjenici da je u pravilu svatko tko je do\u017eivio stanje &bdquo;tik do smrti&ldquo; promijenio svoj dotada\u0161nji na\u010din \u017eivota i shva\u0107anje njegove vrijednosti. Na tu temu mogla bi se parafrazirati poznata izreka &bdquo;pitat \u0107e te starost gdje ti je bila mladost&ldquo; u &bdquo;pitat \u0107e te smrt gdje ti je bio \u017eivot!&ldquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010covjek se za vrijeme svog cjelokupnog postojanja bori da ovlada prirodom i smrt je za njega neosvojivo podru\u010dje, mo\u017eda i jedino \u010dija ga neizbje\u017enost uvijek podsje\u0107a na vlastiti poraz. Smrt je potvrda \u010dovjekovog kona\u010dnog poraza u borbi s prirodom, priroda odnosi kona\u010dnu pobjedu nad kulturom!<a name=\"_ftnref80\"><\/a><a href=\"#_ftn80\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>80<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jezikom kulture koja pridaje pojmu razna zna\u010denja, smrt se mo\u017ee tuma\u010diti na razne na\u010dine: kao oslobo\u0111enje od patnje zbog bolesti ili te\u0161kog \u017eivota, kao prirodni biolo\u0161ki kraj, kao mu\u010deni\u0161tvo, herojstvo ili \u017ertvovanje u neku svrhu, kao simbol kraja, beskorisnosti i ni\u0161tavila. No \u0161to god mi govorili i koja god zna\u010denja pridavali, na kraju ipak nastupa smrt, dio prirodnog procesa koji, prema rije\u010dima suvremene britanske filozofkinje koja se bavila pitanjima kulture, prirode i ljudskog postojanja Kate Soper<a name=\"_ftnref81\"><\/a><a href=\"#_ftn81\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>81<\/strong><\/span>]<\/sup><\/a>, ozna\u010dava materijalnu sliku procesa neovisnog o ljudskoj djelatnosti ma koliko se mi trudili da ju izbjegnemo.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Umrijeti dobro i neprimjetno, brza, laka i trenuta\u010dna smrt ili lagano kopnjenje u starosti, raspadanje u bolesti, ili pak izopa\u010deni na\u010dini umiranja kakvih je prepuna povijest &#8211; \u0161to izabrati, kako izbje\u0107i! \u010covje\u010danstvo jo\u0161 od pamtivijeka bezuspje\u0161no traga za vje\u010dnim \u017eivotom, ali uz sav napredak medicine, &bdquo;<em>na\u0161 se maksimalni \u017eivotni vijek uporno ne mi\u010de od oko 120 godina, unato\u010d svim na\u0161im naporima<\/em>&ldquo;<a name=\"_ftnref82\"><\/a><a href=\"#_ftn82\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>82<\/strong><\/span>]<\/sup><\/a> Smrt kao prirodna selekcija, &bdquo;zbunjuju\u0107i izum prirode&ldquo;<a name=\"_ftnref83\"><\/a><a href=\"#_ftn83\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>83<\/strong><\/span>]<\/sup><\/a> kojim se maj\u010dica zemlja rje\u0161ava prevelikog tereta, predmetom je mnogih istra\u017eivanja od po\u010detaka \u010dovje\u010danstva, a &bdquo;eliksir \u017eivota&ldquo; oduvijek je u svim epohama bio jedan od najtra\u017eenijih artikala, \u0161to se nije promijenilo niti do danas. Jo\u0161 od Gilgame\u0161ovih traganja za vje\u010dnim \u017eivotom, iz po\u010detaka zabilje\u017eene povijesti, gdje \u010dudotvorna biljka uru\u010dkom kralju na kraju klizne kroz prste &ldquo;poput mita&ldquo;<a name=\"_ftnref84\"><\/a><a href=\"#_ftn84\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>84<\/strong><\/span>]<\/sup><\/a>, neuhvatljivost pouzdanog sredstva za ostvarenje vje\u010dnog \u017eivota ili bar njegovog produljenja problem je koji je na povijesnoj sceni jedan od klju\u010dnih predmeta bavljenja \u010dovjekovog, i artikuliran u obliku neobi\u010dnih, \u010desto bizarnih rje\u0161enja: Sveti Gral, mljeveni rog jednoroga, nasjeckani testisi jarca, ekstrakt pse\u0107ih i zamor\u010devih testisa,<a name=\"_ftnref85\"><\/a><a href=\"#_ftn85\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>85<\/strong><\/span>]<\/sup><\/a> krv djevica, i mnogi drugi ma\u0161toviti prijedlozi koji se u novije vrijeme javljaju u obliku legendi o \u010dudotvornim jogurtima s Kavkaza, posebnim re\u017eimima prehrane, stila \u017eivota, pa sve do najnovijih dostignu\u0107a medicine u obliku (opet!) razli\u010ditih eliksira za produljenje \u017eivota, pa do postupaka za odga\u0111anje smrti u slu\u010dajevima te\u0161kih bolesti. Zanimljivo je razmatranje brazilskog bioeti\u010dara i teologa Lea Passinija<a name=\"_ftnref86\"><\/a><a href=\"#_ftn86\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>86<\/strong><\/span>]<\/sup><\/a> o pojmu <em>distanazije<\/em><a name=\"_ftnref87\"><\/a><a href=\"#_ftn87\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>87<\/strong><\/span>]<\/sup><\/a>, kao metode produ\u017eavanja \u017eivota pod svaku cijenu. Prema autoru, distanazija je akademski termin koji ima isto zna\u010denje koje bismo mogli izraziti kao &ldquo;beskorisna medicina&rdquo; ili &ldquo;beskorisna terapija koja nanosi bol&rdquo;. Dakle, rije\u010d je o lije\u010denju koje ne daje nikakve pozitivne rezultate. Autor navodi da se radi o &lsquo;terapeutskoj upornosti&rsquo;<a name=\"_ftnref88\"><\/a><a href=\"#_ftn88\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>88<\/strong><\/span>]<\/sup><\/a> koja prolongira smrt i patnju, produ\u017eava proces umiranja. Danas bolesnici sve vi\u0161e postaju zato\u010denici suvremene medicinske tehnologije i sve manje im se poma\u017ee da umiru s vi\u0161e dostojanstva i manje boli. Stoga autor smatra da bi u bolnicama morala prevladati druk\u010dija moralna svijest i pristup terminalnim bolesnicima.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Smrt i religija \u2013 Spasenje kao vrhovna paradigma besmrtnosti<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Religija je oblik kulture koji se do sada pokazao najmo\u0107nijim u procesu povezivanja transcendentalnih vrijednosti vezanih uz zna\u010denje i smisao smrti u uobi\u010dajenim ljudskim praksama. <em>Ars moriendi<\/em>, umije\u0107e umiranja, smatralo se vje\u0161tinom koja se mogla nau\u010diti od za to posebno obu\u010dene osobe, mudraca. Odnos prema smrti ljudi su izra\u017eavali vjerovanjem o zagrobnom \u017eivotu, seljenju du\u0161a, reinkarnaciji, &bdquo;putovanjima&ldquo; o kojima su postojali razni priru\u010dnici (Tibetanska knjiga mrtvih, Egipatska knjiga mrtvih). U najzna\u010dajnijim religijskim praksama \u010dovje\u010danstva odnos prema smrti te pogledi na njen smisao razli\u010diti su, i ovise o razli\u010ditosti kultura i njihovih poku\u0161aja da \u010dinjenicu smrti integriraju u sveobuhvatno shva\u0107anje \u017eivota.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Na Istoku su najsna\u017eniji hinduizam i budizam, gdje se u najstarijim spisima hinduisti\u010dke tradicije smrti poklanja malo pa\u017enje, te \u017eivotu okrenut svjetonazor nagla\u0161ava odlaganje smrti ili ima tek nejasnu predod\u017ebu u nad\u017eivljavanju smrti, dok se budizam razlikuje po tome \u0161to smatra da je ljudsko postojanje pod\u010dinjeno silama smrti i patnje, i ne postoji niti jedan aspekt bi\u0107a koji bi bio u stanju izbje\u0107i lanac uzroka i posljedica, \u017eivota i smrti, te nestajanja. Po\u0161to je uzrok svih patnji na\u0161a vlastita \u017eudnja, tako je i patnju zbog smrti mogu\u0107e izbje\u0107i otklanjanjem \u017eudnje za nepromjenjivim (besmrtno\u0161\u0107u) i mogu\u0107e je posti\u0107i smirenje u nirvani<a name=\"_ftnref89\"><\/a><a href=\"#_ftn89\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>89<\/strong><\/span>]<\/sup><\/a>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Na Zapadu su se tri najzna\u010dajnija shva\u0107anja smrti razvila u okviru platonizma, judaizma i kr\u0161\u0107anstva. Platonova filozofija je po pitanju shva\u0107anja smrti imala najvi\u0161e odjeka u zapadnom svijetu, zbog toga \u0161to Platon isti\u010de da zadatak filozofije nije samo da nam otkrije istinu, nego i da oslobodi du\u0161u za njeno vje\u010dno postojanje.<a name=\"_ftnref90\"><\/a><a href=\"#_ftn90\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>90<\/strong><\/span>]<\/sup><\/a> Platonov u\u010ditelj Sokrat u \u010dasu svoje smrti u razgovoru s u\u010denicima<a name=\"_ftnref91\"><\/a><a href=\"#_ftn91\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>91<\/strong><\/span>]<\/sup><\/a> navodi\u00a0 razloge za vjerovanje o besmrtnosti du\u0161e, \u0161to najvi\u0161e ovisi o znanju. Sokrat govori o seljenju du\u0161a nakon smrti iz tijela u tijelo. Gr\u010dki pojam <em>metampsihoze<\/em><a name=\"_ftnref92\"><\/a><a href=\"#_ftn92\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>92<\/strong><\/span>]<\/sup><\/a>, selenja du\u0161a nakon smrti iz tijela u tijelo, poti\u010de iz orfi\u010dke mitologije. Nizom reinkarnacija<a name=\"_ftnref93\"><\/a><a href=\"#_ftn93\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>93<\/strong><\/span>]<\/sup><\/a>, du\u0161a se sve vi\u0161e \u010disti, \u0161to je dobar proces. Sokrat u \u010dasu smrti od u\u010denika tra\u017ei da prinesu malenu \u017ertvu (pijetla), jer time \u017eeli pokazati kako smrt za njega zna\u010di ozdravljenje. Nije na odmet jo\u0161 spomenuti filozofa Epikura i njegov originalan stav prema smrti. Naime, za\u010du\u0111en \u010dinjenicom da ljudi toliko pa\u017enje posve\u0107uju &bdquo;problemu&ldquo; smrti, da mogu provesti cijeli \u017eivot strepe\u0107i zbog \u010dinjenice da su smrtni, da \u0107e kad-tad umrijeti, izjavljuje da je strah od smrti besmislen, jer dok &bdquo;ima nas nema smrti, a kad nastupi smrt\u00a0 nema nas&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Kad netko premine, njega vi\u0161e ne bude<\/em>.<a name=\"_ftnref94\"><\/a><a href=\"#_ftn94\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>94<\/strong><\/span>]<\/sup><\/a> Judaizam pojam smrti ve\u017ee uz pojam kazne, ali u tom slu\u010daju smrt dolazi uz obe\u0161te\u0107enje u vidu znanja o dobru i zlu, te mo\u0107i i odgovornosti u dono\u0161enju odluka. To vjerovanje se razaznaje ve\u0107 u pri\u010di iz Knjige Postanka (2,4- 3,24), gdje Bog ka\u017enjava Adama i Evu izgonom iz rajskog vrta, te na kraju i smrtno\u0161\u0107u. \u010covje\u010danstvo je ba\u0161tinik smrti usljed Adamovog grijeha, smrt je svjedok prisutnosti grijeha na zemlji. Napustiv\u0161i Rajski vrt, Adam i Eva postaju stvarna ljudska bi\u0107a, pa je tim slijedom, i smrt jedan od mnogih &bdquo;darova&ldquo; koje ba\u0161tine kao ljudska bi\u0107a. Sotona ih pridobiva na neposluh Bogu obe\u0107anjem besmrtnosti<a name=\"_ftnref95\"><\/a><a href=\"#_ftn95\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>95<\/strong><\/span>]<\/sup><\/a>, ali Adam i Eva gube prvobitnu svetost koju su imali kao stanovnici rajskog vrta i dospijevaju u materijalni svijet, svijet ra\u0111anja, rasta i umiranja. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U novozavjetnom dijelu kr\u0161\u0107anstva, iz izreka pripisanih Isusu, mo\u017ee se razabrati da je on prvenstveno opredijeljen za \u017eivot, te da Bog nije &bdquo;Bog mrtvih, nego Bog \u017eivih&ldquo;<a name=\"_ftnref96\"><\/a><a href=\"#_ftn96\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>96<\/strong><\/span>]<\/sup><\/a>, sredi\u0161nja to\u010dka njegovog u\u010denja je uskrsnu\u0107e, simbol jo\u0161 jednog opredjeljenja za \u017eivot, a ideja vje\u010dnog \u017eivota je vjerovanje u izbavljenje onih koji vjeruju, \u0161to na kraju zavisi od Boga.<a name=\"_ftnref97\"><\/a><a href=\"#_ftn97\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>97<\/strong><\/span>]<\/sup><\/a> Ali na kraju, duh je onaj koji o\u017eivljava<a name=\"_ftnref98\"><\/a><a href=\"#_ftn98\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>98<\/strong><\/span>]<\/sup><\/a> a ne tijelo, jer <em>ako po tijelu \u017eivite, umrijet \u0107ete<\/em><a name=\"_ftnref99\"><\/a><a href=\"#_ftn99\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>99<\/strong><\/span>]<\/sup><\/a>, kona\u010dna je preporuka. Novozavjetno kr\u0161\u0107anstvo pou\u010dava da <em>Krist<\/em> na sebe preuzima smrtnost \u010dovjekovu, a nada i uskrsnu\u0107e i besmrtnost ostvaruje se potpunim predanjem, vjerom. Besmrtnost nije ovozemaljske, nego duhovne prirode. <em>&bdquo;Tko dr\u017ei rije\u010d moju, sigurno ne\u0107e nikada vidjeti smrti&ldquo;, <\/em>navodno je izjavio Isus.<a name=\"_ftnref100\"><\/a><a href=\"#_ftn100\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>100<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U arhai\u010dnim dru\u0161tvima ljudsko je u tijesnoj vezi s bo\u017eanskim, svijet mrtvih je povezan sa svijetom \u017eivih. Smrt, pogrebni obi\u010daji, mrtvi preci, nedjeljivi su sastavni dio \u010ditave zajednice, i smrt ne zna\u010di odvajanje od \u017eivih. Groblja su tako\u0111er stacionirana u naseljima, pa u slu\u010daju rata, obrana naselja uklju\u010duje i obranu mrtvih predaka. \u010covjek je povezan i s prirodom, on \u017eivi s ciklusima prirode, i pokorava se prirodnim silama. To su dru\u0161tva gdje se umire u mladoj dobi, umire i puno male tek ro\u0111ene djece, i do\u017eivjeti starost smatra se velikom povlasticom. U arhai\u010dnim dru\u0161tvima zbog mudrosti koju stari ljudi posjeduju i zbog same duljine \u017eivota koja im omogu\u0107ava da razna znanja prenesu na mla\u0111i nara\u0161taj, odnos zajednice prema starcima je zbog toga pun po\u0161tovanja. Mudrost koju donosi starost cijeni se, jer zna\u010di dobro i korist za zajednicu. S evolucijskim razvojem dru\u0161tva dolazi do raslojavanja arhai\u010dne zajednice, \u0161to se odra\u017eava i na svijet bogova \u010diji ustroj je uvijek sli\u010dan ustroju ljudskog dru\u0161tva<a name=\"_ftnref101\"><\/a><a href=\"#_ftn101\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>101<\/strong><\/span>]<\/sup><\/a>, \u0161to opet ima utjecaja na odnos \u010dovjeka prema svijetu mrtvih. Ljudsko se sve vi\u0161e udaljava od bo\u017eanskog. Uz sve ve\u0107e raslojavanje dru\u0161tva javlja se hijerarhija i me\u0111u mrtvima, jednako kao i u ljudskim dru\u0161tvima,(&bdquo;<em>kako na nebu tako i na zemlji<\/em>&ldquo;<a name=\"_ftnref102\"><\/a><a href=\"#_ftn102\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>102<\/strong><\/span>]<\/sup><\/a>, ili obrnuto) gdje se nekima pripisuje ve\u0107a mo\u0107 nego \u0161to su ju imali za \u017eivota, te im se na kraju dodjeljuju bo\u017eanska svojstva. &bdquo;Ljudsko se odvojilo od bo\u017eanskog i iz toga su nastali bogovi; mo\u0107 mrtvih postaje mo\u0107 bogova, a znanje o mrtvima postaje znanje o bogovima, odnosno religija.&ldquo;<a name=\"_ftnref103\"><\/a><a href=\"#_ftn103\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>103<\/strong><\/span>]<\/sup><\/a> Shodno tome sve je ve\u0107e uzdizanje bogova u nedoku\u010dive nebeske visine uzrok sve ve\u0107eg straha od smrti, i \u010dovjek postaje sve ponizniji prema njihovoj veli\u010danstvenosti kojoj se obra\u0107a molitvom za vlastitu besmrtnost, a svoje jadno, malo, kratko postojanje gleda sa sve ve\u0107om tugom i mrzovoljom. Uslijed toga, povezanost \u010dovjeka s mrtvima postaje sve manja, mrtvi se sve vi\u0161e zaboravljaju, \u0161to se vidi i po polo\u017eajima groblja koja se sele na rub naselja. Udaljavanje svijeta mrtvih od svijeta \u017eivih uzrokuje sve ve\u0107i strah i zebnju zbog smrti, jer ona sad zna\u010di odvajanje od zajednice, nestajanje iz svijeta \u017eivih zna\u010di samo\u0107u.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010covjek \u017eeli biti besmrtan poput bogova, jer svoje vlastito postojanje u odnosu na njih vidi besmislenim, te tra\u017ei uskrsnu\u0107e, vje\u010dni \u017eivot, \u0161to izri\u010de vjerom u Spasenje. Pojam Spasenja postao je sadr\u017eajem mnogih religija, te je kao izraz nadanja \u010dovjeka u mogu\u0107nost izuze\u0107a iz procesa nestajanja, raspadanja, upravo on, u ogor\u010denoj borbi religije i ateizma, odigrao presudnu ulogu u kona\u010dnom opredjeljenju velikog broja pojedinaca u korist religije<a name=\"_ftnref104\"><\/a><a href=\"#_ftn104\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>104<\/strong><\/span>]<\/sup><\/a>. Zastra\u0161ivanja vje\u010dnom loma\u010dom, strahovlada mu\u010denja, spaljivanja i progona, nisu toliko zaslu\u017eni za uspjeh religije kod \u0161irokog sloja ljudi, koliko je to strah od smrti. Bertrand Russell smatra strah u kome ljudska civilizacija ima svoje izvori\u0161te glavnim izvorom praznovjerja i jednim od glavnih izvora okrutnosti, te uz pomo\u0107 &bdquo;politike straha&ldquo; materijalom za zajedni\u0161tvo. Svladavanje straha je za njega po\u010detak mudrosti u potrazi za istinom, kao i nastojanje za vrijednim na\u010dinom \u017eivota.<a name=\"_ftnref105\"><\/a><a href=\"#_ftn105\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>105<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U sredi\u0161tu vjerovanja u Spasenje je <em>inicijacija<\/em> (koju religije obja\u0161njavaju &bdquo;smr\u0107u za novo ro\u0111enje&ldquo;) te postupak \u017ertvovanja (koji je na kraju \u010din prepu\u0161tanja bo\u017ejoj volji, \u010din potpunog vjerovanja, o \u010demu izme\u0111u ostalih svjedo\u010di biblijska pri\u010da o Abrahamu), i oni koji vjeruju, spasit \u0107e se. Ljudska patnja ima veliku ulogu pri Spasenju, jer i u procesu inicijacije i u procesu \u017ertvovanja koji su me\u0111usobno nedjeljivi (\u017ertvovanje je u svojoj biti inicijacija kojom se potvr\u0111uje vjera i neupitna odluka stupanja na Bo\u017eji put, <em>sklapanje saveza izme\u0111u Boga i \u010dovjeka<\/em>), bitno obilje\u017eje je upravo bol, nesre\u0107a, koje na kraju donose nagradu, izbavljenje iz Doline suza. Poigravanje ljudskom patnjom zaodjenuto u veo mistike ipak je mnogima, naravno &bdquo;onima koji vjeruju&ldquo;, ubla\u017eilo osje\u0107aj tjeskobe zbog \u010dinjenice vlastite smrtnosti, a u dru\u0161tvenom smislu je zna\u010dilo bespogovorno prihva\u0107anje lo\u0161ih uvjeta \u017eivota od strane \u0161irokih slojeva ljudi koje su sve poslu\u0161no podnosili jer su znali da na kraju slijedi nagrada u obliku Spasenja, \u0161to sve zajedno ukazuje na to da je te\u017enja \u010dovjeka ka besmrtnosti za njega vrhovna, i najva\u017eniji je sadr\u017eaj svih njegovih nadanja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Religije raspola\u017eu idejom Sudnjeg dana \u010dije se zna\u010denje u odnosu sa smrt sastoji u nagovje\u0161taju neuni\u0161tivosti. Naime, ako postoji Sudnji dan, vrijeme kada \u0107e svi ljudi pred Bogom odgovarati za sve \u0161to su u\u010dinili, i dobro i zlo, onda ipak smrt nije kona\u010dna jer ne\u0161to iza nje slijedi.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Morin<a name=\"_ftnref106\"><\/a><a href=\"#_ftn106\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>106<\/strong><\/span>]<\/sup><\/a> smatra religije spasenja lukavim izumom dr\u017eave kojom ona dr\u017ei jedinku u pokornosti, ciljaju\u0107i na najslabiju to\u010dku \u010dovjeka \u2013 njegovu \u017eelju za besmrtno\u0161\u0107u, jer \u010dovjek je spreman u\u010diniti sve da bi izbjegao smrti, pa je tako spreman i umrijeti za dru\u0161tvo koje mu je preru\u0161eno u Boga obe\u0107alo vje\u010dni \u017eivot. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Ukidanje smrti ukinu\u0107em ega<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Morin<a name=\"_ftnref107\"><\/a><a href=\"#_ftn107\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>107<\/strong><\/span>]<\/sup><\/a> razlikuje tri perspektive poimanja smrti: osobno spasenje putem Boga, kozmi\u010dko spasenje koje se sastoji u stapanju s kozmi\u010dkim bo\u017eanstvom, te skepti\u010dki, ateisti\u010dki stav prema smrti. Prve dvije predla\u017eu svojim sljedbenicima mogu\u0107nosti izbavljenja iz prijete\u0107eg bezna\u0111a ni\u0161tavila smrti, dok bi opredijeljeni za tre\u0107u mogu\u0107nost, kojih je u posljednje vrijeme zbog \u0161irenja vjerovanja u mo\u0107 znanosti sve vi\u0161e, i koji bi prema stavu religijski orijentiranih spadali u one &bdquo;kojima niti Bog ne mo\u017ee pomo\u0107i&ldquo; iz jednostavnog razloga \u0161to ne vjeruju u njega. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pozabavit \u0107emo se s prva dva aspekta:<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ako se odlu\u010di na spas uz Bo\u017eju pomo\u0107, od \u010dovjeka se o\u010dekuje potpuno predavanje Bo\u017ejoj volji, potpuno vjerovanje u Bo\u017eju intervenciju koja \u0107e ga spasiti na neki na\u010din, ovisno o tipu religije kojoj pojedinac pripada, a princip je uvijek isti, princip prema kome \u010dovjek ne\u0107e biti naprosto rasto\u010den u ni\u0161tavilu, nego \u0107e se na\u0107i na nekom za tu priliku prikladnom mjestu od posebnog zna\u010daja, u dovoljnoj mjeri dostojnom \u010dovjekove veli\u010dine, i u svakom slu\u010daju se radi o nekakvom\u00a0 &bdquo;<em>vje\u010dnom<\/em> po\u010divali\u0161tu&ldquo;, \u0161to zna\u010di da su nestajanje i raspadanje izbjegnuti. U drugom slu\u010daju je to prepu\u0161tanje kozmi\u010dkoj energiji: cijeloga se \u017eivota uvje\u017ebava tzv.&ldquo; umije\u0107e prepu\u0161tanja&ldquo;, i nakon prestanka zemaljskog \u017eivota slijedi uranjanje u kozmi\u010dku energiju; \u010dovjek postaje dio &bdquo;velikog oceana&ldquo; kako se \u010desto naziva <em>sveukupnost energije svijeta<\/em>. Ustvari, radi se o u\u010denju koje nagla\u0161ava da je \u010dovjek oduvijek bio i jest dio tog velikog oceana, samo za \u017eivota to mnogi pojedinci ne vide. Upitna je sposobnost vi\u0111enja i nakon smrti, \u0161to se onda za vrijeme trajanja \u017eivota neprekidno uvje\u017ebava.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U oba slu\u010daja prepreka mo\u017ee biti ljudski ego koji se smatra svije\u0161\u0107u odvojenom od bo\u017eanske, osobnim unutra\u0161njim sklopom koji \u010dovjeku ne dozvoljava vjerovanje bez ikakve sumnje ili preispitivanja onoga u \u0161to bi trebao vjerovati, a tako ometa i prepu\u0161tanje i spajanje s cjelinom. Ego, u sebe samog zatvoren, \u010dovjeka odvaja od svega \u0161to ga okru\u017euje i \u010dini ga usamljenim, \u0161to mu onda uskra\u0107uje mogu\u0107nosti spasa. Ego obuhva\u0107a sve ono \u0161to je \u010dovjek za \u017eivota &bdquo;postigao&ldquo;, oko \u010dega se trudio. To su sva njegova znanja, vjerovanja, umi\u0161ljaji, konstrukcije, svi sadr\u017eaji njegovog uma, njegove osobnosti ,njegov &bdquo;karakter&ldquo;, sve \u0161to je \u010dovjek cijeloga \u017eivota s mukom stvarao, i sad bi se u \u010dasu smrti toga svega trebao tek tako odre\u0107i! To nije lako, jer, &ldquo;prije \u0107e se deva kroz iglene u\u0161i provu\u0107i, nego bogata\u0161 u\u0107i u Kraljevstvo nebesko&ldquo;<a name=\"_ftnref108\"><\/a><a href=\"#_ftn108\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>108<\/strong><\/span>]<\/sup><\/a> ( tu je Isus svakako mislio na veliko bogatstvo koje je \u010dovjek za \u017eovota sabrao u svom umu, njegov ego, a ne na materijalno bogatstvo, kako se nerijetko pogre\u0161no tuma\u010di). Otud <em>pretjerano prijanjanje za \u017eivot<\/em> o \u010demu govore isto\u010dnja\u010dki mudraci.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Dok je u religijama koje propovijedaju vjerovanje da je potrebno svoju sudbinu prepustiti u bo\u017eje ruke ( &bdquo;&#8230;velika je tvoja vjera. Neka ti bude kako \u017eeli\u0161!&ldquo;<a name=\"_ftnref109\"><\/a><a href=\"#_ftn109\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>109<\/strong><\/span>]<\/sup><\/a>), kozmi\u010dke religije se \u010desto slu\u017ee tehnikama postizanja ekstaze, stanja u kojem je pojedinac u najbli\u017eem kontaktu s kozmi\u010dkim bo\u017eanskim. Yogisti\u010dke meditacije, prizivanje bo\u017ejih imena ili ples sufija, vje\u017ebe kontemplacije, misti\u010dni su obredi uz pomo\u0107 kojih se bar na kratko posti\u017ee stanje uma oslobo\u0111enog od misli koje su emanacija ego-programa pojedinca, (&bdquo;bez-uma&ldquo;, stanje uti\u0161anog uma) i koje mu onemogu\u0107avaju &bdquo;kozmi\u010dko su\u017eivljavanje, zaborav svoje posebnosti i svoje slu\u010dajnosti&ldquo;.<a name=\"_ftnref110\"><\/a><a href=\"#_ftn110\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>110<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Takvo shva\u0107anje nije svojstveno samo kulturama Istoka koje su u novije vrijeme na tom planu stekle najve\u0107u popularnost, nego je poznato i na Zapadu, gdje je prisutno jo\u0161 od vremena ranih kr\u0161\u0107anskih mistika, a na\u0161lo je svoje mjesto i u u\u010denjima kasnijih istra\u017eiva\u010da, primjerice Meister Echkarta<a name=\"_ftnref111\"><\/a><a href=\"#_ftn111\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>111<\/strong><\/span>]<\/sup><\/a>, Jacoba Bohemea<a name=\"_ftnref112\"><\/a><a href=\"#_ftn112\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>112<\/strong><\/span>]<\/sup><\/a> koji je jo\u0161 prije vi\u0161e stotina godina optu\u017eio Jastvo za \u010dovjekovu nesre\u0107u, G.I.Gurdjieffa, koji je nazvav\u0161i \u010dovjeka pokvarenim strojem koji u svakoj situaciji reagira na mehani\u010dan na\u010din \u0161to ga onemogu\u0107ava u spoznaji i slobodi, tako\u0111er kruti ljudski ego proglasio krivcem za takvo stanje<a name=\"_ftnref113\"><\/a><a href=\"#_ftn113\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>113<\/strong><\/span>]<\/sup><\/a>, te R. W. Emersona<a name=\"_ftnref114\"><\/a><a href=\"#_ftn114\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>114<\/strong><\/span>]<\/sup><\/a>, E. Swedenborga<a name=\"_ftnref115\"><\/a><a href=\"#_ftn115\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>115<\/strong><\/span>]<\/sup><\/a>, i mnogih drugih.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U korijenu tih u\u010denja naglasak je na va\u017enosti potpunog i kvalitetnog \u017eivljenja \u017eivota, \u0161to onda i \u010dinjenicu smrti progla\u0161ava bezna\u010dajnom. Jer ako smo svi &bdquo;kozmi\u010dki&ldquo; ili &bdquo;bo\u017eji&ldquo;, \u0161to onda zna\u010di \u0161to \u0107emo u ovom kratkotrajnom i raspadljivom, materijalnom tijelu umrijeti (!), prevladavaju\u0107e je mi\u0161ljenje. Prema tom shva\u0107anju zadatak svakog pojedinca je \u0161to bolje iskoristiti \u017eivot za osobni razvoj, a to se posti\u017ee upravo intenzivnim \u017eivljenjem. Svijest o neminovnosti smrti je prema tome mogu\u0107nost za bolje razumijevanje \u017eivota, i time \u0161ansa za (duhovni) rast \u010dovjeka. Prema svjedo\u010denjima ispitanika Raymonda Jr. Moodija<a name=\"_ftnref116\"><\/a><a href=\"#_ftn116\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>116<\/strong><\/span>]<\/sup><\/a>, ameri\u010dkog psihijatra poznatog po svojim dugogodi\u0161njim bavljenjima fenomenom &bdquo;tik do smrti&ldquo;<a name=\"_ftnref117\"><\/a><a href=\"#_ftn117\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>117<\/strong><\/span>]<\/sup><\/a>, a radi se o pojedincima koji su iskusili blizinu smrti te do\u017eivjeli gubitak o\u0161trih granica izme\u0111u ega i ne-ega \u010dime su nestale uobi\u010dajene granice izme\u0111u unutra\u0161njeg i vanjskog svijeta, smrt nije vi\u0161e tako stra\u0161no iskustvo na \u010dije bi se izbjegavanje trebalo koncentrirati cjelokupno ljudsko nastojanje, nego ono \u0161to je bitno u \u017eivotu pojedinca je istra\u017eivanje mogu\u0107nosti ljudskog duha. Oslobo\u0111enje je u ostvarivanju vlastitih potencijala i tu le\u017ei tajna Spasenja. Raymond Jr. Moody smatra da je njegov rad zaslu\u017ean za promjenu op\u0107enitog stava prema smrti .<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Armenski mistik i filozof Georgij Ivanovi\u010d Gurdjieff<a name=\"_ftnref118\"><\/a><a href=\"#_ftn118\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>118<\/strong><\/span>]<\/sup><\/a> koji se bavio mogu\u0107nostima razvoja svijesti \u010dovjeka, smatrao je da ve\u0107ina ljudi prolazi kroz \u017eivot u stanju sli\u010dnom stanju sna, \u010dega nisu svijesni. On ih naziva spava\u010dima zbog toga \u0161to njihov prolazak kroz \u017eivot nalik trajanju u stanju sna a ne bivanju u budnom stanju ostaje nepromijenjen, oni prolaze kroz \u017eivot potpuno nesvjesni vlastitog postojanja, a takvi odlaze i u susret smrti koja je za njih zbog nepoznavanja \u017eivota potpuna nepoznanica, i nije \u010dudo \u0161to onda izaziva jezu i u\u017eas.<a name=\"_ftnref119\"><\/a><a href=\"#_ftn119\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>119<\/strong><\/span>]<\/sup><\/a> \u017divot s nepobitno\u0161\u0107u smrti\u00a0 koja je njegov sastavni dio za pojedinca je izazov, poziv na &bdquo;bu\u0111enje&ldquo;, na koji ve\u0107ina ipak ostaje neosjetljiva propu\u0161taju\u0107i tako svoju \u017eivotnu \u0161ansu za vlastito osvje\u0161\u0107ivanje bar u trenutku smrti. Pri\u010da o Isusu i o\u017eivljenom Lazaru bi se mogla ispri\u010dati na drugi na\u010din: da nije \u010dudo \u0161to je Isus o\u017eivio Lazara, nego je \u010dudo u tome \u0161to se Lazar odazvao pozivu!<a name=\"_ftnref120\"><\/a><a href=\"#_ftn120\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>120<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Smrt se (takvo mi\u0161ljenje prevladava u isto\u010dnja\u010dkim tradicijama) smatra \u0161ansom za u\u010denje, prijelaznim stanjem na putovanju prema svjesnosti, &bdquo;vratima&ldquo; izme\u0111u dva \u017eivota, i &bdquo;postignu\u0107e&ldquo; u smrti uvijek je posljedica \u017eivota koji je pojedinac vodio, spada u domenu njegove vlastite odgovornosti. Slijede\u0107i \u017eivot vezan je za umije\u0107e umiranja i izbora ponovnog ro\u0111enja. Umjetnost umiranja neodvojiva je od umjetnosti \u017eivljenja. Prema tibetanskoj tradiciji, oni koji za \u017eivota izbjegavaju pomisao o smrti &bdquo;izbjegavaju praksu&ldquo;.<\/p>\n<p align=\"center\" style=\"line-height: 120%;\">&bdquo;Svi oni koji niti misle niti haju<br \/>\n Kad se glasnici smrti pojave<br \/>\n zacijelo osje\u0107aju duge nalete patnje.<br \/>\n &#8230;.<br \/>\n Ti koji oklijeva\u0161 i ne misli\u0161 o dolasku smrti<br \/>\n Posve\u0107uju\u0107i se beskorisnim djelima ovog svijeta<br \/>\n Ti neoprezno propu\u0161ta\u0161 svoju priliku.&ldquo;<a name=\"_ftnref121\"><\/a><a href=\"#_ftn121\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>121<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Oslobo\u0111enje od patnje (\u017eivota) i smrti ne posti\u017ee se produ\u017eenjem \u017eivota do beskona\u010dnosti, nego dospije\u0107em u stanje nirvane, potpunim nestankom.<\/p>\n<p align=\"center\" style=\"line-height: 120%;\">&bdquo;Zatiru\u0107i ro\u0111enje i smrt,<br \/>\n Sigurni i sretni oni postaju.&ldquo;<a name=\"_ftnref122\"><\/a><a href=\"#_ftn122\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>122<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U\u010denja mistika ukazuju na negativne posljedice prevelike obuzetosti za &bdquo;pre\u017eivljavanjem&ldquo;, i ono \u0161to treba pobijediti nije smrt ve\u0107 obuzetost samim sobom. Maister Eckhart<a name=\"_ftnref123\"><\/a><a href=\"#_ftn123\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>123<\/strong><\/span>]<\/sup><\/a> uvodi pojam &bdquo;odmaknutosti&ldquo;, misli na odmaknutost od zaslijepljenosti te\u017enjom za ostankom na \u017eivotu, i kako isti\u010de jedina stvar koja gori u paklu je djeli\u0107 \u010dovjeka koji odbija umrijeti. &bdquo;Pou\u010davam te prolaznosti&ldquo;, poruka je tibetanskih mudraca.<a name=\"_ftnref124\"><\/a><a href=\"#_ftn124\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>124<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Odlikom mudrosti \u017eivota smatra se spoznaja o neminovnosti smrti kao normalnoj pojavi. &bdquo;Mudrost odi\u0161e mirisom \u017eivota i smrti&ldquo;, ka\u017ee stara latinska poslovica.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Takva shva\u0107anja, iako su oduvijek bila sadr\u017eajem u\u010denja mistika Istoka i Zapada, postala su popularna u drugoj polovini dvadesetog stolje\u0107a, kad je uslijed nezadovoljstva izazvanog kona\u010dnim rje\u0161enjima koja su nudile i oficijelne religije i znanost, a u velikoj mjeri pod utjecajem isto\u010dnja\u010dkih u\u010denja koje su se kao pomodna u to vrijeme pojavila na Zapadu, do\u0161lo do ekspanzije traganja za novim mogu\u0107nostima \u010dovjeka. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Smrt i civilizacija &#8211; umjetnost poricanja smrti<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Slijedom razmatranja o me\u0111usobnom odno\u0161enju kulture i prirode moglo bi se govoriti i tome kako se smrt mo\u017ee tuma\u010diti jezikom civilizacije.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Njema\u010dki sociolog Norbert Elias<a name=\"_ftnref125\"><\/a><a href=\"#_ftn125\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>125<\/strong><\/span>]<\/sup><\/a> u svom razmatranju o razvoju civilizacije kao procesu specifi\u010dne promjene ljudskog pona\u0161anja, obja\u0161njava razvoj unutra\u0161nje strukture li\u010dnosti kao proces sve ve\u0107e kontrole afekata koji su povezani s promjenama u dru\u0161tvenoj strukturi, jer sve ve\u0107om diferencijacijom dru\u0161tva i tome odgovaraju\u0107im rastom lanca me\u0111usobne ovisnosti \u010dlanova dru\u0161tva, raste i individualna samokontrola. Vanjska prinuda dru\u0161tva sve vi\u0161e biva internalizirana, te postaje dio \u010dovjekove li\u010dnosti. Iako Elias ne govori o \u010dovjekovom do\u017eivljaju smrti, mogla bi se svakako napraviti poveznica u tom smislu da u procesu&ldquo; civilizacije&ldquo; pojedinac koji postaje sve vi\u0161e subjekt sam sebi dovoljan i zatvara se u lju\u0161turu koja ga odvaja od svega \u0161to se doga\u0111a vani<a name=\"_ftnref126\"><\/a><a href=\"#_ftn126\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>126<\/strong><\/span>]<\/sup><\/a>. U svijesti \u010dovjeka smrt postaje sve vi\u0161e odvojenom od \u017eivota, a njeno poricanje sve sofisticiranije. \u010covjek je tako\u0111er otupio na sliku smrti, jer je civilizacija koja se jako boji umiranja nudi kao prizor nestvaran i artificijelan, time naoko bezopasan. To je jo\u0161 jedan od na\u010dina kojima dru\u0161tvo pori\u010de \u010dinjenicu smrti, a razvojem civilizacije razvija se i mogu\u0107nost apstrahiranja, te se de\u0161ava sve ve\u0107i jaz izme\u0111u prirodnog, nagonskog u \u010dovjeku<a name=\"_ftnref127\"><\/a><a href=\"#_ftn127\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>127<\/strong><\/span>]<\/sup><\/a> i njegovog pona\u0161anja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Slijedom tog procesa, u okviru civilizacije razvila se umjetnost tabuiranja u svim segmentima \u017eivota. (Re\u0107i &bdquo;popu pop, a bobu bob&ldquo; nije vi\u0161e tako jednostavno, jer \u010dovjek vi\u0161e nema smisao za jednostavno i to\u010dno izra\u017eavanje svojih misli i osje\u0107aja. Ono \u0161to je neugodno, izbjegava se u iskazu, zaobilazi se) &ldquo;Hajde da razgovaramo o ne\u010dem drugom,&rdquo;<a name=\"_ftnref128\"><\/a><a href=\"#_ftn128\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>128<\/strong><\/span>]<\/sup><\/a> samo ne o smrti.!<a name=\"_ftnref129\"><\/a><a href=\"#_ftn129\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>129<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Iako je od pamtivijeka bila vje\u010dna pratilja \u010dovjeka i tijekom povijesti sredi\u0161nja tema ljudske kulture, bilo da joj se \u010dovjek prepu\u0161tao ili se borio protiv nje, smrt je danas nepo\u017eeljna, pre\u0161u\u0107ivana, pomisao o njoj je potiskivana iz na\u0161ih \u017eivota. Smrt se uvijek doga\u0111a nekom drugom, prevladavaju\u0107a je fantazma modernog \u010dovjeka. Zapad nudi poricanje smrti<a name=\"_ftnref130\"><\/a><a href=\"#_ftn130\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>130<\/strong><\/span>]<\/sup><\/a>, a ako se ve\u0107 umire, onda se ne umire &bdquo;naprosto&ldquo;, nego se uvijek umire &bdquo;od ne\u010dega&ldquo;, od bolesti, nesre\u0107e. Slika smrti izjedna\u010duje se s mehani\u010dkom slikom kvara na nekom stroju, posljedicom nedosljednosti u rukovanju, kao da \u0107e \u010dovjek, ako bude uzimao lijekove, nosio \u0161al i izbjegavao vo\u017enju automobilom, \u017eivjeti vje\u010dno!<a name=\"_ftnref131\"><\/a><a href=\"#_ftn131\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>131<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Poricanje smrti najo\u010ditije je u govoru, u strahu od upotrebe rije\u010di koje je izravno imenuju<a name=\"_ftnref132\"><\/a><a href=\"#_ftn132\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>132<\/strong><\/span>]<\/sup><\/a>. Zamagljivanjem zna\u010denja izraza koji se odnose na smrt, \u010dovjek prikriva i zamagljuje svoj strah i tjeskobu pred \u010dinjenicom da svakome od nas ona ipak slijedi na kraju \u017eivotnog puta. Kad se govori o smrti onda se \u010desto govori o <em>odlasku<\/em>, <em>prelasku na drugu stranu<\/em>, <em>rastanku od ovog svijeta<\/em>, <em>predavanju du\u0161e bogu<\/em>, <em>vje\u010dnom<\/em> <em>po\u010dinku<\/em>, <em>blagom snivanju u Gospodinu, upokojenju<\/em> , itsl., \u0161to navodi na to da \u0107emo nakon \u017eivotne borbe u svijetu mrtvih kona\u010dno na\u0107i svoj mir, odmoriti se. Smrt se \u010desto uspore\u0111uje sa snom, \u0161to mo\u017ee asocirati na \u017eelju da se u smrt u\u0111e lako i neprimjetno kao u san, ili nadu da je smrt sli\u010dna snu, te da nakon nje slijedi bu\u0111enje u nekom drugom svijetu. ( Indijanci su na primjer koristili izraz &bdquo;vje\u010dna lovi\u0161ta&ldquo;, koji je drugi svijet na koji pokojnici idu kvalificirao kao bolje mjesto za boravak, u skladu s najva\u017enijim potrebama opstanka u svijetu \u017eivih.) U upotrebi su i malo grublji izrazi koji ironiziraju\u0107i tjelesne znakove koji se odnose na smrt ili asociraju\u0107i na mjesto ukopa, unose i dozu humora u tu neminovnu i okrutnu \u017eivotnu \u010dinjenicu, \u010dime se olak\u0161ava osje\u0107aj tjeskobe. To su na primjer izrazi: <em>oti\u0107i dva metra ispod zemlje, zabiti nos u ledinu, otegnuti papke, zijevnuti, riknuti, odapeti, otegnuti sve \u010detiri, spakirati se u kofer, vrisnuti, ispru\u017eiti se, oti\u0107i Bogu na divan<\/em>, itd. Razne profesije upotrebljavaju razli\u010dite izraze koji se odnose na smrt, tako na primjer pogrebnici, da bi bolje plasirali svoje proizvode mrtva\u010dki kov\u010deg nazivaju &bdquo;<em>vje\u010dnom kolijevkom<\/em>&ldquo;, dok za groblje koriste izraz &bdquo;<em>vje\u010dno polje<\/em> <em>mira<\/em>&ldquo;, \u010dime se ubla\u017eava ustra\u0161nost smrti.<a name=\"_ftnref133\"><\/a><a href=\"#_ftn133\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>133<\/strong><\/span>]<\/sup><\/a><strong> <\/strong>Ideologije po pitanju smrti tako\u0111er imaju specifi\u010dne izraze, tako se za smrt u ratu koristi izraz: <em>pasti za domovinu, polo\u017eiti \u017eivot na oltar domovine, pasti za bolje sutra,<\/em> i tome sli\u010dno, a sve\u0107enici opet, u skladu s odrednicama tipa religije kojoj pripadaju, navode razli\u010dite aluzije o boljem i vje\u010dnom \u017eivotu na drugom svijetu. \u010cini se da se spominjati smrt to\u010dnim nazivom danas smatra \u010dak i nepristojnim, pa se na primjer kao oblik ugla\u0111enog izra\u017eavanja umjesto izraza&rdquo; umrijeti&rdquo; koristi rije\u010d &ldquo;preminuti&rdquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Postoje i razli\u010diti mitovi o smrti koji se koriste u razne svrhe, tako pri\u010da o drugom svijetu gdje \u0107emo se susresti sa svojim najmilijima, nastala kao izraz tjeskobe izazvane neminovno\u0161\u0107u smrti, slu\u017ei umanjenju osje\u0107aja op\u0107e odba\u010denosti i samo\u0107e koja nas o\u010dekuje nakon smrti, dok je na primjer pri\u010da o \u010detrdeset prekrasnih hurija koje u rajskom vrtu \u010dekaju hrabrog bomba\u0161a samoubojicu ideolo\u0161ko sredstvo kojim se ho\u0107e nekoga navesti na \u010din \u017ertvovanja sebe nekom u ratu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010covjek je sve vi\u0161e zaokupljen brigom oko poricanja smrti, koje iako sveprisutno ipak nikad nije potpuno<a name=\"_ftnref134\"><\/a><a href=\"#_ftn134\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>134<\/strong><\/span>]<\/sup><\/a> Uza sve napore, umiranje je sasvim izvjesno, a iluzija odlaganja ili potiskivanja kraja koji ipak slijedi na kraju svakog puta pa ma kako on zavojit, te pun vrludanja i izbjegavanja bio, ostaje u domeni imaginarnog. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Dru\u0161tvo u kojem je smrt sveprisutna jer na nju podsje\u0107aju i informacije koje sa svih strana sti\u017eu putem medija, postaje sve vi\u0161e neosjetljivo. Danas je smrt poruka, jedna me\u0111u ostalima koje bombardiraju sa svih strana. U svakodnevnom govoru ima puno izraza koji odnose na smrt. Spominju se <em>ekocid, tericid, homicid, etnocid, genocid, herbicid<\/em>, itsl, koji su postali dio suvremenog jezika, ali \u010dovjek je izgubio osje\u0107aj za pravo zna\u010denje tih izraza.<a name=\"_ftnref135\"><\/a><a href=\"#_ftn135\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>135<\/strong><\/span>]<\/sup><\/a> Thomas<a name=\"_ftnref136\"><\/a><a href=\"#_ftn136\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>136<\/strong><\/span>]<\/sup><\/a> primje\u0107uje da je \u010dovjek osim \u0161to je smrtan, zbog svoje sklonosti ratovanju, ubijanju, agresivnom odno\u0161enju prema svemu \u0161to ga okru\u017euje, ujedno i smrtonosan! Smrt se svakodnevno plasira putem tiska, televizije, interneta ili kao fikcija u obliku umjetni\u010dkog djela, ili kao izvje\u0161taj o doga\u0111anju, ali \u010dini se da je smje\u0161tena izvan vlastitog \u017eivota pojedinca, ne\u0161to \u0161to se njega direktno ne ti\u010de. Ona je predstava koje se de\u0161ava tamo negdje na nekom drugom mjestu, i tako informacija o smrti gubi na svojoj snazi, \u0161to stvara privid. \u010covjek se i dalje pani\u010dno boji smrti, u najnovije vrijeme mo\u017eda najvi\u0161e, samo pomisao o njoj potiskuje na razne na\u010dine, pa je banalizacija smrti, trivijalizacija, izraz njegovog straha a ne bezbri\u017enosti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ono \u0161to pripada podru\u010dju nestvarnog a podsje\u0107a na smrt izaziva nelagodu, pa se \u010desto u filmovima horor \u017eanra kao glavni akteri u\u017easa koriste lutke, jer zbog toga \u0161to su napravljene tako da li\u010de naj\u010de\u0161\u0107e na dijete ili odraslog \u010dovjeka, ali su nepomi\u010dne, ne\u017eive, dojam koji izazivaju je dojam zaustavljenog (\u010desto grotesknog) \u017eivota, podsje\u0107aju na le\u0161, pomno ure\u0111en i na\u0161minkan za pogreb.<strong> <\/strong>Posebno zastra\u0161uju\u0107e su lutke koje koriste trbuhozborci, jer one se mi\u010du, razgovaraju, a opet su u cijelom svom performanceu ne\u017eive, te \u010desto puta u predstavama ili filmovima igraju ulogu nekog zlo\u010destog, stravi\u010dnog bi\u0107a.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Thomas<a name=\"_ftnref137\"><\/a><a href=\"#_ftn137\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>137<\/strong><\/span>]<\/sup><\/a> naziva takav postupak laicizacijom smrti, \u0161to je prema njegovom shva\u0107anju logi\u010dan slijed odnosa prema tom fenomenu koji je tekao od desakralizacije, preko desocijalizacije, pa do stanja &ldquo;preokrenute&ldquo; smrti, gdje autor smatra da je u dru\u0161tvu gdje se smrt uzima jako ozbiljno na ontolo\u0161kom polju, prenagla\u0161ena pojava njen tabuizacije te \u017ealjenja, \u0161to na kraju na vanjskom planu dovodi do ismijavanja ili ne obra\u0107anja previ\u0161e pa\u017enje na \u010dinjenice koje su u vezi sa smr\u0107u. Tako na primjer pogrebni obred sve vi\u0161e seli u &bdquo;privatnu&ldquo; sferu. Pogreb je ne\u0161to \u0161to se obavlja na brzinu, u krugu obitelji, a umiru\u0107i naj\u010de\u0161\u0107e umiru po bolnicama, sami ili uz eventualnu prisutnost bolni\u010dkog osoblja. I postupak s le\u0161om, gdje se umrli ure\u0111uje i \u0161minka tako da li\u010di na \u017eivu osobu te obla\u010di u sve\u010danu odje\u0107u koja je jednaka odje\u0107i \u0161to se nosi za \u017eivota, tako\u0111er je poku\u0161aj poricanja smrti. Umiranje je, jednako kao \u0161to su groblja udaljena na rubove naselja, gurnuto na marginu dru\u0161tva, dok je ujedno s druge strane u samom centru pa\u017enje, i to u obliku bavljenja mogu\u0107nostima izbjegavanja, pre\u017eivljavanja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Kult mladosti kao novi na\u010din izbjegavanja smrti.\u00a0 <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Poznati teoreti\u010dar suvremenog, &bdquo;umre\u017eenog&ldquo; dru\u0161tva Manuel Castells isti\u010de tri faze razvoja dru\u0161tva \u0161to se o\u010dituje u me\u0111usobnom odnosu prevlasti prirode i kulture. U prvoj fazi Priroda vlada nad Kulturom, \u0161to zna\u010di da je sudbina \u010dovjeka u velikoj mjeri u vlasti prirodnih sila. U drugoj fazi dolazi do preokreta pa Kultura vlada nad Prirodom, \u0161to zna\u010di da je \u010dovjek u velikoj mjeri ovladao svojim \u017eivotom, i u tre\u0107oj fazi Kultura vlada nad Kulturom, \u0161to zna\u010di da je nastupilo informati\u010dko dru\u0161tvo, i bitni odnosi u dru\u0161tvu se kre\u0107u iznad materijalne sfere. U umre\u017eenom dru\u0161tvu de\u0161ava se razbijanje biolo\u0161ke i dru\u0161tvene ritmi\u010dnosti povezane sa \u017eivotnim ciklusom<a name=\"_ftnref138\"><\/a><a href=\"#_ftn138\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>138<\/strong><\/span>]<\/sup><\/a>, te autor predla\u017ee hipotezu da bio-socijalno zamjenjuje socio-biolo\u0161ko, \u0161to zna\u010di da su odnosi u dru\u0161tvu, prevladavaju\u0107e vrijednosti, dru\u0161tveni ustroj, va\u017eniji od biolo\u0161kih \u010dinjenica koje probijaju svoje prija\u0161nje granice i \u017eivotne uloge vi\u0161e nisu biolo\u0161ki odre\u0111ene. Dihotomija mladost\/snaga \u2013 starost\/slabost, vi\u0161e ne igra presudnu ulogu u sudjelovanju u \u017eivotu i odnosi se stvaraju oko novih dru\u0161tvenih vrijednosti me\u0111u kojima su najva\u017eniji obrazovanje, briga o karijeri i pristojnim mirovinama nakon radnog vijeka, uvjeti rada i radno vrijeme, kvaliteta \u017eivota uop\u0107e. Ljudski vijek se sve vi\u0161e produ\u017eava, tradicionalni biolo\u0161ki ritam se sve vi\u0161e zamjenjuje trenuta\u010dnim egzistencijalnim stanjem. Slijedom takvog mi\u0161ljenja Castells smatra da se starije osobe dijeli prema stupnju onemo\u0107alosti a ne prema dobi, te da razvoj dru\u0161tva ide u tom smjeru.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lasch<a name=\"_ftnref139\"><\/a><a href=\"#_ftn139\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>139<\/strong><\/span>]<\/sup><\/a> opet smatra da se suvremeno dru\u0161tvo neprijateljski odnosi prema starcima, i to prije svega \u0161to je pojam starosti povezan s pojmom smrti. Starenje nagovje\u0161tava smrt, te je i strah od smrti usko povezan sa strahom od starenja. Jezu pred staro\u0161\u0107u i smr\u0107u koja obilje\u017eava dana\u0161njicu, iako je rezultat promatranja onoga \u0161to se u dru\u0161tvu de\u0161ava, Lasch<a name=\"_ftnref140\"><\/a><a href=\"#_ftn140\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>140<\/strong><\/span>]<\/sup><\/a> progla\u0161ava iracionalnom zato \u0161to je rezultat pojave narcisti\u010dke li\u010dnosti koja prevladava u modernom dru\u0161tvu, te i samo dru\u0161tvo naziva narcisti\u010dkim. Osnovna obilje\u017eja su mu identi\u010dna obilje\u017ejima narcisti\u010dke li\u010dnosti, a prevladavaju\u0107a je sveop\u0107a pojava nedostatka unutra\u0161njeg izvora, kako pojedinca tako i dru\u0161tva, zbog \u010dega se onda javlja potreba za divljenjem od strane drugih kao potvrda sebe samog. Suvremeno dru\u0161tvo ima potrebu da se drugi dive ba\u0161 onim obilje\u017ejima koje polako blijede s vremenom i starenjem (ljepota, \u0161arm, snaga, uspjeh), tako da vlada op\u0107a klima nevoljkosti prema prolaznosti mladosti. Raznim postupcima nastoji se produ\u017eiti mladost, i kao \u0161to je nekada u arhai\u010dnim dru\u0161tvima bio prevladavaju\u0107i kult predaka, sad je njegovo mjesto zauzeo kult mladosti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Strah od starosti je i strah od neuva\u017eavanja, \u0161to odmah zna\u010di i korak bli\u017ee smrti. Mudrost staraca koja je nekad bila va\u017ena za zajednicu, sad se samo smatra utjehom starosti, ali nema bitno zna\u010denje. Nitko vi\u0161e ne slu\u0161a stara\u010dke tlapnje! Naime, vrijednost nakupljene \u017eivotne mudrosti i znanja gubi na va\u017enosti zbog toga \u0161to je ovo doba tehnolo\u0161kog napretka, novih instrumentalnih znanja, tehnolo\u0161kih promjena, znanje neprekidno zastarijeva, ono vi\u0161e nije isklju\u010divo prenosivo, i starija generacija vi\u0161e nema \u0161to dati dru\u0161tvu. Novi nara\u0161taji uvijek tra\u017ee nova znanja i nova rje\u0161enja za probleme, i \u010dak je preporuka dru\u0161tva da se uvijek te\u017ei promjeni, novom, nevezanju, pokretljivosti u karijeri i tra\u017eenju novih izazova. Strah od klopke<a name=\"_ftnref141\"><\/a><a href=\"#_ftn141\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>141<\/strong><\/span>]<\/sup><\/a>, strah od zamke koju dru\u0161tvo svakodnevno postavlja, te\u017enja slobodi i promjeni, smatra se bitnom kulturnom vrijedno\u0161\u0107u. Smatra se da je ograni\u010denje slobode ujedno i ograni\u010denje razvoja, \u0161to na kraju mo\u017ee zna\u010diti stagnaciju i starenje. Na sve strane se pojedinca upozorava da se ne uhvati u proces starenja jer starost je \u017eivu\u0107a smrt! <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&bdquo;Djed vi\u0161e nije \u010dudesno bi\u0107e koje je smrt zaboravila i kojem se odaje duboko po\u0161tovanje.&ldquo;<a name=\"_ftnref142\"><\/a><a href=\"#_ftn142\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>142<\/strong><\/span>]<\/sup><\/a> U dana\u0161njim porodicama zbog duljeg \u017eivotnog vijeka postoje ve\u0107 po tri generacije pa biti star nije ne\u0161to posebno. Klju\u010dne pozicije dru\u0161tva ostaju sve du\u017ee u rukama starijih, \u0161to je postalo dru\u0161tveni problem od velikog zna\u010daja. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Razvile su se nove profesije koje se bave problemom starosti (gerijatrija, gerontologija, genetski in\u017eenjering, plasti\u010dna kirurgija, kirurgija koja se bavi transplantacijom organa, krionika), a cilj im je produ\u017eenje \u017eivota koliko god je to mogu\u0107e.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&bdquo;Op\u0107e klima u dru\u0161tvu je terapeutska, a ne religiozna!&ldquo;<a name=\"_ftnref143\"><\/a><a href=\"#_ftn143\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>143<\/strong><\/span>]<\/sup><\/a> Morin<a name=\"_ftnref144\"><\/a><a href=\"#_ftn144\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>144<\/strong><\/span>]<\/sup><\/a> takvo stanje naziva op\u0107om &bdquo;obesve\u0107eno\u0161\u0107u&ldquo; svijeta. Vjeru u Boga zamjenjuje vjera u Znanost. Najva\u017enija briga \u010dovjeka je dobro zdravlje, \u0161to odmah zna\u010di i dulji \u017eivot. Smrt se tretira kao bolest, umiru\u0107i odlaze u bolnice, gdje im se razli\u010ditim medicinskim postupcima nastoji produ\u017eiti \u017eivot \u0161to je mogu\u0107e vi\u0161e. Na snazi je kult mladosti, kult tijela. Sve se \u010dini da bi tijelo \u0161to dulje izgledalo mlado, jer svako prepu\u0161tanje razornom djelovanju godina odmah se tuma\u010di i kao prepu\u0161tanje raljama smrti. Dru\u0161tvo je opsjednuto razli\u010ditim strahovima: strahom od raka, pu\u0161enja, hrane, pi\u0107a, zraka, baziranima na strahu od smrti. U modi je krilatica da je i \u017eivjeti opasno! &bdquo;Survival book&ldquo; novi je Novi zavjet modernog \u010dovjeka!<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bolest je nepo\u017eeljna, jer tako\u0111er navodi na pomisao o mogu\u0107nosti smrti. Da bismo izbjegli nelagodu uobi\u010dajeno je pona\u0161anje &#8211; zazirati od svakoga tko je dugo i te\u0161ko bolestan. Cioran<a name=\"_ftnref145\"><\/a><a href=\"#_ftn145\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>145<\/strong><\/span>]<\/sup><\/a> isti\u010de da dok smo zdravi imamo osje\u0107aj da ne postojimo, ne razmi\u0161ljamo o smrti, i bolesnik koji je izba\u010den iz tog stanja \u010dezne za ni\u0161tavilom zdravlja, za neznanjem. &bdquo;O\u010dajan je \u0161to zna da je u svakom trenutku suo\u010den sa cijelim univerzumom, bez ikakve mogu\u0107nosti da mu bude dijelom, da se u njemu izgubi&ldquo;. On smatra da smrti gledaju u o\u010di rijetki pojedinci koji &bdquo;nakon \u0161to su shvatili nepogodnosti zdravlja&ldquo; odbijaju poduzeti bilo \u0161to da bi je izbjegli ili savladali.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Novo doba je vrijeme velikog napretka znanosti koja se bavi \u010dovjekom, ali jo\u0161 uvijek i neznanja o produ\u017eenju \u017eivota prema \u017eeljama \u010dovjeka. &ldquo;Nijedno doba nije poznavalo takvu svijest o sebi. Mnogo znamo, a opet smo ni\u0161ta&ldquo;.<a name=\"_ftnref146\"><\/a><a href=\"#_ftn146\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>146<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Suvremena medicina u \u010dije ruke svoje nade u besmrtnost pola\u017ee suvremeni \u010dovjek, koji je uza sav strah obuzet mi\u0161lju da ipak na neki na\u010din mo\u017ee odagnati smrt, sve vi\u0161e se bavi problemom produ\u017eenja \u017eivota pod svaku cijenu, tako se uz razli\u010dita eksperimentiranja s transplantacijama organa sve vi\u0161e razvija proizvodnja ljudskih nadomjestaka, proteza<a name=\"_ftnref147\"><\/a><a href=\"#_ftn147\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>147<\/strong><\/span>]<\/sup><\/a> &bdquo;Protezacija&ldquo; dru\u0161tva pretvara ljudsko tijelo u robu, proizvod koji se tro\u0161i, i tako nada u besmrtnost tako\u0111er postaje jedna od roba na tr\u017ei\u0161tu. Thomas<a name=\"_ftnref148\"><\/a><a href=\"#_ftn148\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>148<\/strong><\/span>]<\/sup><\/a> takav stav obja\u0161njava promjenama u dru\u0161tvenim strukturama, posebice u porodici, te razvoju kapitalisti\u010dke civilizacije zasnovane na profitu, gdje se \u017eivot i smrt u okviru termina &bdquo;tro\u0161kova \u017eivota&ldquo; i &bdquo;tro\u0161kova smrti&ldquo;, smatraju dijelovima mehanizma koji radi po sistemu isplativosti i dobiti, i smisao postojanja starosti i smrti je &#8211; novac. U proces funkcioniranja &bdquo;industrije smrti&ldquo; koja se bavi ostvarivanjem profita u svemu \u0161to je u vezi s umiranjem (u to spada pogrebna oprema, lije\u010denje umiru\u0107ih, prodaja grobnih mjesta) uklju\u010dena je i &bdquo;industrija podmla\u0111ivanja&ldquo; koja zara\u0111uje na razli\u010ditim preparatima, vitaminima, serumima, postupcima u cilju odr\u017eavanja stanja organizma \u0161to dalje od stanja koje podsje\u0107a na blizinu smrti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010covjek je izumio razli\u010dita sredstva za borbu protiv smrti, osvojio je svoje pravo na mladost, u\u010denje, rad, zabavu, mirovinu, razna dobra.<a name=\"_ftnref149\"><\/a><a href=\"#_ftn149\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>149<\/strong><\/span>]<\/sup><\/a> \u0160to je \u017eivot razvojem tehnologije i medicine postao sigurniji, dulji, udobniji, on se sve vi\u0161e gr\u010devito dr\u017ei za njega i ne \u017eeli pomi\u0161ljati na smrt.<a name=\"_ftnref150\"><\/a><a href=\"#_ftn150\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>150<\/strong><\/span>]<\/sup><\/a> <strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Biti bolestan, patiti, starjeti, zna\u010di pripremati se za smrt. Bolest i patnja, jednako kao i tugovanje za umrlima smatraju se izrazito nepo\u017eeljnima jer podsje\u0107aju na vlastitu smrtnost, a tu pomisao moderan \u010dovjek svakako \u017eeli izbje\u0107i. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010covjek je izumio postupke kojima &bdquo;preska\u010de&ldquo; smrt, na primjer zamrzavanje tijela do nekih boljih vremena kad \u0107e uz napredak medicine o\u017eivljavanje biti mogu\u0107e, ili zamrzavanje sperme za neku posthumanu oplodnju, a tako\u0111er ima i slu\u010dajeva vjen\u010danja pri kojemu je jedan od partnera ve\u0107 neko vrijeme mrtav.<a name=\"_ftnref151\"><\/a><a href=\"#_ftn151\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>151<\/strong><\/span>]<\/sup><\/a><strong> <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010covjek je izgubio osje\u0107aj za povijesno vrijeme, povijesni kontinuitet, za pro\u0161lost i budu\u0107nost, on poznaje samo trenutak sada\u0161nji, i u njemu se \u017eeli osje\u0107ati \u0161to je mogu\u0107e vitalnijim i mladolikijim, jer u takvoj situaciji stari ljudi su suvi\u0161ni. Ostarjeti, zna\u010di biti isklju\u010den iz dru\u0161tva (Morin<a name=\"_ftnref152\"><\/a><a href=\"#_ftn152\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>152<\/strong><\/span>]<\/sup><\/a> to naziva &bdquo;dru\u0161tvenom smr\u0107u&ldquo;), i \u010dovjek se svim silama trudi da to izbjegne. (&bdquo;O\u010de, neka me zaobi\u0111e ovaj kale\u017e&ldquo;, zavapio bi Isus modernog doba ali misle\u0107i pri tom na starenje i dru\u0161tvenu smrt!) Po\u0161to je izgubio osje\u0107aj za povijesni kontinuitet, pojedinac \u017eivi samo za sebe, izbjegavaju\u0107i \u010dak i potomstvo, jer potomstvo smatra vlastitom konkurencijom koja \u0107e ga na kraju istisnuti i dru\u0161tvene scene, a ne kako je to prije bilo uvrije\u017eeno, produ\u017eetkom vlastitog \u017eivota. Zbog ubrzanog porasta broja stanovni\u0161tva mjesta na Planeti je malo, puno manje nego prije, \u010dovjek se prvenstveno o\u010dajni\u010dki dr\u017ei vlastitog \u017eivota koji ne \u017eeli izgubiti. To je izraz tjeskobe cjelokupnog dru\u0161tva, smatra Lasch<a name=\"_ftnref153\"><\/a><a href=\"#_ftn153\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>153<\/strong><\/span>]<\/sup><\/a> koje vi\u0161e ne vjeruje i ne vidi da ima budu\u0107nosti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Duhovnost i smrt u ozra\u010dju konzumerizma<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Robert Torre<a name=\"_ftnref154\"><\/a><a href=\"#_ftn154\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>154<\/strong><\/span>]<\/sup><\/a> govori o trendu New age kulture u kojoj se pojavio veliki broj knjiga o samopomo\u0107i (<em>self-help books<\/em>), vremenu gdje cvjeta industrija zdravlja, te se \u010dini da se tu radi o religiji novog doba u kojoj su lije\u010dnici zamijenili sve\u0107enike. Stalno se populariziraju verzije najboljeg mogu\u0107eg \u017eivota, te cvjeta trgovina razli\u010ditim tehnikama postizanja vi\u0161e razine samosvijesti, samospoznaje kao vrhunskog samoostvarenja i sigurnog puta k sre\u0107i, \u010demu svaki pojedinac, a uz pomo\u0107 mo\u0107nog konzumeristi\u010dkog aparata treba stremiti. Nude se razli\u010diti programi u cilju o\u010duvanja zdravlja i vitalnosti, te psihi\u010dke stabilnosti. Tehnike &bdquo;prosvjetljenja&ldquo; bazirane na tradiciji isto\u010dnih religija (te\u010dajevi yoge i meditacije, te\u010dajevi autenti\u010dnosti i svjesnosti, te\u010dajevi \u010duda, orijentalnih plesova, borila\u010dkih vje\u0161tina, \u010dak i te\u010dajevi umiranja iznikli na tradiciji Tibeta) svoju afirmaciju u zapadnom dru\u0161tvu duguju upravo op\u0107em strahu od starenja i smrti kojim je Zapad zahva\u0107en. Na smrt i starost se ne smije niti pomi\u0161ljati i umjesto toga se nude programi pozitivnog mi\u0161ljenja, \u0161to bi ukazivalo na to da se razmi\u0161ljanje o smrti smatra negativnim. &bdquo;Think positive, think pink&ldquo; &#8211; rije\u010di su koje se mogu vidjeti na sve strane, pa i otisnute na odje\u0107i, putnim torbama, \u0161kolskim bilje\u017enicama. Mo\u0107 pozitivnog mi\u0161ljenja izjedna\u010duje se s mo\u0107i duha, \u0161to je onda pravi recept za dugovje\u010dnost. U modi su razli\u010diti priru\u010dnici popularnog naziva &bdquo;Survival Book&ldquo;, koji sadr\u017ee prakti\u010dne savjete o tome kako ostati mlad i zdrav, kako pre\u017eivjeti, \u0161to sugerira naslov, a u dubini poruke je izra\u017eena nada u besmrtnost.<a name=\"_ftnref155\"><\/a><a href=\"#_ftn155\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>155<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Konzumeristi\u010dka teologija nudi Spasenje kroz instant recepte najboljeg mogu\u0107eg \u017eivota. Ideologizirani marketing nudi svoje proizvode, uvjerenja, preporuke za formiranje \u017eivotnog stava u skladu s ekonomskim poretkom \u010diji je agent, a pod krinkom duhovnih tradicija i njihovih dostignu\u0107a. Trivijalizirani put mudraca, crti\u0107 o najboljem \u017eivotu, priru\u010dnik je, knjiga uputa o tome kako \u017eivjeti i \u0161to \u010diniti da bi \u017eivot bio uspje\u0161niji, a smrt daleka i laka. Podsje\u0107a to na srednjovjekovne priru\u010dnike za umiranje, namijenjene katoli\u010dkim vjernicima kakvi su se negdje u 15. stolje\u0107u pojavili na Zapadu. Vodi\u010d na putu ususret smrti, &bdquo;<em>vodi\u010d za upravljanje zavr\u0161nim, finalnim periodom u ne\u010dijem \u017eivotu&ldquo;<\/em><a name=\"_ftnref156\"><\/a><a href=\"#_ftn156\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>156<\/strong><\/span>]<\/sup><\/a><em>,<\/em> koji je u svom naslovu \u010desto sadr\u017eavao rije\u010di <em>ars moriendi <\/em>(lat. <em>ars<\/em> u smislu umjetnosti kao vje\u0161tine). <em>Ars moriendi vs. ars vivendi<\/em>, jer sudbina svakog pojedinca u \u010dinu umiranja determinirana je stanjem du\u0161e koja napu\u0161ta tijelo. Dakle vrlo sli\u010dno kao i u svim drugim tradicijama i ozbiljnim u\u010denjima koja se bave smr\u0107u. <em>Ars vivendi<\/em> fokusirana je na \u017eivot bez grijeha, jer grijeh je ustvari pogre\u0161ka koju iz razloga neznanja \u010dini nedovoljno prosvije\u0107en i manjkavo upu\u0107en \u010dovjek, a fokus je na procesu \u010di\u0161\u0107enja du\u0161e, dakle na pripremu pojedinca na ono \u0161to slijedi na kraju. U ti okvirima kr\u0161\u0107anstvo kao i sve druge duhovne tradicije pou\u010dava da <em>niti jedna smrt nije zla ako joj prethodi dobar \u017eivot<\/em><a name=\"_ftnref157\"><\/a><a href=\"#_ftn157\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>157<\/strong><\/span>]<\/sup><\/a>. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U konzumeristi\u010dkoj eri dobrim \u017eivotom se smatra lijepo i lagodno \u017eivljenje provedeno u blagoslovljenom okru\u017eenju materijalne udobnosti, ali i u bavljenju tzv. &bdquo;radom na sebi&ldquo;, \u0161to je neophodno. Samorazvoj se proklamira kao magi\u010dni klju\u010d koji vodi Spasenju. U novo doba, iako je to ako gledamo povijesno post-magijsko vrijeme, ima jo\u0161 puno magije: magije pozitivnog mi\u0161ljenja, <em>newageovske<\/em> duhovnosti koja obiluje raznim meditacijskim tehnikama, re\u017eimima prehrane, literaturom, guruima, a sve neprekidno trivijalizira stara u\u010denja, i &bdquo;prilago\u0111ava&ldquo; ih suvremenom \u010dovjeku, pojednostavljuje, skra\u0107uje, na isti na\u010din kao \u0161to se na primjer klasi\u010dna i vrijedna knji\u017eevna djela pojednostavljuju da bi bila dostupna svakome tko nije ba\u0161 spreman ba\u0161 \u010ditati. Samorazvoj i duhovnost za sve! Instant, brzo i efikasno! Sve se nalazi u ponudama, akcijama razli\u010ditih proizvoda u tu svrhu, kreiranih zbog uspje\u0161ne prodaje. Danas se sasvim lijepo trguje sa svije\u0161\u0107u o sebi, nekad cjelovite duhovne tradicije danas su rascjepkane a komadi\u0107i su lijepo upakirani instant komercijalni artefakti. Ni\u010dega previ\u0161e da ne bi postalo zamorno, da ne bi odbilo potencijalnog klijenta. \u010covjek, pojedinac, u svakoj \u017eivotnoj aktivnosti, svemu \u0161to \u010dini ili poduzima, sveden je na razinu klijenta! Komercijalizacija i nerazumijevanje tradicijskih u\u010denja ipak ne zna\u010di da su ona nepotrebna, ali su suvremenom \u010dovjeku zbog brzine \u017eivljenja, zbog op\u0107e umre\u017eenosti i svekolike povezanosti koja ne ostavlja prostora samostalnom mi\u0161ljenju niti bavljenju bilo \u010dime \u0161to bi zadiralo dublje od povr\u0161ine ili tra\u017eilo vi\u0161e vremena, prostora, &bdquo;udubljivanja&ldquo;. Ali \u0161to onda, \u0161to poduzeti! I kao da se sve vrti u istom krugu odgovor je opet isti, isti kao i u odjeljku prije ovog &#8211; razvijati samosvijest, inzistirati na samorazvoju. A \u0161to onda \u010diniti, \u0161to i kako poduzeti? Nema to\u010dnih uputa, nema dogovora. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Smrt i katastrofe. Gdje se sakrila ideja o besmrtnosti?<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kad se umire vi\u0161e nego \u0161to je uobi\u010dajeno, strah od smrti se poja\u010dava jer naprosto s brojem mrtvih raste dojam njene neminovnosti i blizine. Smrt se utjelovljuje, u-\u017eivotvoruje. Iz domene svijesti prelazi u \u017eivot. I sama ideja besmrtnosti koja je vjekovima pokreta\u010dka snaga svih \u010dovjekovih postupaka i akcija u cilju negiranja i zata\u0161kavanja svijesti o smrti, sad se negdje zavukla, sakrila, i ustupila mjesto ideji golog opstanka u trenutku sada\u0161njem, ovdje i sad. Najva\u017enije je pre\u017eivjeti aktualnu katastrofu, a o besmrtnosti \u0107emo kasnije, ako opstanemo!.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U uvjetima bez katastrofa i u\u010destalih umiranja, kao \u0161to je ve\u0107 re\u010deno, smrt se gura u stranu, o njoj se ne razmi\u0161lja, to je ne\u0161to \u0161to ima biti ali nismo bliski sa svije\u0161\u0107u o tome. No, u vrijeme kad je u dru\u0161tvenom okru\u017eenju pojava smrti u\u010destala, kad postoji ugroza koja stalno na tu \u010dinjenicu podsje\u0107a, kad je naprosto umrlih sve vi\u0161e, onda vi\u0161e nije mogu\u0107e svijest o smrti &bdquo;gurnuti pod tepih&ldquo;, jer, previ\u0161e je ima svuda i na sve strane. Ona je aktualni realitet. Sadr\u017eaj je svakodnevnih medijskih izvje\u0161taja, dio je uputa o pona\u0161anju u uvjetima prijete\u0107e smrti, &bdquo;epidemiolo\u0161kim uvjetima&ldquo;, pa nas svakodnevni \u017eivot i model pona\u0161anja koji moramo slijediti, &bdquo;mjere&ldquo; kojih se moramo pridr\u017eavati neprekidno podsje\u0107aju na to. Kako se \u017eivot mijenja u uvjetima kad su <em>smrtni slu\u010dajevi<\/em> \u010de\u0161\u0107i, smrt bli\u017ea? I sam taj izraz &bdquo;smrtni slu\u010daj&ldquo; koji sugerira kao da je smrt ne\u0161to \u0161to se de\u0161ava <em>slu\u010dajno<\/em> a ne ingredijentni dio stvarnosti, \u010dovjekovog postojanja na Zemlji, sad gubi na svojoj razigranoj lepr\u0161avosti. Smrt vi\u0161e nije, kao \u0161to se iz medijskih izvje\u0161taja mo\u017ee vidjeti &#8211; &bdquo;slu\u010daj&ldquo;, ne\u0161to \u0161to je akcidentalno, nego je tu, prisutna, na svom pravom mjestu, dio je \u017eivota. U vrijeme velikih katastrofa, epidemija i potresa (kao sad u godinama 2020. i 2021.), elementarnih nepogoda, ratova, \u010dini sa de vreba sa svih strana. Smrt je medijska senzacija! \u010citaju se novine i prate vijesti o kretanjima epidemije, postotcima, o broju oboljelih, umrlih. Broj umrlih, to je ono \u0161to nas najvi\u0161e zanima, i zbog \u010dega smo bez pogovora spremni odustati od aktivnosti, sudjelovanja u \u017eivotu. U vrijeme velikih katastrofa \u017eivot se gasi, a u strahu od kako se sad pokazuje &bdquo;realne smrti&ldquo; koja vreba iza svakog ugla, mi pristajemo na sve, samo kako ne bismo bili dio crne statistike, &bdquo;broja mrtvih&ldquo; koji se dnevno pojavljuje u medijima. Uz pomo\u0107 straha od smrti mogu\u0107e je zaustaviti \u017eivot, staviti ga na \u010dekanje, poziciju <em>stand-by<\/em>, ograni\u010diti svaku aktivnost, oblikovati pona\u0161anje ljudi, pa je zato strah od smrti i mo\u0107no sredstvo kontrole i vladanja. Ako se ne pona\u0161ate u skladu s pravilima uspostavljenim zbog, primjerice epidemije, bit \u0107ete ka\u017enjeni. Razboljeti \u0107ete se i po svoj prilici i umrijeti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ugroza vlastite sigurnosti je ve\u0107 odavno mo\u0107no pokreta\u010dko sredstvo mo\u0107i, ne\u0161to \u0161to \u0107e podanike potjerati u rat protiv neprijatelja koji ga ugro\u017eava, i \u010desto su te &bdquo;ugroze&ldquo; montirane od stane vlastitih centara mo\u0107i da bi se mobiliziralo \u010dlanove dru\u0161tva i pokrenuo rat. Svaki rat je za njegove sudionike s bilo koje strane bojnog polje \u2013 obrambeni. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Covid 19, 2020 \u2013 2021.<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sad se ta strategija pokazuje u jednakom sjaju i mo\u0107i u slu\u010daju epidemije virusa Covid 19 koja je u ovo vrijeme zavladala na planeti, i pokazala se mo\u0107nim sredstvom usmjeravanja pona\u0161anja ljudi ,kontrole, uspostavljanja novih, \u010desto ograni\u010davaju\u0107ih pravila. U strahu od bolesti i smrti \u010dlanovi dru\u0161tva pristaju na pravila, ali tu se javlja i pitanje povjerenja. Ako sve predugo traje a umire se i dalje, onda slabi povjerenje prema onima koji tuma\u010de situaciju i postavljaju pravila. Zna\u010daj eksperata postaje sve ve\u0107i. Laici ne znaju puno o epidemijama, ne barataju vlastitim informacijama i spoznajama o prirodi bolesti. To su situacije kad eksperti stupaju na scenu. Za oblikovanje stvarnosti va\u017ena je uloga &bdquo;tuma\u010da&ldquo;, gurua koji \u0107e kao \u010dovjek od znanja, autoritet, uliti ne\u0161to hrabrosti \u010dlanovima dru\u0161tva i biti izvor informacija, sli\u010dno kao \u0161to je to bio \u0161aman u plemenskim zajednicama.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Uloga medija je klju\u010dna. Mediji objavljuju vijesti gdje se prikazuju konvoji kamiona natovarenih truplima umrlih koji se kroz maglu i sivilo probijaju prema nekom prostoru gdje \u0107e biti prostora za pokapanje mrtvih, jer u nekim gradovima to vi\u0161e nije mogu\u0107e. Smrt do smrti u pravilnom nizu. Kataklizmi\u010dki je ugo\u0111aj. Ugo\u0111aj kakav bi mogli zamisliti u slu\u010daju kuge u srednjem vijeku. Brojna mrtva tijela koja treba negdje zbrinuti, jer toliko ih je ve\u0107 da se nema kamo s njima, i prestra\u0161eni ljudi koji su se zabarikadirali u svojim nastambama i prestravljeno <em>\u0107ire<\/em> kroz zamagljene prozor\u010di\u0107e ne bi li preduhitrili Bolest i Smrt koje im mogu pokucati na vrata. Mediji danas &bdquo;vedre i obla\u010de&ldquo;, moglo bi s re\u0107i, Kada treba malo obuzdati epidemiju i prizemljiti kretanje ljudi, poja\u010dati ograni\u010davanja, onda mediji grme o ugrozi, a kada se treba desiti obrnuto (\u010desto su ta obuzdavanja i popu\u0161tanja vi\u0161e u vezi s potrebama dru\u0161tvene situacije nego sa stvarnim stanjem) onda mediji stvaraju sjajnu sliku situacije. Vje\u017ebanje \u017eivota, vje\u017ebanje mogu\u0107nosti upravljanja \u010dlanovima dru\u0161tva, i takvi se glasovi \u010duju u javnosti ili po kuloarima \u0161to je \u010de\u0161\u0107e \u2013 jer vrag ne spava, kako se ka\u017ee, <em>ali bolje je ne govoriti previ\u0161e, <\/em>\u0161u\u0161ka se. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zbog prijete\u0107e smrti i ograni\u010davanja kojima se smrt \u017eeli preduhitriti, u dru\u0161tvu dolaze u \u017ei\u017eu interesa rasprave o demokraciji u uvjetima kontrole i ograni\u010davanja slobode gra\u0111ana. Postavlja se pitanje je dolazi li zbog straha od smrti u pitanje i demokracija u svijetu? Ho\u0107e li se gra\u0111ani odre\u0107i dijela svojih sloboda u zamjenu za \u017eivotnu sigurnost? <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vidjet \u0107emo ako epidemije potraju, ako se katastrofe nastave, ho\u0107e li se zbog straha od smrti javiti potreba za \u010dvr\u0161\u0107om rukom na koju \u0107e se mo\u0107i prebaciti osobna odgovornost a u svrhu za\u0161tite ?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Zaklju\u010dak<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tijekom povijesne transformacije \u010dovjekovog stava prema smrti misao koja na nov na\u010din govori o tom fenomenu razvila se u 18.stolje\u0107u<a name=\"_ftnref158\"><\/a><a href=\"#_ftn158\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>158<\/strong><\/span>]<\/sup><\/a> kao rezultat pojave gra\u0111anske klase, procvata prirodnih znanosti nakon Descartesa i Bacona, udaljavanja od svega \u0161to se smatra natprirodnim, odvajanja humanisti\u010dkih znanosti, te pridavanja manje va\u017enosti religijskim stavovima. Doba prosvje\u0107enosti, vjere u mo\u0107 razuma, nagovijestilo je mogu\u0107nost \u010dovjekove intervencije u podru\u010dje smrti, ali i svijest o njegovoj nemo\u0107i. Smrt se po\u010dinje sve vi\u0161e smatrati neugodnom \u010dinjenicom koja nema nikakve veze sa \u017eivotom, a uobi\u010dajeni postupak odnosa prema smrti postalo je njeno potiskivanje, poricanje sa sve mogu\u0107e na\u010dine.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010cini se da se u suvremenosti \u010dovjek malo vi\u0161e bavi smr\u0107u, da se o njoj vi\u0161e govori bez gnu\u0161anja, straha i &#8211; izbjegavanja. Dva su smjera u kojima se kre\u0107e suo\u010davanje sa smr\u0107u: Jedan se oslanja na napredak medicine, znanosti, bave\u0107i se mogu\u0107nostima otkrivanja uzroka smrti i time njenog kona\u010dnog prevladavanja, a drugi je u vezi s \u010dovjekovim vjerovanjem u postojanje &bdquo;\u017eivota poslije \u017eivota&ldquo;, koje je dobilo zamaha nakon navedene uspje\u0161nice Raymonda Jr. Moodyja<a name=\"_ftnref159\"><\/a><a href=\"#_ftn159\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>159<\/strong><\/span>]<\/sup><\/a> te poplave&ldquo; newageovskih&ldquo; religija koje obiluju postupcima sjedinjenja s kozmi\u010dkim principom, kao oblikom besmrtnosti. Morin<a name=\"_ftnref160\"><\/a><a href=\"#_ftn160\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>160<\/strong><\/span>]<\/sup><\/a> te pojave naziva samo <em>jo\u0161 jednim od na\u010dina izbjegavanja suo\u010denja sa smr\u0107u<\/em>. To sve zajedno govori o tome da \u010dovjek, uz sve mogu\u0107e na\u010dine jo\u0161 nije prihvatio \u010dinjenicu vlastite smrtnosti, a kako klju\u010d besmrtnosti izgleda le\u017ei u razumijevanju i prihva\u0107anju \u017eivota, shodno tome umjesto pitanja&ldquo; ima li \u017eivota poslije \u017eivota&ldquo; pitanje &ldquo; ima li \u017eivota prije smrti&ldquo;<a name=\"_ftnref161\"><\/a><a href=\"#_ftn161\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>161<\/strong><\/span>]<\/sup><\/a> prikladnije je, jer to je uputa jo\u0161 i drevnih mudraca, uputa za intenzivno i sadr\u017eajno \u017eivljenje, a tra\u017eenje odgovora na njega moglo bi \u010dovje\u010danstvu dati zadovoljavaju\u0107e odgovore koje tra\u017ei tijekom cjelokupne svoje povijesti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U novije vrijeme, uslijed pandemije i izazvane virusom Covid 19 i u\u010destalijih umiranja nego \u0161to je uobi\u010dajeno, smrt postaje vidljivija, te\u017ea za izbjegavanje, o smrti se govori, u dru\u0161tvu se javlja strah ve\u0107ih razmjera. Takva situacija pred svjetske medije postavlja pitanje njihove istinitosti, eti\u010dnosti, njihove uloge u informiranju javnosti. Pokazalo se da su mediji kao i uvijek skloni senzacionalizmu, i u ovakvim kriznim uvjetima ve\u0107i dio javnosti nema povjerenje u njihovu istinitost. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn70\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn70\"><\/a><a href=\"#_ftnref70\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>70<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLama Ven.Ayang Rimpoche , u travnju 2003. na zagreba\u010dkoj Medvednici odr\u017eao je seminar Phowa meditacije, svojevrsno desetodnevno budisti\u010dko povla\u010denje, gdje su se polaznici mogli upoznati s metodom prijelaza iz jednog stanja svijesti u drugo, kao metodom boljeg razumijevanja smrti. Lama Ven. Ayang Ripoche pripada Trikung Kagyu \u0161koli tibetanskog budizma poznatoj po tradiciji Phowa prakse, budisti\u010dkog u\u010denja koje se bavi smr\u0107u, i ve\u0107 vi\u0161e od trideset godina putuje svijetom prenose\u0107i meditacijska iskustva.\/ Vesna Ivezi\u0107, Novi list, travanj 2003.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn71\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn71\"><\/a><a href=\"#_ftnref71\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>71<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLouis Vincent Thomas, <em>Antropologija msrti, I i II<\/em>, Prosveta, Beograd 1980.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn72\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn72\"><\/a><a href=\"#_ftnref72\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>72<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEdgar Morin, <em>\u010covjek i smrt<\/em>, Scarabeus &#8211; naklada, Zagreb 2005., str. 294<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn73\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn73\"><\/a><a href=\"#_ftnref73\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>73<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nCarl Gustav Jung, <em>Sje\u0107anja,snovi, razmi\u0161ljanja<\/em>, Fabula Nova, Zagreb 2004, str. 417<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn74\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn74\"><\/a><a href=\"#_ftnref74\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>74<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nC. G. Jung, <em>Sje\u0107anja, snovi, razmi\u0161ljanja, <\/em>str. 424<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn75\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn75\"><\/a><a href=\"#_ftnref75\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>75<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMt,19,29<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn76\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn76\"><\/a><a href=\"#_ftnref76\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>76<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<em>Individuacija <\/em>(lat. Individuum, jedinka) u svom prvobitnom zna\u010denju je <em>&ldquo;upojedinjavanje<\/em>&ldquo;, izdvajanje jedinke iz ne\u010deg op\u0107eg, promatranje nekoga ili ne\u010dega prema njegovoj osobnosti. Pojam nalazimo u psihologiji Karla Gustava Junga, \u010dime se bavi i njegova u\u010denice Jolande Jacobi u knjizi &bdquo;Jungov put individuacije&ldquo; .<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn77\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn77\"><\/a><a href=\"#_ftnref77\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>77<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nlat. &ldquo;priroda zazire od praznine&rdquo;<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn78\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn78\"><\/a><a href=\"#_ftnref78\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>78<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nErich Fromm, <em>\u010covjek za sebe<\/em>, Naprijed, Zagreb 1977.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn79\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn79\"><\/a><a href=\"#_ftnref79\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>79<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nE. Morin, <em>\u010covjek i smrt, <\/em>str. 52<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn80\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn80\"><\/a><a href=\"#_ftnref80\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>80<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTerry Eagleton, <em>Teorija i nakon nje<\/em>, Algoritam, Zagreb 2002.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn81\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn81\"><\/a><a href=\"#_ftnref81\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>81<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nKate Soper, <em>What Is Nature<\/em>?, Oxford, 1995:132-3) u T. Eagleton, <em>Teorija i nakon nje<\/em><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn82\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn82\"><\/a><a href=\"#_ftnref82\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>82<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNicka Lane, <em>Uspon \u017eivota,<\/em> Planetopija, Zagreb 2012., str. 227<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn83\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn83\"><\/a><a href=\"#_ftnref83\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>83<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nN. Lane,<em>Uspon \u017eivota, <\/em>str.227<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn84\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn84\"><\/a><a href=\"#_ftnref84\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>84<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbid., str. 227<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn85\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn85\"><\/a><a href=\"#_ftnref85\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>85<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&bdquo;Francuski biolog Charles Brown Sequard, u pari\u0161koj Societe de Bologne, ubrzgao si je ekstrakt pse\u0107ih i zamor\u010devih testisa, i izvijestio o pove\u0107anju snage i mentalnih sposobnosti, demonstriraju\u0107i to pred zapanjenom publikom mladena\u010dkim mlazom urina&ldquo;, (Ibid., str. 227)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn86\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn86\"><\/a><a href=\"#_ftnref86\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>86<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLeo Passini, &bdquo;<em>Distanazija ili dokle produ\u017eavati \u017eivot&ldquo;<\/em>, u Luka Toma\u0161evi\u0107, <em>Do kada produ\u017eivati \u017eivot<\/em>?, Slu\u017eba Bo\u017eja, 45,br.2, Zagreb 2004., str. 143-146<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn87\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn87\"><\/a><a href=\"#_ftnref87\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>87<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\ndistanazija, gr\u010d, &bdquo;dys&ldquo; &#8211; ne, i &bdquo;thanatos&ldquo; &#8211; smrt; i doslovno bi zna\u010dila &lsquo;ne-smrt&rsquo; ili protivljenje smrti, a lansirana je od strane ameri\u010dkih bioeti\u010dara.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn88\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn88\"><\/a><a href=\"#_ftnref88\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>88<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nibid. str., 144<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn89\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn89\"><\/a><a href=\"#_ftnref89\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>89<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNirvana je sredi\u0161nji koncept budizma. Ozna\u010dava stanje potpunog smirenja gdje je pojedinac oslobo\u0111en vje\u010dne patnje ciklusa smrti i ponovnog ro\u0111enja.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn90\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn90\"><\/a><a href=\"#_ftnref90\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>90<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTe\u017ei\u0161te je Platonova razmatranja u dokazivanju <em>e\u1fd6dosa<\/em>du\u0161e \u0161to uklju\u010duje \u017eivotnost i isklju\u010duje smrtnost. Postupak se odvija u dva koraka: ponajprije se dokazuje njezina besmrtnost <em>(ath\u00e1naton),<\/em> a zatim i njezina neprolaznost <em>(an\u00f3lethron),<\/em> pritom imaju\u0107i u vidu dva na\u010dina prola\u017eenja, prvi se odnosi na minu\u0107e, drugi na propadanje. <em>Pre-minu\u0107e<\/em> je zapravo promjena mjesta, a ovo potonje uklju\u010duje Ni\u0161ta, tj. propadanje, jer za razliku od \u017eivota, \u0161to je ono besmrtno, du\u0161a je isto tako i neprolazna, jer nikada ne mo\u017ee ne biti bi\u0107e \u0161to nakon smrti odlazi nekamo drugamo., Platon, <em>Fedon<\/em>, priredio Josip Talanga (redigirani prijevod Kolomana Raca), 57a-118a17,\/23.02.2012.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn91\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn91\"><\/a><a href=\"#_ftnref91\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>91<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<em>Fedon<\/em> je dijalog koji daje pouku o tome \u0161to je smrt i kako se umire u odnosu na zna\u010denje pojma ideje kao idealnog i besmrtnog bitka, te na\u010dina spoznaje ideje uz pomo\u0107 dijalektike kao vrhunca misaonog djelovanja kome polazi za rukom povezati jedno i mno\u0161tvo. Ideja povezivanja mno\u0161tvenog, pojedina\u010dnog s Jednim, vje\u010dnim, osnova je daljnjih razmatranja o jedinstvenosti, cjelovitosti i povezanosti cjelokupnog postojanja koje uklju\u010duje i \u010dovjeka, koju nalazimo kroz \u010ditavu povijest \u010dovje\u010danstva sve do dana\u0161njih dana.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn92\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn92\"><\/a><a href=\"#_ftnref92\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>92<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&bdquo;selenje du\u0161a&ldquo;<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn93\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn93\"><\/a><a href=\"#_ftnref93\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>93<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLat<em>. re in carno<\/em>, &bdquo;ponovo u tijelo&ldquo;<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn94\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn94\"><\/a><a href=\"#_ftnref94\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>94<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPs 39,14; Job,7,8,21;7,10), <em>Rje\u010dnik biblijske teologije<\/em>, Kr\u0161\u0107anska sada\u0161njost, Zagreb 1993., str. 1208.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn95\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn95\"><\/a><a href=\"#_ftnref95\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>95<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&bdquo;Ne vi ne\u0107ete umrijeti.&ldquo; (Postanak 3:4)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn96\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn96\"><\/a><a href=\"#_ftnref96\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>96<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMk.12.25<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn97\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn97\"><\/a><a href=\"#_ftnref97\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>97<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEnciklopedija \u017eivih religija, Nolit, Beograd 1990.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn98\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn98\"><\/a><a href=\"#_ftnref98\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>98<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIvan,6,63<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn99\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn99\"><\/a><a href=\"#_ftnref99\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>99<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nKorin\u0107anima, II,4<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn100\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn100\"><\/a><a href=\"#_ftnref100\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>100<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIv, 8,51;<em> Rje\u010dnik biblijske teologije<\/em>, Kr\u0161\u0107anska sada\u0161njost, Zagreb 1993, str. 1219<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn101\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn101\"><\/a><a href=\"#_ftnref101\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>101<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nE. Morin, <em>\u010covjek i smrt<\/em>, str. 245<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn102\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn102\"><\/a><a href=\"#_ftnref102\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>102<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nDio teksta kr\u0161\u0107anske molitve O\u010de na\u0161.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn103\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn103\"><\/a><a href=\"#_ftnref103\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>103<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nE. Morin, <em>\u010covjek i smrt<\/em>, str. 243<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn104\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn104\"><\/a><a href=\"#_ftnref104\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>104<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nibid., str.257<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn105\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn105\"><\/a><a href=\"#_ftnref105\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>105<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRussell, Bertrand, An Outline of Intelectual Rubbish, 1950, u Lars Tr. H. Svendsen, <em>Strah<\/em>, TIMpress, Zagreb 2010., str. 142<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn106\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn106\"><\/a><a href=\"#_ftnref106\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>106<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMorin, ibid., str. 304<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn107\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn107\"><\/a><a href=\"#_ftnref107\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>107<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n ibid., str. 57<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn108\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn108\"><\/a><a href=\"#_ftnref108\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>108<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMt,18:23<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn109\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn109\"><\/a><a href=\"#_ftnref109\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>109<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMt,15:28<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn110\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn110\"><\/a><a href=\"#_ftnref110\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>110<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMorin, ibid, str. 308<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn111\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn111\"><\/a><a href=\"#_ftnref111\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>111<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nJohannes \/Meister\/ Eckhart, 13-14-st., njema\u010dki dominikanac, teolog, filozof i mistik. Njegova u\u010denja je godine 1329, papa Ivan XXII proglasio hereti\u010dkim<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn112\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn112\"><\/a><a href=\"#_ftnref112\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>112<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nJakob B\u00f6hme, 16-17. st., njema\u010dki filozof i mistik<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn113\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn113\"><\/a><a href=\"#_ftnref113\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>113<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGeorgij Ivanovi\u010d Gurdjieff, <em>The World is Real only when &bdquo;I am&ldquo;,<\/em> Penguin Books, London 1973.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn114\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn114\"><\/a><a href=\"#_ftnref114\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>114<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRalph Waldo Emerson, ameri\u010dki pisac, esejist i filozof, transcendentalist, u eseju &bdquo;Oslanjanje na sebe samog&ldquo; (&bdquo;Self-Reliance&ldquo;) govori o ljudskoj sklonosti komformizmu , ljudskom umu koji ima takve te\u017enje, i uzrokuje za \u010dovjeka nesre\u0107u. Smatra va\u017enim da se svaki pojedinac okrene sebi samom i razvija svoju individualnost.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn115\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn115\"><\/a><a href=\"#_ftnref115\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>115<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEmanuel Swedenborg, \u0161vedski znanstvenik, teolog, filozof i mistik iz 18.stolje\u0107a. Isti\u010de slobodu ljudske volje kao najva\u017eniju mogu\u0107nost \u010dovjeka. U smrti se du\u0161a kristalizira i stanje u kome je pojdinac naj\u010de\u0161\u0107e bio za \u017eivota; raj i pakao su u nama, nisu nam izvana dani.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn116\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn116\"><\/a><a href=\"#_ftnref116\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>116<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRaymond Moody Jr<em>, \u017divot poslije \u017eivota. istra\u017eivanje fenomena tik do smrti<\/em>, predgovor, Elisabeth K\u0171bler Ross, pogovor Antun Vitturi, Prosvjeta, Zagreb 1986. str., 215<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn117\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn117\"><\/a><a href=\"#_ftnref117\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>117<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRaymond Moody, Jr., ameri\u010dki psihijatar, dugi niz godina bavio se fenomenom &bdquo;tik do smrti&ldquo;, pojavama do\u017eivljaja koje imaju pojedinci koji su u stanjima na rubu \u017eivota i smrti do\u017eivjeli stanja koja su opisivali kao oblik postojanja izvan vlastitog tijela. Pri tome su opisivali susrete sa svojim voljenima koji su umrli prije njih, ili s likovima iz svoje religije.Takvi izvje\u0161taji posljednjih decenija u\u010destalo nam pristi\u017eu iz svijeta znanosti, ili o njima saznajemo na razne na\u010dine putem svjetskih medija. Moody je, nagovje\u0161tavaju\u0107i mogu\u0107nost &bdquo;pre\u017eivljavanja&ldquo; nakon smrti, do\u017eivio veliku popularnost.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn118\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn118\"><\/a><a href=\"#_ftnref118\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>118<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nO radu sa svojim u\u010diteljem pisao je ruski filozof Petr Damjanovi\u010d Ouspensky, u knjizi &bdquo;U potrazi za \u010dudesnim&ldquo;, gdje je Gurdjieff glavni lik knjige, i autor ga naziva samo inicijalom, G. Tamo je tako\u0111er izlo\u017eeno u\u010denje o potrebi razvijanja vi\u0161ih stanja svijesti.<br \/>\n Petr Damjanovi\u010d Ouspensky, <em>U potrazi za \u010dudesnim<\/em>, str, 179-183, www.radidiberum.org<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn119\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn119\"><\/a><a href=\"#_ftnref119\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>119<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nO nerazumijevanju prirode \u017eivota i smrti kao osnovnom uzroku straha od smrti govori i Lama Ven. Ayang Rinpoche.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn120\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn120\"><\/a><a href=\"#_ftnref120\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>120<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nOsho Rajneesh<em>, Mustard Seed, <\/em>Rajneesh Foundation International, Oregon 1978.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn121\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn121\"><\/a><a href=\"#_ftnref121\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>121<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<em>Tibetanska knjiga mrtvih<\/em>, CID- NOVA, Zagreb 2005., str. 51<br \/>\n <em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tibetanska knjiga mrtvih, Bardo T\u00f6d\u00f6l<\/em>,&ldquo;Osloba\u0111anje slu\u0161anjem na posmrtnoj razini&ldquo; jedinstveno je djelo sakralne knji\u017eevnosti, spada u svete knjige, i to je ritualni posmrtni tekst koji se \u010dita prilikom ne\u010dije smrti. Poruka je upu\u0107ena \u017eivima kojima se prenosi ezoterijsko u\u010denje o skrivenoj strani ljudske prirode. Krajnji cilj je postignu\u0107e osloba\u0111anja iz kruga ra\u0111anja i umiranja, vezano je za karmu (moralni zakon uzroka i posljedica) i neostvarivo za one \u010dija je karma lo\u0161a. ( Tibetanska knjiga mrtvih, str. 9-10)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn122\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn122\"><\/a><a href=\"#_ftnref122\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>122<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<em>Tibetanska knjiga mrtvih<\/em>, str. 52<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn123\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn123\"><\/a><a href=\"#_ftnref123\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>123<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMaister Eckhart, <em>Knjiga bo\u017eanske utjehe: Traktati i propovijedi<\/em>, Naprijed, Zagreb 1991.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn124\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn124\"><\/a><a href=\"#_ftnref124\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>124<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nSoygal Rinpoche, <em>Tibetanska knjiga mrtvih<\/em>, str. 76<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn125\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn125\"><\/a><a href=\"#_ftnref125\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>125<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNorbert Elias<em>, Proces civilizacije<\/em>, Izdava\u010dka knji\u017eara Zorana Stojanovi\u0107a, Sremski Karlovci 2001.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn126\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn126\"><\/a><a href=\"#_ftnref126\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>126<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNorbert Elias<em>, Proces civilizacije<\/em>, str. 39<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn127\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn127\"><\/a><a href=\"#_ftnref127\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>127<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nN. Elias, ibid.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn128\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn128\"><\/a><a href=\"#_ftnref128\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>128<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLav Nikolajevi\u010d Tolstoj, <em>Pripovetke; Smrt Ivana Ilji\u010da<\/em>, Savremena biblioteka, Beograd 1922. str. 28<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn129\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn129\"><\/a><a href=\"#_ftnref129\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>129<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&ldquo;U \u017eudnjama za svjetovnim dobrima i zbog la\u017enosti u obiteljskim i dru\u0161tvenim odnosima, o smrti se kao ne\u010demu prirodnim neizbje\u017enom, ne govori. Bog se zaziva samo u nevoljama i u smislu stanovitog odgovora &ldquo;daj-dam&rdquo; moljakanja koje bi trebalo odgoditi smrt. ( L.N Tolstoj, ibid. str. 29)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn130\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn130\"><\/a><a href=\"#_ftnref130\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>130<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nu L.V Thomas, <em>Antropologija smrti<\/em>\u00a0 II, str. 189<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn131\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn131\"><\/a><a href=\"#_ftnref131\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>131<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEugene Ionesco, u L.V Thomas, <em>Antropologija smrti<\/em>\u00a0 II , str. 22<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn132\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn132\"><\/a><a href=\"#_ftnref132\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>132<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEdita Hercigonja-Mik\u0161ik, <em>Smrt u jeziku i smrt jezi\u010dnog znaka<\/em>, Republika, Zagreb 2007.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn133\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn133\"><\/a><a href=\"#_ftnref133\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>133<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU jednoj ameri\u010dkoj dokumentarnoj televizijskoj emisiji koja je govorila o trgovanju pogrebnom opremom, prodava\u010d je, \u017eele\u0107i naglasiti kvalitetu proizvoda naveo da su &bdquo;limeni lijesovi u svakom slu\u010daju jeftiniji, ali oni hrastovi su puno zdraviji&ldquo;!<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn134\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn134\"><\/a><a href=\"#_ftnref134\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>134<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nV Thomas, <em>Antropologija smrti<\/em> II , str. 240<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn135\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn135\"><\/a><a href=\"#_ftnref135\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>135<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n\u0160imle\u0161a spominje naziv sredstva za za\u0161titu bilja &bdquo;Earthcide&ldquo; (!), i nevjericu, radi li se tu o bolesnoj \u0161ali ili je naziv stvaran. &bdquo;\u0160to osje\u0107a osoba koja kupi otrov nazvan Earthcide i pospe ga po travi gdje \u0107e mu se igrati dijete ili valjati pas koji onda u\u0111e u ku\u0107u i legne na sofu, dok mu je glavna zanimacija buljenje u televizor&ldquo; (\u0160imle\u0161a, D., 2010, str. 18)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn136\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn136\"><\/a><a href=\"#_ftnref136\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>136<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nL.V Thomas, <em>Antropologija smrti<\/em>\u00a0 II , str. 16<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn137\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn137\"><\/a><a href=\"#_ftnref137\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>137<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nL.V Thomas, <em>Antropologija smrti<\/em> II, str. 134<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn138\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn138\"><\/a><a href=\"#_ftnref138\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>138<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nManuel Castells, <em>Uspon i pad umre\u017eenog dru\u0161tva<\/em>,\u00a0 Golden marketing, Zagreb 2000., str. 470<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn139\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn139\"><\/a><a href=\"#_ftnref139\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>139<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nChristopher Lasch, <em>Narcisti\u010dka kultura<\/em>, Naprijed, Zagreb 1986.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn140\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn140\"><\/a><a href=\"#_ftnref140\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>140<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nC. Lasch, <em>Narcisti\u010dka kultura<\/em>, str. 239<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn141\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn141\"><\/a><a href=\"#_ftnref141\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>141<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nC. Lasch, <em>Narcisti\u010dka kultura<\/em>, str. 51<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn142\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn142\"><\/a><a href=\"#_ftnref142\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>142<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nL.V Thomas, <em>Antropologija smrti<\/em> II , str. 210<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn143\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn143\"><\/a><a href=\"#_ftnref143\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>143<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nChristopher Lasch, <em>Narcisti\u010dka kultura<\/em>, Naprijed, Zagreb 1986., str. 7<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn144\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn144\"><\/a><a href=\"#_ftnref144\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>144<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nE. Morin<em>, \u010covjek i smrt<\/em><\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn145\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn145\"><\/a><a href=\"#_ftnref145\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>145<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEmile, Michel, Cioran, <em>Volja k nemo\u0107i, Pregled raspadanja<\/em>, Demetra, Zagreb 1995., str. 189<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn146\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn146\"><\/a><a href=\"#_ftnref146\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>146<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nE. M.Cioran, <em>Volja k nemo\u0107i, Pregled raspadanja,<\/em> str. 189<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn147\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn147\"><\/a><a href=\"#_ftnref147\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>147<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nJacques Attali<em>, Kanibalski poredak<\/em>, Globus, Zagreb 1984., str. 13<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn148\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn148\"><\/a><a href=\"#_ftnref148\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>148<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLouis Vincent Thomas, <em>Antropologija smrti II<\/em>, Prosveta, Beograd 1980., str. 133<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn149\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn149\"><\/a><a href=\"#_ftnref149\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>149<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nL.V.Thomas, <em>Antropologija smrti<\/em> II , str. 211<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn150\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn150\"><\/a><a href=\"#_ftnref150\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>150<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&bdquo;Preveliko prijanjanje za materijalni svijet&ldquo;, primijetio bi Lama \u010dije su rije\u010di navedene na po\u010detku teksta.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn151\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn151\"><\/a><a href=\"#_ftnref151\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>151<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNedavno se u dnevnom tisku pojavio napis o vjen\u010danju djevojke i njenog mrtvog zaru\u010dnika. Desilo se to u Francuskoj, a uz dozvolu predsjednika Sarkozyja, uz napomenu da je u takvom slu\u010daju vjen\u010danje mogu\u0107e ako se doka\u017ee da je planirano za pokojnikova \u017eivota. (&bdquo;24 sata&ldquo;, 29. 06. 2011.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn152\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn152\"><\/a><a href=\"#_ftnref152\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>152<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nibid.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn153\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn153\"><\/a><a href=\"#_ftnref153\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>153<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nC. Lasch, <em>Narcisti\u010dka kultura<\/em>, str. 50<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn154\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn154\"><\/a><a href=\"#_ftnref154\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>154<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRobert Torre, zagreba\u010dki psihijatar i pisac<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn155\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn155\"><\/a><a href=\"#_ftnref155\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>155<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nC. Lasch, <em>Narcisti\u010dka kultura<\/em><\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn156\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn156\"><\/a><a href=\"#_ftnref156\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>156<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNew Catholic Encyclopedia, <em>Ars moriendi<\/em>, <a href=\"https:\/\/www.encyclopedia.com\/religion\/encyclopedias-almanacs-transcripts-and-maps\/ars-moriendi\">https:\/\/www.encyclopedia.com\/religion\/encyclopedias-almanacs-transcripts-and-maps\/ars-moriendi<\/a>, 2021. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn157\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn157\"><\/a><a href=\"#_ftnref157\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>157<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIbid.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn158\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn158\"><\/a><a href=\"#_ftnref158\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>158<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMorin, ibid. str. 351<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn159\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn159\"><\/a><a href=\"#_ftnref159\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>159<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRaymond Moody Jr, <em>\u017divot poslije \u017eivota. Istra\u017eivanje fenomena tik do smrti<\/em><\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn160\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn160\"><\/a><a href=\"#_ftnref160\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>160<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nibid.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn161\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn161\"><\/a><a href=\"#_ftnref161\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>161<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNa tom je tragu knjiga R. Torrea, Ima li \u017eivote prije smrti <\/p>\n<p><\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Attali, Jacques<em>, Kanibalski poredak<\/em>, Globus, Zagreb 1984.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Augustin, Sv., <em>Ispovijesti<\/em>, Kr\u0161\u0107anska sada\u0161njost, Zagreb 2010.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Castells, Manuel, <em>Uspon i pad umre\u017eenog dru\u0161tva<\/em>, Golden marketing, Zagreb 2000.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cioran, Emil, Michel, <em>Volja k nemo\u0107i, Pregled raspadanja<\/em>, Demetra, Zagreb 1995.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Durkheim, Emile, <em>Elementarni oblici religijskog \u017eivota<\/em>, Prosveta, Beograd 1982.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Eagleton, Terry, <em>Ideja kulture<\/em>, Jesenski i Turk, Zagreb 2002.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Eagleton, Terry, <em>Teorija i nakon nje<\/em>, Algoritam, Zagreb 2005.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Eckhart, Meister, <em>Knjiga bo\u017eanske utjehe: Traktati i propovijedi,<\/em> Naprijed, Zagreb 1991.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Elias, Norbert, <em>Proces civilizacije, <\/em>Izdava\u010dka knji\u017eara Zorana Stojanovi\u0107a, Sremski Karlovci Novi Sad<em> 2001.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Enciklopedija \u017eivih religija<\/em>, Nolit, Beograd 1990.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Frankl, Vitor, <em>Ne\u010dujan vapaj za smislom<\/em>, Naprijed, Zagreb 1987.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Freud, Sigmund, <em>Eseji iz kulture i umetnosti<\/em>, Matica srpska, Beograd 1970.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Fromm, Erich, <em>\u010covjek za sebe<\/em>, Naprijed, Zagreb 1977.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Gurdjieff, Georgij, Ivanovi\u010d, <em>The World is Real only when &bdquo;I am&ldquo;,<\/em> Penguin Books, London 1973.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Hercigonja-Mik\u0161ik, Edita, <em>Smrt u jeziku i smrt jezi\u010dnog znaka<\/em>, Republika, Zagreb 2007.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jung, Carl, Gustav, <em>Sje\u0107anja, snovi, razmi\u0161ljanja<\/em>, Fabula Nova, Zagreb 2004.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lane, Nick, <em>Uspon \u017eivota,<\/em> Planetopija, Zagreb 2012.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lasch, Christopher, <em>Narcisti\u010dka kultura<\/em>, Naprijed, Zagreb 1986.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mili\u010dinski, Maja, <em>Filozofija i smrt, <\/em>CID &#8211; NOVA, Zagreb 2008.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Moody, Jr. Raymond, <em>\u017divot poslije \u017eivota. Istra\u017eivanje fenomena tik do smrti<\/em>, Prosvjeta, Zagreb 1984.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Morin, Edgar, <em>\u010covjek i smrt<\/em>, Scarabeus-naklada, Zagreb 2005.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Morin, Edgar, <em>Izgubljena paradigma<\/em>, Scarabeus-naklada, Zagreb 2005.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">New Catholic Encyclopedia, <em>Ars moriendi<\/em>, https:\/\/www.encyclopedia.com\/religion\/encyclopedias-almanacs-transcripts-and-maps\/ars-moriendi, 2021.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Rajneesh, Osho, <em>Mustard Seed<\/em>, Rajneesh Foundation International, Oregon 1978.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Rje\u010dnik biblijske teologije<\/em>, Kr\u0161\u0107anska sada\u0161njost, Zagreb 1993.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Soygal Rinpoche<em>, Tibetanska knjiga mrtvih<\/em>, CID- NOVA, Zagreb 2005.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Svendsen, Lars, .Fr. H<em>., Strah<\/em>, TIMpress, Zagreb 2010.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u0160imle\u0161a, Dra\u017een, <em>Ekolo\u0161ki otisak<\/em>, TIM press\/ Institut dru\u0161tvenih znanosti Ivo Pilar, Zagreb 2010-<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Thomas, Louis, Vincent, <em>Antropologija smrti I i II<\/em>, Prosveta, Beograd 1980.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Thomas, Louis, Vincent, <em>Smrt danas<\/em>, XX vek, Beograd 1989.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tolstoj, Lav, Nikolajevi\u010d, <em>Pripovetke; Smrt Ivana Ilji\u010da<\/em>, Savremena biblioteka, Beograd 1922.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Toma\u0161evi\u0107, Luka, <em>Do kada produ\u017eivati \u017eivot<\/em>?, Slu\u017eba Bo\u017eja, 45,br.2, Zagreb 2004., str. 143-146<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Torre, Robert, <em>Ima li \u017eivota prije smrti. Iskustvo prvog lica<\/em>, Media bar, Zagreb 2018.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Weber, Max, <em>Sociologija religije<\/em>, Zagreb, KruZak, Zagreb 2000.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Fear of Death and Striving for<br \/>\nImmortality \u2013 Eternal Paradygm of Man\u2019s <br \/>\nConfrontation With Death<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Through history, man is followed by death, that despite of the fact that we are mortal, is not available to human experience, which has always caused various speculations on its nature, and the need for an explanation of what comes after. Fear of death is fear of the unknown, dissolution, disappearance. Relationship to death, as well as man\u2019s conception of the world, is consistent with the state of society, from the profound connection between life and death in archaic times, to the increasing separation, which is consistent with the basic dichotomy that characterizes the human mind, and is growing. The individual is more and more losing a sense of historical time, continuity, and connection of existence, and is desperately clinging to life. The eternal striving for immortality, before in the domain of religion, now is transferred of the faith in the success of science. The new age is characterized by avoidance of disease and aging, the cult of ancestors has been replaced by the cult of being young, and as part of man\u2019s focus on overcoming death, the need of self-development is highlighted, as the only chance of reconciliation with the fact of man\u2019s own mortality. <\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>death, denial of death, fear of death, culture of being young, self-development, pandemic.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"8inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#20 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>This journal is open access and this work is licensed under a <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Attribution-NonCommercial 4.0 International License.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.8\">10.46640\/imr.10.19.8<\/a><br \/>\nUDK 638.252*Covid-19:398.23-047.37<\/p>\n<p>Izvorni \u010dlanak<\/p>\n<p>Original scientific paper<\/p>\n<p>Primljeno: 18.2.2021.<br \/>\n<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Jelena Had\u017ei\u0107 and Marina Barali\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Presscut d.o.o., Fakultet hrvatskih studija Sveu\u010dili\u0161ta u Zagrebu, Hrvatska<br \/>\njelena.hadzic@presscut.hr<\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Presscut d.o.o., Zagreb, Hrvatska<br \/>\nmarina.baralic@presscut.hr<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Humor in the Time of the COVID-19 Pandemic<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/J. Hadzic and M. Baralic, Humor in the Time of the COVID-19 Pandemic.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (3870 KB), Hrvatski, Str. 3069 &#8211; 3110<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Abstract<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>The research is focused on the very beginning of the COVID-19 pandemic in Croatia \u2013 March 2020. The subject of the research are humorous messages related to the pandemic. By combining quantitative and qualitative methods, this research showed how the interviewed respondents experienced the received humorous content related to the coronavirus and what content characteristics of the humorous messages were detected through the content analysis.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>Covid-19, coronavirus, reception of humor, content characteristics of humorous messages.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>INTRODUCTION<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">We are truly lucky to be living in a society (and time) that is capable of laughing in the face of adversities. A historical review of the theory of humor, up to the 18th century, describes humor and laughter as a mostly negative and socially unacceptable phenomenon (Morreall and Raskin). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">We are also lucky that our reality is such that the emergence of just one highly contagious, deadly disease that has no cure or vaccine is something extraordinary.<a name=\"_ftnref162\"><\/a><a href=\"#_ftn162\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>162<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">On 5 January, the World Health Organization announced on its website that several cases of pneumonia of unknown cause had occurred in Wuhan<a name=\"_ftnref163\"><\/a><a href=\"#_ftn163\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>163<\/strong><\/span>]<\/sup><\/a>. At the time of writing this paper, the number of detected cases has surpassed 28 million cases worldwide<a name=\"_ftnref164\"><\/a><a href=\"#_ftn164\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>164<\/strong><\/span>]<\/sup><\/a>. During the observed period (March 2020) this number ranged between 91,086 and 941,042 recorded cases worldwide<a name=\"_ftnref165\"><\/a><a href=\"#_ftn165\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>165<\/strong><\/span>]<\/sup><\/a> and between 7 and 867 patients in Croatia in the same period<a name=\"_ftnref166\"><\/a><a href=\"#_ftn166\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>166<\/strong><\/span>]<\/sup><\/a>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">March 2020 proved to be an extraordinary month in recent history. Countries entered lockdown<a name=\"_ftnref167\"><\/a><a href=\"#_ftn167\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>167<\/strong><\/span>]<\/sup><\/a> one by one. The first European country to declare lockdown was Italy, on 9 March 2020, which sent a strong message to Croatia that the same scenario was at its door, and this became a reality two weeks later, on 19 March 2020.<a name=\"_ftnref168\"><\/a><a href=\"#_ftn168\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>168<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Torres et al. (2020) concluded &ldquo;Indeed, humor has the ability to capture and narrate what has transpired peoples&rsquo; lives during a particular period, such as the COVID-19 pandemic,&rdquo; and this is exactly what the authors tried to show in this research in Croatian circumstances.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Given that this paper deals with humor, it is necessary to first define &ldquo;humor&rdquo;. Philosophers, psychologists, lexicologists, scientists and other thinkers have been studying humor since the time of Plato, but have not yet reached a consensus on its definition. One of the problems in defining humor is certainly the fact that the term &ldquo;humor&rdquo; changes meaning over the centuries (Morreall and Raskin, 2008, p. 211). Looking only at the last century or two, the notion of humor has taken on the forms and meanings as we know and describe today. However, there are too many definitions to list them all here, so for the purposes of this research, we decided to pick one, the general definition from the online Encyclopaedia. Humor is the &ldquo;\u2026common name for written, graphic and verbally presented content that evokes laughter and joy, but also for a personality trait that is manifested in humor and wittiness.&rdquo;<a name=\"_ftnref169\"><\/a><a href=\"#_ftn169\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>169<\/strong><\/span>]<\/sup><\/a> Also, we should take into account that there is a difference between humorous and funny, as stated by Tkalac (2008, p.11); neither is the consequence of humor always laughter, nor is the cause of laughter always humor. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">There is a lot of research on the positive effects of humor, so Yovetich, Dale, and Hudak (1990) showed in their research that humor has a beneficial effect on reducing stress in anticipation of pain. Bizi, Keinan, and Beit-Hallahmi (1987) have shown a connection between an assessment of a soldier&rsquo;s humor by comrades-in-arms and an assessment by superiors about who responds better in situations of increased stress. Berk (2010) also cites psychological and physiological benefits: &ldquo;Humor produces psychological and physiological effects on our body that are similar to the health benefits of aerobic exercise.&rdquo; Kertcher and Turin (2020) suggest &ldquo;Humor provided a tool for coping with stress and comfort in the shadow of isolation, unemployment, and the horrors of death.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Torres et al. (2020) note: &ldquo;Humor is shaped by culture, is subjective and requires cognition.&rdquo; And that &ldquo;Indeed, humor has the ability to capture and narrate what has transpired peoples&rsquo; lives during a particular period, such as the COVID-19 pandemic.&rdquo; The references on humor in the age of dramatic\/key\/catastrophic events speak of two approaches, one of which says that humor is a way of coping with unpleasant events, advocated by Morrow (1987) and Dundees (1987), while Oring (1987, p. 276) offers a theory that the emergence of disaster humor is associated with media coverage of a catastrophic event in the mass media, and that jokes are only a form of rebellion against the &ldquo;discourse of disaster.&rdquo; Gubanov, Gubanov and Rokotyanskaya (2018) conclude: &ldquo;Thus, &lsquo;disaster humor&rsquo; can be seen as a revolt against tragedy escalation, as well as against the way journalists cover events, looking for the slightest &lsquo;delicious&rsquo; details.&rdquo; On the other hand, Kuipers (2002) wrote about how humor appears even in the first days of catastrophic events, which corresponds to both the first and second approaches to humor in dramatic events. Kuipers (2002) also states that &ldquo;In the new Internet jokes, this connection with media culture is even stronger than in oral jokes. Not only do they refer to media culture, but Internet jokes are visual collages assembled from phrases and pictures taken from popular media.&rdquo; Semmel (2020, p.94) concludes, &ldquo;In the face of pivotal events, coping humor responds to audience&rsquo;s needs in real-time by creating a distraction, a bonding opportunity, and a space in which people who want to hold onto the elicited emotions for a little can do so in a less harmful way.&rdquo; While Tkalac (2008, p. 98) noted, &ldquo;It is believed that the event thus becomes less real, and as such less frightening.&rdquo; Henman (2001) supports this theory when he talks about prisoners of war in Vietnam in the 1970s and states that &ldquo;These men relied on humor not in spite of the crisis but because of it.&rdquo; In the same paper, Henman (2001), talking about how prisoners lost control of the situation, states, &ldquo;But they did have control over one thing, and that was their humor perspective.&rdquo; <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Several humor-related studies were conducted during the COVID-19 pandemic: Kercher and Turin (2020) who studied memes in Israel; Oduor and Kodak (2020) who studied humor as a means of dealing with the crisis event in Kenya and Torres et al. (2020) who made a discursive analysis of humor in the Philippines. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">What this indicative research aims to achieve is to investigate what was on the minds of Croatian citizens at the time of the onset of the Covid-19 pandemic, in March 2020. Through the prism of humorous content, shared by interpersonal and group online communication, we will analyse all the ways in which everyday life has changed, how citizens&rsquo; perception of certain phenomena\/characteristics has changed, what mood prevailed and what emotions prevailed. As Chimuanya and Ajiboye (2016) wrote, even beyond the humorous benefit itself, the messages that humor carries can speak about social problems and help solve them. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">All of the above formed the problem of the research \u2013 how humorous content related to COVID-19 was experienced at the very beginning of the pandemic in Croatia and what the substantive characteristics of that humorous content are.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>RESEARCH GOALS<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The goal of the research is to find out what was being communicated through humor in March 2020 and how this was received. This goal can be divided into two complementary main research goals:<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">1) What is communicated through humor?<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Find rules and categories of humorous content<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Explore types of humorous content<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Extract themes of humor<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Identify the audience of the humor \u2013 groups and\/or individuals<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Record the presence of irony, sarcasm and dark humor.<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Record the presence of an educational note of humorous messages<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">2) How did the recipients of the humorous content experience the humor related to COVID-19?<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Detect whether humor had a positive or negative impact on them<\/span><\/li>\n<li><span style=\"line-height: 170%;\">How do respondents assess the effect of humor?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">To connect respondents&rsquo; affinity to use humor in stressful situations with their impression of the impact humor has had on them<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>METHODOLOGY<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Two research methods were used in the paper: content analysis and interview. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>a) Content analysis<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The studied corpus consists of humorous messages sent through digital channels in interpersonal and\/or group communication. Why interpersonal and group communication, and not mass media communication or public communication on social networks (one that has no known recipients)? Mass media communication and communication that has no known recipients have a kind of self-censorship of content because the sender does not know (personally) all the recipients and is wary of the possible offensiveness of the message. The communication between recipients and senders who know each other personally is not so much burdened with socially responsible and politically correct expression, rather, a certain amount of understanding and tolerance is expected and implied, whereas personal acquaintance provides a framework for auto-selection of offensive and unacceptable content based on the knowledge of preferences, attitudes, opinions and other characteristics of the recipient. In addition, personal acquaintance provides broader limits of tolerance towards marginally acceptable content because the recipient is expected to cushion the controversial content elements based on the acquaintance. For these reasons, the materials used in the research are richer than the materials that would be available through the use of public communication. The researchers first tried to analyse the collected corpus of public communication, i.e. open profiles on social networks. The content that is at the same time humorous <strong>and <\/strong>refers to COVID-19 proved to be rather scant, which is another reason to direct research towards interpersonal and group communication. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The researchers focused the research on communication through communication services and social networks, in which the sender of the message knows the recipient or group of recipients and not one in which recipients were unknown. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Researchers recognize the problem of representativeness of the sample of analysed humorous messages, and the conclusions obtained by this research have no weight or the possibility of generalisation to the population. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">It is true that communication platforms that serve as channels for transmitting interpersonal and group communication have all the messages, images, audio and video content sent by users stored in some place, but this data was not available to researchers. It is also necessary to note all legal restrictions, primarily related to privacy rules, which also represent a significant<strong> <\/strong>problem in obtaining population data for a study. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The observed period refers to March 2020. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The unit of analysis is a single post (or message) that can be in the form of text, image, a combination of text and image, GIF or video. The analysis includes textual, audio and visual elements of messages. The unit of analysis also includes accompanying content, mostly text, added to the post submitted by the sender, because a review of humorous posts showed that sometimes humor is manifested in a combination of accompanying and shared content.<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">The categories of analysis are<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Type of post<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Time of receiving and sending a message<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Tags or keywords<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Reach of humor (international or local)<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Appearance of public persons, institutions or groups (entities)<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Target of humor<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Existence of sarcasm, irony or dark humor<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Humor messages<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Emotions contained in a humorous message<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Prior knowledge required to understand humor<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Humor topics<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>b) Interview<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In order to supplement findings and gain better insight, the researchers conducted a semi-structured interview. Because conversation works like magic.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The main goal of conducting a semi-structured interview was to find out how the respondents experienced humorous content related to COVID-19 following the onset of the pandemic in Croatia, during March 2020. Almost all respondents were from Zagreb and the surrounding area. A total of 22 interviews were conducted, in January 2021. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Given the epidemiological restrictions that have been in place since the onset of the pandemic, the interviews were conducted via video conference.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">As control questions, respondents were asked to describe what they remember from March 2020 and how they experienced those events. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The specific objectives were to: <\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Investigate whether respondents noticed changes in the number and content of humorous posts they received and\/or sent in March 2020,<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Investigate the ways in which humorous content has influenced them,<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Investigate to what they attribute the impact the humorous content had on them.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In addition to the interview, each respondent completed a short &ldquo;coping humor scale&rdquo; survey to examine the relationship between questionnaire results and responses and the explanations given by respondents about the manner and impact of humor on them personally. Coping humor scale is taken from &ldquo;Humor, the psychology of living buoyantly&rdquo; by Hubert M. Lefcourt, 2001, page 173. Coping humor scale is a questionnaire composed of 7 questions with answers on 4 levels of the Likert scale, which serves to assess how much an individual is prone to use humor when dealing with stressful situations. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">At first, the views and opinions of the researchers seemed universal and true for all. However, as has already been said, &ldquo;People see what they want to see&rdquo; (O&rsquo;Toole, 2013, p.3), so this research also revealed differences in opinions and attitudes through the interview.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The semi-structured interview has thirteen items, as follows:<\/p>\n<ol style=\"list-style-type: decimal;\">\n<li><span style=\"line-height: 170%;\">Remember March 2020. Please describe, in your own words, what happened then.<\/span><\/li>\n<li><span style=\"line-height: 170%;\">How did you feel?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Would you say that these feelings are weaker, stronger, or of the same level as before (say in February or January 2020)?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Were positive or negative feelings prevailing?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">What would you attribute those feelings to?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Do you remember receiving and\/or sending humorous content in March 2020?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Did those humorous messages have any effect on you? Describe and explain.<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Have you noticed (in March 2020) a change in the total volume of humorous content received compared to the previous period (e.g. in January or February 2020)?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Did you notice a change in the content of the humorous posts (what was it about\/what were you laughing about)?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Have you noticed the educational function of humorous content, that is, have these humorous messages influenced people to behave in accordance with the recommendations?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Do you still find these humorous posts funny?<\/span><\/li>\n<li><span style=\"line-height: 170%;\">List the top five posts from that period.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>RESULTS OR WHAT CAN BE LEARNED FROM HUMOR?<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Every communication, even a false one, contains at least a grain of truth. It may be an exaggeration to claim that humor is a lie, but humor can be (and often is) a distortion of reality. Therefore, starting from the fact that every communication is a message, the aim of this research is to notice which changes in everyday life were the subjects of humorous messages and how the topics of humor are treated. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">What underlined almost all analysed messages is the fear of a new invisible threat. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>a) Content analysis <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Change in perception<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The newly-promoted rules of conduct have led to a shift in perception in such a way that new circumstances have made something that is otherwise unacceptable or inappropriate, acceptable and commendable; the essential has become irrelevant in the light of a new, &ldquo;invisible&rdquo; threat. In light of this new fear, humor is a response that puts into perspective the diminished value of what is otherwise frightening. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">So, for example, bank robbers have become less scary than possibly contagious people wearing masks in public, the political question of where someone was during the war is no longer as important as the question of whether you are contagious and have spent 14 days on a skiing trip, and a person drinking alone in their house used to be considered a lonely person and a drunkard, and now they are becoming an example to others who are perhaps still going out and getting together for a drink. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example01.png\" alt=\"\" width=\"379\" height=\"534\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 1 Change in perception A<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">(we were in bank. Two masked guys with gloves appear. Situation got tense. When they yelled &ldquo;ROBBERY&rdquo;.. we were all relieved\u2026)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example02.png\" alt=\"\" width=\"540\" height=\"331\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 2 Change in perception B<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">(No one is asking anyone where they had been in 1941 or 1991. Now everyone&rsquo;s asking where have you been in the past 14 days)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example03.png\" alt=\"\" width=\"305\" height=\"225\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 3 Change in perception C<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Types of humorous content<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">A vast majority of humorous content is graphically arranged almost to a professional level \u2013 in the case of video clips, one could notice above-average production quality. This property of the analysed humorous content tells us that the author of the content cares about the message being a) viewed\/received, b) understandable, c) accepted and d) forwarded. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Regarding the classic division of content into text, image and video, in the observed corpus, most of the content was a combination of text and image.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Humorous content is mostly short \u2013 in most examples, it contains a single image or one graphically designed sentence. Video posts averaged 30 seconds in duration, with the longest funny video post in the observed sample being 1 minute and 33 seconds long.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>The educational function of humor<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Every message, including a humorous one, reflects some (one or more) intentions of the sender. Even if there is no intention, it is defined as intention. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Fortunately, humorous messages all have at least one purpose: to achieve the effect of humor in the recipient. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Humorous content can perform the function of raising awareness about a problem. According to Schmidt (1994), humorous content will be more often and more easily remembered, making humor a valid tool for the effectiveness of message transmission.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The educational function was performed by messages with the common denominator &ldquo;It is important to adhere to preventive measures.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Variations of expression when conveying educational messages take the following forms and connotations:<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<div style=\"margin-left: 35pt;\">\n<table border=\"0\">\n<tbody>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nDon\u2019t be \u201cstupid and incompetent\u201d or \u201cbe less able to follow these simple instructions than a dog\u201d; simple instructions: don\u2019t touch your face, sit and wait, <\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\neven irresponsible \u201cparty people\u201d behave responsibly and wear face masks and disinfect their hands at a group party;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\n\u201cStay home\u201d, that is, do not leave your house. This message was found in several variations, from appeals to \u201cstay home\u201d to reprimanding people who do not \u201cstay home\u201d and implications that everyone who \u201cstays home\u201d is a hero (such as Superman);<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nKeep distance with the perhaps already familiar phrase \u201ctogether yet separate\u201d ; <\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nAvoiding mass gatherings and criticising people who do not follow this guidance due to panic shopping; <\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nListing the symptoms of coronavirus;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nThe fact that dogs, and pets in general, are not contagious;<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nIt is necessary to check body temperature;<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nWarning of current events that have been taken to the point of absurdity given the situation (\u201cthanks to daylight saving time we will be able to stay home for an hour longer\u201d);<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nAwareness of whether you are at risk due to old age;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nHow to make a face mask, which was a big problem due to the shortage of face masks; the chosen example shows how to make a mask from men\u2019s boxers;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nEducation in some examples refers to the general knowledge that people should have, for example, alcohol as a frequently used sanitiser is flammable, so be careful when disinfecting and wait a bit before using a lighter;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nSuggestions on how to bear to be constantly at home without going out, including a message from a psychiatrist about where the limit of insanity is (so education consists of judging for ourselves whether we should report in for psychiatric treatment or not) ;<\/span>\n<\/td>\n<\/tr>\n<tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nDo not travel while you have a fever;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nRaising awareness about the dangers of sitting at the computer all the time (because life has switched online), so a humorous message appears to remember to stretch your neck;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nDo not shake hands; there are ways to greet people without physical contact;<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nThe importance of listening to the official guidelines.<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example04.png\" alt=\"\" width=\"365\" height=\"507\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 4 Educational function A<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">(kids, wash your hands so you don&rsquo;t get coronavirus. You will not die from it, but hospitals don&rsquo;t have wifi and you would not survive that)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example05.png\" alt=\"\" width=\"422\" height=\"416\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 5 Educational function B<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example06.png\" alt=\"\" width=\"470\" height=\"321\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 6 Educational function C<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example07.png\" alt=\"\" width=\"398\" height=\"398\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 7 Educational function D<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">(now that everybody has learned to wash hands, I propose that next week we all learn to switch on the turn signal when turning)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example08.png\" alt=\"\" width=\"411\" height=\"411\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 8 Educational function E<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">(Checz psychiatric society plea \u2013 &ldquo;Talking to to pets, flowers of furniture during isolation is normal. You do not need to contact us for that. You should seek for professional help when they start to talk back.&rdquo; Thank you, your psychiatrist.)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Unforeseen problems arising from the pandemic<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Caring, empathy and compassion for sick people is something that is not only natural to us, but is additionally encouraged in society and in education. If someone is in trouble \u2013 and disease certainly is trouble \u2013 help them if you can. Ultimately, this is one of the paradigms of all world religions \u2013 to help others.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The outbreak of the pandemic resulted in an increase in the level of empathy and care for loved ones (as indicated by the interview results). But on a personal level, that concern and desire to help was overwhelmed by fear of infection from known or unknown people (anyone nearby). This panicky fear of the possibility that I PERSONALLY would contract COVID-19 resulted in panic withdrawal from any symptom of the disease, such as sneezing, coughing, blowing one&rsquo;s nose into a handkerchief, etc. All diseases \u2013 COVID-19 just being one of many \u2013 become perceived as something to move away from, something we don&rsquo;t want to get close to and are afraid of. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example09.png\" alt=\"\" width=\"442\" height=\"296\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 9 An unforeseen problem<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Coronavirus or COVID explicitly \u2013 keyword cloud<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Based on the humorous announcements collected, it is quite obvious to all participants in the event that they deal with the COVID-19 pandemic and the consequences it has on various aspects of life. For individuals who have not experienced this situation, this connection will not be obvious because the humorous content generally does not explicitly mentions keywords coronavirus or COVID. In fact, most of the collected posts do not contain a text, audio or image spelling out &ldquo;coronavirus&rdquo; or &ldquo;COVID&rdquo;. Hence, this chapter provides an overview of keywords or tags that researchers may use in the future when searching for content related to COVID-19, without the name being explicitly mentioned. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/diplay1.png\" alt=\"\" width=\"714\" height=\"408\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Display 1 Keyword\/tag cloud<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">So, this is a visual representation of keywords or tags that are explicitly expressed by sound or text within the units of analysis (posts).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">These words vividly show which vocabulary is often used to express humor. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">To begin with, these are terms (expressed in text, sound or image) that are related to diseases: &ldquo;virus&rdquo;, &ldquo;pandemic&rdquo;, &ldquo;cough&rdquo;, &ldquo;sneezing&rdquo;, &ldquo;temperature&rdquo;, &ldquo;risk group&rdquo;, &ldquo;disease&rdquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Terms such as &ldquo;mortality&rdquo;, &ldquo;infection&rdquo;, &ldquo;apocalypse&rdquo;, &ldquo;catastrophe&rdquo; also appear.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Furthermore, the terms used include various protective equipment that is necessary in a pandemic era such as face masks, but also other forms of protection, such as washing hands.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;Staying at home&rdquo;, &ldquo;leaving the house&rdquo;, &ldquo;isolation&rdquo;, &ldquo;quarantine&rdquo;, &ldquo;gatherings&rdquo;, &ldquo;a pass&rdquo;, &ldquo;distance&rdquo; and &ldquo;exponential graph&rdquo; are terms that are strongly related to the vocabulary of responsible persons, but have also found their place in humor. We could also mention the term &ldquo;cage&rdquo;, which vividly represents how people experienced spending time indoors. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;Staying at home&rdquo; takes on several language variants, such as the phrases &ldquo;I&rsquo;m staying at my house&rdquo;, &ldquo;I&rsquo;m staying at home&rdquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">As one of the results of staying at home, the terms &ldquo;hairdresser&rdquo; or &ldquo;hairstyle&rdquo;, &ldquo;obesity&rdquo; and &ldquo;excessive eating&rdquo; also appear.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">A good portion of humorous posts talks about problems with supplies, where most posts ridicule the issue of a lack of toilet paper, yeast, or empty shelves. The word &ldquo;supply&rdquo; is often replaced by the word &ldquo;shopping&rdquo; or shop names.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Humor related to remote learning, which has become common for all school kids since mid-March this year, is mainly related to the terms &ldquo;television&rdquo; or (television) &ldquo;programme&rdquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The phrase &ldquo;for your own good&rdquo; appears in a paternalistic and even patronising way, and it is presented mainly by animals (which are still pets to humans, and not the other way around). The same kind of humor, in which people and animals swap places, is found in all those funny posts in which animals are amazed by people wearing muzzles. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;2020&rdquo; is often the only term that helps distinguish that humor is related to COVID-19 and its consequences on individuals.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">However, there are also many posts that still cannot be explained by the simple keyword tags related to the situation, but are undoubtedly related to the COVID-19 humor. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Of course, making such a word cloud is not enough to cover every single post, because some humorous posts do not contain a single tag and yet relate to the coronavirus.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>International or local?<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The next research question refers to the territorial reach of humor. Can we argue that humorous posts are funny only locally or globally?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In an ideal world, we would look at the country of origin of individual posts and observe the spread through different areas and the applicability of humor in its original or modified form in different areas and further examine whether the representative population in each country considers each post humorous and in what way. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">These large amounts of data were not available, so the corpus of collected posts was divided into two categories:<\/p>\n<ol style=\"list-style-type: decimal;\">\n<li><span style=\"line-height: 170%;\">Foreign or international post,<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Local post. <\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 40%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Within the observed corpus, a significant portion of humorous posts relates to local humor which takes already known elements (situations for example) and shapes them to fit the Covid-19 context. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The global or international character of messages is reflected in the following: the language of the message is foreign, mostly English. Internationally known symbols or people are used, or memes<a name=\"_ftnref170\"><\/a><a href=\"#_ftn170\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>170<\/strong><\/span>]<\/sup><\/a> as templates or GIFs that have already been used. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Local humorous messages are those that are in the Croatian language or use symbols, people, institutions, prejudices or phrases characteristic of Croatia. If this cannot already be called cultural heritage, then at least we can say that the specifics of the local cultural circle have found their place in the COVID-19 related humor. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The existence of international humor indicates connection and communication, perhaps even agreement, if not in the desire for improvement, then at least in humor with other countries. Perhaps it cannot be said that the similarities of humorous messages for different countries of the world show the same way of experiencing the situation, because the matter of perception of the received message cannot be approached only through similarity of content, but the existence of humorous messages accepted as humorous in different countries indicates similarity. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">It was certainly interesting to note that some publications appear in foreign and Croatian languages, in different variations yet with the same message. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example10.png\" alt=\"\" width=\"540\" height=\"331\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 10: The same message in two expressions and languages A<\/em><br \/>\n (#stayathome because it is not everyday that you can save the world in payamas)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example11.jpg\" alt=\"\" width=\"457\" height=\"404\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 11: Same message in two expressions and languages B<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">These forms of communication lead to the conclusion that some content is the same for all areas affected by the same problem and that humor is equally applicable even without translation. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Target: Who is humor aimed at? And how?<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Within the observed sample, the majority of posts are not related to any persons, groups or institutions. Still, some of the posts base their humor on famous persons or institutions. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">There is a difference between the presence of (famous) persons or groups in the content of the post as a means of transmitting the message and those posts in which some characteristics of persons or groups are ridiculed.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The former category refers to the appearance of celebrities, institutions, or groups that serve as a means of conveying a humorous message. This use of an entity in humor is not aimed at ridiculing the entity \u2013 the entity is used because of some of its characteristics that supports the humor of the message, regardless of whether a given feature is used in its original meaning. Famous &ldquo;persons&rdquo; or entities can be divided into the following groups:<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Musicians (singers and bands)<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Actors (mostly related to a specific role)<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Politicians and institutions (foreign and national)<\/span><\/li>\n<li><span style=\"line-height: 170%;\">Characters from fictional works (cartoons, superheroes, books)<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example12.png\" alt=\"\" width=\"384\" height=\"372\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 12 Presence of entities in content A<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example13.png\" alt=\"\" width=\"420\" height=\"388\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 13 Presence of entities in content B<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The second categorisation involves observing who (or what) is being ridiculed as part of COVID-19-related humor. Because, not all posts that ridiculed someone included celebrities, nor are all posts that include celebrities also ridicule them (unlike the already observed category of occurrence of entities in humor).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">So who is COVID-19-related humor making fun of?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The humor targets: <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">official persons (postmen, teachers), politicians (Boris Johnson, Putin, Trump, Manoli\u0107), institutions, organisations and events (Zagreb City Authority, Ministry of the Interior, Olympic Games), religion (Our Lady of Medjugorje, Jehovah&rsquo;s Witnesses), groups (people from Herzegovina, Dalmatia, Islands of Brac, Germans, anti-vaxxers, vegans and vegetarians). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Almost all humorous messages that ridicule an entity base their humor on making fun of some of the previously known attitudes, one might even say prejudice. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example14.jpg\" alt=\"\" width=\"468\" height=\"334\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 14 Presence of ridicule A<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n (coronavirus tried to enter the city council, but it was missing two papers and 20 kuna of revenue stamps)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Yet, there is a special category that surpasses the usual frameworks in which ridiculed entities are the subject of humor. A common feature of these posts is <strong>ignorance<\/strong>, primarily in terms of the use of face masks and the application of rules of conduct and hygiene. Although public figures who (intentionally or accidentally) do not follow the rules of hygiene and conduct are ridiculed, this is not based on an entity \u2013 the subject of ridicule may also be an unknown person who does not follow the rules of conduct. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Exaggeration<\/strong> is also a subject of ridicule, mainly when buying excessive quantities and stockpiling (mostly toilet paper).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Another form of ridicule (not related to well-known persons) is related to <strong>rules of conduct<\/strong>. Rules of conduct are ridiculed to the point of absurdity, or people who do not adhere to these rules are made fun of. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><iframe loading=\"lazy\" width=\"640\" height=\"360\" src=\"https:\/\/www.youtube.com\/embed\/NwJeG_rDnfA\" title=\"YouTube video player\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen><\/iframe><br \/>\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 15 Presence of ridicule A<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 50%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>What are we laughing at? <\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">During the analysis, we tried to draw a thematic categorisation of posts, guided by the main question: &ldquo;What is the topic of this humor?&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Consequently, we were able to extract the following content categories:<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Animals and pets \u2013 where the roles of animals and humans are swapped (man is trapped in his home\/cage) or people are equated with animals, so now man wears face masks (while animals normally wear muzzles or collars). Animal-related humor is often closely linked to ecological ideas of how &ldquo;nature strikes back&rdquo;.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><iframe loading=\"lazy\" width=\"640\" height=\"360\" src=\"https:\/\/www.youtube.com\/embed\/pTjbhRCPaPA\" title=\"YouTube video player\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen><\/iframe><br \/>\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 16 Animals A<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example17.png\" alt=\"\" width=\"602\" height=\"405\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 17 Animals B<\/em> <br \/>\n (they call me disobidient, yet half of them can not do &ldquo;sit&rdquo; and &ldquo;wait&rdquo;)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example18.png\" alt=\"\" width=\"487\" height=\"408\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 18 Animals C<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Homeschooling or remote school, where the funny side of homeschooling is shown or posts are making fun with possible scenarios arising from that situation.<br \/>\n<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example19.png\" alt=\"\" width=\"496\" height=\"331\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 19 Remote school<\/em> <br \/>\n (year 2035. \u2013Hey doll! What school did you go to? \u2013HRT3. You? \u2013 BHTV2)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Songs and films, where the words of previously published works are now given a new connotation.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example20.png\" alt=\"\" width=\"528\" height=\"297\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 20 Songs and movies<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Politics, where politically significant individuals and parties are placed in a COVID-19 context.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example21.jpg\" alt=\"\" width=\"586\" height=\"670\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 21 Politics<\/em> <br \/>\n (they discovered that virus transferes form animals to humans)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Travel, where it is shown in various ways how COVID-19 positive people travel and thus infect others, or how some long for travel while &ldquo;staying at home&rdquo;.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example22.png\" alt=\"\" width=\"493\" height=\"698\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 22 Travel<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Measures and rules of conduct that include hand washing, wearing face masks and social distancing, where the humorous side of the newly created situation when adhering to the measures, as well as the consequences of adhering to the measures, is presented.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example23.png\" alt=\"\" width=\"535\" height=\"370\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 23 Measures<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Staying at home (isolation). The category of staying at home mostly contains posts that show what people are doing now that it is recommended not to leave their homes.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example24.jpg\" alt=\"\" width=\"527\" height=\"376\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 24 Stay at home<\/em> <br \/>\n (I am wondering where we might go for the weekend)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<ol style=\"list-style-type: disc;\">\n<li><span style=\"line-height: 170%;\">Stocks and supplies, with posts speaking of stockpiling and consequently the issue of availability of certain items in stores.<\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example25.png\" alt=\"\" width=\"496\" height=\"414\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 25 Supplies<\/em> <br \/>\n (Battle at Konzum (shop name) (2020 Anno domini))<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Dark humor<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Humor varies from gentle, mild, positive or &ldquo;cheerful&rdquo; humor to extremely dark, negative and derogatory humor. The emergence of black humor as part of &ldquo;disaster humor&rdquo; (humor circulating immediately after a catastrophic event) is not new, but, according to Bischetti, Canal and Bambini (2021), &ldquo;even though Covid-19 humor is inspired by<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example26.png\" alt=\"\" width=\"365\" height=\"375\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 26 Gentle\/benign humor<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example27.png\" alt=\"\" width=\"390\" height=\"487\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 27 Dark humor<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Emotions<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The subject of the study from the aspect of emotions was based on two questions: how intensely the emotions were presented in the humorous content and which emotions were contained in the messages. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Emotions that could be read from the content of the messages are fear, despondency and despair, boredom, love and sympathy, mainly through the expression of humanity and anger. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The intensity of the displayed emotions varied depending on the content of the individual message, where most of the content did not have any strongly expressed emotion, and some did not include emotions at all. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example28.jpg\" alt=\"\" width=\"472\" height=\"390\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 28 Emotions were not detected<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example29.png\" alt=\"\" width=\"363\" height=\"475\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 29 Strong emotions detected<\/em> <br \/>\n (Emil and sedatives)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The issue of the reception of emotion was further explored through interviews.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Humor requires pre-knowledge<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In order to understand humor, prior knowledge from some general or specific areas is required. In addition to knowledge about the situation or the necessary behavior and the &ldquo;new normal&rdquo;, to understand humor it was also necessary to have knowledge from movies, music, literature, politics, drug culture, sexual aids, prejudices circulating in society, video games, and decisions of the Civil Protection Headquarters (or measures).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example30.png\" alt=\"\" width=\"348\" height=\"531\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 30 Content of humor that requires prior knowledge to understand<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>b) Interview<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Humor as a coping mechanism for stress <\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The average score of the respondents on the Coping Humor Scale (CHS scale) is 20. Values on the scale can range from 7 to 28, with the lowest score among respondents being 12 and the highest being 25. The results of 6 respondents deviate from the average standard value by more than one standard deviation, 4 respondents have a result significantly below the average, and two respondents significantly above the average. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/graph1.png\" alt=\"\" width=\"684\" height=\"395\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Graph 1 Display of respondents\u2019 results on the CHS questionnaire<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">But did all respondents really describe their experience in March 2020 as a stressful situation?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">All respondents stated that they experienced negative emotions during March 2020. Only two respondents stated that their level of negative feelings in 3\/2020 was the same as before while the remaining 20 stated that their levels of negative emotions were moderately or significantly higher than before. People who do not attribute negative emotions to COVID-19 and the consequences of the virus attribute it to the disease they were experiencing at the time or to the illness of their loved ones (not caused by this virus). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">For the sake of control, respondents were also asked about the existence of positive emotions in a given period. Most respondents stated that negative emotions outweighted positive emotions. This is the range of positive emotions and events expressed in March 2020: <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<div style=\"margin-left: 35pt;\">\n<table border=\"0\">\n<tbody>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nExcitement because something new and different is happening,<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nMore time for family,<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nGetting closer\/connecting with family,<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nFreedom to set your own schedule (due to work from home),<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nTeam spirit of colleagues at work,<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nGratitude (because nothing terrible happened to me or my loved ones),<br \/>\n<\/span><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nInitially positive because you have less contact with people who annoy you, but also reduce contact with people who do not annoy you, so it is good in the short term.<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">17 out of 22 respondents noticed a significant increase in humorous content, while all respondents stated that at least half of all of the humorous content was related to COVID-19 and situations arising from the COVID-19 crisis. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Of all 22 respondents, only one described the effect of humorous content in March 2020 as negative. She said: &ldquo;I would feel guilty if I laughed and something happened to someone,&rdquo; and the emotions that the humorous content triggered at that time were described as &ldquo;It made me angry: how can you joke about something like that?&rdquo; It should be emphasised that this respondent has a low result on the CHS questionnaire, and that this person already in the third month of 2020 knew people who became ill and people who died from COVID-19. This respondent describes her personal experience of the situation at the time as a notably greater feeling of fear, confusion, financial and health uncertainty and insecurity. This respondent admits that in the following months (summer months) she could accept humorous content on the topic of COVID-19 and laugh at it, but at the beginning of the pandemic &ldquo;it wasn&rsquo;t helping. It wasn&rsquo;t funny to me, and I didn&rsquo;t take it as a joke, but really: what we will experience this year.&rdquo; <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Most respondents, on the other hand, believe that humor had a positive effect on them or their emotional state. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The values of the CHS questionnaire results correlated with the effect that humor had on the emotional state of the respondents. The effect of humor is divided into three groups: positive, negative and neutral. The correlation was calculated using the Spearman rank correlation coefficient, and stands at 0.506. <br \/>\n Table of printout of correlation results using Spearman&rsquo;s correlation coefficient of ranks, in the SPSS tool<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<div align=\"center\">\n<table border=\"1\" cellspacing=\"0\" cellpadding=\"0\">\n<tr>\n<td width=\"647\" colspan=\"5\" valign=\"top\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"441\" colspan=\"3\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;Correlations<\/p>\n<\/td>\n<td width=\"96\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;CHS<\/p>\n<\/td>\n<td width=\"110\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;humor_score<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\" rowspan=\"6\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;Spearman&rsquo;s rho<\/p>\n<\/td>\n<td width=\"120\" rowspan=\"3\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;CHS<\/p>\n<\/td>\n<td width=\"183\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;Correlation Coefficient<\/p>\n<\/td>\n<td width=\"96\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;1,000<\/p>\n<\/td>\n<td width=\"110\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;,506*<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"183\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;Sig. (2-tailed)<\/p>\n<\/td>\n<td width=\"96\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;.<\/p>\n<\/td>\n<td width=\"110\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;,016<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"183\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;N<\/p>\n<\/td>\n<td width=\"96\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;22<\/p>\n<\/td>\n<td width=\"110\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;22<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"120\" rowspan=\"3\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;humor_score<\/p>\n<\/td>\n<td width=\"183\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;Correlation Coefficient<\/p>\n<\/td>\n<td width=\"96\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;,506*<\/p>\n<\/td>\n<td width=\"110\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;1,000<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"183\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;Sig. (2-tailed)<\/p>\n<\/td>\n<td width=\"96\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;,016<\/p>\n<\/td>\n<td width=\"110\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;.<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"183\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;N<\/p>\n<\/td>\n<td width=\"96\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;22<\/p>\n<\/td>\n<td width=\"110\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;22<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"647\" colspan=\"5\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;*. Correlation is significant at the 0.05 level (2-tailed).<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Table 1 Spearman correlation<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">This medium-strong correlation proves that the character trait of the propensity to use humor in stressful situations is related to the studied experience in the specific stressful situation of the onset of the pandemic and lockdown. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>How do respondents describe the effect of humorous content?<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Respondents attribute the positive effect of humorous content to the following mechanisms, as stated in their own words:<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<div style=\"margin-left: 35pt;\">\n<table border=\"0\">\n<tbody>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nRelaxation, calming,<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nJoy,<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nImproving mood, <\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nLaughter,<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nShift from reality (\u201cprovides objectivity and a grain of common sense\u201d),<br \/>\n<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nPutting things back in balance, self-regulation,<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nDefence mechanism (\u201cit\u2019s easier to laugh at something than to be afraid\u201d), <\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nConnecting with others, togetherness,<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nBreaking down negative emotions,<\/span>\n<\/td>\n<\/tr>\n<tr>\n<td valign=\"top\">\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<td>\n<div style=\"height: 6px; overflow:hidden;\">\n<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"10\" valign=\"top\">\n<span style=\"line-height: 170%;;\"><br \/>\n\u2013<\/span>\n<\/td>\n<td>\n<span style=\"line-height: 170%;\"><br \/>\nChanging perspectives to a situation that was neither rosy nor optimistic. People did not lose their spirit, the sense of humor remained.<\/span>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 70%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In general, the positive effects of humor could be grouped as follows: <\/p>\n<ol style=\"list-style-type: decimal;\">\n<li><span style=\"line-height: 170%;\">Respondents experience laughter as a consequence of the humorous content received, but find that the effect of that laughter is very short-lived (a minute, two) and there is no long-term shift on a personal level because of that laughter. <\/span><\/li>\n<li><span style=\"line-height: 170%;\">Respondents receive and send humorous content and thus connect with others in a group or community, or strengthen social ties, and describe a positive shift as a consequence of connecting with others where humor was a means of connecting. <\/span><\/li>\n<li><span style=\"line-height: 170%;\">Humor helps on a personal level in a way that makes it easier for an individual to deal with a difficult situation. <\/span><\/li>\n<\/ol>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The negative effects of humor were also investigated and their existence was noted with the respondents. One person, mentioned above, considered humor unacceptable and thus her overall experience of humor in 3\/2020 was negative. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Other negative effects of humor are described as: <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;Populist nonsense gets on my nerves, it annoys me. It&rsquo;s not a healthy kind of humor, it&rsquo;s caustic, and it&rsquo;s humor that mocks\/belittles\/spits on others and doesn&rsquo;t bring any joy.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;It&rsquo;s funny at first, but if you stop and think why you&rsquo;re laughing then you start to feel bad about it.&rdquo;<br \/>\n One of the respondents put a negative effect of humor into a group of humor related to conspiracy theories. He also provided the description of negativity: it is &ldquo;humor that spreads panic.&rdquo; <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;Anger because I didn&rsquo;t find it funny.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;Despair was expressed through humor.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;At first you laugh, but it also reminds you of reality.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&ldquo;One example annoyed me, but because I didn&rsquo;t like the author, not because of the humor or message.&rdquo; <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Out of a total of 9<a name=\"_ftnref171\"><\/a><a href=\"#_ftn171\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>171<\/strong><\/span>]<\/sup><\/a> respondents who recognised the presence of a personal negative influence of humorous messages, only three persons attributed the negative effects of humorous posts as general rather than related to any particular group of humor (populism, conspiracy theories, personal preferences). This general negative effect is described as despair read between the lines of humorous posts or a reminder of the gravity of the situation. All of these three respondents described their condition as a higher level of negative emotions, describing humorous messages as a positive effect or a neutral effect, and it could be argued that the presence of negative effects of humor did not diminish the presence of a positive effect. In other words, the negative effects did not outweigh the positive effects of humor. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Noticing an educational note of humor<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The researchers used the phrase &ldquo;educational note of humor&rdquo; to describe those humorous posts that contain messages about how to behave or not to behave. As some examples of educational content, we cite messages about washing hands, wearing face masks, distancing. During the interview, no distinction was made between the explicitly and implicitly stated educational messages in the content. Primarily, the researchers wanted to find out if the respondents noticed such content in humor. If respondents noticed it, they were asked if they felt that such humorous messages made them question and reconsider their attitudes and behaviors, and whether they might have changed their attitudes and behaviors. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Half of the respondents (11) said that they did not notice any elements in the humorous messages that would encourage them to rethink or change their behavior. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Respondents who noticed an educational note of humorous content agree that only a small portion of the content can be considered educational. One respondent said that based on a humorous message, he concluded that &ldquo;You&rsquo;re exaggerating, don&rsquo;t buy so much toilet paper,&rdquo; another said in a similar tone, &ldquo;most of us still use these supplies \u2013 pickles, water, cans&#8230;&rdquo; a third one said she considered how &ldquo;maybe I should also buy toilet paper or flour.&rdquo; Some respondents said that this educational function could only serve someone &ldquo;who has no idea what is going on&rdquo; so that now they wonder why they should wear a face mask or keep their distance.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In general, although there was undoubtedly an educational note in some of the humorous content, the messages were not primarily educational in nature and respondents did not notice many of them. To an even lesser extent, such messages made them reconsider their attitudes and actions or change their behavior. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Best according to respondents<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Respondents were asked to choose the best humorous messages from March 2020. For the sake of simplicity, the researchers prepared about 50 humorous posts from the content analysis corpus before the interview so that respondents could recall the events and humorous messages of the time. Most of the respondents chose the best humorous messages from the corpus sent to them by the researchers. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">The question of the best messages was left intentionally undefined because in the subsequent question the respondents were asked to explain in their own words why they chose these humorous posts. Most respondents perceived this question as the question about which posts they found the funniest. Some respondents, however, chose the best messages according to the following criteria: content related to the respondents&rsquo; profession (good graphic design or interesting visual expression); the content that was most often shared or that was the subject of further discussions; content that best affected the respondents&rsquo; everyday life. The following are the contents that most respondents mentioned as the best.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><iframe loading=\"lazy\" width=\"640\" height=\"360\" src=\"https:\/\/www.youtube.com\/embed\/wjqi8CpHvZg\" title=\"YouTube video player\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen><\/iframe><br \/>\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 31 The best post as chosen by respondents<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example32.png\" alt=\"\" width=\"519\" height=\"336\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 32 Second best post A<\/em> <br \/>\n (I&rsquo;ve imagined apocalypse with zombies, armed to the teeth, not staying at home washing my hands)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example33.png\" alt=\"\" width=\"572\" height=\"317\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 33 Second best post B<\/em> <br \/>\n (as electricians would say: better isolation than grounding)<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/example34.png\" alt=\"\" width=\"459\" height=\"388\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Example 34 Second best post C<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>CONCLUSION<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">As part of the content analysis of humorous messages, it was detected that there was a change in perception in such a way that new circumstances made what was otherwise unacceptable or inappropriate acceptable and commendable. The existence of educational messages within humorous posts was recorded. Keywords have been recorded which may be used in future research to search for content when looking for humor from the COVID-19 pandemic period. The presence of local and international humor was detected. A categorisation of humorous messages based on the topic of the messages was made. Variations in the tone of humor (from gentle to dark) were detected and the prior knowledge needed to understand the messages was detected.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In the second part of the conducted research, the interview method was used to find out how the respondents experienced the received humorous messages in March 2020. The majority of respondents (14 out of 22) describe the effect that humorous messages had on them as positive, and only one respondent experienced a negative effect of the pandemic-related humor. The results of the Coping Humor Scale questionnaire show a large correlation with the effect that humor has on respondents (Spearman&rsquo;s correlation coefficient 0.5), which confirms that the positive effect of humor is related to how much respondents tend to use humor in dealing with stressful situations. Also, the majority of the respondents detected increased negative emotions compared to the &ldquo;normal&rdquo; period before the onset of the pandemic, and most of the respondents found that humor helped them at least in the short term. The mechanisms to which respondents attribute the help that humor provided to them in dealing with a stressful situation are: connecting with others and change of perception \u2013 humor gives you a break from the situation and helps take the edge of a stressful situation. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Most respondents were both senders and recipients of humorous posts, thus connecting with others they know to share their opinions on a particular topic, while maintaining virtual contact. Also, some of the respondents stated that they were impressed by the ingenuity and speed of production of humorous messages.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">In March 2020 in Croatia, humor was a form of a response to the new situation. People used humor to establish and maintain contacts with others. Also, using the content of humor and prior knowledge needed to understand the message, we can draw conclusions on general topics that were of interest to most citizens at that time: COVID-19 pandemic as such, problems with household supplies, how to respect social distancing measures and use a face mask and sanitisers, how we are reduced to (dis)obedient animals, the problems of closed service facilities, and the feeling of general boredom that many felt at the time.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Through this indicative research, we gained insight into people&rsquo;s reactions to a dramatic event through humor. Further research should be population representative and place more emphasis on the experiences of individuals compared to the group they share humorous content with.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn162\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn162\"><\/a><a href=\"#_ftnref162\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>162<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nThis paper primarily refers to the period of March 2020. In the meantime, the vaccine has been tested and released, while the medicine is not yet available<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn163\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn163\"><\/a><a href=\"#_ftnref163\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>163<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.who.int\/csr\/don\/05-january-2020-pneumonia-of-unkown-cause-china\/en\/\">https:\/\/www.who.int\/csr\/don\/05-january-2020-pneumonia-of-unkown-cause-china\/en\/<\/a> &#8211; accessed 10.09.2020<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn164\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn164\"><\/a><a href=\"#_ftnref164\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>164<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.worldometers.info\/coronavirus\/worldwide-graphs\/%23daily-cases\">https:\/\/www.worldometers.info\/coronavirus\/worldwide-graphs\/#daily-cases<\/a> \u2013 accessed 10.09.2020<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn165\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn165\"><\/a><a href=\"#_ftnref165\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>165<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.worldometers.info\/coronavirus\/worldwide-graphs\/%23daily-cases-\">https:\/\/www.worldometers.info\/coronavirus\/worldwide-graphs\/#daily-cases-<\/a> accessed 10.09.2020<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn166\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn166\"><\/a><a href=\"#_ftnref166\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>166<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/civilna-zastita.gov.hr\/vijesti\/8\">https:\/\/civilna-zastita.gov.hr\/vijesti\/8<\/a> &#8211; accessed 10.09.2020<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn167\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn167\"><\/a><a href=\"#_ftnref167\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>167<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/en.wikipedia.org\/wiki\/National_responses_to_the_COVID-19_pandemic\">https:\/\/en.wikipedia.org\/wiki\/National_responses_to_the_COVID-19_pandemic<\/a> &#8211; accessed 10.09.2020<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn168\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn168\"><\/a><a href=\"#_ftnref168\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>168<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/civilna-zastita.gov.hr\/UserDocsImages\/CIVILNA%20ZA%C5%A0TITA\/PDF_ZA%20WEB\/Odluka%20-%20mjere%20ograni%C4%8Davanja%20dru%C5%A1tvenih%20okupljanja,%20rada%20trgovina.pdf\">https:\/\/civilna-zastita.gov.hr\/UserDocsImages\/CIVILNA%20ZA%C5%A0TITA\/PDF_ZA%20WEB\/Odluka%20-%20mjere%20ograni%C4%8Davanja%20dru%C5%A1tvenih%20okupljanja,%20rada%20trgovina.pdf<\/a> \u2013 accessed 10.09.2020<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn169\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn169\"><\/a><a href=\"#_ftnref169\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>169<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nhumor. Croatian Encyclopedia, online edition. Leksikografski zavod Miroslav Krle\u017ea, 2020. Accessed 24. 11. 2020 &lt;<a href=\"http:\/\/www.enciklopedija.hr\/Natuknica.aspx?ID=26678\">http:\/\/www.enciklopedija.hr\/Natuknica.aspx?ID=26678<\/a>&gt;.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn170\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn170\"><\/a><a href=\"#_ftnref170\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>170<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&ldquo;Meme&rdquo; is am image, video, part of text etc. Mostly humorous in nature that is copied and quickly shared via the Internet, often with minor modifications (author&rsquo;s description)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn171\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn171\"><\/a><a href=\"#_ftnref171\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>171<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNot counting one respondent who experienced a completely negative effect of humor<br \/>\n<\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>References:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Berk R.A., (2010.), The Active Ingredients in Humor: Psychophysiological Benefits and Risks for Older Adults, Educational Gerontology, 27:3-4, 323-339, https:\/\/doi.org\/10.1080\/036012701750195021 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bizi S, Keinan G., Beit-Hallahmi B., (1988.),\u00a0 Humor and coping with stress: A test under real-life conditions, Personality and Individual Differences, Vol. 9 (6), 951-956,https:\/\/doi.org\/10.1016\/0191-8869(88)90128-6 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Biscetti L., Canal P., Bambini V., (2021.), Funny but aversive: a large- scale survey on emotional response to Covid-19 humor in the Italian population during the lockdown, Lingua, Volume 249 https:\/\/doi.org\/10.31234\/osf.io\/efk93<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Chimuanya, L.-, &amp; Ajiboye, E. (2016). Socio-Semiotics of Humor in Ebola Awareness Discourse on Facebook. In R. Taiwo, A. Odebunmi, &amp; A. Adetunji (Eds.),&nbsp;<em>Analyzing Language and Humor in Online Communication<\/em>&nbsp;(pp. 252\u2013273). Information Science Reference. https:\/\/doi.org\/10.4018\/978-1-5225-0338-5.ch014<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Dundes A. (1987.), At Ease, Disease\u2014AIDS Jokes as Sick Humor. American Behavioral Scientist, 30(3):72-81 https:\/\/doi.org\/10.1177\/000276487030003006 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Gubanov N.N., Gubanov\u00a0 N.I., Rokotyanskaya L., (2018.), Factors of Black Humor Popularity, International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018), Atlantis Press, 379-383, https:\/\/doi.org\/10.2991\/cesses-18.2018.85 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Henman, Linlinda D. (2001.), Humor as a coping mechanism: Lessons from POWs. Humor-international Journal of Humor Research &#8211; HUMOR. 14. 83-94. DOI: https:\/\/doi.org\/10.1515\/humr.14.1.83 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lefcourt H.M., (2001.), Humor: The psychology of living Bouyntly, Kluwer Academi\/Plenum Publishers, New York<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kalapo\u0161, S. (2002.), The Culture of Laughter, the Culture of Tears: September 11th Events Echoed on the Internet. Narodna umjetnost, 39 (1), 97-113. Preuzeto s https:\/\/hrcak.srce.hr\/33236<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kuipers G. (2002.), Media culture and Internet disaster jokes bin Laden and the attack on the World Trade Center, European Jurnal of Cultural studies, SAGE Publications, London, Vol (5) 450-470 https:\/\/doi.org\/10.1177\/1364942002005004296<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kertcher, C., &amp; Turin, O. (2020). &lsquo;Siege Mentality&rsquo; Reaction to the Pandemic: Israeli Memes During Covid-19.&nbsp;<em>Postdigital Science and Education<\/em>, 1\u20137. https:\/\/doi.org\/10.1007\/s42438-020-00175-8<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Morrow, P.D. (1987.), &lsquo;Those Sick Challenger Jokes&rsquo;, <em>Journal of Popular Culture<\/em> 20(4): 175-84 https:\/\/doi.org\/10.1111\/j.0022-3840.1987.00175\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">O&rsquo;Toole G. (2013), Sustainable Web Ecosystem Design, Springer, New York<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Oring, E. (1987.), Jokes and the Discourse on Disaster.&nbsp;<em>The Journal of American Folklore,&nbsp;100<\/em>(397), 276-286. doi:10.2307\/540324<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Raskin V., Ruch W.,(2008.),The Primer of Humor Research, Mouton De Gruyter, Berlin, https:\/\/doi.org\/10.1515\/9783110198492 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Semmel, S., (2020.),\u00a0 &ldquo;&ldquo;Things are Going to Get a Lot Worse Before They Get Worse&rdquo;: Humor in the Face of Disaster, Politics, and Pain, Honors College. 625. https:\/\/digitalcommons.library.umaine.edu\/honors\/625 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Schmidt, S. R. (1994.), Effects of humor on sentence memory. Journal of Experimental Psychology: Learning, Memory, and Cognition, 20(4), 953\u2013967. https:\/\/doi.org\/10.1037\/0278-7393.20.4.953 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u0160o\u0161i\u0107 I., (2004.)\u00a0 Primijenjena statistika, \u0160kolska knjiga d.o.o., Zagreb<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tkalec, S.,(2008.), <em>Humor: Teorije humora i Paulsov model<\/em>, Hrvatsko komunikolo\u0161ko dru\u0161tvo i Nonacom, Zagreb<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Torres, J. M., Collantes, L. M., Astrero, E. T., Millan, A. R., &amp; Gabriel, C. M. (2020), Pandemic Humor: Inventory of the Humor Scripts Produced during the COVID-19 Outbreak.&nbsp;<em>SSRN Electronic Journal<\/em>, 1\u201321. https:\/\/doi.org\/10.2139\/ssrn.3679473<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Yovetich NA, Dale JA, Hudak MA. (1990.) Benefits of Humor in Reduction of Threat-Induced Anxiety. Psychological Reports.;66(1):51-58 https:\/\/doi.org\/10.2466\/pr0.1990.66.1.51<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Internet sources:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Civil Protection; <a href=\"https:\/\/civilna-zastita.gov.hr\/UserDocsImages\/CIVILNA%20ZA%C5%A0TITA\/PDF_ZA%20WEB\/Odluka%20-%20mjere%20ograni%C4%8Davanja%20dru%C5%A1tvenih%20okupljanja,%20rada%20trgovina.pdf\">https:\/\/civilna-zastita.gov.hr\/UserDocsImages\/CIVILNA%20ZA%C5%A0TITA\/PDF_ZA%20WEB\/Odluka%20-%20mjere%20ograni%C4%8Davanja%20dru%C5%A1tvenih%20okupljanja,%20rada%20trgovina.pdf<\/a> \u2013 accessed 10.09.2020<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Civil Protection; <a href=\"https:\/\/civilna-zastita.gov.hr\/vijesti\/8\">https:\/\/civilna-zastita.gov.hr\/vijesti\/8<\/a> &#8211; accessed 10.09.2020 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Wikipedia; <a href=\"https:\/\/en.wikipedia.org\/wiki\/National_responses_to_the_COVID-19_pandemic\">https:\/\/en.wikipedia.org\/wiki\/National_responses_to_the_COVID-19_pandemic\u00a0 <\/a>\u00a0accessed 10.09.2020 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">World health organization; <a href=\"https:\/\/www.who.int\/csr\/don\/05-january-2020-pneumonia-of-unkown-cause-china\/en\/\">https:\/\/www.who.int\/csr\/don\/05-january-2020-pneumonia-of-unkown-cause-china\/en\/<\/a> \u2013 accessed 10.09.2020<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Worldometer; <a href=\"https:\/\/www.worldometers.info\/coronavirus\/worldwide-graphs\/%23daily-cases\">https:\/\/www.worldometers.info\/coronavirus\/worldwide-graphs\/#daily-cases<\/a> \u2013 accessed 10.09.2020\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Humor u doba COVID-19 pandemije<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Sa\u017eetak<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Istra\u017eivanje je usmjereno na sam po\u010detak pandemije COVID-19 u Hrvatskoj \u2013 o\u017eujak 2020. Predmet istra\u017eivanja su humoristi\u010dne poruke povezane s pandemijom. Kombinacijom kvantitativne i kvalitativne metode, ovo istra\u017eivanje je pokazalo kako su ispitanici intervjua do\u017eivjeli primljeni humoristi\u010dni sadr\u017eaj vezan uz korona virus te kakve su sadr\u017eajne karakteristike humoristi\u010dnih poruka detektirane kroz analizu sadr\u017eaja.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>Covid-19, korona, recepcija humora, sadr\u017eajne karakteristike humoristi\u010dnih poruka.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"9inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#21 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.9\">10.46640\/imr.10.19.9<\/a><br \/>\nUDK 614.891:638.252\u201c2021\u201c<\/p>\n<p>Pregledni \u010dlanak<\/p>\n<p>Review article<\/p>\n<p>Primljeno: 23.1.2021.<br \/>\n<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Suzana Marjani\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Institut za etnologiju i folkoristiku,<br \/>\n  Zagreb, Hrvatska<br \/>\n  suzana@ief.hr\n<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Disimulacije maske blizana\u010dkih pandemijskih <br \/>\ngodina 2020-2021.:<br \/>\nizvedba, za\u0161tita i subverzija<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/S. Marjanic, Disimulacije maske blizanackih pandemijskih godina 2020-2021.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (1290 KB), Hrvatski, Str. 3111 &#8211; 3128<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Kroz izlo\u017ebene radove skupne izlo\u017ebe Disimulacija maske (Koprivnica, AK galerija, 23. sije\u010dnja \u2013 6. velja\u010de 2021) interpretiram izvedbenu dimenziju pandemijskih maski, koja je postala glavni objekt blizana\u010dkih 2020. \u20132021. godina (usp. Leone, 2020).<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>maske, pandemija COVID-19, izlo\u017eba Disimulacija maske (Koprivnica, AK galerija, 23. sije\u010dnja \u2013 6. velja\u010de 2021).<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p align=\"right\" style=\"line-height: 170%;\"><em>Jasno je, treba pobje\u0107i, ali kamo<\/em>? <\/p>\n<p align=\"right\" style=\"line-height: 170%;\">Roland Topor: <em>Tlapnje jednoga stanara<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sociolog Frank Furedi u predgovoru hrvatskom izdanju svoje knjige <em>Poziv na teror<\/em>, a predgovor naslovljava sintagmom &bdquo;Prijetnja bez imena&ldquo;, navodi da su na isti dan kad su Mumbai napale male skupine naoru\u017eanih mu\u0161karaca novinski naslovi u Velikoj Britaniji izvje\u0161tavali javnost da bi teroristi mogli zaraziti zemlju pti\u010djom gripom. I nadalje navodi kako se taj scenarij nalazi u izvje\u0161taju koji je objavila Komisija nacionalnoga osiguranja za 21. stolje\u0107e Instituta za istra\u017eivanje javne politike. Taj je dokument naga\u0111ao kako prijetnja pandemijskih bolesti poput SARS-a (2002\u20132003) i pti\u010dje gripe raste \u010ditavo vrijeme i da bi se zbog neprikladne pripreme za &bdquo;izbijanje ozbiljne bolesti ili slu\u010daja biotetrorizma u sljede\u0107ih 18 mjeseci globalna ekonomija mogla iz ozbiljne recesije prije\u0107i u globalnu depresiju&ldquo; (prema Furedi 2009:7). Dalje upu\u0107ujem na \u010ditanje navedenoga predgovora koji se podudara sa stanjem stvari ovih blizana\u010dkih pandemijskih godina 2020\u20132021., s razlikom \u0161to bi u navedenom scenariju, kao \u0161to je ustvrdio biv\u0161i senator Bob Graham posljedice bile &bdquo;10 puta ve\u0107e od 11. rujna ili stotinu puta ve\u0107e \u0161to se ti\u010de broja ljudi koji bi bili usmr\u0107eni&ldquo; (prema Furedi 2009:7). Ukratko, u navedenoj knjizi me\u0111u ostalim Furedi isti\u010de da opasnosti koje nam predstoje, a to su terorizam, globalno zatopljenje i virusna epidemija, sve vi\u0161e se tuma\u010de i do\u017eivljavaju kao prijetnje koje su mnogo gore ne\u0161to \u0161to mo\u017eemo zamisliti, i pritom je zanimljiv njegov sljede\u0107i iskaz: &bdquo;One se ujedno predstavljaju kao prijetnje o kojima zapravo znamo veoma malo <strong>i o kojima nismo u poziciji mnogo znati&ldquo;<\/strong> (Furedi 2009:104, istaknula S. M).<a name=\"_ftnref172\"><\/a><a href=\"#_ftn172\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>172<\/strong><\/span>]<\/sup><\/a> Upravo na toj poziciji (nemogu\u0107nosti) znanja temeljen je ovaj \u010dlanak o izlo\u017ebenim primjerima pandemijskih maski\/<em>maskica<\/em> na izlo\u017ebi <em>Disimulacija maske<\/em> (Koprivnica, AK galerija, sije\u010danj 2021), koja dokumentira nekoliko izlo\u017ebenih i izvedbenih primjera simbolizacije\/disimulacije maske u ovim blizana\u010dkim pandemijskim godinama 2002. i 2021., gdje je kao po\u010detna to\u010dka uzeta <em>Maska smrti<\/em> Tomislava Gotovca a.k.a., Antonia G. Lauera iz orwellovske 1984. godine iz njegova koncepta umjetni\u010dke paranoje koja je trajala do umjetnikove smrti (2010), a demonstrira njegov koncept <em>Paranoia View Art<\/em>, paranoidnog pogleda na svijet gdje je maskom smrti najavljivao krah jedne dr\u017eave i nastavak disimulacije jedne druge dr\u017eave.<a name=\"_ftnref173\"><\/a><a href=\"#_ftn173\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>173<\/strong><\/span>]<\/sup><\/a> Navedene je godine umjetnik i najavio svoj koncept umjetni\u010dke paranoje o tome da je sve paranoja, da je sve jedna vrsta re\u017eije od velikih do malih teorija zavjere, dakle malih teorija zavjere kao \u0161to su obitelj i \u0161kola do velikih teorija zavjere \u2013 same dr\u017eave. Na globalnom politi\u010dkom planu umjetnikovu paranoju mo\u017eemo dokumentirati kompjutorskim crvom Stuxnet koji je prvi put otkriven 2010. godine, a smatra se da je razvijan od 2005. godine. Stuxnet je usmjeren na nadzorne sustave i prikupljanja podataka (SCADA) i vjeruje se da je odgovoran za nano\u0161enje zna\u010dajne \u0161tete nuklearnom programu Irana. Iako niti jedna zemlja nije otvoreno priznala odgovornost, pretpostavlja se da je crv cyber oru\u017eje koje su zajedni\u010dki izgradili Sjedinjene Dr\u017eave i Izrael u zajedni\u010dkim naporima poznatim kao &ldquo;Olimpijske igre&ldquo; (&bdquo;Stuxnet&ldquo;, http).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sama izlo\u017eba iako je trebala zatvoriti izlo\u017ebenu sezonu Ateljea Koprivnice 2020. godine, u sije\u010dnju 2021. godine poklopila se \u0161to se ti\u010de kozmi\u010dke godine, s pokladnim vremenom gdje ne govorimo o pokladnoj masci koja mo\u017ee biti saturnska i luperkalijska (magijska), s obzirom na magijsku ili politi\u010dku dimenziju karnevala (usp. Lozica 1997).<a name=\"_ftnref174\"><\/a><a href=\"#_ftn174\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>174<\/strong><\/span>]<\/sup><\/a> S druge pak strane, do\u0161lo je do svojevrsnoga preklapanja s pandemijskim doga\u0111anjima jer je izlo\u017eba otvorena u tjednu kada su Njema\u010dka i Austrija uvele stro\u017ei oblik <em>lockdowna,<\/em> pri \u010demu je dramati\u010dna promjena uvedena u vidu zabrane no\u0161enja pamu\u010dnih maski kao i maski iz ru\u010dne izrade, kojima se mogla potvr\u0111ivati <em>do-it-yourself<\/em> svojevrsna vizija otpora, dakle, od navedenoga tjedna gra\u0111ani i gra\u0111anke Austrije i Njema\u010dke mogli su nositi samo za\u0161titne kirur\u0161ke maske i FFP2 (kratica za <em>filtering facepiece, <\/em>gdje ve\u0107i broj ozna\u010dava i ve\u0107u za\u0161titu) maske. Ukratko, uvedena je svojevrsna zabrana izrada brikola\u017e maski,<a name=\"_ftnref175\"><\/a><a href=\"#_ftn175\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>175<\/strong><\/span>]<\/sup><\/a> kako bi ih mo\u017eda odredio Claude L\u00e9vi-Strauss. Kako doznajemo iz medija, 17. sije\u010dnja 2021. godine Austrija je produ\u017eila <em>lockdown<\/em> uz obavezno no\u0161enje FFP2 maske. Naime, <em>lockdown<\/em> koji je planiran do 18. sije\u010dnja 2021. u Austriji je odgo\u0111en zbog neslaganja opozicije po pitanju masovnih testiranja i pravilnika o predo\u010davanju negativnog testa na ulasku u kulturne institucije i hotele. Najavljeno je kako \u0107e se FFP2 maske mo\u0107i kupiti u svim prehrambenim du\u0107anima, a njihovu cijenu regulirat \u0107e Ministarstvo zdravlja. Oni slabijeg socijalnog statusa dobit \u0107e dvije maske besplatno (Weiss, 2021, http, usp. Herek, 2021, http). Pritom je <em>Ve\u010dernji list<\/em> prenio da maske FFP2 imaju gu\u0161\u0107i i deblji za\u0161titni sloj, &bdquo;one s filtrom su skuplje, maske FFP2, filtriraju vi\u0161e od 95 posto \u010destica iz zraka \u0161to ih \u010dini boljom za\u0161titom od zaraze, no mana im je \u0161to isu\u0161uju sluznicu&ldquo; (Mitrovi\u0107, 2021, http). Zanimljivo je da i Njema\u010dka upravo kao i Austrija najve\u0107e promjene u vezi novoga <em>lockdowna <\/em>u sije\u010dnju 2021. uvodi u vezi za\u0161titnih maski. Kancelarka Angela Merkel i ministri predsjednici su dogovorili da se vi\u0161e ne smije ulaziti u vozila javnog prijevoza, trgovine i druge zatvorene prostore u maskama &bdquo;ku\u0107ne radinosti&ldquo;. Dogovoreno je da ljudi smiju na tim mjestima nositi samo medicinske maske: jednokratne, poznate kao &bdquo;kirur\u0161ke maske&ldquo; ili filtriraju\u0107e maske za lice poznate kao maske FFP2 u Europi ili respiratori N95 u SAD-u. Paralelno je takvu odluku donijela i Austrija (Pavi\u0107, 2021, http). Ukratko, ubrzo su maske anti-COVID 19 postale sredi\u0161te istra\u017eivanja nekoliko diskurzivnih praksi, od medicinskih do medijskoga izvje\u0161tavanja, umjetni\u010dkih i <em>artivisti\u010dkih<\/em> praksi do ironi\u010dnih mema (Leone, 2020).<a name=\"_ftnref176\"><\/a><a href=\"#_ftn176\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>176<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sve izlo\u017ebene i izvedbene primjere maske na izlo\u017ebi <em>Disimulacija maske<\/em> objedinili smo pod plakatnim pozivom kola\u017ea pod nazivom <em>Dada-Joker<\/em>, gdje smo spojili performans <em>Dada-smrt<\/em> masku Geogra Grosza i <em>Jokera <\/em>Arthura Flecka u izvedbi Joaquina Phoenixa iz 2019. godine. Naime, kada je George Grosz 1918. godine, krajem Prvog svjetskog rata, \u0161etao Kurf\u00fcrstendammom u Berlinu kao Dada smrt (mrtva\u010dka lubanja-maska na glavi i gra\u0111ansko odijelo-kostim sa \u0161tapom), aktivisti\u010dki je i dadaisti\u010dki, s cigaretom u ustima lubanje, upozoravao na politi\u010dke disimulacije nastavka ratni\u010dkih energija.<a name=\"_ftnref177\"><\/a><a href=\"#_ftn177\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>177<\/strong><\/span>]<\/sup><\/a> Dakle, sve je vidljivo, rekao bi Antonio Gotovac Lauer a.k.a. Tomislav Gotovac \u2013 sve je re\u017eija, neki tu re\u017eiju vide, a neki ulaze u taj scenarij.<a name=\"_ftnref178\"><\/a><a href=\"#_ftn178\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>178<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Izlo\u017ebene pandemijske maske<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Dnevnik straha<\/em> (2020) Marka Markovi\u0107a, koji je izlo\u017een u okviru izlo\u017ebe <em>Disimulacije maske<\/em> (2021),<a name=\"_ftnref179\"><\/a><a href=\"#_ftn179\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>179<\/strong><\/span>]<\/sup><\/a> koncipiran je kao dokumentacija SMS poruka, fotografskih i tekstualnih poruka koje prate slijed doga\u0111aja obitelji iz Osijeka tijekom eskalacije pandemije COVID-19. Ukratko, rije\u010d je o dokumentima SMS poruka izme\u0111u umjetnika Marka Markovi\u0107a i njegove majke Zorice koja je u vrijeme pandemije bila u samoizolaciji sa sestrom \u0110ur\u0111icom, osobom kojoj je potrebna zdravstvena skrb. SMS poruke, me\u0111u ostalim, dokumentiraju njihovu samoizolaciju te kako su zbog mjera opreza karantene prestale dobivati socijalnu skrb \u2013 ku\u0107nu posjetu i medicinsku njegu osoba s invaliditetom. Tako 26. o\u017eujka 2020. (mama) Zorica pi\u0161e (sinu) Marku kako \u0107e u Osijeku biti klju\u010dna, kriti\u010dna sljede\u0107a tri tjedna, \u0161to je postala mitska formula, formula retorike gra\u0111anskoga mita kako ju je odredio Roland Barthes u okviru svoje kritike retorike gra\u0111anskoga mita aktualne pandemije i manipulacije strahom. U knjizi <em>Politika straha<\/em> Furedi isti\u010de kako se termin <em>politika straha<\/em> pogre\u0161no koristi te da jedna od razlikovnih odrednica na\u0161eg vremena nije podr\u017eavanje straha nego podr\u017eavanje na\u0161eg osje\u0107aja ranjivosti; dakle, kumulativni u\u010dinak politike straha je pove\u0107anje svijesti dru\u0161tva o vlastitoj ranjivosti. &bdquo;\u0160to se u ve\u0107oj mjeri osje\u0107amo bespomo\u0107nima, a to \u0107e nam vjerojatnije biti te\u017ee oduprijeti se sirenskom zovu straha&ldquo; (Furedi 2008: 182). Jednako tako 26. o\u017eujka 2020. (mama) Zorica stavlja fotografije dvorane s bolni\u010dkim krevetima, naravno praznima, s obzirom da su uvijek u medijima u strategiji zastra\u0161ivanja pandemijom dominirale slike praznih bolni\u010dkih kreveta, \u0161to je jo\u0161 jedan od primjera manipulacije fotografskim &bdquo;dokumentom&ldquo;.<a name=\"_ftnref180\"><\/a><a href=\"#_ftn180\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>180<\/strong><\/span>]<\/sup><\/a> Navedena fotografija donosi poruku: &bdquo;Diljem Hrvatske ve\u0107 su spremne dvorane poput ove u Osijeku s bolni\u010dkim krevetima za prihvat velikog broja oboljelih.&ldquo;<a name=\"_ftnref181\"><\/a><a href=\"#_ftn181\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>181<\/strong><\/span>]<\/sup><\/a> U tome smislu navodi kako su se <em>Facebookom<\/em> \u0161irila la\u017ena fotografija ljesova stradalih od virusa COVID-19 u Italiji; a fotografija je zapravo prikazivala ljesove poginulih migranata, 300 poginulih izbjeglica migranta iz Afrike koji su u listopadu 2013. poku\u0161ali dose\u0107i obale otoka Lampedusa (fotograf: Tullio M. Puglia) i kako se navedenom fotografijom manipuliralo strahom.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Dnevnik straha<\/em> naslovom i sadr\u017eajem govori o stanju u kojem se nalazi obitelj koja preko poruka bilje\u017ei, dokumentira i prati svakodnevni razvoj nastale situacije od potencijalne zaraze, dobivanja i ukidanja skrbi, doru\u010dka, ru\u010dka i ve\u010dere, cvata grma jasmina kao i obilje\u017eavanja Dana antifa\u0161isti\u010dke borbe. Sve se odvija preko mobitelske aplikacije tijekom prvoga <em>lockdowna<\/em>. I nadalje umjetnikovim odre\u0111enjem: &bdquo;Rad govori o emotivnom i pragmati\u010dnom stanju obitelji, op\u0107oj neizvjesnosti koja kao da nas vra\u0107a deset godina unatrag.&ldquo;<a name=\"_ftnref182\"><\/a><a href=\"#_ftn182\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>182<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zanimljivo je da u duhu svoga slobodarskoga odgoja umjetnik na jednoj fotografiji ulazi s anarhisti\u010dkom maskom (ili identitetom maskiranoga plja\u010dka\u0161a) u jednu od trgovina, pi\u0161u\u0107i mami kako mu je to oduvijek bila \u017eelja. Antropologinja Susanna Trnka navodi kako su se maske u povijesti \u010desto koristile za skrivanje ne\u010dijeg identiteta (tj. maskiranog plja\u010dka\u0161a) ili za za\u0161titu sebe (npr. no\u0161enje \u0161ala radi za\u0161tite od hladno\u0107e), a maske za lice su sada u doba aktualne pandemije postale znak kolektivne brige, skrbi za za\u0161titu drugih i tako ujedno za\u0161titite zajednice (Trnka, 2020). Naravno, ovako shva\u0107anje maske vrijedilo je za zajednicu koja je slu\u0161ala pozorno glasove Hrvatskoga sto\u017eera gotovo kao jedini glas istine s obaveznom retori\u010dkom figurom o tome &bdquo;kako su sljede\u0107a dva tjedna klju\u010dna&ldquo;. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Maska-\u017eiva slika <em>Almost Human<\/em> (2019-2020) koju smo isto tako mogli vidjeti na izlo\u017ebi <em>Disimulacija maske<\/em> (2021) multimedijalnoga umjetnika Darka Brajkovi\u0107a demonstrira disimulacije <em>korona<\/em>-maske, a navedenom \u017eivom slikom koju je prvi put izveo 2019. godine, umjetnik\/radnik postavlja pitanje i o transhumanizmu koje je u okviru ekonomije kapitala trenutne\/svevremenske bezizlazne nepokretne situacije u kojoj stradava radni\u010dka klasa\/stale\u017e najavljeno ovom globalnom pandemijom. Kao \u0161to je kriti\u010dki o procesima transhumanizma zabilje\u017eila Lara Bagar u <em>Glasu Istre<\/em> (28. lipnja 2020., internetsko izdanje) \u2013 &bdquo;U trli\u0161u s maskom na licu nepomi\u010dno je sjedio u kutu i time ukazao na svu nemo\u0107 u koju nas sustav stavlja neprestanom liberalno kapitalisti\u010dkom represijom, konzumerizmom i izrabljiva\u010dkim radom bez prosperiteta \u010dime smo pretvoreni u promatra\u010de te nepomi\u010dno stojimo na mjestu. Performans ujedno i ukazuje na tehnokratsku transformaciju \u010dovjeka u robota koji mora samo proizvoditi i konzumirati, \u0161utke, bez glasa, geste, pokreta.&ldquo; \u017divu sliku \u010dini odijevanje radni\u010dkoga odijela i stavljanja na lice specifi\u010dne \u017eute &bdquo;almost human&ldquo; maske; stavljanjem na lice navedene maske umjetnik-radnik zauzima pozu koja je nepokretna, nepomi\u010dna, mi\u010du se samo o\u010di i disanje, zauzima poziciju ljudske \u017eive lutke, be\u017eivotne lutke bezizlazne situacije. Umjetnikovim rije\u010dima:<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&bdquo;U performansu <em>Almost Human<\/em> bavim se alijenacijom i nemo\u0107i. Ovaj antijunak je \u017eiva skulptura, <em>tableu vivant<\/em> koja svojim djelovanjem ukazuje na na\u0161u nemo\u0107, na uko\u010denost pozicije u koje nas dana\u0161nji sustav stavlja.&ldquo; Rije\u010d je o poziciji u kojoj je otpor zakr\u017eljao; antijunak prekarijata ne mo\u017ee do\u0107i na naslovnice kao junak. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Umjetnikov\/radnikov osvrt na liminalnu poziciju &bdquo;almost human&ldquo; dokumentiram postavkama Pierrea Clastresa, zastupnika anarhisti\u010dke antropologije, koji u knjizi <em>Dru\u0161tvo protiv dr\u017eave: istra\u017eivanja iz politi\u010dke antropologije<\/em> (1974) iznosi teoriju o dru\u0161tvima bez dr\u017eava, o tome da \u0107e kapitalizam pre\u017eivjeti samo zbog toga \u0161to politi\u010dki prostor ne daje mogu\u0107nost za alternativu. Clastresova je postavka: arhai\u010dna dru\u0161tva se temelje na politi\u010dkoj logici uklanjanja opasnosti da se dr\u017eava uop\u0107e pojavi, \u0161to zna\u010di da civilizirana dru\u0161tva zapo\u010dinju dobrovoljnim su\u017eanjstvom.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Slijedi izlo\u017ebena Francisztyjeva reakcija na za\u0161titnu masku protiv virusa SARS-CoV-2. Rad Roberta Francisztyja <em>\u010covje\u010de, ne ljuti se (dru\u0161tvena igra)<\/em> temelji se na autorovu hepeningu <em>Antikorona hepening<\/em> ili <em>&bdquo;Ako ne mogu plesati, ne \u017eelim biti dio va\u0161e revolucije&ldquo; <\/em>(23. FAKI, 2020. Zagreb; KUM \u2013 Kazali\u0161te u Mo\u010dvari, 2021., Zagreb) i performansu <em>T4 \u2013 work in progress<\/em> koji je izveo 2005. godine u povodu promocije hrvatskoga prijevoda knjige Charlesa Pattersona <em>Vje\u010dna Treblinka<\/em> (prijevod: Robert Jan). Ispod fotografskoga diptiha<em> Kinizam COVID-19\/84 <\/em>nalazi se postament s fotoalbumom s istoimenom natpisom s fotodokumentacijom autorova pogleda na tzv. COVID-19. Instalacijska maska <em>\u010covje\u010de, ne ljuti se (dru\u0161tvena igra)<\/em> Roberta Francisztyja odre\u0111ena je kronotopom 1984<strong>\u2013<\/strong>2020. kao politi\u010dka kamufla\u017ea. U kontekstu navedenoga isti\u010dem kako su neki novinari\/ke tijekom pandemije COVID-19 isticali da su za\u0161titne maske psiholo\u0161ki faktor, \u0161to bi zna\u010dilo da je preporuka njihova no\u0161enja tek prividna briga za <em>nas<\/em>. Slu\u017ebena stranica Vlade za pravodobne i to\u010dne informacije o koronavirusu (internetski tekst 9. prosinca 2020.) navodi pak da maske mogu podi\u0107i svijest o fizi\u010dkoj udaljenosti i zdravstveno osvije\u0161tenom pona\u0161anju. Za\u0161titnu masku u kronotopu od Orwellove 1984. do post\/COVID-19 2020. godine umjetnik je oblikovao kao tihi otpor prekarne klase\/stale\u017ea koji je jo\u0161 uvijek mogu\u0107 kao svojevrsno naslje\u0111e punk kontrakulture i pokreta protiv globalne ekonomije kapitala, pa makar taj tihi otpor bio dokumentiran radni\u010dkim &bdquo;anti-selfiejima&ldquo;, i to u zagreba\u010dkom javnom prijevozu (tramvaji, autobusi i autobusne stanice). Dok su u pandemijsko doba neki zaista &bdquo;bili\/ostali doma&ldquo; kroz gra\u0111ansku kulturu posluha,<a name=\"_ftnref183\"><\/a><a href=\"#_ftn183\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>183<\/strong><\/span>]<\/sup><\/a> neki su, s obzirom da pripadaju prekarijatu, svakoga dana i dalje odlazili na posao unato\u010d tzv. korona-virusu. Godina 2020. kao godina &bdquo;fake&ldquo; fikcije <em>1984<\/em>., fikcija postaje fakcija: prihvatiti masku da bi se u\u0161lo u javni prijevoz, no s porukom &bdquo;FAKE&ldquo;. Fotoalbum kao knjiga fotodokumenata sada\u0161njosti sadr\u017ei autorov hepening\/performans <em>Antikorona hepening<\/em> ili <em>&bdquo;Ako ne mogu plesati, ne \u017eelim biti dio va\u0161e revolucije&ldquo;,<\/em> akciju <em>Fahrenheit COVID-19<\/em> i niz spomenutih radni\u010dkih antiselfija, te poziva u Alisin svijet \u010dudesa s performativima &bdquo;Pij me!&ldquo;, &bdquo;Jedi me!&ldquo;. Odnosno kako navodi Roland Topor vrlo ozbiljno \u2013&bdquo;Jasno je, treba pobje\u0107i, ali kamo?&ldquo;.<a name=\"_ftnref184\"><\/a><a href=\"#_ftn184\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>184<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Maska smrti<\/em><\/strong><strong> Tomislava Gotovca od orwellowske 1984. <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prvi segment izlo\u017ebe <em>Disimulacija maske<\/em> (2021), \u0161to se ti\u010de vremenske lente, od te orwellovske, Gotov\u010deve 1984. godine izlo\u017ebu \u010dine njegove tri maske smrti iz 1984, 1985. i 1990. godine. Paranoidni pogled na svijet Tomislav Gotovac je najavio u seriji marketin\u0161kih akcija <em>Kolportiranje Poleta (1984)<\/em><em>,<\/em> u kojima je pod sponzorstvom <em>Poleta<\/em> koristio izvedbenu strategiju aproprijacije, ma\u0161karanja identiteta (<em>Maska smrti + \u0107irilica, Mumija, Srp, \u010deki\u0107 i crvena zvijezda, Dimnja\u010dar, \u010cista\u010d ulica, Sendvi\u010d-man s reklamom za Dinamo, Superman, Djed Mraz<\/em>), na zagreba\u010dkom Trgu Republike, kada se svakoga tjedna maskirao u drugu li\u010dnost \u2013 od maske mrtvaca, radnika sa srpom i \u010deki\u0107em do Djeda Mraza \u2013 da bi pod tim krinkama prodavao <em>Polet. U \u017eivoj slici Maska smrti + \u0107irilica Tomislav Gotovac u svijetlom gra\u0111anskom odijelu s maskom smrti na licu na Trgu Republike (Zagreb, 1984) prodaje Polet s uzdignutim plakatom-performativom u rukama NE SMIJE SE VIKATI KUPITE POLET, pri \u010demu je prvi dio performativa pisan latinicom, a drugi dio KUPITE POLET \u0107irilicom, tako da se dobivaju dvije plakatne poruke <\/em>\u2013<em> na latinici NE SMIJE SE VIKATI, a na \u0107irilici KUPITE POLET koje se u zasebnom \u010ditanju me\u0111usobno poni\u0161tavaju. Godinu dana kasnije izvodi akciju Maska smrti na polju u mjestu Du\u017eice kod Siska (snimio: Ivan Posavec)<\/em><em>. <\/em>Za razliku od prethodne fotografije, \u017eive slike na kojoj ima gra\u0111ansko odijelo s maskom smrti i gdje u urbanom ambijentu navedena krabulja ne djeluje toliko za\u010dudno, ovdje u prirodinagom tijelu umjetnika, u apsolutnoj slobodi, kontrastirano je lice zastrto plasti\u010dnom maskom lubanje. Slijedi dokumentacija sarajevskoga performansa iz 1990. godine (<em>Paranoia View Art. Hommage to Glenn Miller<\/em>, Caffe galerija Zvono Sarajevo, 15. velja\u010de 1990. \u2013 posudba radova iz Instituta Tomislav Gotovac; prvi put javno prikazanog na rije\u010dkoj retrospektivnoj izlo\u017ebi zahvaljuju\u0107i Darku \u0160imi\u010di\u0107u, koji je uz Zoru Cazi Gotovac te Institut Tomislav Gotovac jedan od inicijatora) koji isto tako demonstrira umjetnikov koncept <em>Paranoia View Art<\/em>, paranoidnog pogleda na svijet gdje je maskom smrti najavljivao krah jedne dr\u017eave i nastavak disimulacije jedne druge dr\u017eave.<strong> <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Isti\u010dem kostimografski paket uvodnoga dijela sarajevskoga performansa iz 1990. godine koji se odvija uz pjesmu <em>I&rsquo;m Old Fashioned <\/em>u izvedbi orkestra Glenna Millera. Umjetnik stoji na postolju, polunag, u crvenim ga\u0107icama i crvenim dokoljenkama kao ostacima kostimografske figure Supermana, a umjesto crvene petokrake na \u010delu sada poput Georgea Grosza ima masku smrti \u2013 iske\u017eenu, iscerenu bijelo-crnu lubanju koja podsje\u0107a na u\u017eas konc-logora ili pak nuklearne katastrofe (navedenu je masku koristio u \u017eivoj skulpturi <em>Maska smrti + \u0107irilica<\/em> u seriji akcija <em>Kolportiranje Poleta<\/em> iz 1984.) \u2013 a uz spomenutu pjesmu umjetnik izvodi ideolo\u0161ke pozdrave razli\u010ditih <em>nekropolitika<\/em>. Pored teorija zavjere vezanih uz Millerov nestanak, zvu\u010dna kulisa jazz-swing glazbe Glenna Millera u brojnim Gotov\u010devim performansima upu\u0107ivala je na zvu\u010dnu kulisu ameri\u010dkih vojnih operacija protiv Njema\u010dke, ali i na \u010dinjenicu da je J. B. Tito do\u0161ao na vlast uz zvukove Millerove <em>big band<\/em> glazbe.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Post scriptum<\/em><\/strong><strong> ili Arthur Fleck<\/strong> \u2013 <strong><em>Joker<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Deset godina prije Orwellove fikcijske 1984. godine<strong> <\/strong>\u017deljko Bor\u010di\u0107 izvodi <em>Akciju za konfrontacijsku reakciju<\/em>, koja je u podnaslovu imala performativ-poziv &ldquo;Iskoristite zadnju priliku da jo\u0161 ove godine postanete popularna li\u010dnost&rdquo;, a koja je kao akcija propitivanja identiteta odr\u017eana krajem 1974. u organizaciji revije <em>Start <\/em>i Galerije SC. Na Trgu ispred Hrvatskoga narodnog kazali\u0161ta u Zagrebu Slobodan Tadi\u0107, prema Bor\u010di\u0107evoj zamisli, fotografirao je pozvane i nepozvane prolaznike s maskama poznatih osoba (npr. Brigitte Bardot, Belmonda, Jackie Kennedy\u2026) koje su mogli odabrati me\u0111u ponu\u0111enima. Jednom je prigodom \u017deljko Bor\u010di\u0107 istaknuo, a \u0161to bi se moglo interpretativno povezati i s konceptom <em>Lica Europe <\/em>(2020)Sini\u0161e Labrovi\u0107a \u2013 &bdquo;Moj je jo\u0161 uvijek jaki dojam da je prije 40 godina ve\u0107ina sudionika ve\u0107 unaprijed imala \u010dvrsto &lsquo;formulirane&rsquo; uzore, a jedan dio na\u017ealost \u010dak je bio razo\u010daran \u0161to me\u0111u ponu\u0111enim maskama nije mogao prona\u0107i svoga idola. Uglavnom popularnog nogometa\u0161a, pjeva\u010da, filmske i TV zvijezde.&rdquo;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Povodom autobiografske izlo\u017ebe <em>Prvi svjetski psihokiberneti\u010dki superautoportret <\/em>(Galerija SC, Zagreb, 1973.) \u017deljko Bor\u010di\u0107 izjavljuje \u2013 &ldquo;God. 1965. nai\u0161ao sam na jednu vrlo intrigantnu i vrlo inovativnu knjigu \u2013 <em>Psihokibernetika <\/em>(1960.) Maxwella Maltza, genijalnog i vrlo uspje\u0161nog plasti\u010dnog kirurga iz New Yorka \u0161ezdesetih godina. Kroz svoj profesionalni rad on je otkrio da unato\u010d \u010dinjenici \u0161to je mogao mijenjati lica svojih pacijenata, nije bio u stanju uvijek i zadovoljiti njihova o\u010dekivanja po pitanju izgleda, i to prvenstveno iz psiholo\u0161kih razloga. Zaklju\u010dio je da osim <em>face<\/em> <em>liftinga <\/em>njegovim je pacijentima potreban &lsquo;psiholo\u0161ki lifting&rsquo;&rdquo; (Bor\u010di\u0107, prema Marjani\u0107 2014: 397\u2013406). \u017deljko Bor\u010di\u0107 izvedbeno je svojom uli\u010dnom <em>Akcijom za konfrontacijsku reakciju<\/em> tematizirao i zna\u010denje latinske rije\u010di <em>persona<\/em> kakvo joj je pridao Jung u odrednici <em>maske,<\/em> fasade koja je barijera izme\u0111u osobe i okru\u017eenja, gdje se u svakodnevici to <em>maskirno<\/em> (s posvema\u0161njim odsustvom <em>osobnoga<\/em>) prote\u017ee i na samo srce koje se <em>ma\u0161kara<\/em> (veli mo\u0107ni Dr\u017ei\u0107).<strong> <\/strong>Odnosno, kao i Maxwell Maltz sa svojom psihokibernetikom \u017deljko Bor\u010di\u0107 je shvatio kako je mnogima, osim recimo du\u0161evno ranjenom Jokeru (u izvedbi Joaquina Phoenixa) koji je prona\u0161ao svoju masku (izgledam onako kako se osje\u0107am), potreban psiholo\u0161ki <em>lifting.<\/em><a name=\"_ftnref185\"><\/a><a href=\"#_ftn185\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>185<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Na tragu Bor\u010di\u0107eve akcije mo\u017eemo se prisjetiti Goffmanova aforizma &bdquo;Svijet nije naravno pozornica, ali je te\u0161ko napraviti o\u0161tru razliku izme\u0111u onoga \u0161to jest i \u0161to nije izvedba&ldquo; (1959) koji s obzirom na pandemijsku krizu mo\u017eemo<strong> <\/strong>modificirati u smislu kako je te\u0161ko napraviti o\u0161tru razliku izme\u0111u onoga \u0161to jest i \u0161to nije izvedba pandemije, zbog \u010dega postoje nacionalne mutacije virusa, zbog \u010dega bi, ako nadalje primijenimo, postavke anarhisti\u010dke antropologije, nacionalne odlike virusa mogle biti ukinute nacionalnim granicama (gdje svaka dr\u017eava proklamira vlastiti sustav nadzora nad pandemijom), a ukidanjem nacionalnih granica poni\u0161tavamo i medijske istine i post-istine o bolesti COVID-19. Dovoljno je mo\u017eda zadr\u017eati se na jednom nelogi\u010dnom, apsurdnom primjeru. Ministar gospodarstva, poduzetni\u0161tva i obrta Darko Horvat u <em>Jutarnjem listu<\/em> 13. lipnja 2020. objavljuje razgovor s naslovom &bdquo;Novog lockdowna vi\u0161e ne\u0107e biti, a milijarde iz EU sti\u017eu po\u010detkom 2021.&ldquo;. Navedeni naslov dvostruko je nelogi\u010dan: otvara naime pitanje iz kojega znanja, okvira, ministar gospodarstva pouzdano zna (iz vremenskoga okvira 13. lipnja 2020.) da novog <em>lockdowna<\/em> vi\u0161e ne\u0107e biti; odgovor <em>ad absurdum<\/em> bio bi iz pozicije znanja da pandemije u smislu Soderberghove fikcijske (zapravo, stvarne) pandemije i nema.<a name=\"_ftnref186\"><\/a><a href=\"#_ftn186\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>186<\/strong><\/span>]<\/sup><\/a> I sljede\u0107e pitanje koji nad\/naslov sugerira; zbog \u010dega nam iz EU po\u010dekom 2021. sti\u017eu milijarde? Naime, \u0161to se ti\u010de prvoga pitanja novinar <em>Jutarnjega lista<\/em> Gojko Drlja\u010da usmjerio je pitanje na sljede\u0107e \u2013 &bdquo;Mo\u017ee li si i Hrvatska uop\u0107e dopustiti jo\u0161 jedno zatvaranje gospodarstva?&ldquo; na \u0161to je navedeni ministar, me\u0111u ostalim, odgovorio: &bdquo;Mislim da si tako ne\u0161to ne\u0107emo mo\u0107i priu\u0161titi i to iz vrlo jednostavnog razloga \u2013 ne\u0107emo imati \u010dime to sve platiti.&ldquo; Mo\u017ee se zamijetiti jo\u0161 jedan nelogi\u010dan zaklju\u010daj jer navedeni odgovor podrazumijeva da smo si &bdquo;mi&ldquo; (RH?, deprivirani gra\u0111ani i gra\u0111anke ove socijalno ugro\u017eene zemlje u kojoj u doba pandemije osobe oboljele od raka ostaju bez prava na lijekove)<a name=\"_ftnref187\"><\/a><a href=\"#_ftn187\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>187<\/strong><\/span>]<\/sup><\/a> prvi <em>lockdown<\/em> navodno priu\u0161tili (Horvat 2020: 46).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Antropolog Christos Lynteris navodi kako se u suvremenom smislu protuepidemijska maska \u200b\u200bpojavila u kontekstu epidemije mand\u017eurske kuge 1910\u201311., te kako vi\u0161e od stotinu godina od svog nastanka, maska ostaje, u svom najosnovnijem masovno proizvedenom i \u010desto kori\u0161tenom obliku, materijalno i vizualno uglavnom nepromijenjena. No, Lynteris postavlja sljede\u0107e pitanje: djeluje li i dalje kao za\u0161titna maska efikasno?<a name=\"_ftnref188\"><\/a><a href=\"#_ftn188\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>188<\/strong><\/span>]<\/sup><\/a> &bdquo;Prikazane kao posljednja barijera izme\u0111u nas i virusa ubojice koji dolazi, &lsquo;maske protiv kuge&rsquo; na kraju nas pretvaraju u vrstu koja naseljava predsoblje vlastitog izumiranja&ldquo; (Lynteris 2018).<a name=\"_ftnref189\"><\/a><a href=\"#_ftn189\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>189<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Krenimo dalje na zavr\u0161ni okvir ove pandemijske krize blizana\u010dkih godina 2020\u20132021. Svoju knjigu <em>Vje\u010diti povratak fa\u0161izma<\/em> Rob Riemen, dakako, ne slu\u010dajno otvara podsje\u0107anjem na \u010duveni roman <em>Kuga<\/em> Alberta Camusa: dakle, jednog proljetnog jutra u al\u017eirskom gradu Oranu nai\u0111e lije\u010dnik na mrtvog \u0161takora na stubi\u0161tu. Sljede\u0107ega dana na\u0111e ih jo\u0161 tri, a u danima koji su uslijedili nailazio je na mrtve \u0161takore po cijelome gradu, susre\u0107u\u0107i se pritom s bolesnicima koji su svi imali iste simptome \u2013 kvr\u017eice, mrlje i groznicu. Shvatio je da je rije\u010d o epidemiji kuge. No vlasti su navedeno uporno opovrgavale, jer posljednje \u0161to su \u017eeljele bilo je sijanje panike. Me\u0111utim, kako ka\u017ee Riemen: &bdquo;\u010cinjenice ne nestaju time \u0161to ih se nije\u010de.&ldquo; U ovoj pandemijskoj krizi stvar je psihoti\u010dno obrnuta \u2013 za razliku od vlasti u Camusovu romanu koja je uporno opovrgavala \u010dinjenice, u slu\u010daju krize 2020\u20132021. vlast uporno sije paniku &bdquo;matematikom straha&ldquo; (da uporabim odre\u0111enje Lea Rafolta)<a name=\"_ftnref190\"><\/a><a href=\"#_ftn190\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>190<\/strong><\/span>]<\/sup><\/a> \u2013 danono\u0107no se i\u0161\u010ditavaju brojke oboljelih, umrlih, brojke su fantasti\u010dnih razmjera, a jedan dio podanika\/naroda ipak tra\u017ei vlastitu istinu; podanici su razdijeljeni \u2013 na one koji se \u017eele cijepiti i cijepe se i one koji su negativno-kvalitativno progla\u0161eni teoreti\u010darima zavjera i antivakserima, antimaskerima.<a name=\"_ftnref191\"><\/a><a href=\"#_ftn191\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>191<\/strong><\/span>]<\/sup><\/a> No razliku od fiktivne pandemije u filmu <em>Zaraza<\/em> (<em>Contagion<\/em>, 2011) Stevena Soderbergha, koji zaista tematizira pandemijski scenarij, u ovoj pandemijskoj krizi \u0161to se ti\u010de Hrvatske tek od 9. srpnja 2020. maske su postale obavezne, odnosno kao \u0161to glasi odluka Kriznoga sto\u017eera \u2013 &bdquo;Nacionalni sto\u017eer kre\u0107e prema uvo\u0111enju obavezne samoizolacije za osobe koje dolaze iz Srbije i BiH, okupljanja \u0107e se ograni\u010diti na sto osoba, a maske \u0107e biti obavezne u svim zatvorenim prostorima&ldquo; (prema Krni\u0107, \u017dabec, 2020, http). Odlu\u010deno je ipak da \u0107e to biti od jeseni te godine nakon prve pandemijske turisti\u010dke sezone (Krni\u0107, 2020, http). Odnosno odlukom Sto\u017eera: &bdquo;U slu\u010daju drugog vala epidemije ili pojavljivanja ve\u0107ih \u017eari\u0161ta novog koronavirusa zbog turisti\u010dke sezone u Hrvatskoj \u0107e se preporu\u010diti no\u0161enje za\u0161titnih maski, a razmi\u0161lja se i o tome da njihovo no\u0161enje postane obavezno&ldquo; (Krni\u0107, 2020, http). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zavr\u0161no s nekom utjehom nade upu\u0107ujem na biorazgradive maske sa sjemenkama cvijeta spremnima za sadnju koje je dizajnirala Marianne de Groot-Pons, grafi\u010dka dizajnerica koja \u017eivi i radi u Utrechtu u Nizozemskoj. Materijal je ri\u017ein papir i sadr\u017ei sjemenke cvije\u0107a koje su \u010dak i vidljive. Rije\u010di nade koje upu\u0107uje su: &bdquo;Dakle, zemlja ostaje sretna, p\u010dele, priroda, ljudi tako\u0111er sretni. Prodajem masku s imenom Marie Bee Bloom. I svijet \u0107e procvjetati!&ldquo; <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn172\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn172\"><\/a><a href=\"#_ftnref172\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>172<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nFilm <em>Iza zatvorenih vrata<\/em> (<em>Songbird,<\/em> red. Adam Mason, 2020) fikcionalno dokumentira i COVID-23, zastra\u0161uju\u0107i virus zbog kojeg ljudi nisu u bolnicama ve\u0107 u posebnim karantenskim &#8211; koncentrijskim kampovima.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn173\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn173\"><\/a><a href=\"#_ftnref173\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>173<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nAntropologinja Susanna Trnka navodi kako je 8. o\u017eujka 2020. \u010ce\u0161ka, poku\u0161avaju\u0107i ubla\u017eiti \u0161irenje virusa COVID-19 postala prva zemlja u Europi koja je zakonski propisala obavezno pokrivanje usta i nosa (no\u0161enje za\u0161titnih maski) na svim javnim povr\u0161inama. Gra\u0111ani\/ke su dobili\/e manje od 48 sati (tj. do pono\u0107i 19. o\u017eujka 2020) da se usklade s novim zakonodavstvom. Kako nije bilo dovoljno za\u0161titnih maski, krenuli su u izradi DIT maski, \u0161to je uglavnom bio \u017eenski posao (\u0161ivanja). Oko 43 000 osoba, uglavnom \u017eena, pridru\u017eilo se Facebook grupi &ldquo;\u010cesko \u0161iva facemaske&rdquo; gdje su se dijelili obrasci i savjeti o \u0161ivanju kao i o ponovnom osposobljavanju starih \u0161iva\u0107ih strojeva (Trnka, 2020). \u010clanak je nastao kao dio serije \u010dlanaka pod nazivom &bdquo;Dispatches from the pandemic&ldquo;.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn174\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn174\"><\/a><a href=\"#_ftnref174\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>174<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIzlo\u017eba <em>Maske prije maskica<\/em> postavljena je u sklopu programa <em>Rijeka 2020 \u2013 Europska prijestolnica kulture<\/em> (12-28. velja\u010de 2021., Export, Delta, Rijeka) kao hommage rije\u010dkom karnevalu, u doba kad se moralo odustati od organizacije ve\u0107ine karnevalskih doga\u0111anja. Obi\u010dno se isti\u010de kako se izvedba karnevala (LeFort, LeFort 2010:124) odvija pod maskama, no, primjerice, u ogorskim<em> ma\u010dkarama<\/em> (kao i dana\u0161njim mu\u0107kim) maska i nije toliko bitna (prepoznavanje lica i du\u0161e, dakle, mogu\u0107e je), ve\u0107 je klju\u010dna modifikacija odijelom kao i transvestizam mladi\u0107a (u odre\u0111enim ulogama) (usp. Marjani\u0107 2017). <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn175\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn175\"><\/a><a href=\"#_ftnref175\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>175<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nUpu\u0107ujem na web-stranicu tzv. brikola\u017e maski <a href=\"https:\/\/www.redbubble.com\/shop\/bricolage+masks \">https:\/\/www.redbubble.com\/shop\/bricolage+masks <\/a><\/span><\/p>\n<\/div>\n<div id=\"ftn176\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn176\"><\/a><a href=\"#_ftnref176\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>176<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU kontekstu sjajnih ironi\u010dnih memova, navodim Facebook grupu The Belief Narrative Network gdje je Radvil\u0117 Sarac\u0117n\u0117 objavila mem s natpisom: &bdquo;Masks are the new bra. They&rsquo;re uncomfortable. You only wear them in public. And when you don&rsquo;t wear one, everyone notices.&ldquo;<br \/>\n Ili kao \u0161to navodi antropolog M. Leone, &ldquo;medicinska maska&rdquo; toliko je duboko povezana s disfori\u010dnom situacijom epidemije da je vrlo malo vjerojatno da \u0107e se pretvoriti u naviku ili modu bez negativnog zna\u010denja. &bdquo;U odre\u0111enom smislu, sli\u010dan je fenomenu kondoma: unato\u010d naporima globalnih marki da kondome pretvore u zanimljiv predmete razli\u010ditih boja i oblika, kondom uvijek ima neko nelagodno zna\u010denje, kao predmet koji treba za\u0161titi od neplanirane trudno\u0107e i smrtonosnih bolesti.&ldquo; Zamjetno je da dok ironi\u010dni mem Radvil\u0117 Sarac\u0117n\u0117 masku uspore\u0111uje s grudnjakom, antropolog M. Leone u kontekstu semiosfere ostvaruje usporedbu s kondomom (Leone 2020: 6).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn177\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn177\"><\/a><a href=\"#_ftnref177\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>177<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nAkcija <em>Lica Europe<\/em> (2020, videodokumentacija \u010detiri akcije\/performansa) Sini\u0161e Labrovi\u0107a umjetnikov je odgovor na predsjedanje Hrvatske Vije\u0107em Europske unije u okviru kojega je ponudio maske s likom 22 povijesne osobe. Zamjetno je da je kod biranja li\u010dnosti, portreta na papirnatim vre\u0107icama, koje \u0107e predstavljati europski i hrvatski identitet kao granicu postavio kraj Prvoga svjetskog rata, \u0161to se podudara s Groszovom akcijom Dada-smrt iz 1918. godine koju smo plakatno povezali sa Jokerovom psihozom u izvedbi Joaquina Phoenixa 2019. godine<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn178\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn178\"><\/a><a href=\"#_ftnref178\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>178<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nUpu\u0107ujem na performans <em>Glupi Antonio predstavlja<\/em> (ciklus <em>Intime,<\/em> Jasmina Bavoljak, 2006.; ideja, kamera i re\u017eija: Darko Bavoljak; <em>Golotinja, Majka, Umjetnost<\/em>) u kojemu je Tomislav Gotovac odabrao status klauna kao poziciju izmje\u0161tenosti, prostor slobode sa zamaskiranim licem i spolovilom.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn179\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn179\"><\/a><a href=\"#_ftnref179\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>179<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMaske izlo\u017eene na navedenoj izlo\u017ebi (AK galerija, Koprivnica, 23. sije\u010dnja \u2013 6. velja\u010de 2021) mogu se promatrati u okviru dihotomije osobne i politi\u010dke maske, a koje se pak stapaju krilaticom drugog vala feminizma \u2013 &bdquo;osobno je politi\u010dko&ldquo;. Rije\u010d je o radovima sljede\u0107ih umjetnika\/umjetnica: David Belas, Iva-Matija Bitanga, Darko Brajkovi\u0107 \u0110epeto Njapo, Robert Franciszty, Tomislav Gotovac a.k.a. Antonio G. Lauer, Igor Grubi\u0107, Sini\u0161a Labrovi\u0107, Marko Markovi\u0107, Andrej Zba\u0161nik. Kustoska koncepcija: Suzana Marjani\u0107. Kustosi: Tanja \u0160poljar, Bojan Ko\u0161ti\u0107 i Suzana Marjani\u0107. Vi\u0161e o izlo\u017ebi https:\/\/www.facebook.com\/events\/239059341150092<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn180\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn180\"><\/a><a href=\"#_ftnref180\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>180<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nDopisivanje se doga\u0111a izme\u0111u majke i sina koji je u to vrijeme u nemogu\u0107nosti dolaska u Osijek iz Be\u010da zbog zatvorenih dr\u017eavnih granica i op\u0107ih mjera sigurnosti.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn181\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn181\"><\/a><a href=\"#_ftnref181\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>181<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nUsp. <a href=\"https:\/\/www.rtl.hr\/vijesti-hr\/korona\/3674095\/ekskluzivno-direkt-u-areni-provjerili-smo-kako-iznutra-izgleda-jedna-od-najvecih-privremenih-bolnica\/\">https:\/\/www.rtl.hr\/vijesti-hr\/korona\/3674095\/ekskluzivno-direkt-u-areni-provjerili-smo-kako-iznutra-izgleda-jedna-od-najvecih-privremenih-bolnica\/<\/a> <a href=\"https:\/\/vijesti.hrt.hr\/593571\/zagreb-u-areni-kreveti-za-lakse-bolesnike\">https:\/\/vijesti.hrt.hr\/593571\/zagreb-u-areni-kreveti-za-lakse-bolesnike<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn182\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn182\"><\/a><a href=\"#_ftnref182\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>182<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nUsp. online razgovor s umjetnikom 6. sije\u010dnja 2021. o navedenom radu. Umjetnik bilje\u017ei na navedenoj stranici <em>YouTueba<\/em>: &bdquo;Referiraju\u0107i na dru\u0161tveni model uzajamne pomo\u0107i Pjotra Kropotkina pri kraju razgovora dolazi do udara potresa, prvo u Hrvatskoj zatim u Austriji (1:12:38)&ldquo;. <a href=\"https:\/\/www.youtube.com\/watch?v=SlPj-VlfJ-Y&#038;feature=youtu.be&#038;fbclid=IwAR1AZBx32J_sXvRgJrc6pYd4qPFiFDw965o70VPNt0cHCEMj5lzDMi8JCvM\">https:\/\/www.youtube.com\/watch?v=SlPj-VlfJ-Y&amp;feature=youtu.be&amp;fbclid=IwAR1AZBx32J_sXvRgJrc6pYd4qPFiFDw965o70VPNt0cHCEMj5lzDMi8JCvM<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn183\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn183\"><\/a><a href=\"#_ftnref183\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>183<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU tome su najvi\u0161e stradali stariji i nemo\u0107ni u domovima za starije i nemo\u0107ne osobe, \u010dije je kretanje tih mjeseci <em>lockdowna<\/em> bilo ograni\u010deno na prostor u okviru domova. Kao jedan od dokumenata jednoga zagreba\u010dkoga doma za umirovljenike navodim sljede\u0107e upute od dana 29. 01. 2021. &bdquo;Sto\u017eer civilne za\u0161tite Republike Hrvatske donio je Odluku o izmjenama Odluke o uvo\u0111enju nu\u017enih epidemiolo\u0161kih mjera za podru\u010dje Grada Zagreba (NN 8\/2021) temeljem koje su Ministarstvo rada, mirovinskog sustava, obitelji i socijalne politike, HZJZ i NZJZ &lsquo;Dr. Andrija \u0160tampar&rsquo; donijeli 30. 01. 2021. Upute za sprje\u010davanje i suzbijanje epidemije COVID-19 za pru\u017eatelje socijalne usluge smje\u0161taja za starije osobe i osobe s invaliditetom u sustavu socijalne skrbi.<br \/>\n Nove epidemiolo\u0161ke mjere bit \u0107e na snazi do 28. 02.2021. ili do dono\u0161enja novih mjera.<br \/>\n Novim epidemiolo\u0161kim mjerama DOZVOLJENE SU POSJETE KORISNICIMA U VANJSKIM PROSTORIMA PRU\u017dATELJA USLUGA (IZNIMNO u sobi korisnika III. stupnja usluge na IV. katu kada iz objektivnih razloga posjet nije mogu\u0107e organizirati u vanjskim prostorima pru\u017eatelja usluga).<br \/>\n Sukladno ovoj uputi, OD SRIJEDE, 03. 02. 2021. korisnicima Doma za starije osobe xx bit \u0107e omogu\u0107eni posjeti kako slijedi:<br \/>\n &#8211; posjete se omogu\u0107uju prvenstveno \u010dlanovima obitelji (obveznik iz ugovora) odnosno prijateljima korisnika koji nemaju vlastitu obitelj ili kad \u010dlan obitelji nije u mogu\u0107nosti posjetiti korisnika;<br \/>\n &#8211; posjete su ograni\u010dene na najvi\u0161e JEDNOG posjetitelja po korisniku po terminu;<br \/>\n &#8211; posjete \u0107e biti mogu\u0107e OD PONEDJELJKA DO PETKA u sljede\u0107im terminima:<br \/>\n korisnicima smje\u0161tenim na 1., 2. i 3. katu 14,30 \u2013 17,30 sati<br \/>\n korisnicima smje\u0161tenim na 4. katu 15,00 \u2013 17,30 sati;<br \/>\n &#8211; posjete su mogu\u0107e u trajanju od 30 minuta po terminu (\u2026)&ldquo;.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn184\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn184\"><\/a><a href=\"#_ftnref184\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>184<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nO ostalim izlo\u017ebenim segmentima maske na navedenoj izlo\u017ebi usp. katalog izlo\u017ebe <em>Disimulacija maske<\/em> (2020).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn185\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn185\"><\/a><a href=\"#_ftnref185\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>185<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU kontekstu etnoteatrolo\u0161koga predstavljanja koje je sumirao Ivan Lozica kao teatralno, teatrabilno i teatarsko pona\u0161anje, kao teatralno pona\u0161anje mo\u017eemo dokumentirati no\u0161enje dizajnerskih maski ili pak DIY maski svojevrsnoga revolta i pobune, dok se teatrabilnost maske o\u010dituje u vrlo \u010desto teatrabilnim izrazitima mo\u0107i na vlasti (da uporabim Sloterdijkovu sintagmu politi\u010dkog <em>typhosa<\/em>) Kriznoga sto\u017eera.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn186\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn186\"><\/a><a href=\"#_ftnref186\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>186<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nFilm je nadahnut epidemijom SARS-a iz 2002. i 2003. godine te pandemijom svinjske gripe iz 2009., a fiktivni virus odnio je 26 milijuna \u017eivota (Zakaria 2020: 17). Zamjetno je da Zakaria u svojoj pandemijskoj knjizi navodi kako su neko\u0107 \u0161i\u0161mi\u0161i \u017eivjeli udaljenije od ljudi no deforestacijom, njihove su bolesti sve br\u017ee postajale na\u0161e. Suprotno tvrdi Merlin D. Tuttle, znanstvenik i osniva\u010d me\u0111unarodne nevladine organizacije Bat Conservation International, voditelj neprofitne organizacije Merlin Tuttle&rsquo;s Bat Conservation, u \u010dlanku &bdquo;Give Bats a Break&rdquo; [Dajte, ostavite \u0161i\u0161mi\u0161e na miru] iz 2017., gdje iz ekocentri\u010dne vizure isti\u010de kako je nemogu\u0107e da su \u0161i\u0161mi\u0161i utjecali na pojavu zaraze, obzirom na to da smo tijekom ve\u0107eg dijela ljudske povijesti zajedno sa \u0161i\u0161mi\u0161ima \u017eivjeli u \u0161piljama, zatim u slamnatim kolibama i brvnarama, no posljednjih stotinu godina trend je postao obrnut. Populacija \u0161i\u0161mi\u0161a se uslijed industrijalizacije smanjila, a suvremeni ljudi po\u010deli su \u017eivjeti u zgradama koje isklju\u010duju \u0161i\u0161mi\u0161e iz svojih habitata. S obzirom na na\u0161u dugu povijest bliskih veza, razumljivo je da smo razvili otpornost jedni prema drugima u odnosu na bolesti. Mo\u017eda to obja\u0161njava za\u0161to je bilo tako te\u0161ko dokumentirati \u0161i\u0161mi\u0161e kao izvore smrtonosnih bolesti kod ljudi i zbog \u010dega je potrebno negirati poni\u0161titi demonizaciju \u0161i\u0161mi\u0161a (Tuttle 2017: 44, usp. \u0110ur\u0111evi\u0107, Marjani\u0107 2020).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn187\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn187\"><\/a><a href=\"#_ftnref187\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>187<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nUsp. HINA, 2021. &bdquo;&lsquo;Situacija nikad nije bila gora&lsquo;: Uvjetovani re\u017eim isporuke lijekova uveden za 22 bolnice&ldquo;. <a href=\"https:\/\/www.jutarnji.hr\/vijesti\/hrvatska\/situacija-nikad-nije-bila-gora-uvjetovani-rezim-isporuke-lijekova-uveden-za-22-bolnice-15056935\">https:\/\/www.jutarnji.hr\/vijesti\/hrvatska\/situacija-nikad-nije-bila-gora-uvjetovani-rezim-isporuke-lijekova-uveden-za-22-bolnice-15056935<\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn188\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn188\"><\/a><a href=\"#_ftnref188\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>188<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU semioti\u010dkom smislu maska kao vidljivi dio za\u0161tite \u0161titi od nevidljivoga \u201eneprijatelja\u201c virusa, u aktualnom slu\u010dajnu od koronavirusa koji izaziva bolest COVID-19.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn189\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn189\"><\/a><a href=\"#_ftnref189\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>189<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNavodim projekt <em>The Ecenet 201 Scenario\/ Scenarij doga\u0111aja 201 <\/em>kojisimulira izbijanje novog zoonotskog koronavirusa koji se prenosi sa \u0161i\u0161mi\u0161a na svinje kao posrednice prijenosa na ljude, \u0161to dovodi do te\u0161ke pandemije, dakle, ne\u0161to sli\u010dno scenariju filma <em>Zaraz<\/em>a (2011) Stevena Soderbergha. Patogen i bolest koju on uzrokuje uglavnom su oblikovani kao SARS, no lak\u0161e se prenosi od oboljelih s blagim simptomima. Bolest zapo\u010dinje na svinjogojskim farmama u Brazilu, isprva tiho i polako, no zatim se sve br\u017ee \u0161iri. Kada se po\u010dne efikasno \u0161iriti od osobe do osobe u gusto napu\u010denim \u010detvrtima nekih mega gradova u Ju\u017enoj Americi, epidemija eksplodira. Prvo se \u0161iri zrakoplovom u Portugal, Sjedinjene Dr\u017eave i Kinu, a zatim u mnoge druge zemlje. Ne postoji mogu\u0107nost da cjepivo bude dostupno u prvoj godini. Postoji izmi\u0161ljeni antivirusni lijek koji mo\u017ee pomo\u0107i oboljelima, ali ne i zna\u010dajno ograni\u010diti \u0161irenje bolesti. Scenarij zavr\u0161ava nakon 18 mjeseci sa 65 milijuna smrtnih slu\u010dajeva. (&bdquo;The Event 201 scenario&ldquo;, http), usp. Sa SPARS Pandemic Scenario koji je napravljen 2017. https:\/\/www.centerforhealthsecurity.org\/our-work\/Center-projects\/completed-projects\/spars-pandemic-scenario.html <br \/>\n Na tragu navedenoga scenarija mo\u017eemo se prisjetiti razmatranja kulturalnoga filozofa Roba Riemena koji je u svojoj knjizi <em>Vje\u010diti povratak fa\u0161izma<\/em> (2010), dakle, desetak godina prije iniciranja navedenoga pandemijskoga scenarija, zapisao: &ldquo;I otrovna biljka koja iznova ni\u010de mora narasti prije no \u0161to rasprostre svoj otrov. Mi smo tek na po\u010detku suvremenog fa\u0161izma koji ne treba uspore\u0111ivati s krajem fa\u0161izma iz dvadesetog stolje\u0107a, ve\u0107 s njegovim po\u010detkom&rdquo; (usp. Riemen 2015: 9).<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn190\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn190\"><\/a><a href=\"#_ftnref190\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>190<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nI nadalje njegovom argumentacijom: &bdquo;Biovirus je, ka\u017ee Berardi, \u017eivi organizam koji zra\u010di ne\u017eivim bi\u0107ima, postaje info-virus, koji zauzvrat djeluje na psihosferu, gdje potom zaustavlja apstraktno funkcioniranje stroja, pa tijela usporavaju svoje pokrete, naposljetku odustaju\u0107i od djelovanja. Opasno usporavanje i rezignaciju tog tipa koja nalikuje na predaju, Berardi naziva psiho-deflacijom. Slijediti ograni\u010denja koja nam name\u0107u institucije vi\u0161e razine, makar bile i kontradiktorne, poput Sto\u017eera ili Svjetske zdravstvene organizacije ili pak Europske komisije, mogu\u0107e je i usporedno sa stvaranjem vlastitog i proaktivnog epidemiolo\u0161kog menad\u017ementa, koji vodi pozitivnom scenariju&ldquo; (Rafolt, 2020, http).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn191\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn191\"><\/a><a href=\"#_ftnref191\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>191<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nSociolozi Branko An\u010di\u0107 sa zagreba\u010dkog Instituta za dru\u0161tvena istra\u017eivanja i Dra\u017een Cepi\u0107 sa Sveu\u010dili\u0161ta u Zadru proveli su istra\u017eivanje pod nazivom &ldquo;Tko su antimaskeri u Hrvatskoj? Prilog istra\u017eivanju antimaskerske reakcije tijekom pandemije bolesti COVID-19 u Hrvatskoj&rdquo; u znanstvenom \u010dasopisu <em>Sociologija i prostor<\/em>. Zaklju\u010duju da kad se gleda klasna pripadnost antimaskera bez umirovljenika, najvi\u0161e ih je u radni\u010dkoj klasi (25,2%) te u vi\u0161oj klasi (13,6%) te da iako se \u010dini da ih u javnosti, a osobito na dru\u0161tvenim mre\u017eama ima puno, &bdquo;istra\u017eivanje je pokazalo da se u Hrvatskoj samo 13 posto osoba izja\u0161njava kao antimaskeri a me\u0111u njima je 2,7 posto onih koji misle da korona ne postoji&ldquo;. Pritom istra\u017eiva\u010di isti\u010du da je pandemija tuma\u010dena razli\u010ditim teorijama zavjere, &bdquo;od interpretacija da je rije\u010d o virusu kreiranom u kineskom laboratoriju, preko toga kako se prenosi kroz 5G mre\u017eu do toga kako Bill Gates \u017eeli masovno procijepiti svjetsku populaciju s namjerom da ubije ve\u0107inu ljudi&ldquo; (RTL, 2021).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn192\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn192\"><\/a><a href=\"#_ftnref192\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>192<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nUsp. video: <a href=\"https:\/\/www.youtube.com\/watch?v=2o27_B2tNIA&#038;t=299s\">https:\/\/www.youtube.com\/watch?v=2o27_B2tNIA&amp;t=299s<\/a><\/p>\n<p><\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bagar, Lara, &bdquo;<em>Ljeto koronarno&ldquo; 2020. je po\u010delo: Fort Bourguignon za neke nove generacije<\/em>. <em>Glas Istre<\/em>, https:\/\/www.glasistre.hr\/glazba\/ljeto-koronarno-2020-je-pocelo-fort-bourguignon-za-neke-nove-generacije-651481, 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Clastres, Pierre, <em>Dru\u0161tvo protiv dr\u017eave: istra\u017eivanja iz politi\u010dke antropologije<\/em>, Disput Zagreb 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u0110ur\u0111evi\u0107, Goran i Suzana Marjani\u0107, <em>\u0160i\u0161mi\u0161<\/em>. U: Politi\u010dki leksikon: pandemije<em>. <\/em>ur.Zlatko Buka\u010d, Biljana Ka\u0161i\u0107, Jelena Kupsjak, Atila Luki\u0107 i Gordan Maslov. https:\/\/www.politicki-leksikon.com\/sismis-demonizirani-kineski-sismis\/, 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Furedi, Frank, <em>Politika straha<\/em>: <em>s onu stranu ljevice i desnice<\/em>, Izdanja Antibarbarus, Zagreb 2008.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Furedi, Frank, <em>Poziv na teror: rastu\u0107e carstvo nepoznatog<\/em>. Naklada Ljevak, Zagreb 2008. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Herek, Snje\u017eana, <em>Od sutra u Austriji obvezna FFP2 maska, kazna 25 eura<\/em>, https:\/\/www.vecernji.hr\/vijesti\/od-sutra-u-austriji-obvezna-ffp2-maska-kazna-25-eura-1463429, 2021.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Horvat, Danko, <em>Novog lockdowna vi\u0161e ne\u0107e biti, a milijarde iz EU sti\u017eu po\u010detkom 2021<\/em>. (razgovarao Gojko Drlja\u010da). Jutarnji list 13. lipnja 2020., str. 46-47.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&bdquo;The Event 201 scenario&ldquo;. https:\/\/www.centerforhealthsecurity.org\/event201\/scenario.html <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Krni\u0107, Ivana, <em>Maske od jeseni obavezne za sve? Trebat \u0107e se nositi u zatvorenom prostoru, javnom prijevozu i mjestima gdje se okuplja ili boravi ve\u0107i broj ljudi<\/em>, https:\/\/www.jutarnji.hr\/vijesti\/hrvatska\/maske-od-jeseni-obavezne-za-sve-trebat-ce-se-nositi-u-zatvorenom-prostoru-javnom-prijevozu-i-mjestima-gdje-se-okuplja-ili-boravi-veci-broj-ljudi-10398514, 2020. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Krni\u0107 Ivana i \u017dabec Kre\u0161imir, 2020. <em>Maske postaju obavezne, a Sto\u017eer \u0107e danas donijeti jo\u0161 odluka, saznali smo o \u010demu se radi<\/em>!. https:\/\/www.jutarnji.hr\/vijesti\/hrvatska\/maske-postaju-obavezne-a-stozer-ce-danas-donijeti-jos-odluka-saznali-smo-o-cemu-se-radi-15007147, 2020. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">LeFort, Pierre i<em>Genevi\u00e8ve<\/em>, <em>Maska. <\/em>Zagreb: Kulturno informativni centar, Jesenski i Turk, Zagreb 2010.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Leone, Massimo, <em>The semiotics of the anti-COVID-19 mask<\/em>, https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/10350330.2020.1868943, 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lozica, Ivan, <em>Hrvatski karnevali<\/em>, Golden marketing, Zagreb 1997.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lynteris, Christos,\u00a0 <em>Plague Masks: The Visual Emergence of Anti-Epidemic Personal Protection Equipment<\/em>, https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/01459740.2017.1423072, 2018.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Marjani\u0107, Suzana. 2014. <em>Kronotop hrvatskoga performansa: od Travelera do danas<\/em>. Zagreb: Institut za etnologiju i folkloristiku, Udruga Bijeli val, \u0160kolska knjiga, Zagreb 2017.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Marjani\u0107, Suzana, <em>Postajanje-Drugim: fragmenti ma\u010dkara Dalmatinske zagore<\/em>, U: \u017dupa Ogorje &#8211; Putovima \u017eivota i vjere izme\u0111u Svilaje i Mose\u0107a (zbornik radova). Vicko Kapitanovi\u0107, ur. Split: Kulturni sabor Zagore, Franjeva\u010dka provincija Presvetoga Otkupitelja, Odsjek za povijest Filozofskog fakulteta u Splitu; Ogorje: \u017dupa sv. Jure mu\u010denika; Crivac: \u017dupa sv. Franje Asi\u0161kog, 523-536.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mitrovi\u0107, Mia, <em>Pogledajte koliko kod nas ko\u0161taju maske koje su obvezne u Bavarskoj: Nema navale<\/em>, https:\/\/www.vecernji.hr\/zagreb\/objavljene-cijene-maski-koje-su-od-nedavno-obvezne-u-bavarskoj-u-hrvatskoj-nam-jos-ne-trebaju-1462676, 2021.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pavi\u0107, Snje\u017eana, <em>Njema\u010dka ulazi u jo\u0161 striktniji lockdown od dosada\u0161njeg: Najve\u0107a promjena ti\u010de se maski<\/em>. https:\/\/www.jutarnji.hr\/vijesti\/svijet\/njemacka-ulazi-u-jos-striktniji-lockdown-od-dosadasnjeg-najveca-promjena-tice-se-maski-15044075, 2021.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Rafolt, Leo, <em>Pla\u0161i me izostanak pozitivnog scenarija oko korona-krize<\/em>. (razgovarao Sre\u0107ko Pulig). <em>Novosti<\/em>, 28. srpnja 2020. https:\/\/www.portalnovosti.com\/leo-rafolt-plasi-me-izostanak-pozitivnog-scenarija-oko-korona-krize<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Riemen, Rob, <em>Vje\u010diti povratak fa\u0161izma. <\/em>2. izdanje, TIM press, Zagreb 2015.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">RTL, <em>Otkriveno tko su antimaskeri u Hrvatskoj, u kojim strankama ih je najvi\u0161e, ali i koliko ljudi vjeruje da korona \u2013 ne postoji<\/em>. https:\/\/www.rtl.hr\/vijesti-hr\/novosti\/hrvatska\/4015628\/otkriveno-tko-su-antimaskeri-u-hrvatskoj-u-kojim-strankama-ih-je-najvise-ali-i-koliko-ljudi-vjeruje-da-korona-ne-postoji\/, 2021.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Stuxnet<\/em>, https:\/\/en.wikipedia.org\/wiki\/Stuxnet <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>The SPARS Pandemic Scenario,<\/em> https:\/\/localnews8.com\/coronavirus-coverage\/<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Trnka, Susanna, <em>First in Masks? How Czechs Wore Face Masks When There Weren&rsquo;t Any Available<\/em>, http:\/\/somatosphere.net\/2020\/first-in-masks.html\/, 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tuttle, Merlin D., <em>Give Bats a Break<\/em>. Issues in Science and Technology 33\/3, 2017, str. 41\u201350. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Weiss, Aurora, <em>Austrija produ\u017eila lockdown, a obavezno i no\u0161enje FFP2 maske<\/em>. https:\/\/www.24sata.hr\/news\/austrija-produzila-lockdown-a-obavezno-i-nosenje-ffp2-maske-740200, 2021. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zakaria, Fareed,<em> Deset lekcija za svije poslije pandemije<\/em>. Fraktura, Zagreb 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Foto-prilozi:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/suzan01.png\" alt=\"\" width=\"272\" height=\"481\" \/><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/suzan02.png\" alt=\"\" width=\"329\" height=\"583\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Foto 1: Marko Markovi\u0107: Dnevnik straha (2020) <\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/suzan03.png\" alt=\"\" width=\"376\" height=\"530\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Foto 2: Kola\u017e Dada-Joker, kola\u017e \u2013 George Grosz: Dada smrt + Joker u izvedbi Joaquina Phoenixa; koncept: Suzana Marjani\u0107; dizajn: Bojan Ko\u0161ti\u0107, plakat skupne izlo\u017ebe Disimulacija maske (AK galerija, Koprivnica, sije\u010danj 2021).<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/suzan04.png\" alt=\"\" width=\"612\" height=\"405\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Foto 3: Darko Brajkovi\u0107 \u0110epeto Njapo: Almost Human (2020). Foto: Dejan \u0160tifani\u0107<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/suzan05.png\" alt=\"\" width=\"601\" height=\"401\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Foto 4: Robert Franciszty: Antikorona hepening ili &bdquo;Ako ne mogu plesati, ne \u017eelim biti dio va\u0161e revolucije&ldquo;, FAKI, Zagreb, MEDIKA, 2020. Fotografija: Karla Budi\u0161\u0107ak<\/em><a name=\"_ftnref192\"><\/a><a href=\"#_ftn192\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>192<\/strong><\/span>]<\/sup><\/a><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Dissimulations of the Mask in Twin Pandemic <br \/>\nYears 2020-2021:<br \/>\nPerformance, Protection and Subversion<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Through the exhibition works of the collective exhibition Disimulation of the Mask (Koprivnica Gallery AK, 23 January \u2013 6 February 2021), the article interprets the performance dimension of pandemic masks, which can be considered as the object of the twin years 2020-2021 (Leone, 2020).<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>masks, pandemic COVID-19, the exhibition Disimulation of the Mask (Koprivnica Gallery AK, 23 January \u2013 6 February 2021).<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"10inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#22 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.10\">10.46640\/imr.10.19.10<\/a><br \/>\nUDK 314.151.3-054.73:638.252*Covid-19<\/p>\n<p>Prethodno priop\u0107enje<\/p>\n<p>Preliminary communication<\/p>\n<p>Primljeno: 25.2.2021.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Amela Deli\u0107 i Selma Begi\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Sveu\u010dili\u0161te u Tuzli<br \/>\n  Bosna i Hercegovina<br \/>\namela.delic@untz.ba<\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Filozofski fakultet Tuzla<br \/>\n  Bosna i Hercegovina<br \/>\nselma.begic94@hotmail.com<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Od rije\u010di do \u017eice: Targetiranje migranata i izbjeglica kao <br \/>\nizvora i prijenosnika zaraze COVID-19 bolesti<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/A. Delic i S. Begic, Od rijeci do zice Targetiranje migranata i izbjeglica kao izvora.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (463 KB), Hrvatski, Str. 3129 &#8211; 3145<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nPandemija virusa COVID-19 podsjetila je javnost \u0161irom svijeta da su mnogi masovni mediji posebno u kriznim situacijama podlo\u017eni zloupotrebama. Osim la\u017enih vijesti, teorija zavjera i masovne histerije koja se \u0161irila u medijskom diskursu, nezaobilazno su se na meti medijskih optu\u017ebi i sumnji na\u0161li migranti i izbjeglice \u0161irom svijeta. Predrasude, stereotipi i uop\u0107e vrlo kruti i netolerantni modeli mi\u0161ljenja transparentirali su se u odnosu spram gra\u0111ana azijskog porijekla, muslimana, \u017didova. U bosanskohercegova\u010dkim medijima posebno su negativno bili predstavljeni ljudi u pokretu, gra\u0111ani \u010diji je \u201cgoli \u017eivot\u201d (Agamben) stavljen van pravnog okvira, a tako i van okvira novinarskog profesionalizma.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nPokrenuti su antimigrantski orijentirani web portali, vo\u0111ena je antimigrantska kampanja kroz \u010dlanke koji su kori\u0161tenjem metafora, razli\u010ditih tehnika pristranosti, logi\u010dkih pogre\u0161aka, nametali po\u017eeljna vi\u0111enja nepo\u017eeljnih \u201edrugih\u201d. U ovom radu analizirali smo la\u017ene vijesti kreirane o migrantima i izbjeglicama kao opasnim prenosiocima zaraze, tekstove na portalima orijentiranim na pisanje protumigrantskih tekstova, \u010dlanke mainstream portala u Bosni i Hercegovini o migracijama. Koristili smo kriti\u010dku analizu medijskog diskursa, anlizirali smo upotrijebljene metafore, logi\u010dke gre\u0161ke i druge tehnike pristranog izvje\u0161tavanja. Za postavljanje teorijskog dijela koristili smo djela Teuna van Dijka o kriti\u010dkoj analizi diskursa, Georgija Agambena o svetom \u017eivotu i tankoj granici izme\u0111u \u017eivota izvan prava i smrti, analizom logi\u010dkih pogre\u0161aka Predraga Stojadinovi\u0107a, tehnikama pristranog izvje\u0161tavanja koje obja\u0161njava Najil Kurti\u0107.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>pandemija, virus COVID-19, migranati, izbjeglice, medij, masovni mediji, la\u017ene vijesti, prenosioci zaraze.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Teorijsko razmatranje<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&bdquo;Neke misli kojih nismo svjesni mogu se pretvoriti u duhove&ldquo; (David 2014:141). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ovako je u djelimi\u010dno autobiografskom romanu koji govori o iskustvima \u017eidovskih porodica u Srbiji tokom II svjetskog rata, nazvanom <em>The House of Remembering and Forgetting,<\/em> Filip David opisivao unutarnji svijet i promi\u0161ljanja jednog od protagonista. Junak romana, Albert Weisz poku\u0161ava razumjeti naizgled nerazumljivo \u2013 izvore zla u ljudima, ali na jednom mjestu u romanu zaklju\u010duje kako je bilo &bdquo;glupo tra\u017eiti simboli\u010dko zna\u010denje u svemu&ldquo; (David, 2014: 144). Kada bismo imali priliku razgovarati s Albertom, poru\u010dili bismo mu da uvijek traga za simboli\u010dkim zna\u010denjem jer \u0107e se skrivena zla misao i rije\u010d lako iz, naizgled bezopasne simbolike, pretvoriti u akte nasilja. U kreiranju zna\u010denja, procesu semioze i razumijevanja stvarnosti u svakom dru\u0161tvu mediji su neizostavna karika u oblikovanju diskursa o zna\u010dajnim dru\u0161tvenim temama. Ni primjer s kriznom situacijom nastalom nakon progla\u0161enja koronavirusa svjetskom opasno\u0161\u0107u nije bio izuzetak. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Nakon progla\u0161enja pandemije 12. o\u017eujka 2020.<a name=\"_ftnref193\"><\/a><a href=\"#_ftn193\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>193<\/strong><\/span>]<\/sup><\/a>, uslijedila je i masmedijska infodemija, odnosno &bdquo;pandemija neta\u010dnih informacija&ldquo; (Dutta, 2020)<a name=\"_ftnref194\"><\/a><a href=\"#_ftn194\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>194<\/strong><\/span>]<\/sup><\/a>. U toku trajanja pandemije (infodemije), mnoge su se vjerske zajednice suo\u010dile s la\u017enim informacijama koje su o njima \u0161irili mediji namjenski kreirani za propagandne aktivnosti, ali i ve\u0107 etablirani mediji, pa i javne li\u010dnosti. Institut <em>Poynter<\/em> objavio je poseban \u010dlanak posve\u0107en raskrinkavanju la\u017enih informacija o tome da gra\u0111ani razli\u010dite religijske vjeroispovjesti, rase ili gra\u0111ani iz razli\u010ditih dr\u017eava bolje\/gore podnose koronavirus. Tako su pokazali da su u medijima muslimani, Kinezi, gra\u0111ani subsaharske Afrike, \u010desto la\u017eno predstavljani kao gra\u0111ani koji su navodno otporni na novi virus (Tard\u00e1guila, 2020). U Bosni i Hercegovini, pandemija je uzburkala emocije prema trenutno virusu najizlo\u017eenijoj kategoriji dru\u0161tva \u2013 migrantima i izbjeglicama. U ovom smo istra\u017eivanju koristili kriti\u010dku analizu medijskog diskursa da otkrijemo skrivena zna\u010denja, odnosno skrivenu simboliku rije\u010di i re\u010denica plasiranih u mainstream i tzv. alternativnim medijima i izjavama zvani\u010dnika. Od koristi nam je bilo promi\u0161ljanje Teuna van Dijka o na\u010dinima medijske proizvodnje smisla. Van Dijk (2010) poja\u0161njava da su \u010dak i slobodniji mediji skloni ignoriranju ili negiranju problema \u0161irenja rasnih i drugih predrasuda putem vlastitih komunikacijskih kanala. Prema ovom teoreti\u010daru, mediji sudjeluju u marginaliziranju ljudi u pokretu tako \u0161to ih predstavljaju kao ozbiljan problem, a rijetko uo\u010davaju ili analiziraju doprinos novih gra\u0111ana za etni\u010dku i kulturnu raznolikost ili demografiju. Nerijetko se izbjeglice i migranti predstavljaju kao osobe koje zloupotrebljavaju dr\u017eavnu pomo\u0107, kao lopovi ili varalice, dok se istovremeno rijetko kritiziraju napadi na njih, ili se analiziraju slo\u017eeni uzroci migracija. Konflikt je naj\u010de\u0161\u0107a vrijednost vijesti na osnovu koje \u0107e ovi ljudi dospjeti u medijski diskurs. Zato, da bi se shvatili razmjeri negativne medijske prezentacije osoba u pokretu, Van Dijk predla\u017ee op\u0161iran monitoring medijskih sadr\u017eaja i kriti\u010dku analizu diskursa (CDA), kako bi se problem prvo razumio i odredile njegove klju\u010dne zna\u010dajke, a potom i djelovalo na predusretanju izvje\u0161tavanja kojim se nanosi \u0161teta ne samo izbjeglicama i migrantima, nego uop\u0107e kulturi tolerancije i multikulturalizma. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kriti\u010dka analiza medijskog diskursa treba biti fokusirana na razumijevanje na\u010dina na koji dominacija biva producirana i dijeljena kroz medijski govorni \u010din. Pod dominacijom autor misli na mo\u0107 &bdquo;elita, institucija ili grupa koja rezultira dru\u0161tvenom nejednako\u0161\u0107u, uklju\u010duju\u0107i politi\u010dku, kulturnu, vjersku, rasnu, klasnu i etni\u010dku nejednakost&ldquo;, dok kriti\u010dka analiza diskursa &bdquo;\u017eeli znati koje strukture, stategije ili druga svojstva teksta, govor, verbalnu interakciju ili komunikativne \u010dinove&ldquo; mediji koriste da bi reproducirali modele dominacije (Van Dijk, 1993: 250). Najil Kurti\u0107 diskurs definira kao &bdquo;strukturiranu semioti\u010dku radnju&ldquo; (Kurti\u0107, 2006: 153), a ona je, kako ka\u017ee, &bdquo;odre\u0111ena u velikoj mjeri intencijom subjekata; prvenstveno slobodnom voljom da u\u010destvuju u dijalogu a potom i time \u0161ta \u017eele priop\u0107iti jedan drugom i \u0161ta \u0107e dopustiti da im se priop\u0107i&ldquo; (Ibid). Kontrola mo\u0107nih danas se, prema Van Dijku i Castellsu, sve vi\u0161e ogleda u njihovoj kognitivnoj mo\u0107i ovladavanja diskursom i manipulacijom zna\u010denjima. Zbog toga je i uloga medija ve\u0107a, a samim time je i vi\u0161e posla za analizu, jer je svakodnevni \u017eivot pro\u017eet &bdquo;komunikacionim mre\u017eama koje prera\u0111uju znanje i misli kako bi stvorili i razorili povjerenje, koje predstavlja presudan izvor mo\u0107i&ldquo; (Kastels, 2009: 38). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U kriti\u010dkoj analizi diskursa treba posebno obratiti pa\u017enju i na dostupnost komunikacijskih kanala razli\u010ditim izvorima, a uobi\u010dajeno je da u tim kanalima uglavnom dominiraju mo\u0107ni. Sli\u010dno tome, ka\u017ee Van Dijk &bdquo;nedostatak mo\u0107i mo\u017ee se mjeriti nedostatkom aktivnosti ili kontroliranog pristupa diskursu&ldquo; (Van Dijk, 1993: 256). Tako, prisustvom migranata i izbjeglica kao izvora informacija u masmedijskim \u010dlancima mo\u017eemo zaklju\u010diti ne\u0161to i o njihovoj dru\u0161tvenoj mo\u0107i, a prema istra\u017eivanjima u medijima iz Bosne i Hercegovine, Srbije i Hrvatske, migranti i izbjeglice se kao izvori informacija pojavljuju u samo 10% novinskih \u010dlanaka (Hrnji\u0107 Kuduzovi\u0107, 2017). Stavove, o\u010dekivanja, interpretacije doga\u0111aja, postavljanje medijske agende, Van Dijk naziva &bdquo;dru\u0161tvenom kognicijom&ldquo;. Dru\u0161tvena kognicija ili spoznaja utje\u010de i na individualne stavove gra\u0111ana, ali i obratno, individualna mi\u0161ljenja koja uspijevaju dobiti dru\u0161tveni status zahvaljuju\u0107i medijskoj pokrivenosti mogu formirati ili barem utjecati na formiranje dru\u0161tvene spoznaje. Izuzimanjem relevantnih problema izbjeglica i migranata u medijima, ti problemi ostaju i izvan dru\u0161tvene spoznaje. Takve vrste obrazaca razmi\u0161ljanja, Teun Van Dijk naziva ideologijama, a \u010ditaocima je te\u0161ko uo\u010diti njihovo prisustvo u medijima jer su obrasci skriveni tehnikama pristranog izvje\u0161tavanja kao \u0161to su &bdquo;pristrasan izbor teme, pristrasno filtriranje \u010dinjenica, pristrasno nagla\u0161avanje pojedinih aspekata pri\u010de (bojenje), pristrasno smje\u0161tanje doga\u0111aja i li\u010dnosti u obja\u0161njavaju\u0107e kontekste, zadr\u017eavanje rasprave unutar granica prihvatljivih pretpostavki, pristrasna hijerarhizacija vijesti&ldquo; (Kurti\u0107, 2006: 99). Najuobi\u010dajeniji model diskursa kojeg karakterizira asimetri\u010dnost, odnosno dominacija jednih nad drugima u medijskom tekstu mo\u017ee se, prema Van Dijku, prikazati na sljede\u0107i na\u010din: Najprije imamo niz negativnih zaklju\u010daka koji navodno slijede iz \u010dinjenica, iako je njihova reprezentativnost i relevantnost upitna. Potom slijede logi\u010dke figure (naj\u010de\u0161\u0107e hiperbola) kojima se nagla\u0161avaju &bdquo;&lsquo;njihova&rsquo; negativna i &lsquo;na\u0161a&rsquo; pozitivna pona\u0161anja&ldquo;. Leksi\u010dki stil u daljem tekstu obi\u010dno odlikuju birane rije\u010di (pozitivne ili negativne) koje impliciraju odre\u0111ene vrste zaklju\u010daka, pa se potom pri\u010da razvija na na\u010din da se daju slikoviti detalji o negativnim aspektima doga\u0111aja. Konstantno se u strukturi \u010dlanka nagla\u0161avaju negativni postupci manjinske grupe, naprimjer u lidovima, naslovima, sa\u017eecima i drugim elementima teksta. U kona\u010dnici sve zavr\u0161ava citiranjem navodno kredibilnih izvora, svjedoka ili eksperata (Van Dijk, 1993: 264). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Osim navedenog modela pristranog diskursa, i prisustvo logi\u010dkih pogre\u0161aka u tekstu mo\u017ee ukazivati na dezinformacije ili malinfomracije. U Izvje\u0161taju Vije\u0107a Evrope o informacijskom poreme\u0107aju razlikuju se tri tipa la\u017enih infomracija me\u0111u kojima su misinformacije, malinformacije i dezinformacije. Za na\u0161u analizu relevantne su malinformacije a to su &bdquo;\u010desto istinite informacije koje se dijele kako bi nekom nanijele \u0161tetu&ldquo; (Wardle, Derakhshan, 2017:10). To su istinite, ali razli\u010ditim tehnikama pristranosti ure\u0111ivane informacije.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Logi\u010dke pogre\u0161ke koje su bile analizirane u ovom radu detaljno su obja\u0161njene u knjizi Predraga Stojadinovi\u0107a <em>50 logi\u010dkih gre\u0161aka za koje treba da znate<\/em>. Prva od analiziranih je pogre\u0161ka izvo\u0111enja pogre\u0161nog zaklju\u010dka iz dostupnih premisa, poznatija kao pogre\u0161ka <em>ne slijedi<\/em>, potom <em>pogre\u0161ka ignoriranja<\/em> u kojoj zaklju\u010dak ili argument mo\u017ee biti validan ali &bdquo;se ne odnosi na postavljenu temu ili ne odgovara na postavljeno pitanje&ldquo; (Stojadinovi\u0107, 2014: 4). Vrlo \u010desta pogre\u0161ka u medijima je i tzv. <em>crvena haringa<\/em>, a nastaje kada osoba koja govori, novinar ili sagovornik skre\u0107e s teme razgovora, a jednako je kori\u0161tena i pogre\u0161ka nazvana <em>stra\u0161ilo <\/em>koja nastaje kada se krivotvori mi\u0161ljenje oponenata kako bi se ono lak\u0161e opovrglo. <em>Pozivanje na emocije<\/em> kao pogre\u0161ka koju Stojadinovi\u0107 dalje dijeli na: pozivanje na posljedice, strah, komplimente, sa\u017ealjenje, ismijavanje, pozivanje na inat ili pri\u017eeljkivanje, uo\u010dava se u brojnim tekstovima kojima se nastoji uspotaviti relacija izme\u0111u migracija i \u0161irenja virusa korona. Postoji jo\u0161 niz pogre\u0161aka koje su autori identificirali, no za ovu analizu diskursa biti \u0107e dovoljne spomenute. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Osim logi\u010dkih pogre\u0161aka, u stvaranju antimigrantskog narativa zna\u010dajnu ulogu ima i metafora. Ova stilska figura nam poma\u017ee da opi\u0161emo svoja iskustva, iska\u017eemo emocije i razmi\u0161ljanja ili se obratimo drugim ljudima. Kako su istakli istra\u017eiva\u010di Mark Johnson i George Lakoff u svom \u010dlanku <em>Metaphors We Liveby<\/em>, cijelo na\u0161e razmi\u0161ljanje je metafori\u010dno (Johnson i Lakoff, 1980: 147). Izlo\u017eeni odre\u0111enim metaforama, mo\u017eemo razviti vrlo neprijateljske osje\u0107aje prema nekim skupinama ljudi, jer upravo metafore oblikuju na\u0161e ideje i razmi\u0161ljanja. U studiji koja je 2011. godine sporovedena na Stanfordu<a name=\"_ftnref195\"><\/a><a href=\"#_ftn195\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>195<\/strong><\/span>]<\/sup><\/a>, sudionici su pro\u010ditali odlomak teksta koji je opisivao zlo\u010din kao &bdquo;zvijer koja vreba&ldquo; zajednicu ili &bdquo;virus koji zara\u017eava&ldquo; grad. Oni koji su bili izlo\u017eeni metafori &bdquo;zvijer&ldquo; vjerovali su da se pitanje zlo\u010dina treba rje\u0161avati krivi\u010dnim putem, poput produ\u017eivanja boravka u zatvoru ili drugim represivnim krivi\u010dnim kaznama, dok su oni koji su bili izlo\u017eeni metafori &bdquo;virus&ldquo; smatrali da se pitanje zlo\u010dina treba rje\u0161avati primjenom reformativnih rje\u0161enja koja se bave tzv. temeljnim uzrocima zlo\u010dina. Ova studija je pokazala da je utjecaj metafore zna\u010dajan, ali je u isto vrijeme bio i prikriven: na pitanje za\u0161to su sudionici do\u0161li do ovakvih zaklju\u010daka gotovo nijedan sudionik nije spomenuo metaforu. Druga studija<a name=\"_ftnref196\"><\/a><a href=\"#_ftn196\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>196<\/strong><\/span>]<\/sup><\/a> koju su sproveli istra\u017eiva\u010di sa Univerziteta Kanzas i Arizona imala je za cilj pokazati mogu li metafore da utjecati na pove\u0107anje antimigracijskih stavova. Sudionici su pro\u010ditali odlomak o tome kako bakterije iz zraka mogu biti opasne za zdravlje. Potom su pro\u010ditali odlomak koji je metafori\u010dki opisivao Sjedinjene Dr\u017eave kao fizi\u010dko tijelo. To ih je navelo da izraze vi\u0161e antimigracijskih osje\u0107aja nego kad su bakterije u zraku opisane kao bezopasne i kada su Sjedinjene Dr\u017eave opisane bez ovih metafora. Oni su imali posebno negativne stavove prema imigrantima koji ulaze u Sjedinjene Dr\u017eave. Istra\u017eiva\u010di<a name=\"_ftnref197\"><\/a><a href=\"#_ftn197\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>197<\/strong><\/span>]<\/sup><\/a> iz Kanade sugeriraju da nas evociranje osje\u0107aja fizi\u010dkog ga\u0111enja ili \u010ditanje medijskih tekstova koji izazivaju odvratnost, mo\u017ee natjerati da dehumaniziramo druge &#8211; uskra\u0107uju\u0107i i ignoriraju\u0107i njihova slo\u017eena unutarnja stanja i emocije. \u0160to nam se vi\u0161e drugi gade i gledamo ih kao &bdquo;odvratna&ldquo; stvorenja, to \u0107emo vi\u0161e mo\u0107i podr\u017eavati politike koje nas odvajaju od njih. Jedno je istra\u017eivanje<a name=\"_ftnref198\"><\/a><a href=\"#_ftn198\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>198<\/strong><\/span>]<\/sup><\/a> pokazalo da kad su crnci suptilno predstavljeni kao &bdquo;majmunoliki&ldquo;, sudionici su \u010de\u0161\u0107e podr\u017eavali nasilne i agresivne policijske politike&ldquo;. Druga studija<a name=\"_ftnref199\"><\/a><a href=\"#_ftn199\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>199<\/strong><\/span>]<\/sup><\/a> otkrila je da dehumanizacija Arapa predvi\u0111a ve\u0107u podr\u0161ku nasilnim protuteroristi\u010dkim politikama koje uklju\u010duju udare bespilotnih letjelica i mu\u010denje. U istra\u017eiva\u010dkom tekstu na stranici &bdquo;Doktora bez granica&ldquo; (M\u00e9decins Sans Fronti\u00e8res \u2013 MSF) navedeno je da u mnogim sredinama, migranti i izbjeglice \u017eive u nesigurnosti, suo\u010deni su s rizikom hap\u0161enja ili zlostavljanja, te mogu biti stigmatizirani kao &bdquo;nositelji bolesti&ldquo; COVID-19, a &bdquo;najmanje 167 dr\u017eava u potpunosti je ili djelomi\u010dno zatvorilo svoje granice kako bi sprije\u010dilo \u0161irenje virusa COVID-19; te ne \u010dine iznimku za ljude koji tra\u017ee azil&ldquo; (UNHCR).<a name=\"_ftnref200\"><\/a><a href=\"#_ftn200\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>200<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U posljednje vrijeme, pogotovo pojavom velikih migracija s Istoka, globalnim usponom populisti\u010dkih i krajnje desnih politi\u010dkih pokreta, te usljed rasta nacionalisti\u010dkih istupa politi\u010dara \u0161irom svijeta, u\u010destale su negativne metafore prema raseljenim osobama. Pojmovi koji identificiraju razli\u010dite skupine ljudi kao &bdquo;\u0161teto\u010dine&ldquo;, &bdquo;parazite&ldquo;, &bdquo;zombije&ldquo;, &bdquo;demone&ldquo; ili osobe koje &bdquo;\u0161ire bolesti&ldquo;, svakodnevno su prisutni u diskursu kojeg koriste politi\u010dke li\u010dnosti, ali i u tekstovima koje pi\u0161u novinari. Migranti i izbjeglice se sve \u010de\u0161\u0107e koriste za \u0161irenje negativne politi\u010dke propagande<a name=\"_ftnref201\"><\/a><a href=\"#_ftn201\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>201<\/strong><\/span>]<\/sup><\/a>. Negativan kontekst u kojem se spominju migranti i izbjeglice, vidljiv je ve\u0107 u samim naslovima na brojnim portalima u BiH, ali i Regiji<a name=\"_ftnref202\"><\/a><a href=\"#_ftn202\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>202<\/strong><\/span>]<\/sup><\/a>. Cilj ovakvih tekstova i javnih nastupa politi\u010dara koji koriste negativne metafore je dehumanizacija ljudi u pokretu i opravdanje represivnih i neljudskih radnji koje se poduzimaju protiv njih u dr\u017eavama kroz koje prolaze. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Opasni &bdquo;drugi&ldquo;: \u010cemu vodi diskurs isklju\u010divosti?<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U detaljnoj analizi svetog \u017eivota u djelu <em>Homo sacer<\/em> Giorgio Agambena zanimljivo je i razmatranja pitanja svetog \u010dovjeka kao \u010dovjeka koji je, kako autor ka\u017ee &bdquo;osoba postavljena izvan ljudske jurisdikcije&ldquo;,\u00a0 a opet &bdquo;ne prelazi pod bo\u017eansku&ldquo; (Agamben, 2006: 75). Pojam svetog autor prou\u010dava u kontekstu religijske literature ali se i sam poziva na zna\u010dajno Freudovo djelo <em>Totem i tabu <\/em>u kojem je detaljno obja\u0161njeno kako su nerijetko sveti ljudi, uklju\u010duju\u0107i kraljeve ili mrtve kao svete, istovremeno bili smatrani ne\u010distim, prljavim, onima koje se mo\u017ee ubiti, ali se, kako bi Agamben kazao, ne mogu \u017ertvovati. Tabu je onaj koji je &bdquo;uzvi\u0161en i proklet, dostojan obo\u017eavanja i u\u017eas pobu\u0111uju\u0107i&rdquo; (Agamben, 2006: 67). Upravo je sli\u010dna pozicija migranta ili izbjeglice u dana\u0161njoj Bosni i Hercegovini (i drugim dr\u017eavama regije) kao onog koji je izmje\u0161ten izvan zakon, onog na kojem se ne primjenjuju ni zakoni ni na\u010dela medijske ili bilo koje strukovne etike, pa tako mo\u017ee biti izlo\u017een medijskom lin\u010du, ali i fizi\u010dki li\u0161en \u017eivota, uz istovremeno slabo ili nikakvo negodovanje javnosti. S druge strane, pak, doma\u0107e stanovni\u0161tvo pona\u0161a se kao &bdquo;suveren&rdquo; koji je &bdquo;istodobno izvan i unutar pravnog poretka&rdquo;, on je &bdquo;to\u010dka indiferencije, prag na kojemu nasilje prelazi u pravo i pravo u nasilje&rdquo; (Agamben, 2006: 18, 34). Definiraju\u0107i situaciju s migrantima i izbjeglicama kao &bdquo;migrantsku krizu&rdquo;, suvereni su pristali na vladavinu izvanrednog stanja, stanja u kojemu je dozvoljeno izbaciti iz autobusa ljude zbog druga\u010dije boje ko\u017ee, zabraniti im ulazak u pekaru i kada imaju novac, interpretirati migracije u medijima kao &bdquo;poplavu&rdquo; ili &bdquo;sunami migranata&ldquo;. Ljudi u pokretu ili <em>homo sacers<\/em> su ljudi koji su u bosanskohercegova\u010dkom ali i dru\u0161tvu svijeta isklju\u010deni, promatrani kao iznimka ili izuzetak, te tako &bdquo;kao \u0161to se u suverenoj iznimci zakon primjenjuje na izniman slu\u010daj ne primjenjuju\u0107i se, odmi\u010du\u0107i se od njega, tako <em>homo sacer<\/em> pripada Bogu u obliku nemogu\u0107nosti \u017ertvovanja i uklju\u010den je u zajednicu u obliku mogu\u0107nosti biti ubijen&ldquo; (Agamben, 2006: 75). U raspravi o rastu i eksalaciji nacizma u Njema\u010dkoj tokom II svjetskog rata, Agamben zaklju\u010duje da su nacizam i fa\u0161izam eskalirali u trenucima kada je postala nejasna granica izme\u0111u &bdquo;\u010dovjeka i dr\u017eavljanina&ldquo;, te da je &bdquo;&lsquo;kona\u010dno rje\u0161enje&rsquo;&ldquo; bilo mogu\u0107e tek nakon &bdquo;posvema\u0161nje denacionalizacije&ldquo; \u017didova koji su nakon \u0161to im je oduzeto dr\u017eavljanstvo poslani u koncentracione logore (Agamben, 2006: 113-115). Na sli\u010dan su na\u010din izbjeglice i migranti &bdquo;zaglavljeni&ldquo; u nedefiniranoj poziciji izme\u0111u dr\u017eavljanina i ljudi koji nemaju nikakva prava u dr\u017eavama kroz koje prolaze, oni su ustvari goli \u017eivoti ili <em>homo sacers<\/em> za koje ne va\u017ei pravo primjenjivo na sve ostale. &bdquo;U sistemu Dr\u017eave-nacije, takozvana se sveta i neotu\u0111iva prava \u010dovjeka pokazuju li\u0161enima bilo kakve za\u0161tite i bilo kakve realnosti u onom trenutku u kojima ih nije mogu\u0107e predstaviti kao prava dr\u017eavljanina neke dr\u017eave&ldquo;, a u takvom sistemu biti izbjeglica, zna\u010di &bdquo;pokazati ostatak izme\u0111u ro\u0111enja i nacije&ldquo;, te tako &bdquo;izbjeglica za \u010das na politi\u010dkoj sceni prikazuje onaj goli \u017eivot koji je njegova skrivena pretpostavka&ldquo; (Agamben, 2006: 111-113). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Metodolo\u0161ki okvir i rezultati analize<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Metodom prethodno opisane kriti\u010dke analize diskursa uz kombiniranje analize logi\u010dkih pogre\u0161aka, metafora i tehnika pristranosti poku\u0161ali smo analizirati na\u010din na koji dominantna i preferirana zna\u010denja o ljudima u pokretu, a posebno njihovoj situaciji u vrijeme pandemije bivaju oblikovana i prezentirana u medijima u Bosni i Hercegovini. Analizirali smo tekstove s web portala: www.antimigrant.ba, www.klix.ba, www.ve\u010dernji.ba, www.dnevnik.ba, www.nezavisne.com i www.blic.rs. \u017deljeli smo otkriti na koji su na\u010din ovi mediji iz razli\u010ditih podru\u010dja Bosne i Hercegovine i s razli\u010ditim etni\u010dkim fokusom govorili o migrantima i izbjeglicama u kontekstu njihove navodne povezanosti s koronavirusom. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>&nbsp;<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Logi\u010dke pogre\u0161ke<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U analiziranim tekstovima najprisutnija je logi\u010dka pogre\u0161ka <em>apel ne emocije<\/em> (naj\u010de\u0161\u0107e strah). Uglavnom je ta pogre\u0161ka napravljena ve\u0107 u samom naslovu tekstova. To je slu\u010daj sa \u010dlancima na portalima www.klix.ba ( &bdquo;<em>Migranti ponovo dolaze u Tuzlu: Sve vi\u0161e maloljetnika bez pratnje o kojima se ni\u0161ta ne zna&ldquo;<\/em><a name=\"_ftnref203\"><\/a><a href=\"#_ftn203\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>203<\/strong><\/span>]<\/sup><\/a>), potom www.antimigrant.ba (&bdquo;<em>Kako rije\u0161iti problem migranata u vremenu borbe s koronavirusom<\/em>?&ldquo;<a name=\"_ftnref204\"><\/a><a href=\"#_ftn204\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>204<\/strong><\/span>]<\/sup><\/a>), www.blic.rs (&bdquo;<em>Ozbiljna bezbednosna pretnja: Veliki problem predstavlja to \u0161to je identitet migranata nepoznat&ldquo;<\/em><a name=\"_ftnref205\"><\/a><a href=\"#_ftn205\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>205<\/strong><\/span>]<\/sup><\/a>).>Portal Klix dalje pi\u0161e kako je &bdquo;zabrinjavaju\u0107e&ldquo; da je u Tuzli prisutno sve vi\u0161e maloljetnika koji su, kako portal navodi &bdquo;bez pratnje&ldquo;. Nije jasno \u0161ta novinar ovog medija misli pod time da se na ulicama &bdquo;bilje\u017ee&ldquo; i &bdquo;porodi\u010dna grupiranja&ldquo;. Najprije, ne znamo tko ih bilje\u017ei, a sam pojam &bdquo;grupiranja&ldquo; u ovom kontekstu ima negativne konotacije jer izaziva strah. Na fotografijama se pojavljuju uglavnom izbjeglice i migranti mla\u0111e \u017eivotne dobi i mu\u0161kog spola, a ponegdje je i u tekstovima nagla\u0161eno da je rije\u010d &bdquo;uglavnom&ldquo; o mladi\u0107ima. Tako je na portalu www.dnevnik.ba u vijesti pod naslovom &bdquo;<em>U BiH 5500 migranata, kretanje u porastu nakon ubla\u017eavanja mjera zbog pandemije&ldquo;<\/em><a name=\"_ftnref206\"><\/a><a href=\"#_ftn206\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>206<\/strong><\/span>]<\/sup><\/a> novinar napisao da su u prihvatnim centrima registrirani &bdquo;ve\u0107inom mla\u0111i mu\u0161karci&ldquo;. Iako na prvi pogled nema ni\u0161ta sporno u navo\u0111enju ovog podatka, njime se ipak zbog prethodno objavljivanih tekstova o vojnoj spremnosti migranata sugerira da su u pitanju osobe koje su u punoj fizi\u010dkoj snazi i mo\u017eda spremne za razli\u010dite vrste aktivnosti, pa i kako je ponekad sugerirano, mogu\u0107e vojne ili teroristi\u010dke. Fotografija uz \u010dlanak prikazuje grupu mla\u0111ih migranata mu\u0161kog spola u dru\u0161tvu s predstavnicma IOM-a, a navedeno je i da je u pitanju fotografija iz Arhiva medija.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Web ekstenzija banjalu\u010dkih Nezavisnih novina oti\u0161la je i korak dalje, pa je u tekstu pod naslovom &bdquo;<em>Kriza u USK: Gra\u0111ani u izolaciji, migranti na ulicama&ldquo;<\/em><a name=\"_ftnref207\"><\/a><a href=\"#_ftn207\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>207<\/strong><\/span>]<\/sup><\/a> kroz izjave portparola Ministarstva unutra\u0161njih poslova Unsko-sanskog kantona implicirano da su \u010dak i policijskim slu\u017ebenicima &bdquo;svezane ruke&ldquo; kada je u pitanju postupanje s migrantima i izbjeglicama. U tekstu pod naslovom &bdquo;<em>Lje\u010dili\u0161te kod Biha\u0107a pretvaraju u izolatorij za zara\u017eene migrante&ldquo;<\/em><a name=\"_ftnref208\"><\/a><a href=\"#_ftn208\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>208<\/strong><\/span>]<\/sup><\/a> tako\u0111er pronalazimo <em>apel na emocije<\/em>, i to konkretno bijes i ljutnju, izra\u017eene kroz stavove gra\u0111ana (\u010dija imena ne mo\u017eemo prona\u0107i u \u010dlanku), predsjednika jedne mjesne zajedice, op\u0107inskog vije\u0107nika, te kroz stavove gradona\u010delnika Biha\u0107a. Svi oni su slo\u017eni u jednom \u2013 nedopustivo je otvaranje izolatorija u lje\u010dili\u0161tu Gata. Ipak, iako su sugovornici i opravdano &bdquo;bijesni&ldquo;, nigdje se u tekstu ne govori o kontekstu ovog problema, potencijalnim (ne)opravdanim razlozima za otvaranje izolatorija, a kamoli slo\u017eenoj situaciji u kojoj se dr\u017eava Bosna i Hercegovina na\u0161la budu\u0107i da njen manji entitet uop\u0107e ne dozvoljava zadr\u017eavanje migranata i izbjeglica na tom teritoriju, kao ni politikama susjednih dr\u017eava kada su migracije u pitanju. Tako\u0111er, ovdje se da uo\u010diti i politizacija situacije nagla\u0161avanjem da je &bdquo;tokom predizborne kampanje obe\u0107ano ulaganje u ovaj objekat, a sada se od njega pravi migrantski centar&ldquo;. Tekst je prvobitno objavio Dnevni Avaz, glasilo politi\u010dke partije Stranka za bolju budu\u0107nost Fahrudina Radon\u010di\u0107a (biv\u0161eg Ministra sigurnosti dr\u017eave Bosne i Hercegovine) koji u svojim istupima odgovornost za globalnu migracijsku krizu nastoji prebaciti na jednu (vladaju\u0107u) stranku u Bosni i Hercegovini, a \u0161to mediji bez kriti\u010dkog propitivanja dalje diseminiraju. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Druga \u010desta logi\u010dka pogre\u0161ka je takozvana gre\u0161ka <em>ne slijedi<\/em>. Portal www.antimigrant.ba pi\u0161e da se migranti &bdquo;slobodno kre\u0107u po ulicama&rdquo;, \u010dime se sugerira da bi trebali biti zatvoreni, iako se ova implikacija nastoji maskirati brigom za zdravlje i strahom od koronavirusa. Ipak, u tekstu s portala Radio Slobodna Evropa poja\u0161njeno je da je &bdquo;Krizni \u0161tab Unsko-sanskog kantona donio odluku potpunog ograni\u010davanja kretanja migranata smje\u0161tenih u jedan od \u010detiri prihvatna centra na podru\u010dju ovog kantona&rdquo;, \u0161to zna\u010di da se migranti i izbjeglice ne &bdquo;kre\u0107u slobodno&rdquo; po Unsko-sanskom kantonu kako navodi tekst s portala Antimigrant. Iako je to\u010dno da je u vrijeme pandemije svako okupljanje potencijalna opasnost, budu\u0107i da nije bilo potvr\u0111enog slu\u010daja koronavirusa me\u0111u migrantima, te da se oni ne mogu slobodno kretati Kantonom, nepotrebno je gra\u0111ane dr\u017eati u strahu od njih. U situaciji kakva je pandemija, a koja se prema Agambenovim analizama mo\u017ee okarakterizirati izvanrednim stanjem jer su mnogi propisi stavljeni van snage, mjere kontrole i dr\u017eavnog nadzora su pove\u0107ane, ni\u010dim se ne mo\u017ee opravdati targetirane jedne grupe ljudi kao izvora zaraze (opasnosti), \u010dime ih se dovodi u polo\u017eaj <em>homo sacera<\/em>. U narednoj re\u010denici kori\u0161tena je logi\u010dka gre\u0161ka <em>ne slijedi<\/em> jer se tvrdi da je zbog situacije s koronavirusom ministar sigurnosti Bosne i Hercegovine tra\u017eio izmje\u0161tanje migranata i izbjeglica s ulica. Poznato je da je on sli\u010dne prijedloge imao i ranije i da koronavirus nije jedini uzrok ove najave. Sli\u010dnu gre\u0161ku napravio je i portal www.klix.ba koji zaklju\u010duje da &bdquo;zbog \u010dinjenice da u Tuzli ne postoji prihvatni centar, niti kamp, migranti spavaju u napu\u0161tenim objektima, privatnom smje\u0161taju, parkovima&#8230;&rdquo;. Situacija nije ba\u0161 tako jednostavna kakvom se ovim zaklju\u010dkom \u017eeli predstaviti, i mno\u0161tvo je uzroka za navedeni problem, pored navedene &bdquo;\u010dinjenice&ldquo; da u Tuzli nema obezbje\u0111enih smje\u0161tajnih kapaciteta za ljude u pokretu. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U analiziranom tekstu s portala www.blic.rs uo\u010dena je i logi\u010dka gre\u0161ka poznatija pod nazivom <em>crvena haringa<\/em>. Iskoristio ju je u svojoj izjavi na\u010delnik Uprave policije Ministarstva unutra\u0161njih poslova Republike Srpske kazav\u0161i da svakodnevno oko 100 migranata dolazi iz Sarajeva u Banja Luku, a odatle idu prema Unsko-sanskom kantonu, &bdquo;te \u0107e biti sve agresivniji&ldquo;. \u010cinjenica da migranti dolaze na podru\u010dje Banja Luke i Republike Srpske nema nikakve veze sa najavljenim &bdquo;sve agresivnijim&ldquo; pona\u0161anjem migranata i izbjeglica kojim se javnost nastoji upla\u0161iti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Metafore i negativno konotiraju\u0107e rije\u010di<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Najdalje je u upotrebi rije\u010di i metafora s negativnim konotacijama oti\u0161ao portal www.antimigrant.ba. Sama izjava<a name=\"_ftnref209\"><\/a><a href=\"#_ftn209\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>209<\/strong><\/span>]<\/sup><\/a> ministra sigurnosti iskori\u0161tena u \u010dlanku, prili\u010dno je tendenciozna. Najprije, on nagla\u0161ava da su u pitanju &bdquo;ilegalni ekonomski migranti&ldquo; iako za takvu tvrdnju nema nikakve dokaze. Uop\u0107eno, mediji ne prave distinkciju me\u0111u pojmovima &bdquo;migranti&ldquo;, &bdquo;izbjeglice&ldquo;, &bdquo;ilegalni migranti&ldquo; i &bdquo;tra\u017eitelji azila&ldquo;. Potom su izbjeglice i migranti, kao i u cijelom tekstu, predstavljeni kao pasivni objekti koji \u0107e biti &bdquo;sklonjeni&ldquo;, kojima \u0107e se &bdquo;onemogu\u0107iti nekontrolirano kretanje&ldquo;, koji \u0107e biti &bdquo;smje\u0161teni&ldquo;. U tekstu je znakovita i izjava<a name=\"_ftnref210\"><\/a><a href=\"#_ftn210\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>210<\/strong><\/span>]<\/sup><\/a> gradona\u010delnika Biha\u0107a, koji osim \u0161to je situaciju predstavio kao &bdquo;katastrofu&ldquo;, a migrante kao gola tijela koja &bdquo;treba hraniti&ldquo;, uvodi i metaforu &bdquo;\u010di\u0161\u0107enja grada od tih (migranata op.a.) koji nemaju smje\u0161taj&ldquo;. Ovom metaforom tendenciozno se, no ipak prikriveno, migranti i izbjeglice predstavljaju kao ne\u010disti, prljavi, kao nepo\u017eeljni. Nadalje, ponovo se produbljuje antagonizam na relaciji mi (na\u0161i ljudi, dakle oni koji imaju dr\u017eavljanstvo, suvereni) i oni (migranti, prljavi, denacionalizirani). Online medij www.dnevnik.ba iskoristio je u nadnaslovu ve\u0107 pomenutog teksta<a name=\"_ftnref211\"><\/a><a href=\"#_ftn211\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>211<\/strong><\/span>]<\/sup><\/a> metaforu <em>&bdquo;Migrantski val&ldquo;<\/em>. Ova metafora \u010desto se upotrebljava u kontekstu opisivanja situacije nastale usljed dolaska ili prolaska izbjeglica i migranata u\/kroz pojedine zemlje, a njome se sugerira da je u pitanju potencijalna katastrofa, nepogoda, pa iako problem nije nastao u prirodi, obja\u0161njava se terminologijom prirodnog stanja ili nepogode \u2013 valom. Nezavisne novine predstavile su koronavirus pozitivnim u smislu utjecaja mjera za\u0161tite na smanjen broj dolazaka izbjeglica i migranata. Tekst objavljen na portalu www.klix.ba navodi podatke o broju migranata koji su u Tuzlu dolazili tokom svibnja i lipnja, a sugovornica je glasnogovornica Uprave policije Ministarstva unutra\u0161njih poslova Tuzlanskog kantona. Znakovita je njena izjava: <\/p>\n<p style=\"margin-left: 95pt; line-height: 170%;\">&bdquo;Uprava policije MUP-a TK shodno nadle\u017enosti poduzima sve potrebne aktivnosti na o\u010duvanju stanja sigurnosti na zadovoljavaju\u0107em nivou, odnosno li\u010dnoj i imovinskoj za\u0161titi gra\u0111ana, pa i samih migranata na kantonu&rdquo;, naglasila je Kapid\u017ei\u0107.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Eksplicitno, glasnogovornica nije rekla ni\u0161ta \u0161to bi se imalo analizirati. Implicitno, rekla je puno toga \u0161to treba dekonstruirati, Najprije je rekla da Ministarstvo poduzima sve &bdquo;potrebne aktivnosti na o\u010duvanju sigurnosti na zadovoljavaju\u0107em nivou, odnosno li\u010dnoj i imovinskoj za\u0161titi gra\u0111an&ldquo;, \u010dime je indirektno poru\u010dila da je sigurnost gra\u0111ana, njihova osobna i imovinska za\u0161tita sigurno dovedena u pitanje prisustvom ve\u0107eg broja migranata u Tuzli. Sigurnost izbjeglica i migranata na Kantonu spomenula je tek uzgredno koriste\u0107i se veznicima &bdquo;pa i&ldquo;. Time je pokazala da Ministarstvu unutra\u0161njih poslova ni deklarativno sigurnost ljudi u pokretu nije od istog zna\u010daja kao i sigurnost gra\u0111ana Tuzle. Poslednji odlomak u \u010dlanku nosi podnaslov <em>Haoti\u010dno stanje<\/em>, a takvo stanje ostaje neobja\u0161njeno s apsekta odgovornosti nosilaca vlasti u Kantonu. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Tehnike pristranog izvje\u0161tavanja<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U analiziranim tekstovima prisutno je nekoliko tehnika pristranosti. Najprije je uo\u010dljivo pristrano filtriranje \u010dinjenica, pra\u0107eno \u010desto i nepreciznim i neto\u010dnim navo\u0111enjem navodno vjerodostojnih podataka.\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Na portalu www.antimigrant.ba navodi se<strong> <\/strong>\u010ditav pasus<a name=\"_ftnref212\"><\/a><a href=\"#_ftn212\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>212<\/strong><\/span>]<\/sup><\/a> iz kojeg nije jasno koliko zaista migranata i izbjeglica trenutno boravi u Unsko-sanskom kantonu. U lidu teksta, odnosno u prvoj re\u010denici navedeno je da se u Unsko-sanskom kantonu nalazi vi\u0161e od 5.000 migranata (3.500 u centrima, 2.000 izvan njih). Kako dalje u tekstu slijedi, o\u010digledno je da novinar koji je autor teksta nije siguran o to\u010dnom broju ljudi u pokretu na \u0161to ukazuje kori\u0161tenje nepreciznih odrednica kao \u0161to su &ldquo;oko&rdquo;, &ldquo;procjenjuje se&rdquo;. U tekstu koji je dan ranije (17. o\u017eujka) objavio portal Radio Slobodna Evropa, autorica navodi da se &bdquo;prema procjenama lokalnih vlasti na podru\u010dju Unsko-sanskog kantona trenutno nalazi oko 5.000 migranata, a oko 2.000 je van prihvatnih centara i borave u napu\u0161tenim objektima, ulicama i parkovima&rdquo;<a name=\"_ftnref213\"><\/a><a href=\"#_ftn213\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>213<\/strong><\/span>]<\/sup><\/a>. Dakle, to\u010dnih podataka uop\u0107e nema, a o\u010dito je da je www.antimigrant.ba proizvoljno broj migranata pove\u0107ao za pet stotina. Sli\u010dno, portal www.dnevnik.ba. Web portal www.dnevnik.ba u prvom pasusu<a name=\"_ftnref214\"><\/a><a href=\"#_ftn214\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>214<\/strong><\/span>]<\/sup><\/a> pretpostavlja da \u0107e &bdquo;broj ulazaka u BiH biti ve\u0107i nego u prethodnim mjesecima&ldquo;. I www.blic.rs iskoristio je manipuliranje brojevima za \u0161irenje straha od izbjeglica i migranata<a name=\"_ftnref215\"><\/a><a href=\"#_ftn215\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>215<\/strong><\/span>]<\/sup><\/a><em>.<\/em> U tekstu se potpuno neutemeljeno tvrdi da je pove\u0107an broj migranata i izbjeglica u manjem bosanskohercegova\u010dkom entitetu. Ovakva konstrukcija ide u prilog brojnim izjavama srpskih zvani\u010dnika u BiH koji problem migrantske krize \u017eele u potpunosti prebaciti samo na Federaciju BiH i jedan narod (Bo\u0161njake). Milorad Dodik je ve\u0107 u jednoj od svojih ranijih izjava rekao da je &bdquo;neprihvatljivo smje\u0161tanje migranata u Medenom Polju kod Bosanskog Petrovca, jer bi to imalo politi\u010dku dimenziju \u010diji je cilj protjerivanje Srba sa vjekovnih ognji\u0161ta&ldquo;<a name=\"_ftnref216\"><\/a><a href=\"#_ftn216\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>216<\/strong><\/span>]<\/sup><\/a>. U prva tri paragrafa je obja\u0161njeno kako je na\u010delnik Uprave policije MUP-a manjeg entiteta, Dalibor Ivani\u0107, rekao da migranti predstavljaju ozbiljnu sigurnosnu prijetnju i prisutni su na cijelom prostoru ove administrativne jedinice, a veliki problem je i &bdquo;\u010dinjenica da im je identite nepoznat&ldquo;, \u0161to pak ne mo\u017ee biti to\u010dno budu\u0107i da je registracija obavezna. Kako je rekao, svakodnevno oko 100 migranata dolazi iz Sarajeva u Banja Luku, a odatle idu prema Unsko-sanskom kantonu. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U istom tekstu portala Blic uo\u010davamo i tehniku pristranog bojenja pri\u010de, odnosno smje\u0161tanja dog\u0111aja i li\u010dnosti u odgovaraju\u0107i interpretativni okvir. Tako se dramati\u010dno nagla\u0161ava da su migranti skloni konfliktnim pona\u0161anjima pa se u prilog tome navodi slu\u010daj u kojem je migrant pucao na policijskog slu\u017ebenika (iako je ovo la\u017ena informacija jer je u pitanju bila prijetnja oru\u017ejem, ne i njegova upotreba<a name=\"_ftnref217\"><\/a><a href=\"#_ftn217\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>217<\/strong><\/span>]<\/sup><\/a>). U daljem tekstu se navodi da je i savjetnik direktora Grani\u010dne policije Bosne i Hercegovine, Svevlad Hofman, saglasan da \u0107e u sljede\u0107em periodu biti pove\u0107an broj migranata koji \u0107e poku\u0161ati u\u0107i u dr\u017eavu, te da je od po\u010detka godine do polovice lipnja sprije\u010deno vi\u0161e od 4.500 ilegalnih ulazaka, a da najve\u0107i udar trpi Grani\u010dna policija u Zvorniku. U ovoj izjavi<a name=\"_ftnref218\"><\/a><a href=\"#_ftn218\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>218<\/strong><\/span>]<\/sup><\/a> je jasan stav prema migrantima i izbjeglicama, ponovo se spominje da su u pitanju mladi ljudi \u010dime se aludira na to da su vojno sposobni, te da im je identite nepoznat tj. da ga kriju. Namjenski je izabran izvor informacije, Svevlad Hofman koji je i u prija\u0161njim javnim nastupima iznosio antimigrantske stavove i tvrdnje koje jo\u0161 uvijek nisu dokazane. U \u010dlanku je tako iskori\u0161tena tehnika pristranog filtriranja \u010dinjenica, odnosno pa\u017eljivog biranja sagovornika koji potvr\u0111uju prevla\u0111uju\u0107i stav o migracijama. U jednoj izjavi za medije on je naveo da je u vi\u0161e od 90 posto slu\u010dajeva dolazaka rije\u010d o ekonomskim migrantima s krajnjim ciljem da u\u0111u u neku zemlju EU, te da nema nikakvih razloga zbog kojih bi se njihovo zadr\u017eavanje u BiH ili drugim zemljama moglo opravdati<a name=\"_ftnref219\"><\/a><a href=\"#_ftn219\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>219<\/strong><\/span>]<\/sup><\/a>. U nastavku teksta je navedena izjava predsjednika Udru\u017eenja &bdquo;Povratnici&rdquo;, Nemanje Davidovi\u0107a, koji je naglasio da pod pritiskom migranata trpi srpsko, ali i bo\u0161nja\u010dko stanovni\u0161tvo u Unsko-sanskom kantonu gdje se, kako je istaknuo, situacija nije primirila ni za vrijeme epidemije. Na kraju teksta se navodi:<\/p>\n<p style=\"margin-left: 95pt; line-height: 170%;\">Prema njegovim re\u010dima (Nemanje Davidovi\u0107a), u centru &ldquo;Bira&rdquo; je pre dva dana prilikom policijskog pretresa prona\u0111ena velika koli\u010dina oru\u017eja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">I ova izjava ide u prilog antimigrantskom diskursu, a novinar je izjavu prenio bez provjere njene to\u010dnosti kod nadle\u017enih organa.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Smje\u0161tanje doga\u0111aja u po\u017eeljan interpretativni okvir i zadr\u017eavanje rasprave unutar prihvatljivih pretpostavki najjasnije se, pak, vidi u primjeru vijesti s portala www.nezavisne.com. U \u010dlanku<a name=\"_ftnref220\"><\/a><a href=\"#_ftn220\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>220<\/strong><\/span>]<\/sup><\/a>je navedeno da su gra\u0111ani prinu\u0111eni biti u ku\u0107ama, a da migranti borave na ulicama. U prva dva paragrafa je obja\u0161njeno da se gra\u0111ani pridr\u017eavaju svih restriktivnih mjera, ali da ljudi u pokretu koji borave na ulicama na podru\u010dju Unsko-sanskog kantona prave velike probleme policiji. Kako je navedeno, takvih je 1.500 i oni mahom borave u napu\u0161tenim i devastiranim objektima nekada\u0161njih privrednih postrojenja. Web portal www.ve\u010dernji.ba tekst o pretvaranju lje\u010dili\u0161ta Gata u izolatorij<a name=\"_ftnref221\"><\/a><a href=\"#_ftn221\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>221<\/strong><\/span>]<\/sup><\/a> zavr\u0161ava sljede\u0107im pasusom, odnosno sugeriranom interpretacijom situacije:<strong><\/strong><\/p>\n<p style=\"margin-left: 95pt; line-height: 170%;\">Grupa od tridesetak migranata ju\u010der je blokirala cestu izme\u0111u Bosanskog Novog i Bosanske Otoke. Cesta je bila blokirana to\u010dno na entitetskoj liniji, u tampon zoni izme\u0111u dva policijska punkta &#8211; policije RS i policije Unsko-sanske \u017eupanije.\u00a0 <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Upravo ova posljednja re\u010denica koja apsulutno nema nikakve veze sa temom o kojoj pi\u0161e, pokazuje opredijeljenost novinara da navedenu situaciju nu\u017eno prika\u017ee samo onakvom kakvom su je opisali njegovi sagovornici: najpoznatije i jedino lje\u010dili\u0161te ovog Kantona se pretvara u izolatorij za zara\u017eene migrante i izbjeglice, dok oni i dalje naru\u0161avaju javni red i mir, izme\u0111u ostalog i blokiranjem cesta u dr\u017eavi. S druge strane, nije ispunjen ni minimum uvjeta objektivne informacije, nisu kontaktirani izvori koji bi trebali objasniti zbog \u010dega zapravo \u017eele pretvoriti lje\u010dili\u0161te u izolatorij i postoje li neki opravdani razlozi za to. Novinari su odlu\u010dili da jedina ponu\u0111ena verzija pri\u010de bude ona koja \u0107e najvjerovatnije imati najvi\u0161e klikova i komentara, te nastaviti antimigrantski\/izbjegli\u010dki diskurs.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Zaklju\u010dak<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Izvje\u0161tavanje o manjinama u kriznim situacijama mo\u017ee poprimiti razmjere ozbiljne ksenofobije, a u takvim medijskim istupima u\u010destvuju i zvani\u010dnici. Nije posebnost medija Bosne i Hercegovine da migranti i izbjeglice predstavljaju kao potencijalnu opasnost i problem, dok se istovremeno zanemaruje zna\u010daj ovih grupa za interkulturalnu razmjenu. U stanjima koja se mogu okarakterisati izvanrednim, kakav je slu\u010daj i sa stanjem progla\u0161ene pandemije bolesti COVID-19, izvje\u0161tavanje o ljudima u pokretu moralo bi biti mnogo senzibilnije, budu\u0107i da je odgovornost za izgovrenu rije\u010d u tako kompliciranoj situaciji ve\u0107a nego ina\u010de. Na\u017ealost, kako su u svijetu mnoge manjinske grupe (religijske, rasne) targetirane kao izvori zaraze koronavirusom, sli\u010dno su u Bosni i Hercegovini pro\u0161li izbjeglice i migranti. Kriti\u010dkom analizom diskursa u ovom smo radu utvrdili da su se aalizirani mediji (www.antimigrant.ba, www.klix.ba, www.ve\u010dernji.ba, www.dnevnik.ba, www.nezavisne.com i www.blic.rs) koristili obrascem pristranog izvje\u0161tavanja dominantnih grupa, u ovom slu\u010daju doma\u0107eg stanovni\u0161tva ili dr\u017eavljana Bosne i Hercegovine, o manjinskoj grupi izbjeglica i migranata. Najprije se u analiziranim tekstovima sugeriraju negativni zaklju\u010dci koji navodno proizlaze iz \u010dinjenica (kanton \u0107e biti u ozbiljnoj situaciji zbog toga \u0161to se migranti slobodno kre\u0107u, migrantski kampovi su potencijalna \u017eari\u0161ta virusa, kod migranata su na\u0111ene velike koli\u010dne oru\u017eja, navo\u0111enje ve\u0107eg broja migranata i izbjeglica nego \u0161to jest u zvani\u010dnim statistikama). Potom se koriste retori\u010dke figure kojima se nastoje naglasiti &bdquo;njihova&ldquo; negativna pona\u0161anja (slobodno se kre\u0107u u vrijeme pandemije dok gra\u0111ani to ne mogu, pri tome se niko od novinara ne pita jesu li ljudi u pokretu upoznati s mjerama kriznih \u0161tabova i imaju li uop\u0107e smje\u0161taj, upotrebljavaju oru\u017eje i njime &bdquo;pote\u017eu&ldquo; na policijske slu\u017ebenike iako je u pitanju la\u017ena informacija). Naj\u010de\u0161\u0107e su kori\u0161tene logi\u010dke gre\u0161ke <em>apel na emocije<\/em> i suvi\u0161e simplificirano zaklju\u010divanje poznato kao gre\u0161ka <em>ne slijedi<\/em>. U \u010dlancima su kori\u0161tene vrlo negativne rije\u010di koje impliciraju negativne zaklju\u010dke (&bdquo;borba&ldquo;, &bdquo;o\u010distiti grad od migranata&ldquo;, &bdquo;migrantski val&ldquo;). U pojedinim \u010dlancima citirani su navodno kredibilni izvori informacija, u javnosti ve\u0107 dobro poznati po antimigrantskim\/izbjegli\u010dkim stavovima (Fahrudin Radon\u010di\u0107, Svevlad Hofman, Milorad Dodik, \u0160uhret Fazli\u0107). Na fotografijama se redovno prikazuju ve\u0107e grupe migranata i izbjeglica, uglavnom mu\u0161karaca mla\u0111e \u017eivotne dobi \u0161to je nekoliko puta nagla\u0161eno i u \u010dlancima, dok se ljudi u pokretu nijednom ne pojavljuju kao izvori informacija. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Uop\u0107eno, u \u010dlancima je kori\u0161teno nekoliko tehnika pristranog izvje\u0161tavanja koje navodi Najil Kurti\u0107. Najprije je kori\u0161teno pristrano filtriranje po\u017eeljnih \u010dinjenica, te je tako nagla\u0161en broj migranata, kao i preuveli\u010dana neprovjerena informacija da se oni &bdquo;slobodno kre\u0107u&ldquo; u Unsko-sanskom kantonu. Potom su doga\u0111aji i li\u010dnosti pristrano smje\u0161teni u odgovaraju\u0107i kontekst \u2013 migranti kao potencijalna opasnost \u0161to su naglasili sugovornici, te je cjelokupna diskusija o migrantima i koronavirusu zadr\u017eana u granicama prihvatljivih pretpostavki budu\u0107i da nitko od migranata i izbjeglica nije dobio priliku da govori, a citirani su izvori poput predstavnika IOM-a i Udru\u017eenja Pomozi.ba koji, osim \u0161to su kazali da me\u0111u migrantima nema potvr\u0111enih slu\u010daja oboljenja od COVID-19 virusa, nisu kazali ni\u0161ta zna\u010dajnije glede polo\u017eaja ovih ljudi u dr\u017eavama kroz koje prolaze na svome putu do Zapadne Evrope. Ili mo\u017eda jesu, ali novinar\/ka to nije smatrao\/la zna\u010dajnim podatkom.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn193\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn193\"><\/a><a href=\"#_ftnref193\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>193<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nwww.adiva.hr: <em>WHO proglasila globalnu pandemiju koronavirusa.<\/em> <a href=\"https:\/\/www.adiva.hr\/zdravlje\/zanimljivosti-i-savjeti\/sada-je-to-sluzbeno-who-proglasio-globalnu-pandemiju-koronavirusa\">https:\/\/www.adiva.hr\/zdravlje\/zanimljivosti-i-savjeti\/sada-je-to-sluzbeno-who-proglasio-globalnu-pandemiju-koronavirusa<\/a>\/ (16.5.2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn194\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn194\"><\/a><a href=\"#_ftnref194\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>194<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU glasine i teorije zavjere o virusu COVID-19 povjerovali su, ali su ih i plasirali mnogi ugledni i obrazovani ljudi poput Kelly Brogan (Robson, 2020) koja je diplomirala na Massacushet Institutu za tehnologiju, la\u017ene tvrdnje o virusu iznosio je i makedonski ljekar infektolog Vele Markovski (Zulejhi\u0107, 2020), teorije zavjere \u0161irio je biv\u0161i fudbaler David Icke (Laki\u0107, 2020), vije\u0107nik u Gradskom vije\u0107u Grada Biha\u0107a Sej Rami\u0107 (Izmirli\u0107 2020), pa i brojni ameri\u010dki politi\u010dari uklju\u010duju\u0107i i predsjednika Trumpa (Luthra, 2020).<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn195\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn195\"><\/a><a href=\"#_ftnref195\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>195<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/journals.plos.org\/plosone\/article?id=10.1371\/journal.pone.0016782\">https:\/\/journals.plos.org\/plosone\/article?id=10.1371\/journal.pone.0016782<\/a> (27.08.2020.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn196\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn196\"><\/a><a href=\"#_ftnref196\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>196<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"http:\/\/people.ku.edu\/~mjlandau\/docs\/Landau_met%20framing_PS%202009.pdf\">http:\/\/people.ku.edu\/~mjlandau\/docs\/Landau_met%20framing_PS%202009.pdf <\/a>(27.08.2020.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn197\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn197\"><\/a><a href=\"#_ftnref197\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>197<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/journals.sagepub.com\/doi\/abs\/10.1177\/1368430212471738\">https:\/\/journals.sagepub.com\/doi\/abs\/10.1177\/1368430212471738<\/a> (27.08.2020.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn198\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn198\"><\/a><a href=\"#_ftnref198\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>198<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/psycnet.apa.org\/doiLanding?doi=10.1037%2F0022-3514.94.2.292\">https:\/\/psycnet.apa.org\/doiLanding?doi=10.1037%2F0022-3514.94.2.292<\/a> (27.08.2020.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn199\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn199\"><\/a><a href=\"#_ftnref199\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>199<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.researchgate.net\/publication\/286780003_They_See_Us_As_Less_Than_Human_Meta-Dehumanization_Predicts_Intergroup_Conflict_Via_Reciprocal_Dehumanization\">https:\/\/www.researchgate.net\/publication\/286780003_They_See_Us_As_Less_Than_Human_Meta-Dehumanization_Predicts_Intergroup_Conflict_Via_Reciprocal_Dehumanization<\/a> (27. 08. 2020.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn200\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn200\"><\/a><a href=\"#_ftnref200\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>200<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.msf.org\/covid-19-and-people-move\">https:\/\/www.msf.org\/covid-19-and-people-move<\/a> (27.08.2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn201\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn201\"><\/a><a href=\"#_ftnref201\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>201<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n\u0110or\u0111e Radanovi\u0107, sekretar Odbora za o\u010duvanje srpske imovine u Federaciji BiH, je u razgovoru za portal Srpskainfo rekao kako naseljavanje migranta u srpska sela \u010dini direktnu prijetnju lokalnom stanovni\u0161tvu i njihovoj strukturi. &bdquo;On (\u0110or\u0111e Radanovi\u0107) se pita kako se, kad se tra\u017ei mjesto za izbjegli\u010dko migrantski kamp, uvijek na\u0111e neki lokalitet u srpskom selu, nadomak srpskih ku\u0107a, kod &lsquo;tolikih bo\u0161nja\u010dkih sela i prostranstava u kantonu&rsquo;&rdquo; (https:\/\/srpskainfo.com\/app\/?url=migranti-zapalili-petrovac-medeno-polje-ili-lipa-u-cemu-je-uopste-razlika&amp;type=article 27. 08. 2020). Istom politi\u010dkom diskursu ostao je vjeran i Milorad Dodik, koji je za novinsku agenciju SRNA (Srpska novinska agencija) izjavio da se ne smije zanemariti opasnost koju donose migranti, koje ovdje svjesno upu\u0161taju da se nasele s ciljem da postanu dominantna nacija na ovom prostoru. &ldquo;Moramo osigurati da po na\u0161im selima i gradovima ne hodaju migranti i da ne ugro\u017eavaju na\u0161e ljude. Ovo je pitanje broj u ovom vremenu. Moramo vjerovati dr\u017eavi \u2013 Republici Srpskoj&rdquo;, kazao je Dodik (https:\/\/b1info.ba\/dodik-vlasti-srpske-moraju-da-rijese-problem-migranata-moramo-osigurati-da-ne-ugrozavaju-nase-ljude\/ 27. 08. 2020). Biv\u0161i ministar sigurnosti BiH, Fahrudin Radon\u010di\u0107, je u svojim javnim istupima bio vrlo o\u0161tar kada je govorio o migrantima, a u jednoj od svojih izjava je kazao kako ima indicija da me\u0111u migrantima ima i terorista. &ldquo;Mogu\u0107e je da se radi o teroristi\u010dkim grupama koje su pobjegle iz svoje zemlje ili o kriminalnim grupama i ovdje \u0107e \u010dekati godinu-dvije dana da u\u0111u u zemlje EU, promijene identitet i sakriju svoju pro\u0161lost i odigraju ulogu spava\u010da ako dobiju nalog od odre\u0111ene teroristi\u010dke slu\u017ebe&rdquo;, kazao je Radon\u010di\u0107, iako jo\u0161 uvijek nije dokazano da me\u0111u migrantima ima i pripadnika teroristi\u010dkih grupa (<a href=\"https:\/\/detektor.ba\/2020\/04\/24\/kritike-na-racun-povezivanja-migranata-sa-teroristickim-grupama\/ \">https:\/\/detektor.ba\/2020\/04\/24\/kritike-na-racun-povezivanja-migranata-sa-teroristickim-grupama\/ <\/a>28. 08 .2020).<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn202\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn202\"><\/a><a href=\"#_ftnref202\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>202<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.bljesak.info\/vijesti\/crna-kronika\/migranti-obili-praznu-kucu-u-kojoj-su-se-opili\/255915\"> https:\/\/www.bljesak.info\/vijesti\/crna-kronika\/migranti-obili-praznu-kucu-u-kojoj-su-se-opili\/255915<\/a> (27.08.2020.), <a href=\"https:\/\/www.banjaluka.com\/aktuelno\/bih\/mjestani-zgrozeni-migranti-im-u-kuci-ostavili-drob-i-perje-foto\/\">https:\/\/www.banjaluka.com\/aktuelno\/bih\/mjestani-zgrozeni-migranti-im-u-kuci-ostavili-drob-i-perje-foto\/<\/a> (27.08.2020.), <a href=\"https:\/\/www.srbijadanas.com\/vesti\/drustvo\/migranti-napali-srpsku-svetinju-napravili-haos-u-crkvi-svetog-dorda-foto-2020-03-02\">https:\/\/www.srbijadanas.com\/vesti\/drustvo\/migranti-napali-srpsku-svetinju-napravili-haos-u-crkvi-svetog-dorda-foto-2020-03-02<\/a> (27.08.2020.), <a href=\"https:\/\/pink.rs\/hronika\/150680\/podivljali-migranti-napali-vozaca-autobusa-za-obrenovac-incident-snimili-preplaseni-putnici-video\">https:\/\/pink.rs\/hronika\/150680\/podivljali-migranti-napali-vozaca-autobusa-za-obrenovac-incident-snimili-preplaseni-putnici-video <\/a>(27.08.2020.), <a href=\"https:\/\/dubrovacki.slobodnadalmacija.hr\/dubrovnik\/vijesti\/hrvatska-i-svijet\/situacija-na-granici-bih-i-hrvatske-izmice-kontroli-ilegalni-migranti-poceli-paliti-objekte-1022576\">https:\/\/dubrovacki.slobodnadalmacija.hr\/dubrovnik\/vijesti\/hrvatska-i-svijet\/situacija-na-granici-bih-i-hrvatske-izmice-kontroli-ilegalni-migranti-poceli-paliti-objekte-1022576<\/a> (27. 08. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn203\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn203\"><\/a><a href=\"#_ftnref203\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>203<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.klix.ba\/vijesti\/bih\/migranti-ponovo-dolaze-u-tuzlu-sve-vise-maloljetnika-bez-pratnje-o-kojima-se-nista-ne-zna\/200612129\">https:\/\/www.klix.ba\/vijesti\/bih\/migranti-ponovo-dolaze-u-tuzlu-sve-vise-maloljetnika-bez-pratnje-o-kojima-se-nista-ne-zna\/200612129<\/a> (5. 7. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn204\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn204\"><\/a><a href=\"#_ftnref204\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>204<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/antimigrant.ba\/kako-rijesiti-problem-migranata-u-vremenu-borbe-sa-koronavirusom\/\">https:\/\/antimigrant.ba\/kako-rijesiti-problem-migranata-u-vremenu-borbe-sa-koronavirusom\/<\/a> (5. 7. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn205\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn205\"><\/a><a href=\"#_ftnref205\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>205<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.blic.rs\/vesti\/republika-srpska\/ozbiljna-bezbednosna-pretnja-veliki-problem-predstavlja-to-sto-je-identitet-migranata\/7wlbld7\">https:\/\/www.blic.rs\/vesti\/republika-srpska\/ozbiljna-bezbednosna-pretnja-veliki-problem-predstavlja-to-sto-je-identitet-migranata\/7wlbld7 <\/a>(27. 08. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn206\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn206\"><\/a><a href=\"#_ftnref206\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>206<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.dnevnik.ba\/vijesti\/u-bih-5500-migranata-kretanje-u-porastu-nakon-ublazavanja-mjera-zbog-pandemiije\">https:\/\/www.dnevnik.ba\/vijesti\/u-bih-5500-migranata-kretanje-u-porastu-nakon-ublazavanja-mjera-zbog-pandemiije<\/a> (15. 6. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn207\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn207\"><\/a><a href=\"#_ftnref207\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>207<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.nezavisne.com\/novosti\/bih\/Kriza-u-USK-Gradjani-u-izolaciji-migranti-na-ulicama\/591017\">https:\/\/www.nezavisne.com\/novosti\/bih\/Kriza-u-USK-Gradjani-u-izolaciji-migranti-na-ulicama\/591017<\/a> (27 .08. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn208\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn208\"><\/a><a href=\"#_ftnref208\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>208<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.vecernji.ba\/vijesti\/ljeciliste-kod-bihaca-pretvaraju-u-izolatorij-za-zarazene-migrante-1426542\">https:\/\/www.vecernji.ba\/vijesti\/ljeciliste-kod-bihaca-pretvaraju-u-izolatorij-za-zarazene-migrante-1426542<\/a> (27. 08. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn209\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn2m09\"><\/a><a href=\"#_ftnref209\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>209<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&ldquo;U toku niza mjera koji poduzimaju razli\u010diti nivoi vlasti, od op\u0107ina, kantona, entiteta i na nivou BiH, Ministarstvo sigurnosti Bosne i Hercegovine potencira va\u017enost da se \u0161to prije ilegalni ekonomski migranti sklone sa ulica, onemogu\u0107i njihovo nekontrolirano kretanje i da se, po mogu\u0107nosti, oni smjeste u neki od biv\u0161ih vojnih objekata ili formiranjem novih \u0161atorskih naselja&rdquo;.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn210\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn210\"><\/a><a href=\"#_ftnref210\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>210<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&ldquo;Tra\u017eim podr\u0161ku za to. Ja mogu sad u o\u010daju da odvezem migrante na Lipu i da imamo jo\u0161 ve\u0107u katastrofu jer neko ih mora hraniti. CK grada Biha\u0107a to ne mo\u017ee, ne mo\u017ee ni CK USK. Sad radimo na tome da dobijemo podr\u0161ku i da ih mo\u017eemo ve\u0107 sutra prekosutra po\u010deti izmje\u0161tati i da se grad o\u010disti makar od tih koji nemaju smje\u0161taja. Besmisleno je, mi ograni\u010dili kretanje na\u0161im ljudima a migranti idu kud ho\u0107e&rdquo;.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn211\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn211\"><\/a><a href=\"#_ftnref211\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>211<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.dnevnik.ba\/vijesti\/u-bih-5500-migranata-kretanje-u-porastu-nakon-ublazavanja-mjera-zbog-pandemiije\">https:\/\/www.dnevnik.ba\/vijesti\/u-bih-5500-migranata-kretanje-u-porastu-nakon-ublazavanja-mjera-zbog-pandemiije<\/a> (15.6.2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn212\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn212\"><\/a><a href=\"#_ftnref212\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>212<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nSamo se u Unsko-sanskom kantonu trenutno nalazi vi\u0161e od 5 hiljada migranata. Oko 3.500 migranata nalazi se u kampovima, dok su procjene da se na ulicama gradova i u napu\u0161tenim objektima nalazi jo\u0161 oko dvije hiljade koji se slobodno kre\u0107u po ulicama. Postavlja se pitanje, \u0161ta sa tolikim brojem migranata u danima kada se svima preporu\u010duje ostanak u ku\u0107ama zbog prevencije \u0161irenja koronavirusa.<br \/>\n I u Unsko-sanskom kantonu potvr\u0111en je prvi slu\u010daj zaraze korona virusom. Kako bi se sprije\u010dilo \u0161irenje zaraze, donesene su poo\u0161trene mjere. Me\u0111utim, dok se s jedne strane gra\u0111anima Bosne i Hercegovine ograni\u010dava kretanje, \u0161alju se u izolaciju, strancima se zabranjuje ulaz na grani\u010dnim prelazima, s druge strane tisu\u0107e migranata se slobodno kre\u0107u ulicama. Upravo zbog toga ministar sigurnosti Bosne i Hercegovine tra\u017ei njihovo hitno izmje\u0161tanje sa ulica.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn213\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn213\"><\/a><a href=\"#_ftnref213\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>213<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.slobodnaevropa.org\/a\/migranti-ulice-bih-korona-virus\/30493247.html\"> https:\/\/www.slobodnaevropa.org\/a\/migranti-ulice-bih-korona-virus\/30493247.html<\/a> (15.6.2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn214\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn214\"><\/a><a href=\"#_ftnref214\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>214<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&bdquo;Iz Me\u0111unarodne organizacije za migracije (IOM) Feni su kazali da je, s obzirom na situaciju uzrokovanu pandemijom virusa korona, do\u0161lo do promjene te pojave u proteklom periodu i trenutna situacija je da su migranti ostali zaglavljeni i u situaciji da borave na mjestima gdje su se zatekli. &ldquo;Ubla\u017eavanje ili ukidanje mjera od \u0161irenja virusa korona u BiH i u susjednim dr\u017eavama zapadnog Balkana i \u0161ire, svakako je doprinijela da se situacija u vezi kretanja migranata mijenja. Zabilje\u017eeno je da su kretanja migranata unutar BiH, kao i prema izvje\u0161tavanjima Grani\u010dne policije, u porastu. Pretpostavljamo da \u0107e broj ulazaka u BiH biti ve\u0107i nego u prethodnim mjesecima&rdquo;, naglasili su iz IOM-a. Po podacima Me\u0111unarodne organizacije za migracije (IOM) u Bosni i Hercegovini je registrirano 5.545 migranata, u sedam prihvatnih centara. Ve\u0107inom su to mla\u0111i mu\u0161karci, naj\u010de\u0161\u0107e porijeklom iz Pakistana, Afganistana, Maroka, Banglade\u0161a. Od ukupno registriranih, 3.301 migrant je na podru\u010dju Unsko-sanske \u017eupanije, a smje\u0161teni su u pet prihvatnih centara.&rdquo;<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn215\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn215\"><\/a><a href=\"#_ftnref215\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>215<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.blic.rs\/vesti\/republika-srpska\/ozbiljna-bezbednosna-pretnja-veliki-problem-predstavlja-to-sto-je-identitet-migranata\/7wlbld7\">https:\/\/www.blic.rs\/vesti\/republika-srpska\/ozbiljna-bezbednosna-pretnja-veliki-problem-predstavlja-to-sto-je-identitet-migranata\/7wlbld7<\/a> (27.08.2020.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn216\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn216\"><\/a><a href=\"#_ftnref216\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>216<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"http:\/\/www.srna.rs\/novosti1\/732008\/smjestanje-migranata-u-medenom-polju-imalo-bi-politicku-dimenziju.htm\"> http:\/\/www.srna.rs\/novosti1\/732008\/smjestanje-migranata-u-medenom-polju-imalo-bi-politicku-dimenziju.htm<\/a> (27. 08. 2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn217\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn217\"><\/a><a href=\"#_ftnref217\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>217<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"http:\/\/ba.n1info.com\/Crna-hronika\/a441545\/Migrant-potegao-pistolj-na-policajku-u-potragu-ukljucen-i-helikopter.html\">http:\/\/ba.n1info.com\/Crna-hronika\/a441545\/Migrant-potegao-pistolj-na-policajku-u-potragu-ukljucen-i-helikopter.html<\/a> (2.9.2020.)<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn218\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn218\"><\/a><a href=\"#_ftnref218\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>218<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n&bdquo;Najve\u0107i broj dolazi iz Pakistana, Avganistana, Maroka, a smanjen je u poslednje vreme broj migranata iz Sirije&ldquo; \u2013 rekao je Hofman i dodao da je uglavnom re\u010d o mladim ljudima. I Hofman je istaknuo problem da im nije poznat identitet, te ukazao kako se ne \u017eele identificirati \u0161to ote\u017eava posao Slu\u017ebi za poslove strancima.&ldquo;<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn219\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn219\"><\/a><a href=\"#_ftnref219\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>219<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.vecernji.ba\/vijesti\/hoffman-migranti-krse-brojne-zakone-bih-i-vlasti-ih-i-dalje-drze-u-ovoj-zemlji-1422865\">https:\/\/www.vecernji.ba\/vijesti\/hoffman-migranti-krse-brojne-zakone-bih-i-vlasti-ih-i-dalje-drze-u-ovoj-zemlji-1422865<\/a> (28.08.2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn220\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn220\"><\/a><a href=\"#_ftnref220\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>220<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.nezavisne.com\/novosti\/bih\/Kriza-u-USK-Gradjani-u-izolaciji-migranti-na-ulicama\/591017\">https:\/\/www.nezavisne.com\/novosti\/bih\/Kriza-u-USK-Gradjani-u-izolaciji-migranti-na-ulicama\/591017<\/a> (27.08.2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn221\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn221\"><\/a><a href=\"#_ftnref221\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>221<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<a href=\"https:\/\/www.vecernji.ba\/vijesti\/ljeciliste-kod-bihaca-pretvaraju-u-izolatorij-za-zarazene-migrante-1426542\">https:\/\/www.vecernji.ba\/vijesti\/ljeciliste-kod-bihaca-pretvaraju-u-izolatorij-za-zarazene-migrante-1426542<\/a> (27.08.2020.)<br \/>\n<\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Agamben, Giorgio, <em>Homo sacer, <\/em>Tiskara Zelina, Zagreb 2006.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Buckels, E. Erin; Trapnell, Paul D,\u00a0 <em>Disgust facilitates outgroup dehumanization. <\/em>U: <em>Group Processes &amp; Intergroup Relations<\/em>&nbsp;(GPIR), Vol. 16 (6), str. 771-780. 2013., pristup 27.8.2020. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">David, Filip, <em>The House of Remembering and Forgetting.<\/em> Peter Owen Publishers: Istros Books, 2014. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Dutta, Ankuran, <em>Fakenews or infodemic during COVID-19 Pandemic.<\/em> https:\/\/www.academia.edu\/42971754\/Fakenews_or_Infodemic_during_COVID-19_Pandemic, pristup 16. 5. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Goff, P. A., Eberhardt, J. L., Williams, M. J.; Jackson, M. C., <em>Not yet human: Implicit knowledge, historical dehumanization, and contemporary consequences<\/em>.&nbsp;<em>Journal of Personality and Social Psychology, 94<\/em>(2), 292\u2013306.2008., pristup 27. 8. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Hrnji\u0107 Kuduzovi\u0107, Zarfa, <em>Uloga elitnih izvora u izvje\u0161tavanju o migrantskoj krizi: Analiza Oslobo\u0111enja, Jutarnjeg lista i Politike, <\/em>U: Car, V. i Matovi\u0107, M. (ur.): Mediji, novinarstvo i ljudska prava, str. 57-72.Zagreb: Fakultet politi\u010dkih znanosti Sveu\u010dili\u0161ta u Zagrebu i Hanns-Seidel-Stiftung., Zagreb 2017. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Izmirli\u0107, Amina, <em>Rami\u0107 nastavlja s izno\u0161enjem la\u017enih tvrdnji o novom koronavirusu<\/em>. https:\/\/istinomjer.ba\/ramic-nastavlja-sa-iznosenjem-netacnih-tvrdnji-o-novom-koronavirusu\/, 30. 4. 2020., pristup 15. 5. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kastels, Manuel, <em>Mo\u0107 komunikacija<\/em>, CLIO, Beograd.2009.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Krishnan, Murali, <em>Indian Muslims faced renewed stigma amid COVID-19 crisis.<\/em> https:\/\/www.dw.com\/en\/indian-muslims-face-renewed-stigma-amid-covid-19-crisis\/a-53436462 14. 5. 2020., pristup,(16. 5. 2020.)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kurti\u0107, Najil (2006): <em>Kod novinarstva<\/em>. Sarajevo: Media Plan Institut.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kteily, N., Hodson, G.; Bruneau, E., <em>They see us as less than human: Metadehumanization predicts intergroup conflict via reciprocal dehumanization.<\/em> Journal of Personality and Social Psychology, 110(3), 343\u2013370., 2016., pristup 27.8.2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Laki\u0107, Mladen, <em>David Icke o pandemiji: Bajke o 5g mre\u017ei i &ldquo;\u010dipovima u vakcinama&rdquo;.<\/em> https:\/\/raskrinkavanje.ba\/analiza\/david-icke-o-pandemiji-bajke-o-5g-mrezi-i-cipovima-u-vakcinama, 1.5.2020., pristup 14.5.2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Landau, J. Mark; Sullivan, Daniel; Greenberg, Jeff (2009): <em>Evidence That Self-Relevant Motives and Metaphoric Framing Interact to Influence Political and Social Attitudes<\/em>. U: <em>Psychological Science<\/em>. Vol. 20 (11),str. 1421-1427. http:\/\/people.ku.edu\/~mjlandau\/docs\/Landau_met%20framing_PS%202009.pdf., pristup 27. 8. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lakoff, George i Johnson, Mark, <em>Metaphors We Live By<\/em>, The University of Chicago Press: Chicago 1980.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Liu, Martina, <em>The coronavirus and the long history of using diseases to justify xenophobia<\/em>. https:\/\/www.washingtonpost.com\/nation\/2020\/02\/14\/coronavirus-long-history-blaming-the-other-public-health-crises\/, 14. 5. 2020., pristup 17. 5. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Luthra, Shefali, <em>Trump&rsquo;s comparison of COVID-19 deaths in Germany, US is wrong<\/em>. https:\/\/www.politifact.com\/factchecks\/2020\/may\/13\/donald-trump\/trumps-claim-covid-deaths-us-are-par-germanys-does\/ 13. 5. 2020., pristup 15. 5. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Robson, David, <em>Why smart people believe corornavirus myths?<\/em> https:\/\/www.bbc.com\/future\/article\/20200406-why-smart-people-believe-coronavirus-myths 7. 4. 2020., pristup 14. 5. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Stojadinovi\u0107, Predrag, <em>50 logi\u010dkih gre\u0161aka za koje treba da znate, <\/em>Helix, Smederevo 2014.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tard\u00e1guila, Cirstina, <em>No race or religion can prevent coronavirus \u2013 don&rsquo;t fall for these hoaxes<\/em>. https:\/\/www.poynter.org\/fact-checking\/2020\/no-race-or-religion-can-prevent-coronavirus-dont-fall-for-these-hoaxes\/ 27. 2. 2020., pristup 16. 5. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Thibodeau, Paul; Boroditsky, Lera, <em>Metaphors We Think With: The Role of Metaphor in Reasoning.<\/em> PLoS ONE 6(2): e16782. https:\/\/journals.plos.org\/plosone\/article?id=10.1371\/journal.pone.0016782, 2011., pristup\u00a0 27 .8. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Van Dijk, Teun, <em>Principles of critical discourse analysis<\/em>. In <em>Discoruse and Society<\/em>, Sage, vol. 4(2), London 1993., str. 249-283.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Van Dijk, Teun (2010): <em>Media, Racism and Monitoring<\/em>. http:\/\/citeseerx.ist.psu.edu\/viewdoc\/download?doi=10.1.1.466.8943&amp;rep=rep1&amp;type=pdf pristup 2. 6. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Wardle, Claire; Derakhshan, Hossein, <em>INFORMATION DISORDER: Toward an interdisciplinary framework for research and policy making<\/em>. Council of Europe. 20, 2017.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zulejhi\u0107, Emir, <em>Diskutabilne tvrdnje sjevernomakedonskog stru\u010dnjaka<\/em>. https:\/\/raskrinkavanje.ba\/analiza\/diskutabilne-tvrdnje-sjevernomakedonskog-strucnjaka, 5. 5. 2020., pristup 14. 5. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">From Words to Wire: Targeting Migrants <br \/>\nas Sources and Carriers of COVID-19<br \/>\nVirus infection <\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nThe pandemic of COVID-19 virus has reminded the public around the world that mass media are vulnerable to manipulation, especially in crisis situations.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nExcept fake news, conspiracy theories and mass hysteria spreading in media discourse, especially migrants and refugees around the world have been targeted by media accusations and suspicions. Prejudice, stereotypes and generally very rigid and intolerant models of opinion have been transparented in relation to citizens of Asian descent, Muslims, Jews. Migrants and refugees, citizens whose \u201cbare life\u201d (Agamben) was placed outside the legal framework, and thus outside the framework of journalistic professionalism, were particularly negatively portrayed in the Bosnian media.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nMany anti-immigrant web portals In Bosnia were launched, an anti-immigrant campaign was conducted through articles that, through metaphors, bias, and logical errors, imposed desirable views of undesirable \u201eothers.\u201d In this paper, we have analyzed fake news created about migrants and refugees as dangerous transmitters of infection, texts about migrants and refugees on portals oriented towards writing anti-migrant texts, articles of the mainstream portals in Bosnia and Herzegovina about people on the move. We used critical analysis of media discourse, analyzed metaphors which were used, logical errors and other techniques of partisan reporting.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><\/p>\n<p>To set up the theoretical framework, we used the works of Teun van Dijk on critical discourse analysis, Georgio Agamben on sacred life and the thin line between life outside of law and death, Predrag Stojadinovi\u0107\u2019s analysis of logical errors, biased reporting techniques explained by Najil Kurti\u0107.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>pandemic, COVID-19 virus, migrants, refugees, media, mass media, fake news, vectors of infection.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"11inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#23 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.11\">10.46640\/imr.10.19.11<\/a><br \/>\nUDK 316.774:638.252*Covid-19<\/p>\n<p>Pregledni \u010dlanak<\/p>\n<p>Review article<\/p>\n<p>Primljeno: 23.3.2021.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Gordana Tkalec i Samanta Kocijan<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Sveu\u010dili\u0161te Sjever, Koprivnica, Hrvatska<br \/>\n  gtkalec@unin.hr<br \/>\nsakocijan@unin.hr<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Intertekstualnost i intermedijalnost internetskih <br \/>\nmedijskih sadr\u017eaja o virusu COVID-19<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/G.Tkalec i S. Kocijan, Intertekstualnost i intermedijalnost internetskih medijskih.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (2070 KB), Hrvatski, Str. 3147 &#8211; 3168<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Mediji su 2020. godinu po\u010deli razli\u010ditim naga\u0111anjima o proro\u010danstvima o virusu COVID-19, najavljenima kroz film i roman pa \u010dak i Bibliju. Nisu se libili poistovjetiti posljedice kuge s onima od virusa COVID-19 \u010dime su potaknuli razli\u010dite rasisti\u010dke i ksenofobne ispade u komentarima \u010ditatelja. U ovom radu je kroz aspekt intertekstualnosti i intermedijalnosti opisana situacija u svjetskom medijskom prostoru tijekom pandemije  COVID-19. Intenzivno kori\u0161tenje intertekstualnosti i intermedijalnosti uzrokovano je zadovoljavanjem potreba publike da kroz povezivanje poznatih i novih sadr\u017eaja smanji strah od nepoznatoga i familijarizira se s novim pojmovima i novim situacijama. Prevelika koli\u010dina nepoznanica koja je postojala osobito po\u010detkom pandemije morala se nadomjestiti ranijim iskustvima kako bi publika lak\u0161e usvojila \u017eeljene obrasce pona\u0161anja. Nakon \u0161to su obrasci pona\u0161anja usvojeni, po\u010dinju se koristiti i u komercijalne svrhe.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>intertekstualnost, intermedijalnost, internet, medijski sadr\u017eaj, COVID-19.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>1. UVOD<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema izvje\u0161\u0107u globalnih agencija We Are Social &amp; Hootsuite<a name=\"_ftnref222\"><\/a><a href=\"#_ftn222\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>222<\/strong><\/span>]<\/sup><\/a>, koje je objavljeno u sije\u010dnju 2020. godine, od ukupne svjetske populacije (7.75 milijardi ljudi), 4.54 milijarde ljudi koristi internet, a 3.80 milijardi ljudi aktivni su korisnici dru\u0161tvenih mre\u017ea. Izvje\u0161\u0107e<a name=\"_ftnref223\"><\/a><a href=\"#_ftn223\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>223<\/strong><\/span>]<\/sup><\/a> koje je objavljeno samo nekoliko mjeseci kasnije, to\u010dnije u travnju 2020. godine, pokazuje jo\u0161 vi\u0161e uklju\u010denih u online svijet. Prema tom izvje\u0161\u0107u, od ukupne svjetske populacije (7.77 milijardi ljudi); 4.57 milijardi ljudi koristi internet, a 3,81 milijarda ljudi aktivni su korisnici dru\u0161tvenih mre\u017ea. Izvje\u0161\u0107e koje je objavljeno u listopadu 2020. godine<a name=\"_ftnref224\"><\/a><a href=\"#_ftn224\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>224<\/strong><\/span>]<\/sup><\/a>, pokazuje kako brojke i dalje imaju trend rasta; od ukupne svjetske populacije (7.81 milijarda ljudi); 4.66 milijarde ljudi (60% ukupne svjetske populacije) koristi internet, a 4.14 milijardi ljudi (53% ukupne svjetske populacije) aktivni su korisnici dru\u0161tvenih mre\u017ea.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sije\u010danjsko izvje\u0161\u0107e navedenih agencija izra\u0111eno za Republiku Hrvatsku<a name=\"_ftnref225\"><\/a><a href=\"#_ftn225\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>225<\/strong><\/span>]<\/sup><\/a>, pokazuje da od ukupne populacije od 4.12 milijuna ljudi koji \u017eive u Hrvatskoj, 3.13 milijuna koristi se internetom, \u0161to iznosi \u010dak 76% stanovni\u0161tva Republike Hrvatske. Tako\u0111er, bitno je spomenuti 2.10 milijuna ljudi (51% ukupnog stanovni\u0161tva) koji su u Hrvatskoj aktivni korisnici dru\u0161tvenih mre\u017ea. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Navedeni podaci idu u korist internetskim portalima i dru\u0161tvenim mre\u017eama putem kojih mediji plasiraju svoje sadr\u017eaje. U doba globalne krize koja je pogodila svijet u 2020. godini, uzrokovane korona virusom, odnosno pandemijom COVID-19, mediji igraju klju\u010dnu ulogu u javnom komuniciranju, prijenosu informacija i preporuka Svjetske zdravstvene organizacije, nacionalnih i lokalnih zdravstvenih organizacija te sto\u017eera civilne za\u0161tite. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Globalna kampanja za mjerenje i analizu podataka Nielsen<a name=\"_ftnref226\"><\/a><a href=\"#_ftn226\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>226<\/strong><\/span>]<\/sup><\/a>, objavila je kako \u0107e COVID-19 bez sumnje utjecati na medijski ekosustav. Smatraju kako \u0107e boravak kod ku\u0107e uz osje\u0107aj zabrinutosti zasigurno utjecati na navike konzumiranja medija. Spominju\u0107i pritom njihovo najnovije izvje\u0161\u0107e prema kojem Amerikanci ve\u0107 tro\u0161e 12 sati dnevno na medijske platforme, navode kako je potro\u0161nja medija u SAD-u na povijesnom vrhuncu, Spominju i kako se tijekom kriznih vremena poput snje\u017enih oluja, uragana i globalnih pandemija pove\u0107ava konzumacija medija kako bi ljudi bili informirani i kako bi prona\u0161li utjehu kroz kontakte s drugima.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema istra\u017eivanju koje je proveo Pew Research Center<a name=\"_ftnref227\"><\/a><a href=\"#_ftn227\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>227<\/strong><\/span>]<\/sup><\/a> po\u010detkom travnja 2020. godine, otprilike polovina odraslih osoba u SAD-u (53%) smatra da je tijekom pandemije korona virusa internet za njih esencijalan, dok 34% njih internet opisuje kao va\u017ean, ali ne i esencijalan.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U situaciji poput ove uzrokovane pandemijom korona virusa, mediji su stup krizne komunikacije. Najbr\u017ei su i najlak\u0161i na\u010din upu\u0107ivanja informacija \u0161irokoj masi zainteresirane javnosti. Imaju jo\u0161 jednu krucijalnu ulogu \u2013 oni su mo\u0107nici kriznog vremena. Imaju mo\u0107 smirivanja napetosti javnosti, ali i onu suprotnu \u2013 izazivanja panike. Imaju mo\u0107 utjecaja na pona\u0161anje mase ljudi. Doda li se da su mediji dobrim dijelom komercijalizirani, ovdje se otvara jedno novo pitanje utjecaja na masu kao potro\u0161a\u010de. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U nastavku ovog rada opisana je situacija prijenosa vijesti svjetskih medija putem interneta kroz intertekstualni i intermedijski aspekt.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>2. PROBLEM I CILJEVI ISTRA\u017dIVANJA<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Osnovni problem ovoga istra\u017eivanja ogleda se u na\u010dinu \u0161irenja medijskih sadr\u017eaja o tematici pandemije COVID-19 putem internetskih portala, dok je cilj istra\u017eivanja utvrditi postoji li utjecaj intertekstualnosti i intermedijalnosti u tom \u0161irenju medijskih sadr\u017eaja prilikom informiranja o pandemiji COVID-19. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Obzirom da sve ve\u0107i broj ljudi provodi vrijeme na internetu, medijski sadr\u017eaj postaje bogatiji raznim suvremenim na\u010dinima dijeljenja informacija. Izuzetak pritom nije niti sadr\u017eaj koji govori o virusu COVID-19, koji je tijekom 2020. godine postao hit sadr\u017eaj; \u010dak naprotiv, kod ove tematike kroz internetske medijske sadr\u017eaje mo\u017ee se primijetiti odre\u0111ena doza intertekstualnosti i intermedijalosti. Svjetska zdravstvena organizacija<a name=\"_ftnref228\"><\/a><a href=\"#_ftn228\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>228<\/strong><\/span>]<\/sup><\/a> \u0161irenje informacija o pandemiji COVID-19 nazvala je infodemijom koja zbunjuje ljude oko na\u010dina postupanja kako za\u0161titi sebe i svoje bli\u017enje. Pandemija je promijenila rutinu, svakodnevicu \u017eivota ljudi diljem svijeta, a intertekstualnost i intermedijalnost medijskog sadr\u017eaja omogu\u0107avaju dijeljenje iskustava, informacija, razumijevanje situacije, i nadasve pru\u017eanje sadr\u017eaja zainteresiranim \u010ditateljima na zanimljive na\u010dine. Nastoje\u0107i otkriti mo\u0107 i utjecaj intertekstualnosti i intermedijalnosti medijskog prostora na internetskim portalima, kroz \u0161irenje medijskih sadr\u017eaja, na konkretnom primjeru informiranja u kriznoj situaciji pandemije COVID-19 kre\u0107emo od pretpostavke da intertekstualnost i intermedijalnost omogu\u0107uju brzo \u0161irenje medijskih sadr\u017eaja koji informiraju o pandemiji COVID-19 putem internetskih portala \u0161to \u0107emo poku\u0161ati dokazati sekundarnim istra\u017eivanjem, kroz dostupnu literaturu i kvalitativnu analizu medijskog sadr\u017eaja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3. INTERTEKSTUALNOST I INTERMEDIJALNOST MEDIJSKIH SADR\u017dAJA O VIRUSU COVID-19<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Teorija intertekstualnosti i intermedijalnosti kori\u0161tena u ovom radu preuzeta je iz teorije knji\u017eevnosti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Za\u010detnica, odnosno \u017eena koja je uvela pojam intertekstualnosti je Julia Kristeva. Ona je primijetila da je svaki tekst konstruiran kao mozaik citata, te da je svaki tekst proizvod apsorpcije i preobrazbe nekog drugog teksta.<a name=\"_ftnref229\"><\/a><a href=\"#_ftn229\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>229<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kako postoji uska veza izme\u0111u intermedijalnih i intertekstualnih referenci, intermedijalne se reference uglavnom teoretiziraju kroz koncepte intertekstualnosti. Stoga je kod poimanja intertekstualnosti iznimno va\u017eno uvidjeti razliku izme\u0111u koncepata: <strong>u\u017ei koncept<\/strong> (slu\u010daj Irine O. Rajewsky slu\u010daj) u odnosu na <strong>\u0161iri koncept<\/strong> (slu\u010daj metafori\u010dkog pojma Julie Kristeve).<a name=\"_ftnref230\"><\/a><a href=\"#_ftn230\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>230<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema Juvanu<a name=\"_ftnref231\"><\/a><a href=\"#_ftn231\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>231<\/strong><\/span>]<\/sup><\/a>, &bdquo;autore, \u010ditatelje, kriti\u010dare i drugi sudionike knji\u017eevne komunikacije, osobito kod posebne intertekstualnosti povezuju vi\u0161e ili manje zajedni\u010dki knji\u017eevno-kulturni kanon i dru\u0161tveno-povijesno iskustvo, kao upoznavanje s ustaljenim na\u010dinima i funkcijama me\u0111u tekstovima; npr. citat. aluzija, naslov, epigraf, ili polemika. Stoga se mo\u017ee re\u0107i da su svi tekstovi doista intertekstualni, ali je ta osobina kod nekih od njih u knji\u017eevnoj kulturi odre\u0111enog razdoblja ili podru\u010dja uo\u010dljivija, ima ve\u0107u te\u017einu ili zna\u010daj. Izme\u0111u \u0161ire i u\u017ee intertekstualnosti stoga postoji nekoliko stadija, pa ju je mogu\u0107e pojmiti prema modelu periferije i jezgre&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kod intermedijalnosti, Rajewsky<a name=\"_ftnref232\"><\/a><a href=\"#_ftn232\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>232<\/strong><\/span>]<\/sup><\/a>, razlikuje <strong>tri podkategorije<\/strong>: 1. intermedijalnost u u\u017eem smislu medijske transpozicije, 2. intermedijalnost u u\u017eem smislu medijske kombinacije te 3. intermedijalnost u u\u017eem smislu intermedijalne reference. Obzirom na ovu trodjelnu podjelu, Rajewsky<a name=\"_ftnref233\"><\/a><a href=\"#_ftn233\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>233<\/strong><\/span>]<\/sup><\/a> napominje kako jedna medijska konfiguracija zasigurno mo\u017ee ispuniti kriterije dviju ili \u010dak svih triju gore spomenutih podkategorija.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema Ryznar<a name=\"_ftnref234\"><\/a><a href=\"#_ftn234\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>234<\/strong><\/span>]<\/sup><\/a> &bdquo;<strong>distinkcija izme\u0111u intertekstualnosti i interdiskurzivnosti ne mora biti neposredno vidljiva <\/strong>na malom stilisti\u010dkom uzorku kao \u0161to je to u slu\u010daju reklamnih poruka, za koje mo\u017eemo odmah pretpostaviti da egzemplificiraju marketin\u0161ki diskurs u cjelini&#8230; Interdiskurzivnost hijerarhijski natkriljuje intertekstualnost, ali to se razdvajanje ne doga\u0111a uvijek na jezi\u010dno-stilskoj, nego na semioti\u010dkoj razini&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sude\u0107i prema dostupnoj literaturi, intertekstualnost i intermedijalnost su jo\u0161 slabo istra\u017eena podru\u010dja u Republici Hrvatskoj, stoga je izrazito vrijedna jedna od rijetkih knjiga hrvatskog govornog podru\u010dja: <em>Intertekstualnost &amp; intermedijalnost<\/em><a name=\"_ftnref235\"><\/a><a href=\"#_ftn235\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>235<\/strong><\/span>]<\/sup><\/a>. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Iako se u literaturi intermedijalnost i intertekstualnost naj\u010de\u0161\u0107e ve\u017eu uz knji\u017eevnost i film, vrlo je va\u017ena i sve vi\u0161e u praksi zastupljena intermedijalnost i intertekstualnost medijskih sadr\u017eaja, a naro\u010dito onih na internetu. <strong>Intertekstualnost<\/strong> medijskog sadr\u017eaja na internetu ogleda se u poveznici vi\u0161e tekstova razli\u010ditih internetskih portala, kroz citiranje i referiranje, pa i aluzije. Tako \u010desto novinski \u010dlanak sadr\u017ei metatekst, ali tako\u0111er isti postaje i prototekst. <strong>Intermedijalnost<\/strong>, odnosno zahvaljuju\u0107i razvoju tehnologije &#8211; <strong>multimedijalnost<\/strong> medijskog sadr\u017eaja na internetu ogleda se u prisutnosti razli\u010ditih medija; tekst, fotografija, ilustracija, video, koji se \u010desto koriste kako bi se razbila monotonija medijskog sadr\u017eaja. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3.1. COVID-19<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Virusna bolest COVID-19<\/strong>, prvi se put pojavila krajem 2019. godine u kineskom gradu Wuhanu. Zbog njenog brzog \u0161irenja diljem svijeta, Svjetska je zdravstvena organizacija 11. o\u017eujka 2020. godine proglasila gobalnu pandemiju. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prema web stranici koronavirus.hr<a name=\"_ftnref236\"><\/a><a href=\"#_ftn236\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>236<\/strong><\/span>]<\/sup><\/a> do dana 9. svibnja 2020. godine (posljednje a\u017eurirano u 14:06 sati) u Republici Hrvatskoj zabilje\u017eeno je 2.176 slu\u010dajeva oboljelih od korona virusa, 1.726 oporavljenih te 87 preminulih. U svijetu je zabilje\u017eena brojka od 4.033.320 oboljelih, 1.400.009 oporavljenih te 276.686 preminulih. Pola godine kasnije, na dan 15. studenog 2020. godine (posljednje a\u017eurirano u 11:21 sati), na istoj web stranici stoji obavijest da je u Republici Hrvatskoj \u010dak 84.206 zabilje\u017eenih slu\u010dajeva oboljelih od korona virusa, 66.231 oporavljenih, a 1.049 je preminulih<strong>. <\/strong>Prema tom izvje\u0161\u0107u, u svijetu je na dan 15. studenog 2020. godine zabilje\u017eeno<strong> <\/strong><strong>54.344.494 slu\u010daja oboljelih, 37.878.300 oporavljenih, a 1.318.452 preminulih. Mjesec dana kasnije, <\/strong>15. prosinca 2020. godine (posljednje a\u017eurirano u 11:10 sati) u Republici Hrvatskoj zabilje\u017eeno je <strong>179.718 <\/strong>slu\u010dajeva oboljelih, <strong>155.079 <\/strong>oporavljenih te <strong>2.778<\/strong> preminulih. U svijetu je zabilje\u017eena brojka od <strong>73.211.509 <\/strong>oboljelih, <strong>51.347.757 <\/strong>oporavljenih te <strong>1.628.442 <\/strong>preminulih.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U i\u0161\u010dekivanju povratka u svakodnevicu na koju su navikli ljudi prate medijske sadr\u017eaje ne bi li saznali nove informacije o pitanjima koja si postavljaju. No, kako je medijima \u010ditanost od iznimne va\u017enosti, mnogi portali pribjegavaju senzacionalizmu i takozvanim &bdquo;bombasti\u010dnim&ldquo; naslovima koji bude znati\u017eelju u \u010ditatelju, \u010desto samo prenose\u0107i vijesti drugih portala, a sadr\u017eaj tih vijesti nije biti pribli\u017eno dramati\u010dan kao sam naslov \u010dlanka. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3.2. Medijske usporedbe<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U doba globalne pandemije COVID-19, ljudi su se po\u010deli osje\u0107ati nesigurno. Zatvorenima u svoje domove, mediji su postali jedini prozor u svijet. Mediji s druge strane nisu propustili priliku \u010ditanosti koja im se nametnula sama po sebi. U vijestima se \u010desto korona virus uspore\u0111ivao s kugom, tuma\u010dio se kroz Biblijske zapise, uspore\u0111ivao se sa scenarijem filma &bdquo;Zaraza&ldquo; kao i s romanom &bdquo;O\u010di tame&ldquo;. Vjerojatni motiv ovakvih usporedbi le\u017ei u nerazumijevanju novonastale situacije i \u017eelje da je se objasni kroz prethodno iskustvo jer &bdquo;zna\u010denje i strukturu nekog djela shva\u0107amo tek u odnosu prema arhetipovima koji su tako\u0111er apstrahirani iz dugog niza tekstova&ldquo;.<a name=\"_ftnref237\"><\/a><a href=\"#_ftn237\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>237<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3.2.1. Slu\u010daj COVID-19 i kuga<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Kuga<\/strong> je uzrokovala izrazito velik broj smrti u povijesti \u010dovje\u010danstva. Jedna od najpoznatijih pandemija kuge, zbog svoje smrtnosti nosi naziv Crna smrt. Kada je situacija s koronavirusom po\u010dela biti sve glasniji problem, neki mediji pa i javne osobe nisu se ustru\u010davali korona virus usporediti s kugom. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010clanak pod naslovom <em>Opstanak banaka je upitan, koronavirus mo\u017eemo nazvati modernom kugom&ldquo;<\/em>, objavio je portal <strong>Ve\u010dernji list<a name=\"_ftnref238\"><\/a><a href=\"#_ftn238\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>238<\/strong><\/span>]<\/sup><\/a><\/strong> 10. travnja 2020. godine, parafraziraju\u0107i Kre\u0161u Beljaka, predsjednika HSS-a, uz referencu na Newsroom televizije <strong>N1<\/strong>. Osim teksta, \u010dlanak sadr\u017ei i tri fotografije Kre\u0161e Beljaka. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Istog datuma portal <strong>index<a name=\"_ftnref239\"><\/a><a href=\"#_ftn239\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>239<\/strong><\/span>]<\/sup><\/a><\/strong>, prenose\u0107i vijesti televizije <strong>N1<\/strong>, objavio je \u010dlanak <em>&bdquo;Beljak: Uvijek je i\u0161la kuga pa glad pa rat, a korona je moderna kuga&ldquo;<\/em> u kojem je uz jednu fotografiju Beljaka, istog i citirao: &bdquo;Znate kako je i\u0161lo kroz povijest, kuga pa glad pa rat, a koronavirus sigurno mo\u017eemo nazvati modernom kugom&ldquo;. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Istu tematiku prenio je i portal <strong>Nacional<a name=\"_ftnref240\"><\/a><a href=\"#_ftn240\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>240<\/strong><\/span>]<\/sup><\/a><\/strong>. \u010clanak je objavljen 10. travnja 2020. godine, pod naslovom: <em>&bdquo;BELJAK: &lsquo;Kuga pa glad pa rat, a korona je moderna kuga!&rsquo;&rdquo;<\/em>. Pozivaju\u0107i se na Newsroom televizije <strong>N1<\/strong>, Nacional je kao i portal Index, prenio citat Beljaka, a \u010dlanak tako\u0111er sadr\u017ei i jednu njegovu fotografiju. Ne mo\u017eemo se oteti dojmu da je u pozadini ovako te\u0161kih rije\u010di i usporedbi, ne informiranje javnosti, nego \u017eelja sa samopromocijom, koju novinari nisu kriti\u010dki prozreli.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010clanak portala <strong>Express<a name=\"_ftnref241\"><\/a><a href=\"#_ftn241\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>241<\/strong><\/span>]<\/sup><\/a><\/strong> pod naslovom <em>&bdquo;Coronavirus vs Black Death: Which is worse? COVID-19 or the bubonic plague?&ldquo;<\/em> objavljen je 16. travnja 2020. godine. U uvodnom dijelu spominju\u0107i po\u010detke epidemije korona virusa prenijeli su vijesti iz vlastitog portala, iz rubrike koronavirus. Kod navo\u0111enja broja zara\u017eenih od korona virusa referenca je stavljena na <strong>Sveu\u010dili\u0161te John Hopkins<\/strong>, a kod podataka o progla\u0161enju pandemije na <strong>Svjetsku zdravstvenu organizaciju<\/strong>. Kod otvaranja tematike usporedbe pandemije COVID-19 i bubonske kuge prikazana je slika njihove usporedbe (Slika 1.) te je prilikom pisanja o broju ljudi kojima je uzrok smrti bila bubonska kuga opet stavljena referenca na Svjetsku zdravstvenu organizaciju, <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec01.png\" alt=\"\" width=\"620\" height=\"395\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 1. Usporedba korona virusa i bubonske kuge (2020)<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U \u010dlanku se citira <strong>Chris Whitty<\/strong>, lije\u010dnik iz Velike Britanije koji je mi\u0161ljenja da \u0107e smrtnost o korona virusa biti jednaka ili ni\u017ea od smrtnosti bubonske kuge.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3.2.2. Slu\u010daj COVID-19 i Biblijski zapisi<\/strong> <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Internetski portal <strong>Express<a name=\"_ftnref242\"><\/a><a href=\"#_ftn242\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>242<\/strong><\/span>]<\/sup><\/a><\/strong> objavio je 7. travnja 2020. godine \u010dlanak naslova &bdquo;Is coronavirus mentioned in the Bible? Pastor says COVID-19 is not a big deal to God&rsquo;&ldquo; citiraju\u0107i pastora <strong>Davida Jeremiaha<\/strong> iz crkve zajednice planine Shadow u El Cajonu u Kaliforniji, koji se osvrnuo na Evan\u0111elje po Luki 21:11. Sam \u010dlanak sadr\u017ei nekoliko slika, grafi\u010dki prikaz simptoma oboljelih od korona virusa te video. U nastavku rada nalazi se slika iz \u010dlanka (Slika 2.) koja u odnos stavlja korona virus i Bibliju.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec02.png\" alt=\"\" width=\"620\" height=\"392\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 2. Odnos korona virusa i Biblije<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Isti portal<a name=\"_ftnref243\"><\/a><a href=\"#_ftn243\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>243<\/strong><\/span>]<\/sup><\/a> objavio je samo nekoliko dana kasnije, 10. travnja 2020. godine i \u010dlanak pod naslovom <em>&bdquo;Coronavirus in the Bible: Is COVID-19 a biblical plague of the end times?&ldquo;<\/em> u kojem stoji da teoreti\u010dari zavjere, oslanjaju\u0107i se na statuse korisnika dru\u0161tvene mre\u017ee Twitter tvrde kako je korona virus bio predvi\u0111en u Bibliji. Tako\u0111er, uz navo\u0111enje citata, referenca je stavljena na Otkrivenje 16-17, ali i na stranicu <strong>Christianity.com<\/strong>, uz navode da nema dokaza koji bi sugerirali da je koronavirus biblijski. \u010clanak sadr\u017ei i video, grafi\u010dki prikaz broja zara\u017eenih te nekoliko slika. Jedna od slika (Slika 3.) prikazuje statuse korisnika dru\u0161tvene mre\u017ee Twitter vezane uz tematiku povezivanja Biblijskih zapisa i korona virusa.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec03.png\" alt=\"\" width=\"472\" height=\"457\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 3. Twitter statusi<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Isti portal, <strong>Express<a name=\"_ftnref244\"><\/a><a href=\"#_ftn244\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>244<\/strong><\/span>]<\/sup><\/a><\/strong>, 8. svibnja 2020. godine objavio je \u010dlanak naslova <em>&bdquo;Bible verses about coronavirus: What does the Bible say about COVID-19?&ldquo; <\/em>u kojem se spominju statusi korisnika <strong>Twittera<\/strong> koji pandemiju povezuju s Biblijom. Osim nekoliko slika \u010dlanak sadr\u017ei i grafi\u010dki prikaz sa simptomima zara\u017eenih korona virusom. Kod pisanja o odnosu Biblije i korona virusa, prenosi <strong>Evan\u0111elje<\/strong> po Mateju 24 i Luki 21.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec04.png\" alt=\"\" width=\"616\" height=\"393\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 4. Odnos korona virusa i Biblije (2)<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>BBC<a name=\"_ftnref245\"><\/a><a href=\"#_ftn245\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>245<\/strong><\/span>]<\/sup><\/a><\/strong> je 21. travnja 2020. godine objavio \u010dlanak naslova <em>&bdquo;Coronavirus: World risks &lsquo;biblical&rsquo; famines due to pandemic \u2013 UN&ldquo;, <\/em>u kojem pozivaju\u0107i se na <strong>UN<\/strong> navodi kako svijetu prijeti glad &bdquo;biblijskih razmjera&ldquo;. Tako\u0111er, navode izjavu <strong>Davida Beasleya<\/strong>, predsjednika WFP-a (Svjetskog programa za hranu), kako je potrebno poduzimati hitne mjere s ciljem izbjegavanja katastrofe, te mi\u0161ljenje ekonomista WFP-a <strong>Arifa Husaina<\/strong>, kako je ekonomski utjecaj ove pandemije potencijalno katastrofalan za one koji su najugro\u017eeniji. Ovakve intertekstualne veze izme\u0111u vijesti o aktualnim katastrofama i katastrofa prikazanih u Bibliji ili drugim svetim knjigama razli\u010ditih religija mogu osobito uznemiruju\u0107e djelovati na publiku jer katastrofe su u Bibliji gotovo uvijek kazna \u010dovjeku zbog razli\u010ditih grijeha i \u010dovjek ima malo ili nimalo mogu\u0107nosti oduprijeti se Bo\u017ejoj kazni. Time se poti\u010de fatalisti\u010dki pogled na situaciju i ne poti\u010de se aktivan i odgovoran postupak publike u smjeru osobne za\u0161tite i za\u0161tite drugih.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3.2.3. Slu\u010daj COVID-19 i film &bdquo;Zaraza&ldquo;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Internetski portal Ve\u010dernji<a name=\"_ftnref246\"><\/a><a href=\"#_ftn246\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>246<\/strong><\/span>]<\/sup><\/a><\/strong> dana 24. sije\u010dnja 2020. godine objavio je \u010dlanak pod naslovom <em>&bdquo;Sje\u0107ate li se filma &lsquo;Zaraza&rsquo;? Jezivo je mnogo sli\u010dnosti s onim \u0161to se doga\u0111a zbog koronavirusa!&ldquo;<\/em> u kojem uspore\u0111uje sli\u010dnosti doga\u0111aja u filmu i situaciji u Kini, kakva je bila u vrijeme kad je \u010dlanak objavljen. U \u010dlanku <strong>Ve\u010dernjeg<\/strong> analiziraju se postovi obo\u017eavatelja koji na dru\u0161tvenim mre\u017eama vuku paralele izme\u0111u doga\u0111aja u Kini i na filmu, a posebno izdvajaju <strong>Twitter<\/strong> objavu sa slikom statusa Stephena Forda, Velociraptora i Traci M. (Slika 5.) koji navode da ih trenutna situacija podsje\u0107a na film &bdquo;Zaraza&ldquo;. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec05.png\" alt=\"\" width=\"330\" height=\"576\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 5. Twitter statusi (2)<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010clanak sadr\u017ei i video isje\u010dak iz filma objavljen na Youtube-u te fotografiju iz filma, izvora Warner Bross.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Portal Hrvatska danas<a name=\"_ftnref247\"><\/a><a href=\"#_ftn247\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>247<\/strong><\/span>]<\/sup><\/a><\/strong> 10. o\u017eujka 2020. godine objavio je \u010dlanak pod naslovom <em>&bdquo;VIDEO Zaraza: Film sa sjajnom gluma\u010dkom ekipom eksplodira me\u0111u internet piratima kako se \u0161iri korona virus&ldquo;<\/em>, u kojem film &bdquo;Zaraza&ldquo; predstavljaju kao najve\u0107i hit me\u0111u internetskim piratima. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010clanak sadr\u017ei fotografiju i video isje\u010dak iz filma objavljen na Youtube-u. Referenca je stavljena na stranicu <strong>Torrent Freak<\/strong> prilikom pisanja da su online pirati opet na vrhuncu zbog \u0161irenja koronavirusa, radi kojeg velik broj ljudi ostaje u svojim domovima. Prilikom navo\u0111enja podataka o broju preuzimanja filma pozivaju se na stranicu <strong>geek.hr<\/strong>. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Stranica<strong> Geek<\/strong><a name=\"_ftnref248\"><\/a><a href=\"#_ftn248\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>248<\/strong><\/span>]<\/sup><\/a> u \u010dlanku naslova <em>&bdquo;Ovo je film koji je predvidio koronavirus<\/em>&ldquo; objavila je isje\u010dak iz filma &bdquo;Zaraza&ldquo; s Youtube-a, a prilikom pisanja o online piratima poziva se na stranicu <em><strong>Torrent Freak<\/strong><\/em><em>. Stranica <\/em><em><strong>Torrent Freak<\/strong><\/em><a name=\"_ftnref249\"><\/a><a href=\"#_ftn249\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>249<\/strong><\/span>]<\/sup><\/a><em> u \u010dlanku &bdquo;<\/em><em>Coronavirus Outbreak Triggers Surge in Pirated Downloads of the Film &lsquo;Contagion&rsquo;&ldquo;<\/em>, kod pisanja o rastu pretra\u017eivanja fraze &bdquo;contagion movie&ldquo;, referenca je stavljena na Google Trends. Kod informacije o porastu posudbi ovog filma izvje\u0161tavaju o informacijama s portala <strong>Buzzfeed<\/strong>. \u010clanak sadr\u017ei fotografiju i video isje\u010dak iz filma koji je objavljen na Youtube-u.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>BuzzFeed<a name=\"_ftnref250\"><\/a><a href=\"#_ftn250\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>250<\/strong><\/span>]<\/sup><\/a><\/strong> je 3. o\u017eujka 2020. godine objavio \u010dlanak naslova &bdquo;<em>Everyone Is Watching &ldquo;Contagion,&rdquo; A 9-Year-Old Movie About A Flu Outbreak&ldquo;<\/em>, koji sadr\u017ei plakat i fotografiju filma izvora Warner Bross. Kod izjave scenarista filma pozivaju se na <strong>Fortune Magazine<\/strong>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Tportal<a name=\"_ftnref251\"><\/a><a href=\"#_ftn251\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>251<\/strong><\/span>]<\/sup><\/a><\/strong>, je 31. sije\u010dnja 2020. godine objavio \u010dlanak pod naslovom <em>&bdquo;Ovo sad svi gledaju: Film &lsquo;Zaraza&rsquo; iz 2011. do\u017eivljava renesansu zahvaljuju\u0107i koronavirusu&ldquo;<\/em>, u kojem se kod svrstavanja ovog filma me\u0111u trenutno najpopularnije u svijetu referiraju na portal <strong>Hollywood Reporter<\/strong>. Kod informacija o oboljelima i riziku te \u0161irenju zaraze, referenca je stavljena na <strong>Centar za kontrolu bolesti<\/strong> i <strong>Svjetsku zdravstvenu organizaciju<\/strong>. Tako\u0111er, u \u010dlanku je objavljen isje\u010dak iz filma koji je objavljen na Youtube-u. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Portal Hollywood Reporter<a name=\"_ftnref252\"><\/a><a href=\"#_ftn252\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>252<\/strong><\/span>]<\/sup><\/a><\/strong>, 28. sije\u010dnja 2020. godine objavio je \u010dlanak pod nazivom <em>&bdquo;&lsquo;Contagion&rsquo; Hits Top 10 on iTunes Movie Chart Amid Coronavirus Outbreak&ldquo;<\/em>, u kojem situaciju uzrokovanu korona virusom uspore\u0111uju s onom iz filma, uz isje\u010dak filma koji je objavljen na Youtube-u i fotografijom izvora <strong>Warner Bross Pictures<\/strong>. Kod pisanja o broju zara\u017eenih i mrtvih u Kini, osvrnuli su se na portal <strong>New York Times<\/strong>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Film &bdquo;Zaraza&ldquo; uistinu ima fascinantnu sli\u010dnost s aktualnom pandemijom; ne samo zbog ranije gotovo nepojmljivog &bdquo;svijeta pod maskama&ldquo;, nego i simptoma, uzro\u010dnika zaraze, na\u010dina \u0161irenja i na\u010dina lije\u010denja tako da ponovljeno gledanje ovoga filma, sada iz diskursa gotovo sudionika, uistinu predstavlja novo iskustvo.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>3.2.4. Slu\u010daj COVID-19 i romana &bdquo;O\u010di tame&ldquo;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Roman <strong>&bdquo;The Eyes of Darkness&rdquo;<\/strong> (&bdquo;O\u010di tame&rdquo;) iz 1981. godine, ameri\u010dkog pisca <strong>Deana Koontza<\/strong> tako\u0111er se na\u0161ao u sredi\u0161tu pa\u017enje, jer kako isti\u010du neki mediji, Koontz je predvidio pandemiju COVID-19. U romanu je epicentar zaraze identi\u010dan, odnosno radi se o kineskom gradu Wuhanu. Virus je u navedenom romanu nazvan Wuhan-400. Unato\u010d sli\u010dnostima roman se uvelike razlikuje od situacije koja je 2020. potresla svijet.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Primjer medijske upotrebe romana ogleda se u \u010dlanku <em>&bdquo;Je li ovaj roman star 40 godina predvidio izbijanje koronavirusa? Sli\u010dnost je jeziva&ldquo;<\/em> portala <strong>index.hr<\/strong>. U navedenom \u010dlanku objavljenom 22. velja\u010de 2020. godine, opisuju se sli\u010dnosti izme\u0111u doga\u0111aja iz romana uzrokovanog virusom Wuhan-400 i virusa COVID-19. U \u010dlanku se Index nadovezuje na Facebook objave <strong>Rajaha Murugaiaha<\/strong>, u kojima su fotografije predmetnog romana (Slika 6.). Tako\u0111er, vezano uz kasnije promjene naziva virusa iz romana, referira se i na <strong>Taiwan News<\/strong>. Na kraju \u010dlanka Index se vezano uz mi\u0161ljenje o proro\u010danstvu osvr\u0107e i na pisca krimi\u0107a iz Hong Konga, <strong>Chana Ho-keija<\/strong>.<a name=\"_ftnref253\"><\/a><a href=\"#_ftn253\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>253<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec06.png\" alt=\"\" width=\"485\" height=\"463\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 6. Facebook status<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Iste tematike i sli\u010dnog naziva <em>&bdquo;Je li ovaj roman star 40 godina predvidio izbijanje koronavirusa?&ldquo;<\/em> \u010dlanak je objavio i portal <strong>Ezadar<a name=\"_ftnref254\"><\/a><a href=\"#_ftn254\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>254<\/strong><\/span>]<\/sup><\/a><\/strong>, tako\u0111er 22. velja\u010de 2020. godine, a u izvoru, odnosno na mjestu autora \u010dlanka naveden je portal <strong>Index<\/strong>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Dan kasnije, 23. velja\u010de 2020. godine portal <strong>rtl.hr<\/strong> objavio je \u010dlanak iste tematike pod naslovom <em>&bdquo;Je li roman star 40 godina predvidio koronavirus? \u017dari\u0161te zaraze je Wuhan, a umru milijuni ljudi&ldquo;<\/em>. U \u010dlanku tako\u0111er prenose objavu <strong>Rajaha Murugaiaha<\/strong>, koja sadr\u017ei fotografije predmetnog romana, a tako\u0111er se nadovezuju i na <strong>Mashable<\/strong>, kao i na pisca krimi\u0107a <strong>Chana Ho-keija<\/strong>.<a name=\"_ftnref255\"><\/a><a href=\"#_ftn255\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>255<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Portal na koji se pozvao <strong>rtl.hr<\/strong>, <strong>Mashable SE Asia<a name=\"_ftnref256\"><\/a><a href=\"#_ftn256\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>256<\/strong><\/span>]<\/sup><\/a><\/strong>, objavio je \u010dlanak pod nazivom <em>&bdquo;People are claiming that this novel predicted coronavirus. Did it really?&ldquo;<\/em>, u kojem se osvr\u0107u na sam roman objaviv\u0161i sliku odabranog teksta iz romana, objavljenog na Google Books te kroz Facebook objavu <strong>Rajaha Murugaiaha<\/strong>. Referiraju\u0107i se na <strong>Taiwan News<\/strong>, spominje se naknadna promjena imena virusa u romanu iz Gorki-400, koji je bio kreacija ruskih znanstvenika u Wuhan-400 koji je razvila kineska vlada. Referenca je stavljena i kod izjave pisca krimi\u0107a Chana Ho-keija na portal koji ga je intervjuirao, <strong>South China Morning Post<\/strong>. Kao izvori slika koji se pojavljuju u \u010dlanku spomenuti su i Taiwan News te Facebook profil Sebastiana Hayzela Matutinoa. Osim slika predmetnog romana, u sklopu \u010dlanka objavljena je i strip slika Asterix &amp; Obelix (Slika 7.) s tematikom korona virusa, izvora Read Comics.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec07.png\" alt=\"\" width=\"636\" height=\"375\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 7. Asterix &amp; Obelix u korona virus tematici<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Portal Taiwan news<a name=\"_ftnref257\"><\/a><a href=\"#_ftn257\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>257<\/strong><\/span>]<\/sup><\/a><\/strong>, na kojeg se nadovezuju prethodno navedeni portali, objavio je 13. velja\u010de 2020. godine \u010dlanak pod naslovom <em>&bdquo;China&rsquo;s coronavirus predicted in 1981 US novel&ldquo;<\/em> koji sadr\u017ei slike predmetnog romana, a kod pisanja o virusu iz romana, referira se na portal <strong>Liberty Times<\/strong>. Kod izno\u0161enja informacija o izmjeni naziva virusa u romanu, <strong>Taiwan news<\/strong> prenosi \u010dlanak iz <strong>SET News-a<\/strong>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>4. PORUKE KOJE SVI PONAVLJAJU<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Specifi\u010dnost 2020. godine mo\u017ee se i\u0161\u010ditati i iz, \u010dak mo\u017eda banalnih, izbora za &bdquo;najrije\u010d&ldquo; godine. Nacional 7. prosinca 2020. pi\u0161e &bdquo;Ameri\u010dka izdava\u010dka ku\u0107a Merriam-Webster, posebno poznata po rje\u010dnicima engleskog jezika, i Savez za njema\u010dki jezik (GfdS) odvojeno su rije\u010d pandemija izabrali za rije\u010d godine na svojim jezicima. U godini u kojoj je vi\u0161e od milijun i pol ljudi u svijetu umrlo od virusa COVID-19, pandemija je bila naj\u010de\u0161\u0107e tra\u017eena rije\u010d u na\u0161im rje\u010dnicima, priop\u0107ili su iz Merriam-Webstera\/\u2026\/Potraga za zna\u010denjem rije\u010di neslu\u0107eno je narasla nakon 11. o\u017eujka kad je Svjetska zdravstvena organizacija proglasila pandemiju. Skok je bio \u010dak 115 tisu\u0107a posto u odnosu na isti dan 2019. godine, prenosi Reuters. U Njema\u010dkoj je stru\u010dni sud jezikoslovaca analizirao koje su rije\u010di i pojmovi najvi\u0161e oblikovali politi\u010dki, dru\u0161tveni i ekonomski \u017eivot u zemlji ove godine, pi\u0161e DPA. Nakon o\u010dekivanog svrstavanja pandemije na prvo mjesto, na drugo su izabrali anglizam &lsquo;lockdown&rsquo; (zatvaranje)&ldquo;<a name=\"_ftnref258\"><\/a><a href=\"#_ftn258\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>258<\/strong><\/span>]<\/sup><\/a>. Jutarnji list 10. studenoga 2020. prenosi vijest kako je Collinsov rje\u010dnik rije\u010dju godine proglasio &lsquo;lockdown&rsquo; (zatvaranje) i nastavlja &bdquo;\u0160est od deset rije\u010di koje su u\u0161le u u\u017ei izbor odnosile su se na pandemiju, a me\u0111u njima su &ldquo;koronavirus&rdquo;, &ldquo;samoizolacija&rdquo; i &ldquo;socijalno distanciranje&rdquo; \/\u2026\/Uredni\u0161tvo Collinsa je pojasnilo da je u 2020. rije\u010d &lsquo;lockdown&rsquo; upotrijebljena vi\u0161e od 250.000 puta u odnosu na samo 4000 puta pro\u0161le godine&ldquo;.<a name=\"_ftnref259\"><\/a><a href=\"#_ftn259\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>259<\/strong><\/span>]<\/sup><\/a> Ve\u010dernji list od 24. studenoga 2020. navodi kako je prekinuta tradicija te izdava\u010d Oxfordskog rje\u010dnika nije uspio odabrati rije\u010d godine, ali objavljuje izvje\u0161\u0107e &bdquo;Pandemija koronavirusa iznjedrila je brojne rije\u010di na popisu: &lsquo;lockdown&rsquo; (zatvaranje), &lsquo;circuit breaker&rsquo; (mini zatvaranje, kratko zatvaranje), &lsquo;shelter-in-place&rsquo; (slu\u017ebena odredba izdana za vrijeme izvanrednog stanja kojom se ljudima savjetuje da ostanu u svojem domu i da ga ne napu\u0161taju ako nije prijeko potrebno), &lsquo;remote\/ly&rsquo; (bez fizi\u010dkog kontakta) i &lsquo;unmute&rsquo; (ponovno uklju\u010diti zvuk ili ure\u0111aj)&ldquo;<a name=\"_ftnref260\"><\/a><a href=\"#_ftn260\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>260<\/strong><\/span>]<\/sup><\/a>. Ve\u0107 i kroz pregled rije\u010di mo\u017eemo detektirati usmjerenost pozornosti javnosti na odre\u0111ene pojmove koje su nesumnjivo prepoznali i brojni alati za marketin\u0161ko targetiranje. Javnost je neizmjerno zainteresirana za sve vezano uz koronavirus tako da je bilo samo pitanje vremena kada \u0107e fokus javnosti dobiti novu, komercijalnu dimenziju. Prepoznato je to i u osobnom marketingu pa su vrlo brzo i razli\u010diti politi\u010dari po\u010deli koristiti ovu temu kako bi dobili \u0161to ve\u0107u medijsku pozornost, a pomalo apsurdno, situacija s koronavirusom po\u010dela se koristiti i u komercijalne svrhe, ali o tome ne\u0161to kasnije.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kao \u0161to je ve\u0107 u prethodnom dijelu ovog rada spomenuto, mediji u doba kriznih situacija imaju izrazitu mo\u0107 \u0161irenja potrebnih i nepotrebnih informacija. Imaju mo\u0107 smirivanja situacije ali i mo\u0107 izazivanja panike. Na medijima je, barem onima koji se ozbiljno bave svojim poslom, zapravo veliki teret i dru\u0161tvena odgovornost. Mediji su ti koji su na prvoj liniji informiranja. Iako postoje slu\u017ebene web stranice razli\u010ditih institucija koje obavje\u0161tavaju gra\u0111ane o mjerama sigurnosti, mediji su ti koji takve informacije prenose, a tada je na njima odgovornost da ih prenose bez iskrivljavanja i nepotrebnog senzacionalizma.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jedan od primjera poruke koju su svi mediji diljem Republike Hrvatske, od o\u017eujka do svibnja 2020. godine prenosili bila je <strong><em>&bdquo;ostani doma&ldquo;<\/em><\/strong>. Svi mediji upozoravali su gra\u0111anstvo na odgovornost istom porukom. Kako su tijekom svibnja 2020. godine mjere po\u010dele popu\u0161tati i ova poruka je s vremenom imala sve manje smisla, pre\u0161lo se na poruku <strong><em>&bdquo;budimo odgovorni&ldquo;<\/em><\/strong>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Osim navedenih poruka, u medijskom se prostoru u spomenutom vremenskom razdoblju moglo primijetiti da se \u010desto spominjala fraza <strong><em>&bdquo;vi\u0161e ni\u0161ta ne\u0107e biti isto&ldquo;<\/em><\/strong> te se \u010desto postavljalo pitanje <strong><em>&bdquo;ho\u0107e li COVID-19 promijeniti svijet?&ldquo;<\/em><\/strong>, <strong>&bdquo;<em>novo normalno<\/em>&ldquo;<\/strong> i sli\u010dno.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">I premda ih ne mo\u017eemo smatrati intertekstualo\u0161\u0107u nego novonastalim frazama, zanimljivo je kako se te fraze udoma\u0107uju upravo kroz intertekstualnu upotrebu tako se, primjerice, &bdquo;novo normalno&ldquo; analizira u emisiji HRT 4 od 20. srpnja 2020. godine, a pod naslovom &bdquo;\u0160to-znaci-novo-normalno-i-kako-ga-prihvatiti&ldquo;. Emisiju prenosi i portal poliklinike za za\u0161titu djece i mladih grada Zagreba<a name=\"_ftnref261\"><\/a><a href=\"#_ftn261\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>261<\/strong><\/span>]<\/sup><\/a>. &bdquo;Novo normalno&ldquo; koristi se i u reklamama za televizore pa tako jedan trgova\u010dki lanac &bdquo;novim normalnim&ldquo; progla\u0161ava televizore od 85 in\u010da<a name=\"_ftnref262\"><\/a><a href=\"#_ftn262\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>262<\/strong><\/span>]<\/sup><\/a>. Op\u0107eprihva\u0107en slogan koristi se i u reklamiranju kozmetike<a name=\"_ftnref263\"><\/a><a href=\"#_ftn263\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>263<\/strong><\/span>]<\/sup><\/a> i lijekova pa \u010dak i za nazive stru\u010dnih konferencija te tako Lider organizira konferenciju pod nazivom &bdquo;Liderova konferencija za novo normalno&ldquo;<a name=\"_ftnref264\"><\/a><a href=\"#_ftn264\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>264<\/strong><\/span>]<\/sup><\/a>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec08.png\" alt=\"\" width=\"670\" height=\"324\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 8. Reklama za &bdquo;Novo normalno paket&ldquo; kozmetike<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&bdquo;Ostani doma&ldquo; tako\u0111er je kroz u\u010destalo ponavljanje postala sintagma koja je, uz po\u010detni cilj zadr\u017eavanja ljudi u ku\u0107ama nadrasla u marketin\u0161ku krilaticu razdoblja te se ve\u0107 u tra\u017eilicama odmah pri pisanju nude daljnje pretrage &bdquo;ostani doma i kuhaj&ldquo;, &bdquo;ostani doma trening&ldquo;, &bdquo;ostani doma predstave&ldquo; pa sve do &bdquo;ostani doma i slavi gospodina&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Osobito je zanimljivo intermedijalno kori\u0161tenje ove krilatice u humoristi\u010dnim sadr\u017eajima koji su preplavili dru\u0161tvene mre\u017ee, ali i primjerice, u stripu i karikaturama koji su zbog svoje vizualnosti iznimno pogodni za povezivanje s likovnom umjetno\u0161\u0107u, napose s u masovnoj publici prepoznatljivim djelima reprezentativnih umjetnika. Takav spoj &bdquo;visoke&ldquo; umjetnosti i &bdquo;niskoga&ldquo; medija kakvim se \u010desto neopravdano smatraju strip i karikatura, daje dodatnu dozu humoristi\u010dnosti i dodatnu vrijednost intermedijalnosti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec09.png\" alt=\"\" width=\"465\" height=\"547\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 9 Intermedijalna upotreba slike Van Gogha u karikaturi B. Zupan\u010di\u010d.<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/tkalec10.png\" alt=\"\" width=\"678\" height=\"320\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 10 Intermedijalna upotreba slike Da Vincija u karikaturi J. Rov\u0161ek<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ovako intermedijalno kori\u0161tenje umjetni\u010dkih medija u humoristi\u010dne svrhe bilo je iznimno \u010desto u objavama o koronavirusu koji su na taj na\u010din, kroz humor, omogu\u0107avale publici da kroz povezivanje poznatih i novih sadr\u017eaja smanji strah od nepoznatoga i familijarizira se s novim pojmovima i novim situacijama. Stvara se dojam da je ovako intenzivno kori\u0161tenje intertekstualnosti i intermedijalnosti uzrokovano upravo tim razlogom. Prevelika koli\u010dina &bdquo;praznih mjesta&ldquo; koja je postojala osobito po\u010detkom pandemije, morala se nadomjestiti ranijim iskustvima. Ukoliko je takvih iskustava bilo malo ili su bila nedostatna, posezalo se za fikcijom, ali onom ranije ostvarenom u likovnoj umjetnosti, filmu ili knji\u017eevnosti koja time \u0161to je ranije postojala davala je dozu legitimnosti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>5. ZAKLJU\u010cAK<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u010clanci koji sadr\u017ee tematiku korona virusa vrlo \u010desto sadr\u017ee metatekst, a \u010desto isti postaju i prototekst. Iako se \u010de\u0161\u0107e doga\u0111aju situacije da se napi\u0161e knji\u017eevno djelo ili da se snimi film inspiriran stvarnim doga\u0111ajima, mediji su 2020. godinu po\u010deli raznim naga\u0111anjima o proro\u010danstvima o virusu COVID-19, najavljenima kroz film i roman pa \u010dak i Bibliju. Mediji su imali mo\u0107 kroz svoje vijesti \u0161iriti paniku koja se, pokazala je ova situacija, \u0161irila jednako brzo kao i sam virus, ako ne i br\u017ee. Iako se neki mediji nisu libili poistovjetiti posljedice kuge s onima od virusa COVID-19, va\u017eno je razmisliti i o usporedbi ostalih negativnih posljedica kojima doprinose, a koje se mogu ogledati u rasisti\u010dkim i ksenofobnim ispadima u komentarima \u010ditatelja, koje mediji mogu prouzro\u010diti indicijama stvorenim u svojim sadr\u017eajima. Mediji zahvaljuju\u0107i intertekstualnosti i intermedijalnosti danas mogu najbr\u017ee prenijeti izrazito opasan virus zvan &bdquo;predrasuda&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Intenzivno kori\u0161tenje intertekstualnosti i intermedijalnosti uzrokovano je zadovoljavanjem potreba publike da kroz povezivanje poznatih i novih sadr\u017eaja smanji strah od nepoznatoga i familijarizira se s novim pojmovima i novim situacijama. Prevelika koli\u010dina nepoznanica koja je postojala osobito po\u010detkom pandemije, morala se nadomjestiti ranijim iskustvima kako bi publika lak\u0161e usvojila \u017eeljene obrasce pona\u0161anja. Budu\u0107i da je takvih iskustava bilo malo i bila su relativno nepoznata, posegnulo se za ranije usvojenim modelima iz kolektivnog, op\u0107eg znanja, \u0161to je i novom sadr\u017eaju dalo dozu legitimnosti.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Zanimljiva je i metamorfoza sadr\u017eaja i objava vezanih uz koronavirus koji iz informativnog i mobilizacijskog vremenom prerasta u komercijalni dokazuju\u0107i time da svaki pojam za koji postoji interes, pa makar taj pojam bio i bolest, kad \u2013 tad u suvremeno vrijeme postaje roba koja se prodaje.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn222\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn222\"><\/a><a href=\"#_ftnref222\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>222<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nWe Are Social &amp; Hootsuite, <em>Digital 2020 Global Digital Overview. January 2020<\/em>., str. 8., <a href=\"https:\/\/wearesocial.com\/blog\/2020\/01\/digital-2020-3-8-billion-people-use-social-media\">https:\/\/wearesocial.com\/blog\/2020\/01\/digital-2020-3-8-billion-people-use-social-media<\/a>, pristup 3. svibnja 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn223\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn223\"><\/a><a href=\"#_ftnref223\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>223<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nWe Are Social &amp; Hootsuite, <em>Digital 2020. April Global Statshot Report<\/em>, str. 7., <a href=\"https:\/\/wearesocial.com\/blog\/2020\/04\/digital-around-the-world-in-april-2020\">https:\/\/wearesocial.com\/blog\/2020\/04\/digital-around-the-world-in-april-2020<\/a>, pristup 15. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn224\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn224\"><\/a><a href=\"#_ftnref224\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>224<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nWe Are Social &amp; Hootsuite, <em>Digital 2020: July Global Statshot<\/em>, str. 7., <a href=\"https:\/\/www.slideshare.net\/DataReportal\/digital-2020-october-global-statshot-report-october-2020-v01\">https:\/\/www.slideshare.net\/DataReportal\/digital-2020-october-global-statshot-report-october-2020-v01<\/a>, pristup 15. studenog 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn225\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn225\"><\/a><a href=\"#_ftnref225\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>225<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nWe Are Social &amp; Hootsuite, <em>Digital 2020: Croatia<\/em>, str. 16., <a href=\"https:\/\/datareportal.com\/reports\/digital-2020-croatia\">https:\/\/datareportal.com\/reports\/digital-2020-croatia<\/a>, pristup 15. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn226\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn226\"><\/a><a href=\"#_ftnref226\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>226<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNielsen, <em>Staying PUT: Consumers Forced Indoors During Crisis Spend More Time On Media<\/em>, <a href=\"https:\/\/www.nielsen.com\/us\/en\/insights\/article\/2020\/staying-put-consumers-forced-indoors-during-crisis-spend-more-time-on-media\/,\">https:\/\/www.nielsen.com\/us\/en\/insights\/article\/2020\/staying-put-consumers-forced-indoors-during-crisis-spend-more-time-on-media\/, <\/a>pristup 11. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn227\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn227\"><\/a><a href=\"#_ftnref227\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>227<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPew Research Center, <em>53% of Americans Say the Internet Has Been Essential During the COVID-19 Outbreak,<\/em> <a href=\"https:\/\/www.pewresearch.org\/internet\/2020\/04\/30\/53-of-americans-say-the-internet-has-been-essential-during-the-covid-19-outbreak\/\">https:\/\/www.pewresearch.org\/internet\/2020\/04\/30\/53-of-americans-say-the-internet-has-been-essential-during-the-covid-19-outbreak\/<\/a>, pristup 16. svibnja 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn228\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn228\"><\/a><a href=\"#_ftnref228\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>228<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nWorld Health Organization<em>. An ad hoc WHO technical consultation managing the COVID-19 infodemic: call for action, <\/em><a href=\"https:\/\/www.who.int\/publications\/i\/item\/9789240010314\">https:\/\/www.who.int\/publications\/i\/item\/9789240010314<\/a>, pristup 15. studenog 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn229\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn229\"><\/a><a href=\"#_ftnref229\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>229<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nKristeva, J., ed. M. Toril, <em>The Kristeva reader<\/em>, Columbia University Press, New York 1986., str. 37.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn230\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn230\"><\/a><a href=\"#_ftnref230\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>230<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRajewsky, Irina O., <em>Intermediality, Intertextuality and Remediation: A Literary Perspective on Intermediality<\/em>, str. 54., <a href=\"https:\/\/www.erudit.org\/revue\/im\/2005\/v\/n6\/1005505ar.pdf\">https:\/\/www.erudit.org\/revue\/im\/2005\/v\/n6\/1005505ar.pdf<\/a>, pristup 11. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn231\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn231\"><\/a><a href=\"#_ftnref231\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>231<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nJuvan, M., <em>Intertekstualnos<\/em>t, Dr\u017eavna zalo\u017eba Slovenije, Ljubljana 2000.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn232\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn232\"><\/a><a href=\"#_ftnref232\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>232<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRajewsky, Irina O., <em>Intermediality, Intertextuality and Remediation: A Literary Perspective on Intermediality,<\/em> str. 51-52., <a href=\"https:\/\/www.erudit.org\/revue\/im\/2005\/v\/n6\/1005505ar.pdf\">https:\/\/www.erudit.org\/revue\/im\/2005\/v\/n6\/1005505ar.pdf<\/a>, pristup 11. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn233\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn233\"><\/a><a href=\"#_ftnref233\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>233<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRajewsky, Irina O., <em>Intermediality, Intertextuality and Remediation: A Literary Perspective on Intermediality<\/em>, str. 53., <a href=\"https:\/\/www.erudit.org\/revue\/im\/2005\/v\/n6\/1005505ar.pdf\">https:\/\/www.erudit.org\/revue\/im\/2005\/v\/n6\/1005505ar.pdf<\/a>, pristup 11. svibnja 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn234\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn234\"><\/a><a href=\"#_ftnref234\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>234<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRyznar, A., <em>Interdiskurzivnost: stilisti\u010dki prilog teoriji knji\u017eevnoga diskurza.Umjetnost rije\u010di<\/em>. 58(1), str. 64., <a href=\"https:\/\/hrcak.srce.hr\/159363\">https:\/\/hrcak.srce.hr\/159363<\/a>, pristup 14. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn235\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn235\"><\/a><a href=\"#_ftnref235\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>235<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMakovi\u0107 Z. (ur.) <em>Intertekstualnost &amp; intermedijalnost<\/em>, Zavod za znanost o knji\u017eevnosti Filozofskog fakulteta Sveu\u010dili\u0161ta u Zagrebu. Zagreb, 1988.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn236\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn236\"><\/a><a href=\"#_ftnref236\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>236<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<em>Korona virus<\/em>, Naslovna strana, <a href=\"https:\/\/www.koronavirus.hr\/\">https:\/\/www.koronavirus.hr\/<\/a>\/, pristupi 9. svibnja 2020, 15. studenog 2020, 15. prosinca 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn237\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn237\"><\/a><a href=\"#_ftnref237\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>237<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBeker, Miroslav, <em>Tekst\/intertekst, u: Intertekstualnost &amp; intermedijalnost<\/em>,\u00a0 str. 9. \u2013 20, Zagreb, 1988.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn238\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn238\"><\/a><a href=\"#_ftnref238\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>238<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nVe\u010dernji, <em>Opstanak banaka je upitan, koronavirus mo\u017eemo nazvati modernom kugom<\/em>, <a href=\"https:\/\/www.vecernji.hr\/vijesti\/opstanak-banaka-je-upitan-koronavirus-mozemo-nazvati-modernom-kugom-1393523\">https:\/\/www.vecernji.hr\/vijesti\/opstanak-banaka-je-upitan-koronavirus-mozemo-nazvati-modernom-kugom-1393523<\/a>, pristup 1. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn239\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn239\"><\/a><a href=\"#_ftnref239\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>239<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIndex, Beljak: <em>Uvijek je i\u0161la kuga pa glad pa rat, a korona je moderna kuga<\/em>, <a href=\"https:\/\/www.index.hr\/vijesti\/clanak\/beljak-uvijek-je-isla-kuga-pa-glad-pa-rat-a-korona-je-moderna-kuga\/2174016.aspx?index_ref=read_more_d\">https:\/\/www.index.hr\/vijesti\/clanak\/beljak-uvijek-je-isla-kuga-pa-glad-pa-rat-a-korona-je-moderna-kuga\/2174016.aspx?index_ref=read_more_d<\/a>, \u00a0pristup 2. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn240\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn240\"><\/a><a href=\"#_ftnref240\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>240<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNacional, <em>BELJAK: Kuga pa glad pa rat, a korona je moderna kuga,<\/em> <a href=\"https:\/\/www.nacional.hr\/beljak-kuga-pa-glad-pa-rat-a-korona-je-moderna-kuga\/\">https:\/\/www.nacional.hr\/beljak-kuga-pa-glad-pa-rat-a-korona-je-moderna-kuga\/<\/a>, \u00a0pristup 5. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn241\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn241\"><\/a><a href=\"#_ftnref241\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>241<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nExpress, <em>Coronavirus vs Black Death: Which is worse? COVID-19 or the bubonic plague<\/em>?, <a href=\"https:\/\/www.express.co.uk\/life-style\/health\/1252395\/coronavirus-vs-black-death-plague-worse-covid-19-news-update-bubonic-plague\">https:\/\/www.express.co.uk\/life-style\/health\/1252395\/coronavirus-vs-black-death-plague-worse-covid-19-news-update-bubonic-plague<\/a>, pristup 1. svibnja 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn242\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn242\"><\/a><a href=\"#_ftnref242\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>242<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nExpress, <em>Is coronavirus mentioned in the Bible? Pastor says COVID-19 &lsquo;is not a big deal to God, <\/em><a href=\"https:\/\/www.express.co.uk\/news\/weird\/1263118\/Coronavirus-in-the-Bible-COVID19-prophecy\">https:\/\/www.express.co.uk\/news\/weird\/1263118\/Coronavirus-in-the-Bible-COVID19-prophecy<\/a>, pristup 2. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn243\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn243\"><\/a><a href=\"#_ftnref243\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>243<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nExpress, <em>Coronavirus in the Bible: Is COVID-19 a biblical plague of the end times<\/em>?, <a href=\"https:\/\/www.express.co.uk\/news\/weird\/1265375\/Coronavirus-in-Bible-COVID-19-biblical-plague-end-of-the-world\">https:\/\/www.express.co.uk\/news\/weird\/1265375\/Coronavirus-in-Bible-COVID-19-biblical-plague-end-of-the-world<\/a>, pristup 7. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn244\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn244\"><\/a><a href=\"#_ftnref244\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>244<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nExpress, <em>Bible verses about coronavirus: What does the Bible say about COVID-19<\/em>?, <a href=\"https:\/\/www.express.co.uk\/news\/weird\/1260571\/Bible-verses-coronavirus-what-Bible-say-COVID19-latest-news\">https:\/\/www.express.co.uk\/news\/weird\/1260571\/Bible-verses-coronavirus-what-Bible-say-COVID19-latest-news<\/a>, pristup 10. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn245\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn245\"><\/a><a href=\"#_ftnref245\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>245<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBBC, <em>Coronavirus: World risks &lsquo;biblical&rsquo; famines due to pandemic \u2013 UN<\/em>, <a href=\"https:\/\/www.bbc.com\/news\/world-52373888\">https:\/\/www.bbc.com\/news\/world-52373888<\/a>, pristup 10. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn246\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn246\"><\/a><a href=\"#_ftnref246\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>246<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nVe\u010dernji<em>, Sje\u0107ate li se filma &lsquo;Zaraza&rsquo;? Jezivo je mnogo sli\u010dnosti s onim \u0161to se doga\u0111a zbog koronavirusa!,<\/em> <a href=\"https:\/\/www.vecernji.hr\/lifestyle\/znate-li-za-film-zaraza-ima-jezivo-mnogo-slicnosti-s-onim-sto-se-dogada-s-koronavirusom-1374640\">https:\/\/www.vecernji.hr\/lifestyle\/znate-li-za-film-zaraza-ima-jezivo-mnogo-slicnosti-s-onim-sto-se-dogada-s-koronavirusom-1374640<\/a>, \u00a0pristup 08. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn247\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn247\"><\/a><a href=\"#_ftnref247\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>247<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nHrvatska danas, <em>VIDEO Zaraza: Film sa sjajnom gluma\u010dkom ekipom eksplodira me\u0111u internet piratima kako se \u0161iri korona virus<\/em>, <a href=\"https:\/\/hrvatska-danas.com\/2020\/03\/10\/video-zaraza-film-sa-sjajnom-glumackom-ekipom-eksplodira-medu-internet-piratima-kako-se-siri-korona-virus\/\">https:\/\/hrvatska-danas.com\/2020\/03\/10\/video-zaraza-film-sa-sjajnom-glumackom-ekipom-eksplodira-medu-internet-piratima-kako-se-siri-korona-virus\/<\/a>, pristup 3. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn248\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn248\"><\/a><a href=\"#_ftnref248\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>248<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGeek, <em>Ovo je film koji je predvidio koronaviirus<\/em>, <a href=\"https:\/\/geek.hr\/clanak\/ovo-je-film-koji-je-predvidio-koronavirus\/#ixzz6LV9QbQsl\">https:\/\/geek.hr\/clanak\/ovo-je-film-koji-je-predvidio-koronavirus\/#ixzz6LV9QbQsl<\/a>, pristup 03. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn249\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn249\"><\/a><a href=\"#_ftnref249\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>249<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTorrent Freak, <em>Coronavirus Outbreak Triggers Surge in Pirated Downloads of the Film &bdquo;Contagion&ldquo;,<\/em> <a href=\"https:\/\/torrentfreak.com\/coronavirus-outbreak-triggers-surge-in-pirated-downloads-of-the-film-contagion\/\">https:\/\/torrentfreak.com\/coronavirus-outbreak-triggers-surge-in-pirated-downloads-of-the-film-contagion\/<\/a>, pristup 04. svibnja 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn250\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn250\"><\/a><a href=\"#_ftnref250\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>250<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBuzzFeed, <em>Everyone Is Watching &ldquo;Contagion,&rdquo; A 9-Year-Old Movie About A Flu Outbreak<\/em>, <a href=\"https:\/\/www.buzzfeednews.com\/article\/davidmack\/contagion-movie-coronavirus\">https:\/\/www.buzzfeednews.com\/article\/davidmack\/contagion-movie-coronavirus<\/a>, \u00a0pristup 01. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn251\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn251\"><\/a><a href=\"#_ftnref251\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>251<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTportal, <em>Ovo sad svi gledaju: Film &lsquo;Zaraza&rsquo; iz 2011. do\u017eivljava renesansu zahvaljuju\u0107i koronavirusu,<\/em> <a href=\"https:\/\/www.tportal.hr\/showtime\/clanak\/ovo-sad-svi-gledaju-film-zaraza-iz-2011-dozivljava-renesansu-zahvaljujuci-koronavirusu-20200131\">https:\/\/www.tportal.hr\/showtime\/clanak\/ovo-sad-svi-gledaju-film-zaraza-iz-2011-dozivljava-renesansu-zahvaljujuci-koronavirusu-20200131<\/a>, \u00a0pristup 03. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn252\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn252\"><\/a><a href=\"#_ftnref252\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>252<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nHollywood Reporter, <em>&lsquo;Contagion&rsquo; Hits Top 10 on iTunes Movie Chart Amid Coronavirus Outbreak, <\/em><a href=\"https:\/\/www.hollywoodreporter.com\/rambling-reporter\/contagion-hits-top-10-itunes-movie-chart-coronavirus-outbreak-1274163\">https:\/\/www.hollywoodreporter.com\/rambling-reporter\/contagion-hits-top-10-itunes-movie-chart-coronavirus-outbreak-1274163<\/a>, pristup 3. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn253\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn253\"><\/a><a href=\"#_ftnref253\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>253<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIndex, <em>Je li ovaj roman star 40 godina predvidio izbijanje koronavirusa? Sli\u010dnost je jeziva<\/em>, <a href=\"https:\/\/www.index.hr\/magazin\/clanak\/je-li-ovaj-roman-star-40-godina-predvidio-izbijanje-koronavirusa-slicnost-je-jeziva\/2158498.aspx\">https:\/\/www.index.hr\/magazin\/clanak\/je-li-ovaj-roman-star-40-godina-predvidio-izbijanje-koronavirusa-slicnost-je-jeziva\/2158498.aspx<\/a>, pristup 7. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn254\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn254\"><\/a><a href=\"#_ftnref254\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>254<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEzadar, <em>Je li ovaj roman star 40 godina predvidio izbijanje koronavirusa?,<\/em> <a href=\"https:\/\/ezadar.net.hr\/dogadaji\/3651045\/je-li-ovaj-roman-star-40-godina-predvidio-izbijanje-koronavirusa\/\">https:\/\/ezadar.net.hr\/dogadaji\/3651045\/je-li-ovaj-roman-star-40-godina-predvidio-izbijanje-koronavirusa\/<\/a>, pristup 2. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn255\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn255\"><\/a><a href=\"#_ftnref255\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>255<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRtl.hr, <em>Je li roman star 40 godina predvidio koronavirus? \u017dari\u0161te zaraze je Wuhan, a umru milijuni ljudi<\/em>, <a href=\"https:\/\/www.rtl.hr\/vijesti-hr\/novosti\/svijet\/3651501\/je-li-roman-star-40-godina-predvidio-koronavirus-epicentar-zaraze-je-wuhan-a-umru-milijuni-ljudi\/\">https:\/\/www.rtl.hr\/vijesti-hr\/novosti\/svijet\/3651501\/je-li-roman-star-40-godina-predvidio-koronavirus-epicentar-zaraze-je-wuhan-a-umru-milijuni-ljudi\/<\/a>, pristup 4. svibnja 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn256\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn256\"><\/a><a href=\"#_ftnref256\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>256<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMashable SE Asia, <em>People are claiming that this novel predicted coronavirus. Did it really<\/em>?, <a href=\"https:\/\/sea.mashable.com\/culture\/9179\/people-are-claiming-that-this-novel-predicted-the-covid-19-virus-did-it-really\">https:\/\/sea.mashable.com\/culture\/9179\/people-are-claiming-that-this-novel-predicted-the-covid-19-virus-did-it-really<\/a>, pristup 5. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn257\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn257\"><\/a><a href=\"#_ftnref257\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>257<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTaiwan News, China\u2019s coronavirus predicted in 1981 US novel, https:\/\/www.taiwannews.com.tw\/en\/news\/3875669, pristup 03. svibnja 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn258\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn258\"><\/a><a href=\"#_ftnref258\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>258<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNacional, <em>Pandemija \u2013 rije\u010d godine na engleskom i njema\u010dkom<\/em>, <a href=\"https:\/\/www.nacional.hr\/pandemija-rijec-godine-na-engleskom-i-njemackom\/\">https:\/\/www.nacional.hr\/pandemija-rijec-godine-na-engleskom-i-njemackom\/<\/a>, \u00a0pristup 7. prosinca 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn259\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn259\"><\/a><a href=\"#_ftnref259\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>259<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nJutarnji, <em>Collinsov rje\u010dnik proglasio rije\u010d godine<\/em>, <a href=\"https:\/\/www.jutarnji.hr\/vijesti\/svijet\/collinsov-rjecnik-proglasio-rijec-godine-u-2020-je-upotrijebljena-vise-od-250-000-puta-15030495\">https:\/\/www.jutarnji.hr\/vijesti\/svijet\/collinsov-rjecnik-proglasio-rijec-godine-u-2020-je-upotrijebljena-vise-od-250-000-puta-15030495<\/a>, \u00a0pristup 7. prosinca 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn260\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn260\"><\/a><a href=\"#_ftnref260\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>260<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nVe\u010dernji, <em>Prekinuta tradicija : Izdava\u010d Oxfordskog rje\u010dnika nije uspio odabrati rije\u010d godine<\/em>, <a href=\"https:\/\/www.vecernji.hr\/vijesti\/prekinuta-tradicija-izdavac-oxfordskog-rjecnika-nije-uspio-odabrati-rijec-godine-1448557\">https:\/\/www.vecernji.hr\/vijesti\/prekinuta-tradicija-izdavac-oxfordskog-rjecnika-nije-uspio-odabrati-rijec-godine-1448557<\/a>, pristup 7. prosinca 2020. <\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn261\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn261\"><\/a><a href=\"#_ftnref261\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>261<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPoliklinika, <em>\u0160to zna\u010di novo normalno i kako ga prihvatiti<\/em>. <a href=\"https:\/\/www.poliklinika-djeca.hr\/aktualno\/novosti\/hrt-sto-znaci-novo-normalno-i-kako-ga-prihvatiti\/\">https:\/\/www.poliklinika-djeca.hr\/aktualno\/novosti\/hrt-sto-znaci-novo-normalno-i-kako-ga-prihvatiti\/<\/a> pristup 15. studenoga 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn262\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn262\"><\/a><a href=\"#_ftnref262\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>262<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nSanta-domenica, <em>85 je novo normalno<\/em>. <a href=\"https:\/\/www.sancta-domenica.hr\/promotions\/85-je-novo-normalno\">https:\/\/www.sancta-domenica.hr\/promotions\/85-je-novo-normalno<\/a> pristup 1. prosinca 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn263\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn263\"><\/a><a href=\"#_ftnref263\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>263<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nDemerion, <em>Product novo normalno<\/em>. <a href=\"https:\/\/www.delmerion.hr\/shop\/product\/novo-normalno\">https:\/\/www.delmerion.hr\/shop\/product\/novo-normalno<\/a> pristup 1. prosinca 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn264\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn264\"><\/a><a href=\"#_ftnref264\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>264<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLider media, <em>Po\u010dela 15. Liderova konferencija za novo normalno<\/em>. <a href=\"https:\/\/lider.media\/konferencije\/konferencijeske-vijesti\/pocela-15-liderova-konferencija-o-nabavi-za-novo-normalno-133688\">https:\/\/lider.media\/konferencije\/konferencijeske-vijesti\/pocela-15-liderova-konferencija-o-nabavi-za-novo-normalno-133688<\/a> pristup 1. prosinca 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Beker, M. <em>Tekst \/ intertekst,<\/em> u: Intertekstualnost &amp; intermedijalnost, Zagreb 1988. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Juvan, M. I<em>ntertekstualnost<\/em>. Dr\u017eavna zalo\u017eba Slovenije, Ljubljana 2005.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kristeva, J., ed. Toril, M. <em>The Kristeva reader<\/em>. Columbia University Press, New York 1986.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Makovi\u0107 Z. (ur.) <em>Intertekstualnost &amp; intermedijalno<\/em>st. Zavod za znanost o knji\u017eevnosti Filozofskog fakulteta Sveu\u010dili\u0161ta u Zagrebu. Zagreb 1988. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Nielsen. Staying PUT: <em>Consumers Forced Indoors During Crisis Spend More Time On Media<\/em>, https:\/\/www.nielsen.com\/us\/en\/insights\/article\/2020\/staying-put-consumers-forced-indoors-during-crisis-spend-more-time-on-media\/ <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pew Research <em>Center <\/em><em>53% of Americans Say the Internet Has Been Essential During the COVID-19 Outbreak<\/em> https:\/\/www.pewresearch.org\/internet\/2020\/04\/30\/53-of-americans-say-the-internet-has-been-essential-during-the-covid-19-outbreak\/. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Rajewsky, I. O. <em>Intermediality, Intertextuality and Remediation: A Literary Perspective on Intermediality<\/em>. https:\/\/www.erudit.org\/revue\/im\/2005\/v\/n6\/1005505ar.pdf. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ryznar, A. <em>Interdiskurzivnost: stilisti\u010dki prilog teoriji knji\u017eevnoga diskurza<\/em>. Umjetnost rije\u010di. 58(1), 2014., https:\/\/hrcak.srce.hr\/159363. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">World Health Organization<em>. An ad hoc WHO technical consultation managing the COVID-19 infodemic: call for action<\/em>. https:\/\/www.who.int\/publications\/i\/item\/9789240010314. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Popis slika:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Express.co.uk<em>.<\/em> [Slika 1.] <em>Usporedba korona virusa i bubonske kuge<\/em> (16. travnja 2020.) Preuzeto 10. svibnja 2020., <a href=\"https:\/\/www.express.co.uk\/life-style\/health\/1252395\/coronavirus-vs-black-death-plague-worse-covid-19-news-update-bubonic-plague\">https:\/\/www.express.co.uk\/life-style\/health\/1252395\/coronavirus-vs-black-death-plague-worse-covid-19-news-update-bubonic-plague<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Express.co.uk<em>.<\/em> [Slika 2.] <em>Odnos korona virusa i Biblije<\/em> (7. travnja 2020.) Preuzeto 2. svibnja 2020., <a href=\"https:\/\/www.express.co.uk\/news\/weird\/1263118\/Coronavirus-in-the-Bible-COVID19-prophecym\">https:\/\/www.express.co.uk\/news\/weird\/1263118\/Coronavirus-in-the-Bible-COVID19-prophecym<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Express.co.uk<em>.<\/em> [Slika 3.] <em>Twitter statusi<\/em> (10. travnja 2020.) Preuzeto 7. svibnja 2020., <a href=\"https:\/\/www.express.co.uk\/news\/weird\/1265375\/Coronavirus-in-Bible-COVID-19-biblical-plague-end-of-the-world\">https:\/\/www.express.co.uk\/news\/weird\/1265375\/Coronavirus-in-Bible-COVID-19-biblical-plague-end-of-the-world<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Express.co.uk<em>.<\/em> [Slika 4.] <em>Odnos korona virusa i Biblije 2<\/em> (8. svibnja 2020.) Preuzeto 10. svibnja 2020., <a href=\"https:\/\/www.express.co.uk\/news\/weird\/1260571\/Bible-verses-coronavirus-what-Bible-say-COVID19-latest-news\">https:\/\/www.express.co.uk\/news\/weird\/1260571\/Bible-verses-coronavirus-what-Bible-say-COVID19-latest-news<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ve\u010dernji [Slika 5.] <em>Twitter statusi 2<\/em> (24. sije\u010dnja 2020.) Preuzeto 8. svibnja 2020., <a href=\"https:\/\/www.vecernji.hr\/lifestyle\/znate-li-za-film-zaraza-ima-jezivo-mnogo-slicnosti-s-onim-sto-se-dogada-s-koronavirusom-1374640\">https:\/\/www.vecernji.hr\/lifestyle\/znate-li-za-film-zaraza-ima-jezivo-mnogo-slicnosti-s-onim-sto-se-dogada-s-koronavirusom-1374640<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>I<\/em>ndex [Slika 6.] <em>Facebook status<\/em> (22. velja\u010de 2020.) Preuzeto 7. svibnja 2020. <a href=\"https:\/\/www.index.hr\/magazin\/clanak\/je-li-ovaj-roman-star-40-godina-predvidio-izbijanje-koronavirusa-slicnost-je-jeziva\/2158498.aspx\">https:\/\/www.index.hr\/magazin\/clanak\/je-li-ovaj-roman-star-40-godina-predvidio-izbijanje-koronavirusa-slicnost-je-jeziva\/2158498.aspx<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mashable SE Asia [Slika 7<em>.] Asterix &amp; Obelix u korona virus tematici <\/em>(2020) Preuzeto 5. svibnja 2020., <a href=\"https:\/\/sea.mashable.com\/culture\/9179\/people-are-claiming-that-this-novel-predicted-the-covid-19-virus-did-it-really\">https:\/\/sea.mashable.com\/culture\/9179\/people-are-claiming-that-this-novel-predicted-the-covid-19-virus-did-it-really<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Delmerion [Slika 8.] <em>Reklama za &bdquo;Novo normalno paket&ldquo; kozmetike<\/em> (2020) Preuzeto 7. prosinca 2020. <a href=\"https:\/\/www.delmerion.hr\/shop\/product\/novo-normalno\">https:\/\/www.delmerion.hr\/shop\/product\/novo-normalno<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Rtvslo [Slika 9. i slika 10.] <em>Intermedijalna upotreba slike Van Gogha u karikaturi B. Zupan\u010di\u010d i Intermedijalna upotreba slike Da Vincija u karikaturi J. Rov\u0161ek<\/em> (7. travnja 2020) Preuzeto 7. prosinca 2020., <a href=\"https:\/\/www.rtvslo.si\/svet-zabave\/karikatura-dneva\/ostani-doma\/519725\">https:\/\/www.rtvslo.si\/svet-zabave\/karikatura-dneva\/ostani-doma\/519725<\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Intertextuality and Intermediality of <br \/>\nInternet Media Content on COVID-19<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>The media started the year 2020 with various conjectures about COVID-19 prophecies, as announced in films, novels and even the Bible. They did not even shy away from equating the consequences of the plague with the ones of COVID-19, triggering various racist and xenophobic slurs in readers\u2019 comments. Through the aspect of intertextuality and intermediality, this paper describes the situation in the global media space during the COVID-19 pandemic. The intensive use of intertextuality and intermediality is caused by satisfying the needs of the audience to reduce the fear of the unknown and become familiar with new concepts and new situations by connecting familiar and new content. The excessive amount of unknowns that existed especially at the beginning of the pandemic had to be replaced by earlier experiences to make it easier for the audience to adopt the desired patterns of behavior. Once patterns of behavior are adopted, they begin to be used for commercial purposes as well. <\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em> intertextuality, intermediality, internet, media content,<br \/>\nCOVID-19.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"12inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#24 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.12\">10.46640\/imr.10.19.12<\/a><br \/>\nUDK 791.233:303.64<\/p>\n<p>Pregledni \u010dlanak<\/p>\n<p>Review article<\/p>\n<p>Primljeno: 14.2.2021.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Dario Terzi\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Visoka \u0161kola za turizam i menad\u017ement, Konjic, Bosna i Hercegovina<br \/>\ndariobrel@yahoo.com<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Epidemije: poruke, vrijednosti i ideologije <br \/>\nu suvremenom filmu<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/D. Terzic, Epidemije poruke, vrijednosti i ideologije u suvremenom filmu.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (534 KB), Hrvatski, Str. 3169 &#8211; 3180<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nAnalizom medijskih sadr\u017eaja bavili su se mnogi teoreti\u010dari komunikacija jo\u0161 od nastanka modernih komunikacijskih teorija \u2013 Frankfurtska \u0161kola, Britanske studije, postmodernisti\u010dke kulturolo\u0161ke studije itd.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nSkup filmova nekog vremena, tvrdi Rene K\u00f6nig, daje nam cjelovitu sliku o najsitnijim oscilacijama u osje\u0107ajima i svakodnevnom moralu te epohe.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nProteklih godina snimljeni su brojni filmovi koji govore o razli\u010ditim epidemijama \u010diji je uzo\u010dnik  virus koji prijeti ljudskoj rasi &#8211; njenom postojanju, pre\u017eivljavanju, daljnoj sudbini. Mnogi od tih filmova su tek fikcije (The Seventh Seal, Outbreak, Contagion,Warld War Z,) ali neki od njih (kao Variola Vera) opisuju stvarne doga\u0111aje. <\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>komunikacija, model hegemonije, kulturolo\u0161ke studije (culturals studies), film, analiza sadr\u017eaja (content analysis), manipulacija, korona pandemija.<br \/>\n<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/terzickino.png\" alt=\"\" width=\"288\" height=\"333\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Film \u201eVariola vera\u201c<\/em><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Koliko je mogu\u0107e kroz analizu nekog sadr\u017eaja (filmskog, literarnog ili muzi\u010dkog) shvatiti odnose koji vladaju u jednom dru\u0161tvu? Koliko su kultura i komunikacija povezani? Analizom medija (sadr\u017eaja) su se bavili mnogi teoreti\u010dari komunikacija jo\u0161 od nastanka modernih komunikacijskih teorija \u2013 Frankfurtska \u0161kola, Britanske studije, postmodernisti\u010dke kulturolo\u0161ke studije, a odnosom medija i dru\u0161tva brojni drugi teoreti\u010dari ( Gerbner, Rosengreen&#8230;). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Svaki poznatiji &bdquo;kinematografski val&ldquo;, odnosno filmska \u0161kola ima neku svoju specifi\u010dnost, neki svoj kolorit druga\u010diji od drugih i istovremeno poseban poku\u0161aj da se ljudskom \u017eivotu, odnosima me\u0111u ljudima pri\u0111e na originalan na\u010din.<a name=\"_ftnref265\"><\/a><a href=\"#_ftn265\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>265<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mo\u017eemo se upitati koliko je talijanski neorealizam stvarno bio ne\u0161to novo, ne\u0161to druga\u010dije \u2013 jer film se prvi put pokazao kao stvarni kriti\u010dar \u017eivota. Tome je sli\u010dan i francuski novi val sa svojom antiherojskom dimenzijom. Koliko su vlastodr\u0161ci znali biti frustrirani filmskim projektima najbolji je pokazatelj potpuno suzbijanje crnog vala u Jugoslaviji \u0161ezdesetih, te promoviranje crvenog vala po\u010detkom sedamdesetih godina. Film je zabava ali je i medij<a name=\"_ftnref266\"><\/a><a href=\"#_ftn266\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>266<\/strong><\/span>]<\/sup><\/a>. Medij koji su mnogi (zlo)upotrijebili. Mi mo\u017eemo analizirati sadr\u017eaj pojedinih filmova ali istovremeno mo\u017eemo analizirati i dru\u0161tvene donose (strukturu) vremena u kojem je jedan odre\u0111eni film nastao. Film je bitan za kulturu uop\u0107e, a kultura i komunikacija me\u0111usobno su povezani. I prve teorije medija osim televizijom, radijem, knjigom bavile su se i filmom.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">KULTUROLO\u0160KE STUDIJE<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Adorno i njegovi kolege obrazlagali su da s obzirom na razvoj industrijski kapitalizam prodire sve vi\u0161e u kulturni \u017eivot stvaraju\u0107i nove oblike dokolice i masovne zabave. Sve te promjene podveli su pod pojam <strong>Kulturna industrija <\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">I Marcuse<a name=\"_ftnref267\"><\/a><a href=\"#_ftn267\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>267<\/strong><\/span>]<\/sup><\/a> upozorava na klju\u010dno zna\u010denje masovnih medija u manipulaciji potrebama. On tvrdi da sadr\u017eaji medija imaju odlu\u010dno zna\u010denje za oblikovanje &bdquo;jednodimenzionalnog&ldquo; \u010dovjeka. Kod Douglasa Kellnera nailazimo na pojam &bdquo;<strong>medijska kultura&ldquo;.<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Medijska kultura dominantan je oblik kulture modernog \u010dovjeka uop\u0107e, ona se prepli\u0107e s politi\u010dkim i dru\u0161tvenim kretanjima, te oblikuje svakodnevni \u017eivot.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vrijeme masovne kulture ozna\u010deno je kao vrijeme manipulacije, dok se vrijeme medijske kulture (uz sva kontroverzna i kriti\u010dka mi\u0161ljenja) sve vi\u0161e razumijeva kao vrijeme slobode, a sve manje kao vrijeme manipulacije. Ostaje uvijek optvoreno pitanje koliko u eri u kojoj \u017eivimo ima mjesta za slobode a koliko mjesta za\u00a0 maniupulacije. Kellner isklju\u010divo koristi pojam &lsquo;medijska kultura&rdquo;. U njegovom sredi\u0161tu nalaze se &lsquo;tehno kulture&rsquo; kao \u0161to su radio, televizija, film, muzika i tiskani mediji. Douglas Kellner, dakle, na medijsku kulturu gleda kao na &ldquo;oblik savremene kulture&rdquo; globalnih razmjera, ne koriste\u0107i se pojmovima&ldquo;masovna&rdquo; niti &ldquo;popularna kultura&rdquo;, jer smatra da su oni ideolo\u0161kog porijekla.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Na osnovu Gramschijevog modela hegemonije i kontrahegemonije, studije kulture analiziraju snage hegemonije (vladaju\u0107e dru\u0161tvene i kulturne oblike dominacije) tragaju\u0107i za kontrahegemonijskim oblicima otpora. Govore\u0107i o kriti\u010dkim teorijama Kellner nas podsje\u0107a kako su Britanski kulturolo\u0161ki studiji povezani s politi\u010dkim projektom dru\u0161tvene transformacije, u kojoj bi odre\u0111ivanje oblika dominacije i otpora trebalo potpomo\u0107i procesu politi\u010dke borbe.<a name=\"_ftnref268\"><\/a><a href=\"#_ftn268\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>268<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Nema kultrue bez komunikacije niti obrnuto. Prvi teoreti\u010dari masmedija bavili su se i <em>sadr\u017eajem poruka na pojedinim meidjima (radio, film).<\/em>Dominantne vrijednosti kompleksno su enkodirane u medije, ali ih gledaoci mogu dekodirati na razne na\u010dine<a name=\"_ftnref269\"><\/a><a href=\"#_ftn269\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>269<\/strong><\/span>]<\/sup><\/a>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pojedini teroeti\u010dari Britanskih kulturolo\u0161kih studija su osim televizije u fokus svojih analiza stavili i film. Nalazimo tu dva analiti\u010dka prilaza: Prvi je onaj koji sre\u0107emo u slu\u010daju \u010dasopisa Screen, gdje tehnike filmske naracije name\u0107u zna\u010denje gledatelju, a sam gledatelj je takore\u0107i uguran u sliku. Drugi pristup je onaj koji koriste Stuart Hall i suradnici: TV poku\u0161ava gledateljima nametnuti zna\u010denje, ali je sasvim mogu\u0107e da oni to preferentno zna\u010denje odbiju\u00a0 i razviju vlastitu interpretaciju<a name=\"_ftnref270\"><\/a><a href=\"#_ftn270\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>270<\/strong><\/span>]<\/sup><\/a>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ako usporedimo analize sadr\u017eaja i audijensa izme\u0111u Frankfurtske i britanske \u0161kole dolazimo da zaklju\u010dka da Frankfurtska \u0161kola uglavnom shva\u0107a publiku kao prete\u017eno pasivnu, dok birmingenski pristup naglasak stavlja na aktivnost publike.<a name=\"_ftnref271\"><\/a><a href=\"#_ftn271\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>271<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Siegfried Kracauer je 1947. godine u knjizi &bdquo;Od Caligarija do Hitlera&ldquo; koristio filmove za otkrivanje du\u0161evnih faktora nekog naroda u odre\u0111enom trenutku njegove povijesti. Tako i Rene K\u00f6nig pi\u0161e: &bdquo;Skup filmova nekog vremena daje nam cjelovitu sliku o najsitnijim oscilacijama u osje\u0107ajima i svakodnevnom moralu te epohe&ldquo;.<a name=\"_ftnref272\"><\/a><a href=\"#_ftn272\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>272<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">McLuhan ina\u010de medije dijeli na tople i hladne.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Film (cinema) jeste topli (vru\u0107i) medij, dok\u00a0 TV film, po Mc Luhanu, spada u hladne medije.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vru\u0107i medij je onaj koji pro\u0161iruje samo jedno \u010dulo i to do razine podobnosti&rdquo;.<a name=\"_ftnref273\"><\/a><a href=\"#_ftn273\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>273<\/strong><\/span>]<\/sup><\/a> Sigurno da mo\u017eemo raspravljati o tome u koju bismo kategoriju mogli uvrstiti film danas, imaju\u0107i u vidu digitalnu eru u kojoj \u017eivimo te brojne tehni\u010dke i &bdquo;tehnolo\u0161ke&ldquo; aspekte \u2013 film na CD-u, film na\u00a0 kablovskoj televiziji; mogu\u0107nost\u00a0 &bdquo;pauziranja&ldquo; , resetiranja, rewind i sl.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Maskomunikacija mo\u017ee biti shva\u0107ena i kao dru\u0161tveni i kao kulturni fenomen. Rosengreen tvrdi kako dru\u0161tvena struktura utje\u010de na kulturu, i obrnuto. Ali koja opcija \u0107e prevagnuti \u2013 materijalna ili idealisti\u010dka? Ako masmedije prou\u010davamo sa stanovi\u0161ta njihove dru\u0161tvene strukture (vlasni\u0161tva) onda \u0107e prevladavati materijalna strana. Prou\u010davamo li ih s aspekta sadr\u017eaja, u tom \u0107e slu\u010daju pobijediti idealisti\u010dka opcija.<a name=\"_ftnref274\"><\/a><a href=\"#_ftn274\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>274<\/strong><\/span>]<\/sup><\/a> Koji je to dominantan oblik, koliko je bitna tehnologija, a koliko sadr\u017eaj? Teorija kultivacije dr\u017ei da su &bdquo;dominantni sistemi poruka vi\u0161e pod utjecajem odre\u0111enih institucionalnih snaga u jednom dru\u0161tvu, nego unutarnjih osobina medija&ldquo;.<a name=\"_ftnref275\"><\/a><a href=\"#_ftn275\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>275<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">FILMOVI O EPIDEMIJAMA<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Analiza bilo kojeg medija mo\u017ee biti i jest vrlo kompleksna. Analiza sadr\u017eaja pojedinog teksta nam svakako mo\u017ee otkriti bitne detalje o duhu jednog vremena, tradiciji, me\u0111uljudskim odnosima. Bilo bi, ipak, prepotentno tvrditi da analizom sadr\u017eaja jednog umjetni\u010dkog djela (a pojedini filmovi to upravo jesu) mo\u017eemo spoznati sve oscilacije jednog vremena.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Stoga i film kao medij ( a mnogi teoreti\u010dari tvrde da film jeste va\u017ean medij) mo\u017ee otkriti mnogo toga o\u00a0 pro\u0161losti, sada\u0161njosti, ali u nekim slu\u010dajevima i najaviti budu\u0107nost.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Film kao kontrolirani medij jo\u0161 nam je va\u017eniji u otkrivanju\u00a0 tih &bdquo;istina&ldquo;. Ponekad je uistinu vrlo bitno ono \u0161to nam je nepoznato, skriveno ili \u0161ifrirano. Nesnimljeni ili neobjavljeni filmovi su vrlo va\u017ena informacija, ponekad i va\u017enija od publiciranih i dobro prodavanih pri\u010da,<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Filmovi su nam kroz povijest ispri\u010dali mnoge bitne pri\u010de \u2013 na na\u010din kako su to analizirale kriti\u010dke teorije, posebno Frankfurtska \u0161kola, te Britanski kulturolo\u0161ki studiji.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Poruke koje mo\u017eemo na\u0107i u filmovima \u010desto prolaze razli\u010dite filtere, koji idu u prilog kultivacijskoj teoriji. Neki od nas \u0107e se sigurno slo\u017eiti da su ponekad filmovi refleksija onoga \u0161to \u017eivimo, a nekad su izvrsno sredstvo socijalne kontrole.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U vrijeme posljednje velike epidemije (\u0160panjolska gripa, 1918.-1920.) film nije bio toliko mo\u0107no sredstvo masovnog komuniciranja kao \u0161to je danas. Ipak, poznato nam je kako je po\u010detkom pro\u0161log stolje\u0107a namjenska filmska proizvodnja puno pomogla u domeni socijalne medicine, a najzaslu\u017eniji za to je bio Andrija \u0160tampar. Velika su bila njegova zalaganja i namjere da se u zdravstvenom prosvje\u0107ivanju koriste audiovizuelna sredstva, me\u0111u kojima je najvi\u0161e cijenio film kao onaj magi\u010dni medij koji mo\u017ee pobuditi najve\u0107i interes i najsugestivnije djelovati na gledatelje iz razli\u010ditih sociokulturnih sredina. Takvim odnosom prema filmu Andrija \u0160tampar je u praksi provodio ideju o odgojnoj i obrazovnoj snazi filma koja je u nas prisutna jo\u0161 od Isidora Kr\u0161njavog.<a name=\"_ftnref276\"><\/a><a href=\"#_ftn276\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>276<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">FILMOVI<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Omegaman -Ja sam legenda \/Outbrake \/Smrtonosni Virus \/ Svjetlost mog \u017eivota \/ 93 days \/ Resident Evil, \/ 28 dana kasnije \/ 12 majmuna \/ Zaraza Svjetski rat Z \/ Cargo \/ Variola vera \/ It comes at night \/ Vlak za Busan \/ Panika na ulicama \/ Flue-Gamgi \/ Cabin fever \/ Mimic \/ Pobje\u0161njeli \/ Sljepo\u0107a.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\u0160ta se ovo s nama de\u0161ava?-pitamo se mjesecima.Je li ovo sve samo ru\u017ean san, neki film s puno elemenata horora, ili ipak samo zbilja?<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Igramo li mo\u017eda igru \u0161aha s koronom? \u010cini nam se kao da se vra\u0107amo na antalogijsku scenu iz Bergmanovog filma &bdquo;Sedmi pe\u010dat&ldquo; gdje Max Von Sydow igra partiju \u0161aha; protivnik mu je njeno veli\u010danstvo Smrt. Na kocki je sudbina \u010covjeka dok epidemija crne kuge ubija sve okolo.\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Omega man<\/strong> \u2013Omega \u010dovjek \/ Ja sam legenda (1964., 1975 &#8211; 2007.), tri filmske adaptacije zasnovane na istoimenonm romanu Richarda Mathesona <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Prvi je bio&ldquo; Posljednji \u010dovjek na zemlji&ldquo; (1964.) u kojem je glumio Vincent Price.&ldquo;\u010covjek Omega&ldquo; druga je adaptacija Mathesonovog romana, a junaka pri\u010de glumi Charlton Heston. Tre\u0107a adaptacija &bdquo; Ja sam legenda&ldquo; u kojoj glumi Will Smith, objavljena je 2007. godine.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Panika na ulicama<\/strong> (Panic in the Streets)je ameri\u010dki crno-bijeli film snimljen 1950. u re\u017eiji Elije Kazana.<a name=\"_ftnref277\"><\/a><a href=\"#_ftn277\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>277<\/strong><\/span>]<\/sup><\/a> Po \u017eanru je triler, a protagonist, \u010diji lik tuma\u010di Richard Widmark je mornari\u010dki oficir pri federalnoj slu\u017ebi za javno zdravstvo u New Orleansu koji doznaje da su kod neidentificirane \u017ertve ubistva prona\u0111ene bakterije koje uzrokuju plu\u0107nu kugu.<a name=\"_ftnref278\"><\/a><a href=\"#_ftn278\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>278<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Pobje\u0161njeli <\/strong>(The Crazies, 1973.)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jedan vojni avion se sru\u0161i u Pensilvaniji i pri tome otpusti bakeriolo\u0161ki materijal koji kod ljudi izaziva neizlje\u010divo ludilo. Zaraza se \u0161iri. Nakon velikog uspjeha &bdquo;No\u0107i \u017eivih mrtvaca&ldquo; George A. Romero dobio je puno ve\u0107i bud\u017eet i snimio ovaj film. Nije ponovio uspjeh prethodnika, nije ni povratio ulo\u017eeni bud\u017eet, ali kako je u me\u0111uvremenu postao &bdquo;guru&ldquo; zombi \u017eanra tako su i njegova rana ostvarenja po\u010dela dobivati nove verzije, pa su i &bdquo;Pobje\u0161njeli&ldquo; 2010. osvanuli u novom ruhu.<a name=\"_ftnref279\"><\/a><a href=\"#_ftn279\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>279<\/strong><\/span>]<\/sup><\/a> Nakon perioda inkubacije od 48 sati, virus mijenja mentalno stanje zara\u017eenih. Postaju agresivni i krvolo\u010dni prema svim porodicama i kom\u0161ijama koji ih ne vole.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Variola vera<\/strong> je film Gorana Markovi\u0107a (1982.). Radnja filma inspirirana je epidemijom velikih boginja (variole vere) koja je izbila u Jugoslaviji 1972. godine.<a name=\"_ftnref280\"><\/a><a href=\"#_ftn280\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>280<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Film je pun specijalnih efekata kakvi jo\u0161 nisu vi\u0111eni u dotada\u0161njoj jugoslavenskoj kinematografiji, ali Markovi\u0107 kao ambiciozan filma\u0161 nije mogao bez spominjanja <strong>Camusove<\/strong> &bdquo;Kuge&ldquo; i kritike re\u017eima koji se pravio da epidemija ne postoji. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Vrlo zanimljiva scena\u00a0 u filmu: Pozvan je profesor koji je jedini od znanstvenog medicinskog kadra pre\u017eivio prethodnu epidemiju variole vere (1930.). Na njegove rije\u010di da ako postoji samo sumnja na variolu veru sve treba staviti u izolaciju, jedan od politi\u010dkih mo\u0107nika odgovara: &bdquo;Zato smo vas i doveli ovdje da pogledate nalaze, a ne da nam vi govorite koje \u0107emo mejre poduzimati&ldquo;. Sli\u010dne smo situacije mogli vidjeti proteklih mjeseci i u na\u0161em okru\u017eju kada se struku \u010desto nije slu\u0161alo, a politi\u010dari su bili ti koji su odre\u0111ivali kako \u0107emo se pona\u0161ati, odnosno koji \u0107emo \u017eivot \u017eivjeti u doba epidemije.<a name=\"_ftnref281\"><\/a><a href=\"#_ftn281\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>281<\/strong><\/span>]<\/sup><\/a>\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Outbrake<\/strong> re\u017eisera Wolfganga Petersena (1995.) je u Hrvatskoj je preveden kao &bdquo; Izvan kontrole&ldquo; a u\u00a0 Srbiji kao &bdquo;Smrtonosni virus&ldquo;. Taj virus ima i svoje ime \u2013 Mozaba. Radnja prikazuje epidemiju hemoragi\u010dne groznice u jednom kalifornijskom gradi\u0107u izazvane mutiranim virusom koji je donio majmun prokrijum\u010daren iz Zaira. Protagonisti filma su civilni i vojni stru\u010dnjaci koji se o\u010dajni\u010dki bore zaustaviti \u0161irenje bolesti na ostatak SAD-a i svijet.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>12 <\/em><\/strong><strong>majmuna <\/strong>(<em>12 Monkeys<\/em>)<a name=\"_ftnref282\"><\/a><a href=\"#_ftn282\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>282<\/strong><\/span>]<\/sup><\/a> ameri\u010dki ja znanstveno fantasti\u010dni film iz 1995. godine \u010diju re\u017eiju potpisuje Terry Gilliam. U filmu su glavne uloge ostvarili Bruce Willis, Madeleine Stowe, Brad Pitt i Christopher Plummer.<a name=\"_ftnref283\"><\/a><a href=\"#_ftn283\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>283<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ovaj se film se, izme\u0111u ostalog, bavi temama fatalizma, odnosa zbilje i iluzije te kritikom moderne znanosti, a posebno psihijatrije. Junak pri\u010de je James Cole, robija\u0161 kojeg znanstvenici \u0161alju u pro\u0161lost kako bi istra\u017eio okolnosti koje su dovele do \u0161irenja smrtonosnog virusa koji je pobio gotovo cijelo \u010dovje\u010danstvo. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Ina\u010de, to je jedno od najkomercijalnijih celuloidnih izdanja ovakve vrste. Brad Pitt je za ulogu\u00a0 u ovom filmu u kategoriji najboljeg sporednog glumca osvojio Zlatni globus, dok je u istoj kategoriji je nominiran i za presti\u017enu nagradu Oscar.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Resident Evil<\/strong> (2002).<a name=\"_ftnref284\"><\/a><a href=\"#_ftn284\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>284<\/strong><\/span>]<\/sup><\/a> Radnja filma zapo\u010dinje u jednom laboratoriju u kojem nepoznata osoba ostavlja na podu posudu u kojoj se nalazi neidentificirana plava teku\u0107ina.<a name=\"_ftnref285\"><\/a><a href=\"#_ftn285\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>285<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Uskoro dolazi do trovanja plinom; pre\u017eivjeli otkrivaju kako su iz laboratorija nestali uzorci T-virusa. Novinski na(t)pisi govore o &ldquo;mrtvacima koji hodaju&rdquo; pokazuju\u0107i da se epidemija pro\u0161irila &bdquo;na povr\u0161inu&ldquo;.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>28 dana kasnije (<\/em><\/strong><em>28 Days Later<\/em>)<a name=\"_ftnref286\"><\/a><a href=\"#_ftn286\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>286<\/strong><\/span>]<\/sup><\/a> britanski je znanstveno fantasti\u010dni horor iz godine 2002. i jedan od prvih koji tokom kasnijih godina koristi izuzetno popularan motiv &bdquo;zombi apokalipse &ldquo;.Ovoga puta u centru pa\u017enje je istra\u017eiva\u010dki centar pun zara\u017eenih majmuna.<a name=\"_ftnref287\"><\/a><a href=\"#_ftn287\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>287<\/strong><\/span>]<\/sup><\/a> Iz laboratorija se osloba\u0111a smrtonosni virus koji inficirane dovodi u stanje ubila\u010dkog bijesa, a u roku od 28 dana, cijeli je planet opusto\u0161en. Godine 2007. je snimljen nastavak pod naslovom &bdquo;<em>28 tjedana kasnije&ldquo;.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Sljepo\u0107a <\/strong>(Blidness\/La ceguera) 2008. Ova dramati\u010dna adaptacija izuzetne knjige nobelovca Josea Saramage pri\u010da je o zastra\u0161uju\u0107oj epidemiji sljepo\u0107e koja pogodi neimenovani grad.<a name=\"_ftnref288\"><\/a><a href=\"#_ftn288\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>288<\/strong><\/span>]<\/sup><\/a> <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Svi filmovi o epidemijama i katastrofama zapravo pokazuju koliko su krhke dru\u0161tvene strukture koje smo tisu\u0107lje\u0107ima mukotrpno gradili ne bismo li potisnuli pravu ljudsku prirodu i nismo uspjeli. U okolnostima kada izmakne predvidivost i nema mogu\u0107nosti kontrole, ljudi postanu nesigurni, boje se i gube ljudskost.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Jedno od najrealisti\u010dnjih filmskih ostvarenja, kada je rije\u010d o epidemijama i pandemijama je svakako &ldquo;Contagion&ldquo; <strong>Zaraza<\/strong> (2011)<a name=\"_ftnref289\"><\/a><a href=\"#_ftn289\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>289<\/strong><\/span>]<\/sup><\/a><br \/>\n Stevena Soderbergha. U filmu<strong> <\/strong>glumi Jude Law, te oskarovci Gwyneth Paltrow, Kate Winslet, Matt Damon i Marion Cotillard. Na povratku iz Hong Konga jedna Amerikanka (Gwyneth Paltrow) umire nakon prvih simptoma gripe. Otkriva se da je ustvari do\u0161la u kontakst s virusom zvanim MEV1 koji napada plu\u0107a i nervni sistem. Virus se jako brzo \u0161iri, moglo bi umrijeti \u010dak pet milijardi ljudi. a u op\u0107em kaosu nau\u010dnici tra\u017ee lijek.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Planet majmuna: Postanak<\/strong> (2011.). I u ovom filmu o pandemijama me\u0111u glavnim\u00a0 &bdquo;likovima&ldquo; nalazimo \u010dimpanze. Biotehnoolo\u0161ka kompanija Gen- Sys na njima vr\u0161i testiranje viralnog lijeka ALZ-112, a sve u svrhu evenutalnog pronalaska lijeka za lije\u010denje raznih bolesti poput Alzheimera<a name=\"_ftnref290\"><\/a><a href=\"#_ftn290\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>290<\/strong><\/span>]<\/sup><\/a> Jedna \u010dimpanza imenom Svijetlo oko bje\u017ei iz kaveza te po\u010dinju komplikacije. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong><em>Svjetski rat Z<\/em><\/strong> (2013.) prededstavlja adaptaciju istoimenog romana Maksa Bruksa<a name=\"_ftnref291\"><\/a><a href=\"#_ftn291\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>291<\/strong><\/span>]<\/sup><\/a>. Biv\u0161i istra\u017eitelj Gary Line putuje svijetom kako bi zaustavio \u0161irenje pandemije zombija. Glavnu ulogu u filmu tuma\u010di Bred Pit. Ovaj je film na kino blagajnama zaradio preko 540 miliona dolara i time postao najprofitabioniji &bdquo;zombi&ldquo; film svih vremena.<a name=\"_ftnref292\"><\/a><a href=\"#_ftn292\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>292<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Film <strong>Gripa<\/strong> (2013.), Flue\/Gamgi. Mjesto radnje je Bundang, ju\u017enokorejski grad od pola milijuna stanovnika udaljen manje od 20 km od Seoula; tamo umire krijum\u010dar koji je pomagao ilegalnim imigrantima prije\u0107i granicu. Pretpostavlja se da su zarazu donijeli upravo imigranti. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>93 Days<\/strong> (2016.)<a name=\"_ftnref293\"><\/a><a href=\"#_ftn293\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>293<\/strong><\/span>]<\/sup><\/a> Radnja ovog filma se razvija u Nigeriji<a name=\"_ftnref294\"><\/a><a href=\"#_ftn294\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>294<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Liberijako-ameri\u010dki diplomat tek stigao u zra\u010dnu luku u Lagosu onesvijesti se. Prvi simptomi ukazuju na ebolu.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Vlak do Busana<\/strong> (2016.), Train to Busan,<a name=\"_ftnref295\"><\/a><a href=\"#_ftn295\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>295<\/strong><\/span>]<\/sup><\/a> Voz do Busana,<a name=\"_ftnref296\"><\/a><a href=\"#_ftn296\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>296<\/strong><\/span>]<\/sup><\/a> jo\u0161 je jedan film koji dokazuje da se posljednjih godina u Ju\u017enoj Koreji snimaju izuzetna ostvarenja. Film donosi svje\u017e i uzbudljiv pogled na svijet zahva\u0107en zombi apokalipsom. Virus se \u0161iri cijelom zemljom, progla\u0161eno je izvanredno stanje ali situacija ubrzo izmakne kontroli. Otac i k\u0107er ulaze u vlak za Busan ali nitko ne sluti da je u vlaku zajedno s njima i djevojka koja je zara\u017eena, uvjetno\u00a0 re\u010deno, zombi-virusom.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Odabir vlaka kao centralnog mjesta gde se ova pri\u010da de\u0161ava nije slu\u010dajan. Vlak stvara klaustrofobi\u010dne ose\u0107aje i samim likovima u filmu. Ipak, mora se primijetiti i to da ovakva ideja nije originalna zamisao reditelja Yeon Sang-ho-a, ve\u0107 je ovakvu situaciju posudio od svog kolege i zemljaka Joon-ho Bong-a koji je tako\u0111e imao sli\u010dnu situaciju u filmu &ldquo;Ledolomac&rdquo;. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Cabin Fever<\/strong> (2016.)<a name=\"_ftnref297\"><\/a><a href=\"#_ftn297\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>297<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Grupa mladih (tri dje\u010daka i dvije djevoj\u010dice) iznajmila je brvnaru u \u0161umi kako bi proslavila kraj studija. Zabava se pretvara u no\u0107nu moru od trenutka kada se pojavi pustinjak zara\u017een misterioznim virusom. Petero mladih ljudi \u0107e se morati suo\u010diti s ovim stra\u0161nim virusom koji pro\u017edire meso svojih \u017ertava. Film se bavi temama bolesti, strahom od smrti i razdora me\u0111u prijateljima.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>It Comes At Night<\/strong><a name=\"_ftnref298\"><\/a><a href=\"#_ftn298\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>298<\/strong><\/span>]<\/sup><\/a> (2017.), klaustrofobiu\u010dan je i paranoi\u010dan film. Obitelj zara\u017eena nepoznatim virusom prinu\u0111ena je da\u00a0 \u017eivi u \u0161umi, bez elektri\u010dne energije. Na njihovim vratima se pojavljuje druga obitelj koja tra\u017ei smje\u0161taj. Od manjka povjerenja do paranoje, film zaokuplja va\u0161u pa\u017enju do posljednjeg trenutka tjearju\u0107i vas da uspore\u0111ujete katastrofi\u010dne posljedice jedne apokalipse s nese\u0107ama koje se mogu desiti unutar \u010detiri zida.<a name=\"_ftnref299\"><\/a><a href=\"#_ftn299\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>299<\/strong><\/span>]<\/sup><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Mimic<\/strong>-1997. Na Manhattanu \u017eohari \u0161ire smrtonosnu zaraznu bolest koja uzima stotine \u017eivota gradske djece.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Godine 2020. zapo\u010deo je rad na seriji koju \u0107e re\u017eirati jedan od reditelja filma Resident Evill, Paul W.S. Anderson.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Cargo<\/strong>, 2017. Nakon \u0161to se epidemija pro\u0161irila cijelom Australijom, otac tra\u017ei nekoga tko je voljan za\u0161tititi njegovu k\u0107er. Ovaj je film adaptacija 7-minutnog kratkog filma<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&ldquo;Svjetlo mog \u017eivota&ldquo;, <\/strong>Light of my life (2019)<a name=\"_ftnref300\"><\/a><a href=\"#_ftn300\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>300<\/strong><\/span>]<\/sup><\/a>, u kojem glume Casey Affleck i Elisabeth Moss. U post-apokalipti\u010dnom svijetu u kome je globalna pandemija napala ve\u0107inu \u017eenskog stanovni\u0161tva otac pokusava za\u0161tititi svoju k\u0107er. Da bi pre\u017eivjela u jednom takvom svijetu, on odlu\u010duje da ju ubudu\u0107e predstavlja kao dje\u010daka, tj. kao svog sina.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Umjesto zaklju\u010dka<\/strong>: Epidemija COVID-19, bar kako nam se danas \u010dini, dobrim dijelom je utjecala na na\u0161 svakodnevni \u017eivot. Druga\u010dije \u017eivimo stvarnost i druga\u010dije je kreiramo pa i promatramo. Zbiljnost, koju danas \u017eivimo u nekim se to\u010dkama &bdquo;poklopila&ldquo; s fikcijom koju smo producirali proteklih godina. Mnoge situacije iz na\u0161e ma\u0161te, na\u017ealost, postale su realnost. Ne\u0161to &bdquo;\u0161to se moglo dogoditi samo na filmu&ldquo; danas je tu pred nama, oko nas. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">U budu\u0107nosti mo\u017eemo o\u010dekivati i mno\u0161tvo (dokumentarnih) filmova koji \u0107e nam svjedo\u010diti o fenomenu COVID-19. Biti \u0107e tu prostora za analizu onoga \u0161to nam se stvarno de\u0161avalo, iza\u0107i \u0107e na povr\u0161inu \u010dinjenice koje nam danas jo\u0161 nisu poznate, otvoriti \u0107e se novi prostor za dijalog, rasprave ali i teorije zavjere.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn265\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn265\"><\/a><a href=\"#_ftnref265\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>265<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nHollywood je oduvijek smatran &bdquo;tvornicom snova&ldquo;, ali mnoge druge kinematografije ( a i nezavisna ameri\u010dka) poku\u0161ale su dati\u00a0 druga\u010diji prikaz stvarnosti:\u00a0 francuski film noir, specifian filmski roukpis Andreja Tarkovsog, finska nostalgija Kaurismakija, novkorejski filmski val i drugi.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn266\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn266\"><\/a><a href=\"#_ftnref266\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>266<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nFilm kao medij masovnog komuniciranja postao je mogu\u0107 kada je krajem 19. vijeka otkriven kinematograf, ure\u0111aj koji je istovremeno bio i kamera i aparat za projekciju.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn267\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn267\"><\/a><a href=\"#_ftnref267\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>267<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nHerbert\u00a0 Marcuse , <em>One dimensioned man studies<\/em> in the ideology of advanced\u00a0 industrial society beacon Press Boston, str. 32.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn268\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn268\"><\/a><a href=\"#_ftnref268\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>268<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nDouglas Kellner, <em>Medijska kultura<\/em>, Clio, Beograd 2004., str. 56.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn269\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn269\"><\/a><a href=\"#_ftnref269\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>269<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nEnkodirati neku ideju zna\u010di predstaviti je u sklopu odre\u0111enog sistem zna\u010denja -Dekodirati \u2013 uzeti ono \u0161to je kodirano i interpretirati ga, tj. dati mu zna\u010denje. Mc Quail, 2010., str. 551<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn270\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn270\"><\/a><a href=\"#_ftnref270\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>270<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRolend Lorimer, <em>Masovne Komunikacije<\/em>, Clio, Beograd 1998., str. 236<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn271\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn271\"><\/a><a href=\"#_ftnref271\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>271<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nUstvari, Kellner je dao primat britanskim teoreti\u010darima (Bitanske kulturolo\u0161ke studije) stoga \u0161to nisu polazili od podjele kulture koju su uveli u teoriju Horkheimer i Adorno, ve\u0107 su &ldquo;uvidjeli zna\u010daj medijske kulture&rdquo; koju on prihva\u0107a, odbacuju\u0107i, dakle, i sve druge naziveza kulturu.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn272\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn272\"><\/a><a href=\"#_ftnref272\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>272<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMichael Kunczik, Astrid Zipfl.\u00a0 <em>Uvod u znanost o medijima i komunikologiju<\/em>, Zaklada Friedrich Ebert ZG, Zagreb 2006., str. 42-44<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn273\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn273\"><\/a><a href=\"#_ftnref273\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>273<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMarshall McLuhan,,\u00a0 <em>Gutenbergova galaksija<\/em>, Nolit, Beograd 1973., str. 28<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn274\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn274\"><\/a><a href=\"#_ftnref274\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>274<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMarshal McLuhan, V,\u00a0 <em>Gutenbergova galaksija<\/em>, Nolit, Beograd 1973., str. 40<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn275\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn275\"><\/a><a href=\"#_ftnref275\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>275<\/strong><\/span>]<\/sup><\/a>&nbsp;<\/p>\n<p>George Gerbner, <em>Cultivation analysis:<\/em> <em>New directions in media effect research<\/em> in Signorellli\u00a0 N. Morgan M. Sage pubblication\u00a0 1990<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn276\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn276\"><\/a><a href=\"#_ftnref276\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>276<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nVjekoslav Majcen, <em>Filmski fond \u0161kole narodnodg zdravlja &bdquo;Andrija \u0160tampar&ldquo; u kinoteci Hrvatske pri Arhivu Hrvatske, <\/em>file:\/\/\/C:\/Users\/RGM\/Downloads\/1149_4593_1_CE.PDF, pristup 2.12. 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn277\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn277\"><\/a><a href=\"#_ftnref277\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>277<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGeorge Sadoul, <em>Dictionnaire des cineaste<\/em>, Edition de Seul, Paris, 1990., str. 165.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn278\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn278\"><\/a><a href=\"#_ftnref278\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>278<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLaura, Luisa, Morando Morandini, <em>Dizionario dei film<\/em>, Zanichelli, Bologna 2005., str. 148<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn279\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn279\"><\/a><a href=\"#_ftnref279\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>279<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLaura, Luisa, Morando Morandini,\u00a0 <em>Dizionario dei film<\/em>, str. 285<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn280\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn280\"><\/a><a href=\"#_ftnref280\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>280<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRedakcija Ve\u010dernjeg lista, sjecate-se-epidemije-variole-vere-i-istoimenog-filma-koji-je-zgrozio-publiku-jugoslavije \/\/www.vecernji.hr\/kultura\/, pristup 3.12.2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn281\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn281\"><\/a><a href=\"#_ftnref281\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>281<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nGoran Markovi\u0107, <em>Variola Vera<\/em> \u00a0film, https:\/\/www.youtube.com\/watch?v=dW5OlBEvh5o, pristup 6.12.2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn282\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn282\"><\/a><a href=\"#_ftnref282\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>282<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPaolo Mereghetti<em>, Esercito dele 12 scimmie<\/em>, Dizionario dei film 2002, Baldini &amp;Castoldi, Milano 2001., str. 719.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn283\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn283\"><\/a><a href=\"#_ftnref283\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>283<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLaura, Luisa, Morando Morandini, <em>Esercito delle dodici scimmie<\/em>, nel <em>Dizionario dei film,<\/em> Zanichelli Bologna 2005., str. 460<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn284\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn284\"><\/a><a href=\"#_ftnref284\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>284<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLuigi Bello, <em>Resident <\/em><em>evil Virus e zombi un&rsquo;accoppiata mortale<\/em>, <a href=\"https:\/\/www.comingsoon.it\/film\/l-esercito-delle-12-scimmie\/31763\/scheda\/,\">https:\/\/www.comingsoon.it\/film\/l-esercito-delle-12-scimmie\/31763\/scheda\/,<\/a> pristup 12.12. 2020<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn285\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn285\"><\/a><a href=\"#_ftnref285\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>285<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLaura, Luisa,Morando Morandini, <em>Resident Evil<\/em>. Nel <em>Dizionario dei film,<\/em> Zanichelli, Bologna 2005., str. 151<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn286\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn286\"><\/a><a href=\"#_ftnref286\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>286<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nDanny Boyle, <em>28 days Slater critics consensus<\/em>, <a href=\"https:\/\/www.rottentomatoes.com\/m\/28_days_later\">https:\/\/www.rottentomatoes.com\/m\/28_days_later<\/a>, pristup 13.12. 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn287\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn287\"><\/a><a href=\"#_ftnref287\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>287<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLaura, Luisa, Morando Morandini,\u00a0 <em>Dizionario dei film,<\/em> Zanichelli, Bologna 2005., str. 1488<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn288\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn288\"><\/a><a href=\"#_ftnref288\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>288<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRedakcija MojTV, <em>Sljepo\u0107a, <\/em>najava filma, <a href=\"https:\/\/mojtv.hr\/film\/6411\/sljepoca.aspx\">https:\/\/mojtv.hr\/film\/6411\/sljepoca.aspx<\/a> \u00a0pristupa 10. 12. 2012.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn289\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn289\"><\/a><a href=\"#_ftnref289\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>289<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIan Lipkin, intervju za\u00a0 redakciju BBC News Mundo<em>, Corono virusa- hicimos al pelicula Contagion<\/em>. <a href=\"https:\/\/www.bbc.com\/mundo\/noticias-53065985\">https:\/\/www.bbc.com\/mundo\/noticias-53065985<\/a><\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn290\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn290\"><\/a><a href=\"#_ftnref290\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>290<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRedakcija Cinema<em>\u00a0 Planet majmna-Postanak, najava filma<\/em> cityhttp:\/\/www.cinemacity.ba\/filmovi.php?film_id=270, pristu\u0161 12.12. 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn291\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn291\"><\/a><a href=\"#_ftnref291\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>291<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nErik Pomella, <em>World war Z la vita stravolta da pandemia<\/em>, <a href=\"https:\/\/www.ilgiornale.it\/news\/spettacoli\/world-war-z-brad-pitt-e-film-difficile-girare-1906284.html\">https:\/\/www.ilgiornale.it\/news\/spettacoli\/world-war-z-brad-pitt-e-film-difficile-girare-1906284.html<\/a>, pristup 13. 12. 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn292\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn292\"><\/a><a href=\"#_ftnref292\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>292<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nZak Sharp, .<em>David FIncher&rsquo;s world war Z..<\/em> na Indie wire, https:\/\/www.indiewire.com\/2019\/02\/world-war-z-sequel-dead-david-fincher-brad-pitt-paramount-1202041748\/, pristup 11. 12. 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn293\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn293\"><\/a><a href=\"#_ftnref293\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>293<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTiff Trailers Festival 2016. <em>93 Days Trailer Festival 2016.,<\/em> <a href=\"https:\/\/www.youtube.com\/watch?v=lPeNgs6bMkY%20\">https:\/\/www.youtube.com\/watch?v=lPeNgs6bMkY<\/a> pristup 13. 12. 2020.<br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"ftn294\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn294\"><\/a><a href=\"#_ftnref294\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>294<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nYemisi Adegoke<strong><em>, <\/em><\/strong><em>How heroic doctor stopped the spread of Ebola in Nigeria<\/em>, <a href=\"https:\/\/edition.cnn.com\/2016\/09\/15\/africa\/93-days-nigerian-film-ebola-heroes\/index.html\">https:\/\/edition.cnn.com\/2016\/09\/15\/africa\/93-days-nigerian-film-ebola-heroes\/index.html <\/a>\u00a0pristup 12. 12. 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn295\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn295\"><\/a><a href=\"#_ftnref295\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>295<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNegdje se pi\u0161e i izgovara Pusan umjesto Busan<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn296\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn296\"><\/a><a href=\"#_ftnref296\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>296<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPhilippo Orsi,<em>La Scimmia pensa Tornano gli Zombi<\/em>, <a href=\"https:\/\/www.lascimmiapensa.com\/2019\/07\/15\/peninsula-train-to-busan-sequel-zombie\/\">https:\/\/www.lascimmiapensa.com\/2019\/07\/15\/peninsula-train-to-busan-sequel-zombie\/<\/a> Pristup. 13. 12. 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn297\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn297\"><\/a><a href=\"#_ftnref297\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>297<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLaura, Luisa, Morando Morandini, Dizionario dei film Zanichelli Bologna 2005., str. 201<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn298\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn298\"><\/a><a href=\"#_ftnref298\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>298<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRedakcija Filmaffinity Najava filma\u00a0 <em>LLega de noche<\/em> <a href=\"https:\/\/www.filmaffinity.com\/es\/film846046.html\">https:\/\/www.filmaffinity.com\/es\/film846046.html<\/a> pristup 14. 12. 2020.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn299\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn299\"><\/a><a href=\"#_ftnref299\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>299<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNisam prona\u0161ao podatke da je film kod nas preveden niti da je distribuiran<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn300\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn300\"><\/a><a href=\"#_ftnref300\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>300<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nRedakcija Filmaffnity, Najava filma\u00a0 <em>La luz de mi vida<\/em>, <a href=\"https:\/\/www.filmaffinity.com\/es\/film193243.html\">https:\/\/www.filmaffinity.com\/es\/film193243.html<\/a><\/p>\n<p><\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Tiskani mediji:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Adorno, Theodor, <em>Filozofija moderne muzike<\/em>, Nolit, Beograd 1995.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Adorno, Theodor, <em>Cultural industry<\/em> London and New York, Routede classe 1991.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Carey, W James, <em>Comunication as culture<\/em>, Unwin Hyman, Boston 1989.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Gerbner, George, <em>Cultivation analysis: New directions in media effect research in Signorellli N. Morgan M<\/em>., Sage pubblication, Newbury Park, CA. 1990.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Horkeimer, Max, <em>Critical theory<\/em>, Seabury Press, New York 1972.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kelner, Daglas, <em>Medijska kultura<\/em>, Clio, Beograd 2004.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Kunczik Michael, Zipfl Astrid. <em>Uvod u znanost o medijima i komunikologiju<\/em>, Zaklada Friedrich Ebert ZG, Zagreb 2006.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lorimer, Rolend, <em>Masovne Komunikacije<\/em>, Clio, Beograd 1998.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Morandini, Laura, Luisa, Morando, <em>Dizionario dei film<\/em>, Zanichelli, Bologna 2005. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Marcuse, Herbert, <em>One dimensioned man studies in the ideology of advanced industrial societ, <\/em>Beacon Press, Boston 1964.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">McLuhan, Marshall. <em>Gutenbergova galaksija<\/em>, Nolit,\u00a0 Beograd 1973.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mc Quail, Denis, <em>Mass communicaton theory,<\/em>Sage, Los Angeles 2010. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Mereghetti, Paolo, <em>Dizionario dei film 2002<\/em>, Baldini &amp;Castoldi, Milano 2001.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Rosengreen, Karl Erik. <em>Mass media and social change<\/em>, Belverly Hills Ca sag, 1981.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sadou, George, <em>Dictionnaire des cineaste<\/em>, Edition de Seul, Paris 1990.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Web izvori:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Adegoke Yemisi<strong><em>, <\/em><\/strong><em>How heroic doctor stopped the spread of Ebola in Nigeria<\/em>, kehttps:\/\/edition.cnn.com\/2016\/09\/15\/africa\/93-days-nigerian-film-ebola-heroes\/index.html, pristup 12. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Bello Luigi, <em>Resident evil Virus e zombi\u00a0 un&rsquo;accoppiata mortale<\/em>, https:\/\/www.comingsoon.it\/film\/l-esercito-delle-12-scimmie\/31763\/scheda\/, pristup 12.12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Boyle Danny, <em>28 days Slater critics consensus<\/em>, https:\/\/www.rottentomatoes.com\/m\/28_days_later, pristup 13. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Cinema Redakcija<em>, Planet majmna-Postanak, najava filma<\/em> cityhttp:\/\/www.cinemacity.ba\/filmovi.php?film_id=270, pristup 12. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Filmaffinity, Redakcija Najava filma, <em>LLega de noche<\/em> https:\/\/www.filmaffinity.com\/es\/film846046.html pristup 14.12.2020. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Filmaffnity, Najava filma <em>La luz de mi vida<\/em>, https:\/\/www.filmaffinity.com\/es\/film193243.html, pristup 12. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Lipkin Ian, intervju za redakciju BBC News\u00a0 Mundo<em>, Corono virusa- hicimos al pelicula Contagion<\/em>. https:\/\/www.bbc.com\/mundo\/noticias-53065985, pristup 13. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Majcen, Vjekoslav, <em>Filmski fond \u0161kole narodnodg zdravlja &bdquo;Andrija \u0160tampar&ldquo; u kinoteci Hrvatske pri Arhivu Hrvatske,<\/em> file:\/\/\/C:\/Users\/RGM\/Downloads\/1149_4593_1_CE.PDF, pristup 2.12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Markovi\u0107 Goran , <em>Variola Vera<\/em>, https:\/\/www.youtube.com\/watch?v=dW5OlBEvh5o, pristup 6. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">MojTV Redakcija, <em>Sljepo\u0107a, <\/em>najava filma, https:\/\/mojtv.hr\/film\/6411\/sljepoca.aspx, pristup 10. 12. 2012.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Orsi Philippo,<em>La Scimmia pensa Tornano\u00a0 gli Zombi<\/em>, https:\/\/www.lascimmiapensa.com\/2019\/07\/15\/peninsula-train-to-busan-sequel-zombie\/ pristup. 13. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Pomella, Erik, <em>World war Z la vita stravolta da pandemia<\/em>, https:\/\/www.ilgiornale.it\/news\/spettacoli\/world-war-z-brad-pitt-e-film-difficile-girare-1906284.html, pristup 13. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Sharp Zak, .<em>David FIncher&rsquo;s world war Z..<\/em> na Indie wire, https:\/\/www.indiewire.com\/2019\/02\/world-war-z-sequel-dead-david-fincher-brad-pitt-paramount-1202041748\/, pristup 11. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">Tiff trailers Festival 2016.\u00a0 <em>93 days trailer Festival 2016<\/em> https:\/\/www.youtube.com\/watch?v =lPeNgs6bMkY, pristup 13. 12. 2020. Ve\u010dernji list Redakcija, <em>Sjecate-se-epidemije-variole-vere-i-istoimenog-filma-koji-je-zgrozio-publiku-jugoslavije<\/em>, \/\/www.vecernji.hr\/kultura\/, pristup 3. 12. 2020.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Messages\/ Values\/ Ideology in Contemporary <br \/>\nPopular Films about Viral oubreaks<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nThe analysis of media (content) has been dealt with by many communication theorists since the emergence of modern communication theories &#8211; the Frankfurt School, British Studies, postmodernist cultural studies, etc.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\n\u00a0A set of films of some time, claims Rene K\u00f6nig, gives us a complete picture of the tiniest oscillations in the feelings and everyday morals of that era.<\/em><\/p>\n<p><span style=\"mso-tab-count: 1;\">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em><br \/>\nNumerous films have been made in recent years about various epidemics, which are caused by a virus that threatens the human race &#8211; its existence, survival, distant destiny. Many of these films are just fiction (The seventh seal, Outbreak, Contagion, Warl war Z,) but some of them (like Variola Vera) describe real events.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>communication, hegemony model, cultural studies, film, content analysis, manipulation, corona pandemic.<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">II<\/span><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<p><a name=\"13inmediasres19\"><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span lang=\"SR\">&nbsp;<\/span><\/p>\n<hr \/>\n<table style=\"width: 755px;\" border=\"0\">\n<tbody>\n<tr>\n<td style=\"width: 215px;\" valign=\"top\"><img loading=\"lazy\" decoding=\"async\" class=\" alignleft size-full wp-image-380\" style=\"float: left;\" src=\"https:\/\/centar-fm.org\/inmediasres\/wp-content\/uploads\/sites\/2\/2021\/09\/inmediasresno1malo19.png\" alt=\"inmediasres\" width=\"70\" height=\"103\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n <strong>&nbsp;10(19)#25 2021<\/strong> <\/p>\n<\/td>\n<td style=\"width: 315px;\" valign=\"top\">\n<p style=\"line-height: 170%; text-align: center;\">\n<a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><img decoding=\"async\" alt=\"Creative Commons licenca\" style=\"border-width:0\" src=\"https:\/\/i.creativecommons.org\/l\/by-nc\/4.0\/88x31.png\" \/><\/a><br \/>\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom <a rel=\"license\" href=\"http:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\"><strong>Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n<td valign=\"top\">\n<p style=\"text-align: right; line-height: 150%;\" align=\"center\"><strong>DOI <a href=\"https:\/\/doi.org\/10.46640\/imr.10.19.13\">10.46640\/imr.10.19.13<\/a><br \/>\nUDK 316.647.8:316.774(497.5)<\/p>\n<p>Izvorni \u010dlanak<\/p>\n<p>Original scientific paper<\/p>\n<p>Primljeno: 19.1.2021.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"text-align: center; line-height: 150%;\" align=\"center\"><span style=\"font-size: 15.0pt; line-height: 150%;\">Mateja Plenkovi\u0107<\/span><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\">Hrvatsko katoli\u010dko sveu\u010dili\u0161te, Zagreb, Hrvatska<br \/>\nmateja.sakic@unicath.hr<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 16.0pt; line-height: 150%;\">Prisutnost populizma na hrvatskim <br \/>\ndnevnoinformativnim portalima<\/span><\/strong><\/p>\n<p style=\"text-align: center; line-height: 150%;\" align=\"center\"><a href=\"http:\/\/www.centar-fm.org\/inmediasres\/images\/pdf\/19\/M. Plenkovic, Prisutnost populizma na hrvatskim dnevnoinformativnim portalima.pdf\"><strong><span style=\"color: #DC0101; font-size: 8.0pt;\"><br \/>\nPuni tekst: pdf (677 KB), Hrvatski, Str. 3181 &#8211; 3203<br \/>\n<\/span><\/strong><\/a><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Sa\u017eetak<\/em><\/strong><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Mediji su posljednjih desetak godina postali prijem\u010divi populizmu. U radu je provedena analiza kolumni naj\u010ditanijih doma\u0107ih dnevnoinformativnih portala. Ciljevi su bili utvrditi prisutnost populisti\u010dkog komunikacijskog stila i zastupljenost (lijevog i desnog) medijskog populizma. Pokazalo se da se u kolumnama na portalima 24sata.hr, Index.hr, Jutarnji.hr i Dnevnik.hr naj\u010de\u0161\u0107e pojavljuje obilje\u017eje o\u0161trog zauzimanja kriti\u010dkog stava prema eliti kao manjoj skupini ljudi koja ugro\u017eava obi\u010dne ljude i ne slijedi njihovu volju, nego radi za svoje interese. Na portalu Ve\u010dernji.hr naj\u010de\u0161\u0107e se pojavljuje obilje\u017eje usmjerenosti na negativan kontekst, krize, nerede, nesigurnost, neizvjesnost, korupciju i nejednakost. U pogledu zastupljenosti medijskog populizma utvr\u0111eno je da su portali Index.hr i Jutarnji.hr vi\u0161e lijevo populisti\u010dki, a portali Ve\u010dernji.hr, Dnevnik.hr i 24sata.hr vi\u0161e desno populisti\u010dki. Istra\u017eivanja odnosa medija i populizma korisna su i nu\u017ena kako bi se dodatno precizirao doprinos pojedinih medija u procesu ja\u010danja i \u0161irenja populizma u suvremenom dru\u0161tvu.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Klju\u010dne rije\u010di:<\/em><\/strong> <em>medijski populizam, populisti\u010dki komunikacijski stil, dnevnoinformativni portali.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Uvod<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nZbog uo\u010denih trendova njegova ja\u010danja u suvremenim globalnim procesima, populizam je zadnjih desetak godina postao vrlo \u010desta tema znanstvenih istra\u017eivanja. Osjetljivost u odnosu na negativne aspekte populizma u politi\u010dkom i medijskom prostoru posebice je poja\u010dana u Europi, \u0161to je uvjetovalo porast javnih rasprava i znanstvenih istra\u017eivanja. Hrvatska uglavnom slijedi takve trendove. U takvom op\u0107em kontekstu svrha je ovoga rada ponuditi nove, empirijski utemeljene spoznaje o populizmu u hrvatskim medijima. U ovome radu, iz \u0161ireg konteksta teorijskih i empirijskih analiza odnosa medijske izlo\u017eenosti, medijskog populizma i sklonosti populizmu, bit \u0107e prikazan dio nalaza koji prikazuju zastupljenost populisti\u010dkog stila i ideja u nekim hrvatskim medijima.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Definiranje i tipovi populizma<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nO populizmu se govori kao o politi\u010dkom stilu (npr. Knight, 1998), diskursu (npr. Laclau, 2005), jeziku (npr. Kazin, 1995), pojavi (npr. Canovan, 1999) ili slabo utemeljenoj ideologiji<a name=\"_ftnref301\"><\/a><a href=\"#_ftn301\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>301<\/strong><\/span>]<\/sup><\/a> (npr. Mudde, 2004). Pritom se naj\u010de\u0161\u0107e promatra kao politi\u010dki komunikacijski stil ili kao ideologija. Populisti\u010dki politi\u010dki komunikacijski stil koriste politi\u010dari razli\u010ditih politi\u010dkih orijentacija kako bi privukli bira\u010de, a o obilje\u017ejima toga stila bit \u0107e vi\u0161e rije\u010di u nastavku rada. S druge strane, sr\u017e obja\u0161njenja populizma kao ideologije podjela je dru\u0161tva na dvije nerealno homogenizirane i antagonisti\u010dke grupe \u2013 mi (dobar i po\u0161ten narod) i oni (korumpirana, nekompetentna i me\u0111usobno umre\u017eena elita te tzv. opasni drugi), pri \u010demu politika treba biti izraz volje naroda. Narod se odnosi na javnost, gra\u0111ane, bira\u010de, porezne obveznike i stanovnike neke dr\u017eave. Elite mogu biti politi\u010dke (npr. stranke, politi\u010dari), medijske (npr. novinari, vlasnici medija), dr\u017eavne (npr. dr\u017eavna slu\u017eba), intelektualne ili kulturne (npr. profesori, spisatelji), ekonomske (npr. bankari, poslovne elite) i pravne (npr. suci), a tzv. drugi su dru\u0161tvene skupine koje ugro\u017eavaju homogenost naroda, poput imigranata ili manjina (Jagers i Walgrave, 2007: 322-324; Rooduijn, 2014: 575). Populisti smatraju da je dominaciju elite i provo\u0111enje politike kao izraza volje naroda mogu\u0107e ostvariti napadom na institucije predstavni\u010dke demokracije i stvaranjem oblika izravne demokracije u kojoj gra\u0111ani politi\u010dki odlu\u010duju (\u0160alaj, 2012: 58).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nUvrije\u017eeno je razlikovanje lijevog, desnog i centristi\u010dkog (op\u0107eg) populizma. Centristi\u010dki populizam sadr\u017ei dva konstitutivna obilje\u017eja populizma \u2013 pozitivno referiranje na narod i antielitizam, ali se ne mo\u017ee utvrditi postojanje tzv. drugih. Odnosno, ne postoje protivnici izvan i pored politi\u010dkih elita (Ucen, 2007, prema Grbe\u0161a i \u0160alaj, 2018: 123). Nadalje, desni populizam kombinira temeljne populisti\u010dke ideje s desnom, a lijevi s lijevom politi\u010dkom orijentacijom.<a name=\"_ftnref302\"><\/a><a href=\"#_ftn302\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>302<\/strong><\/span>]<\/sup><\/a> Govor o narodu te suprotstavljanje elitama i tzv. drugima klju\u010dne su to\u010dke razlikovanja lijevog i desnog populizma. U desnom populizmu o narodu se govori u politi\u010dkom ili kulturnom smislu, odnosno pod njime se razumijeva dio stanovni\u0161tva koji dijeli istu nacionalnost, etnicitet, rasu, kulturu, religiju i\/ili neko drugo zajedni\u010dko dru\u0161tveno-identitetsko obilje\u017eje. U lijevom populizmu o narodu se govori u ekonomskom smislu, odnosno pod njime se razumijeva klasa ili skupina ljudi povezana istim ekonomskim obilje\u017ejima (Deiwiks, 2009: 2-3). Populizam se razlikuje i ovisno o vrijednostima i obilje\u017ejima elita kojima se suprotstavlja. Ako su te elite liberalne, populizam \u0107e biti politi\u010dki desno orijentiran, a ako su\u00a0 konzervativne, populizam \u0107e biti utemeljen na lijevoj politi\u010dkoj orijentaciji (\u0160alaj, 2012: 58). Populizam uklju\u010duje i suprotstavljanje tzv. drugima. To su dru\u0161tvene skupine koje ne pripadaju elitama, ali nisu ni dio naroda. Opisuju se kao opasne jer ugro\u017eavaju narod. U desnom populizmu te su skupine naj\u010de\u0161\u0107e imigranti i manjine, jer narodu oduzimaju radna mjesta te ugro\u017eavaju njegovu kulturu. Rije\u010d je o skupinama koje predstavljaju ekonomske i\/ili kulturne prijetnje narodu (naciji), pa se mo\u017ee re\u0107i da desni populizam sadr\u017ei i ksenofobne elemente (Derado, 2014: 27-28). O na\u010dinima operacionalizacije lijevog i desnog populizma u istra\u017eivanjima medija sukladno opisanim teorijskim odrednicama bit \u0107e vi\u0161e rije\u010di u nastavku rada.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Mediji i populizam<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nOdnos medija i populizma promatra se u kontekstu odnosa medija i politike u suvremenom dru\u0161tvu. Mediji pridonose demokratskoj komunikaciji i kulturi opse\u017enim izvje\u0161tavanjem, usmjereno\u0161\u0107u na \u010dinjenice, istinito\u0161\u0107u u sadr\u017eaju, stilu i oblicima reproduciranja te na\u010dinom prezentiranja koji gra\u0111anima omogu\u0107uje sudjelovanje u javnoj komunikaciji. Kako bi ispunila funkciju demokratske legitimacije, medijska komunikacija mora zadr\u017eati jezgru racionalnosti, pouzdane informacije i argumentacije te provjerljivost i sposobnost razumijevanja (Meyer, 2002: 7 i 67). Stvaranjem ko\u00admunikacijskog prostora dostupnog \u0161iroj javnosti mediji postaju sastavni dio brojnih dru\u0161tvenih procesa i stoga je njihova kontrola va\u017ean oblik dru\u0161tvene mo\u0107i. Tu se name\u0107e pitanje do koje mjere strukturni \u010dimbenici utje\u010du na svakodnevne aktivnosti uredni\u0161tva i novinarske prakse te posljedi\u010dno na javnu komunikaciju i objavljeni medijski sadr\u017eaj. U kontekstu rasprave o utjecaju medija na demokratske procese klju\u010dno je pitanje postojanja raznolikog vlasni\u0161tva na odre\u0111enom medijskom tr\u017ei\u0161tu, pod pretpostavkom da ono vodi zastupljenosti razli\u010ditih stajali\u0161ta u javnom me\u00addijskom prostoru. Globalni je komunikacijski trend pove\u0107anje broja medija, ali istodobno koncentracija izvora komunikacije u rukama malog broja medijskih kompanija (Bili\u0107 i Balabani\u0107, 2016: 178-179). Tako su u Hrvatskoj dva vode\u0107a medijska nakladnika Hanza Media (npr. <em>Jutarnji list<\/em>, <em>Slobodna Dalmacija<\/em>, <em>Sportske novosti<\/em>) i Styria Media Group AG (npr. <em>Ve\u010dernji list<\/em>, <em>24sata<\/em>, <em>Poslovni dnevnik<\/em>). Styria promovira katoli\u010dke i konzervativne vrijednosti te se oslanja na \u010ditatelje desnog centra, a EPH (od 2016. Hanza Media) ima tendenciju biti liberalniji i usmjeren je \u010ditateljima lijevog centra (Bili\u0107 i Balabani\u0107, 2017: 13).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU znanstvenom bavljenju odnosom medija i politike isti\u010du se dva procesa \u2013 medijacija i medijatizacija. Oni su va\u017ean temelj za razumijevanje za\u0161to su mediji u suvremeno doba postali prijem\u010divi za populizam. Politika je danas postala medijalizirana (npr. Bennett i Entman, 2001) i medijatizirana (npr. Schulz 2004). Medijalizirana je jer su mediji postali glavni izvor informacija i kanal komunikacije izme\u0111u politi\u010dkih aktera i javnosti. Gra\u0111ani ovise o medijima za dobivanje informacija o politi\u010dkim akterima i doga\u0111ajima, a politi\u010dki akteri ovise o medijima za dobivanje informacija o javnom mnijenju i dru\u0161tvenim trendovima te za obra\u0107anje javnosti. Kada se govori o medijatizaciji politike, va\u017eno je razlu\u010diti koncepte medijske i politi\u010dke logike. Ako je politi\u010dka komunikacija vo\u0111ena medijskom logikom, zahtjevi medija oblikuju na\u010dine na koji se predstavlja komunikacija politi\u010dkih aktera i na koje ju razumije javnost. Pritom se u tom oblikovanju uvelike uzima u obzir \u0161to je javnosti zanimljivo i medijima komercijalno odr\u017eivo. Ako je vo\u0111ena politi\u010dkom logikom, potrebe politi\u010dkog sustava (politi\u010dkih aktera, institucija vlasti te same demokracije kao skupa normi i procedura) oblikuju komunikaciju i na\u010dine njezinog predstavljanja i razumijevanja. Pritom se uzima u obzir ono \u0161to politi\u010dki akteri smatraju da javnost treba znati, uz moralnu i\/ili zakonsku obvezu po\u0161tivanja demokracije (Patterson 1993; Merritt 1998; Meyer 2002; Str\u00f6mb\u00e4ck 2005, prema Str\u00f6mb\u00e4ck, 2008: 234).) Uslijed potpune medijatizacije politike politi\u010dki akteri internaliziraju medijsku logiku i dopu\u0161taju da ona postane dio njihovog politi\u010dkog djelovanja (Str\u00f6mb\u00e4ck, 2008: 236-241). Mazzoleni i Schulz (2010: 248) dodaju kako je medijatizacija politike posebno ostvariva na internetu jer on omogu\u0107uje br\u017eu i izravniju komunikaciju\u00a0 politi\u010dkih aktera i javnosti, a tu je i izra\u017eenije usvajanje medijske logike u njihovoj politi\u010dkoj komunikaciji. To je posebno vidljivo u djelovanjima populisti\u010dkih aktera. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nEsser, St\u0119pi\u0144ska i Hopmann (2017: 367-371) isti\u010du tri na\u010dina na koje se mo\u017ee promatrati odnos medija i populizma. Prvi je <em>medijski populizam<\/em>, a odnosi se na aktivan medijski anga\u017eman u produkciji populizma. Napor medija da se pribli\u017ee (obi\u010dnim) gra\u0111anima o\u010dituje se u isticanju nepravde koju trpe zbog neu\u010dinkovitih elita. Kritika elita i zastupanje naroda temeljna su obilje\u017eja medijskog populizma, ali njihova je svrha uglavnom povr\u0161ne naravi i odnosi se na ostvarivanje komercijalnih interesa medija. Grbe\u0161a i \u0160alaj (2018: 163-168) navode nekoliko trendova u izvje\u0161tavanju o politici koji posebno pridonose poticanju nepovjerenja prema politi\u010dkim institucijama i oblikovanju medijskog populizma: (1) negativnost u izvje\u0161tavanju, to jest napada\u010dki diskurs novinara, (2) dominacija tzv. okvira strate\u0161ke igre ili konjske utrke, to jest izvje\u0161tavanje u kontekstu pobjednika i gubitnika te fokusiranje na politi\u010dku i komunikacijsku taktiku politi\u010dkih aktera (uklju\u010duju\u0107i sukobe, personalizaciju i dramu) te (3) uspon tzv. interpretativnog novinarstva, koji se temelji na narativima umjesto na informacijama, odnosno pojava nove paradigme u novinarstvu koju Str\u00f6mb\u00e4ck i Esser (2009) nazivaju medijskim intervencionizmom ili mediocentri\u010dnim stilom politi\u010dkog novinarstva u kojem novinari i mediji postaju kreatori vijesti, nau\u0161trb politi\u010dara i drugih dru\u0161tvenih aktera.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDrugi na\u010din na koji se odnos populizma i medija mo\u017ee promatrati je <em>populizam u medijima<\/em>. On pridonosi ja\u010danju populizma preno\u0161enjem i isticanjem populisti\u010dkih poruka populisti\u010dkih aktera. Pritom postoji stilska, ali ne ideolo\u0161ka podudarnost medijske logike i politi\u010dkog populizma. Vjerojatnije je da mediji prihvate populisti\u010dki politi\u010dki komunikacijski stil zato \u0161to se bolje prodaju, nego da se aktivno anga\u017eiraju u podr\u0161ci populizmu kao ideologiji. Kako gra\u0111ani rijetko ili nikada osobno ne upoznaju politi\u010dke aktere, ovisni su o njihovim medijskim prikazima na izravan (informacijama iz medija) ili neizravan na\u010din (putem interpersonalne komunikacije o informacijama iz medija). Populisti\u010dki akteri su vi\u0161e od drugih, etabliranih, politi\u010dkih aktera ovisni o medijskim prikazima jer predstavljaju nove politi\u010dke snage kojima su mediji platforma za predstavljanje i popularizaciju (Bos, Van der Brug, de Vreese, 2011: 182-183). Kako bi privukli pa\u017enju medija, populisti\u010dki akteri moraju biti donekle ekstravagantni u pona\u0161anju, stilu i porukama. Mediji ne mogu ignorirati ono \u0161to je vrijedno vijesti, a akteri koji se protive postoje\u0107em poretku, o\u0161trog jezika, skloni javnim protestima i emocionalnim govorima svakako su vrijedni izvje\u0161tavanja (Mazzoleni, 2003: 6-7). Bos, van der Brug, de Vreese (2011: 186-188) isti\u010du tri dimenzije koje utje\u010du na javnu predod\u017ebu populisti\u010dkih aktera: (1) istaknutost, koja se posti\u017ee ve\u0107om koli\u010dinom medijske pozornosti koja im se posve\u0107uje, (2) populisti\u010dki politi\u010dki stil, odnosno zauzimanje antielitizma, govor u ime naroda, nagla\u0161avanje dru\u0161tvenih kriza te jednostavan i razumljiv jezik kao i (3) autoritativnost, koja se o\u010dituje u dobrom poznavanju tema o kojima javno govore. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nTre\u0107i na\u010din na koji se odnos populizma i medija mo\u017ee promatrati je <em>populisti\u010dko gra\u0111ansko novinarstvo<\/em>. Pojavljuje se kada mediji pru\u017eaju prilike za osobne osvrte, naj\u010de\u0161\u0107e u obliku komentara na svojim internetskim stranicama, ali i posebnih blogova koje pi\u0161u gra\u0111ani ili populisti\u010dki akteri. Za razliku od institucionaliziranih oblika politi\u010dke komunikacije, poput manifesta i govora, mediji (poglavito internet) pru\u017eaju populisti\u010dkim akterima izravniji pristup publici (Kr\u00e4mer, 2014: 46). Populisti\u010dki akteri koriste dru\u0161tvene medije kako bi pro\u0161irili svoje ideje i stekli javnu podr\u0161ku, poglavito me\u0111u mla\u0111om digitalnom generacijom (Bartlett, Birdwell i Littler, 2011: 15). Samopredstavljanje populisti\u010dkih aktera u dru\u0161tvenim medijima va\u017ean je oblik \u0161irenja njihovog utjecaja u javnosti, ali i u novinarstvu (Davis, 2009, prema Groshek i Engelbert, 2013: 185) koje kao izvore \u010desto koristi i objave iz dru\u0161tvenih medija.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Obilje\u017eja populisti\u010dkog komunikacijskog stila<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU suvremenom politi\u010dkom izvje\u0161tavanju isti\u010de se usmjerenost na udarne doga\u0111aje, uz zanemarivanje dubinskih analiza, preferira se ilustriranje slikama, dominira negativizam te nagla\u0161avanje sukoba i skandala (Wolling, 1999, prema Kunczik i Zipfel, 2006: 61). Medijski je pejza\u017e odre\u0111en programskim karakteristikama tzv. kulture slavnih, odnosno estradizacijom, spektakularizacijom, tabloidizacijom, <em>infotainmentom<\/em>, <em>infomercialom <\/em>i<em> politainmentom (<\/em>Hromad\u017ei\u0107, 2013: 64; Mazzoleni, 2014: 48).<a name=\"_ftnref303\"><\/a><a href=\"#_ftn303\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>303<\/strong><\/span>]<\/sup><\/a> Sve je va\u017eniji kriterij vrijednosti vijesti mjerenje njihovog tr\u017ei\u0161nog uspjeha, poglavito u radu dnevnoinformativnih portala \u010diji se uspjeh mjeri brojem tzv. klikova na njihove stranice i objave (Malovi\u0107, 2014: 108). Sadr\u017eaj medija sve se vi\u0161e prilago\u0111ava publici s ciljem privla\u010denja pa\u017enje i pove\u0107anja prodaje (\u010cerkez, 2009: 39). U tom kontekstu mogu\u0107e je govoriti o pojavi populisti\u010dkog komunikacijskog stila. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nZbog njegove jednostavnosti Albertazzi i McDonnell (2008: 1) populisti\u010dki komunikacijski stil nazivaju jo\u0161 i komunikacijskim stilom \u010dovjeka s ulice, a Canovan (1999: 5) tabloidnim stilom. On podrazumijeva kori\u0161tenje jednostavnog i razumljivog jezika umjesto slo\u017eenog i formalnog. Obilje\u017eava ga isticanje manihejskog pogleda na svijet kao borbe dobra (volje naroda) i zla (elite kao neprijatelja naroda) (Hawkins, 2009: 1044). Nadalje, obilje\u017eja su stila emocionalnost i uporaba slogana (Mazzoleni, 2003: 5) te pretjerivanje i verbalni radikalizam (Betz i Immerfall, 1998: 2). Ne mora se odnositi isklju\u010divo na komunikaciju populisti\u010dkih aktera, ve\u0107 ga mogu rabiti i drugi politi\u010dki akteri, kao i sami mediji (Jagers i Walgrave, 2007, prema Aalberg i de Vreese, 2017: 5). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nPozivanje na narod temeljno je obilje\u017eje populisti\u010dke komunikacije. Pritom se izrazu narod ponekad dodaju i nacionalni, regionalni, etni\u010dki, religijski i drugi atributi koji pobli\u017ee opisuju. Osim naroda, koriste se i drugi izrazi istoga temeljnog zna\u010denja, poput gra\u0111ani, stanovnici, dru\u0161tvo, obi\u010dni ljudi, ljudi s ulice (npr. Bos i Brants, 2014; Rooduijn, 2014). Ako se o narodu govori u politi\u010dkom smislu, isti\u010de se njegova demokratska suverenost koju ugro\u017eavaju vladaju\u0107e elite; u ekonomskom smislu, isti\u010de se njegov nepovoljan polo\u017eaj u odnosu na elite u pogledu ekonomskih uvjeta i mo\u0107i; u nacionalnom ili etni\u010dkom smislu, isti\u010de se homogenost odre\u0111ene nacije ili etni\u010dke skupine, te u kulturnom smislu, isti\u010du se njegove zajedni\u010dke tradicionalne norme i vrijednosti, uklju\u010duju\u0107i (dominantnu) religijsku pripadnost (npr. M\u00e9ny i Surel, 2002; Laclau, 2005; Mudde i Rovira Kaltwasser, 2013). Ako se koristi samo izraz narod (ili druga srodna koncepcija), on djeluje neodre\u0111eno ili nedore\u010deno, a upravo je to jedan od razloga uspjeha populisti\u010dke komunikacije. Govor o narodu kao velikoj i neodre\u0111enoj skupini je tzv. prazan ozna\u010ditelj koji raznolikim publikama omogu\u0107uje da se s njime poistovjete unato\u010d tome \u0161to su te publike ustvari dru\u0161tveno, politi\u010dki i vrijednosno heterogene. Va\u017eno je da se u pozivanju na narod koristi distinkcija mi \u2013 oni, odnosno da onaj koji oda\u0161ilje poruku govori u ime naroda i s njime \u010dini mi grupu. Dakle, referiraju\u0107i se na narod, populisti\u010dka komunikacija oblikuje nov dru\u0161tveni identitet naroda ili ga ujedinjuje na temelju nekog istaknutog obilje\u017eja te time poti\u010de osje\u0107aj pripadnosti i s time povezane pozitivne emocije (Reinemann i sur., 2017: 16-19). Narod se prikazuje pozitivno, odnosno kao po\u0161ten, marljiv, autenti\u010dan i tako dalje (Stanyer, Salgado i Str\u00f6mb\u00e4ck, 2017: 360). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDrugo va\u017eno komunikacijsko obilje\u017eje populisti\u010dke komunikacije kojim se dodatno isti\u010de homogenost naroda jest spominjanje vanjskih grupa kao odgovornih za probleme naroda. One mogu biti one suprotstavljene narodu na vertikalnoj razini, poput politi\u010dkih, ekonomskih i kulturnih elita, i\/ili na horizontalnoj razini, poput etni\u010dkih, religijskih i seksualnih manjina (Reinemann i sur., 2017: 20-21). Kada su napadi usmjereni na elite, one se prikazuju kao nekompetentne, nesposobne, raskala\u0161ene, korumpirane te orijentirane na vlastite interese. Krive su za lo\u0161e stanje u dr\u017eavi, nezaposlenost i druge dru\u0161tvene probleme. Kada su napadi usmjereni na tzv. druge (naj\u010de\u0161\u0107e su to imigranti i manjine), prikazuje ih se kao razli\u010dite od naroda u etni\u010dkom, seksualnom, religijskom ili vrijednosnom smislu, a te se razlike poimaju kao izvori prijetnja homogenosti naroda. Tako su u populisti\u010dkoj komunikaciji nerijetko prisutni rasisti\u010dki, ksenofobni i homofobni elementi te stereotipno prikazivanje tzv. drugih. Vanjske grupe prikazuju se kao krivci za kriminal, terorizam i nacionalnu ugro\u017eenost te se op\u0107enito prikazuju u negativnom svjetlu (Stanyer, Salgado i Str\u00f6mb\u00e4ck, 2017: 360-361). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nZaklju\u010dno, antagonizam naroda, elite i tzv. drugih obilje\u017eje je populizma kao ideologije, ali na\u010din na koji se taj antagonizam predo\u010duje pitanje je stila komunikacije. Mo\u017ee se prikazivati na jednostavan ili detaljnije razra\u0111en na\u010din, u racionalnom ili emocionalnom tonu te u pozitivnom ili negativnom svijetlu. Popis stilskih obilje\u017eja koja se pripisuju populisti\u010dkoj politi\u010dkoj komunikaciji uklju\u010duje dramatizaciju, polarizaciju, moraliziranje, izravnost, jednostavnost, kolokvijalnost i vulgarnost (Bos, Van der Brug i de Vreese, 2011: 187). Va\u017eno je da empirijske analize prisutnosti populisti\u010dkog komunikacijskog stila u medijima obuhvate njegova opisana relevantna obilje\u017eja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Istra\u017eivanja odnosa medija i populizma<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDva su smjera istra\u017eivanja populizma kao seta ideja: (1) ponuda, koja se odnosi na analizu prisutnosti i intenziteta populizma me\u0111u politi\u010dkim akterima te (2) potra\u017enja, koja podrazumijeva pitanja rasprostranjenosti populisti\u010dkih stavova i vrijednosti, to jest populisti\u010dke ideologije me\u0111u gra\u0111anima (\u0160alaj i Grbe\u0161a, 2017: 328-329). U ovome radu istra\u017eivanje obuhva\u0107a ponudu populizma u medijima. Dominantan istra\u017eiva\u010dki pristup uporaba je kvalitativne i kvantitativne analize sadr\u017eaja, koja, primjerice, mo\u017ee obuhva\u0107ati analize sadr\u017eaja govora i izjava populisti\u010dkih aktera objavljenih u medijima, vijesti i druge medijske oblike koje pripremaju sami novinari i urednici (ali i spisatelji, politi\u010dari, akademici i drugi pripadnici dru\u0161tvene intelektualne elite) te javne komentare gra\u0111ana objavljene u medijskom prostoru. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nJednostavniji primjeri analiza su istra\u017eivanja pojavnosti, u\u010destalosti i na\u010dina kori\u0161tenja termina populizam u medijima (npr. Bale, van Kessel i Taggart, 2011; Balcere, 2013), koja mogu pokazati kako novinari, politi\u010dki akteri i druge javne osobe shva\u0107aju i koriste te pojmove, u kojim se kontekstima oni rabe te uz koje se aktere i teme pojavljuju. Ne\u0161to detaljniji uvid pru\u017eaju istra\u017eivanja dominantnih tema u pojedinim medijima (npr. Boomgaarden i Vliegenthart, 2007). Mediji odre\u0111uju va\u017enost pojedinih tema u javnosti. Tako odre\u0111enim dru\u0161tvenim problemima koji su ujedno kontekstualni uvjeti pojave i ja\u010danja populizma (npr. problem migracija, korupcije politi\u010dkih elita) mogu davati posebnu vidljivost i istaknuto zna\u010denje i tako (ne)izravno pridonijeti ja\u010danju populizma (tj. populisti\u010dkih aktera koji nagla\u0161avaju te probleme). Mogu\u0107e je u medijskim objavama analizirati prisutnost pojedinih obilje\u017eja populizma, pritom vode\u0107i ra\u010duna o tome analizira li se njihova prisutnost u izjavama aktera koje mediji prenose ili sadr\u017eajima koje stvaraju sami mediji, odnosno radi li se o populizmu u medijima ili medijskom populizmu (npr. Bos i Brants, 2014). Nadalje, Hawkins (2009: 1049-1050) smatra da je u istra\u017eivanju ponude populizma po\u017eeljno koristiti tehniku holisti\u010dkog ocjenjivanja koja ne analizira zasebne kategorije sadr\u017eaja, ve\u0107 interpretira i ocjenjuje sadr\u017eaj kao cjelinu. Ta metoda omogu\u0107uje odre\u0111ivanje latentnog skupa zna\u010denja (tj. diskursa) koji se manifestira vi\u0161e u ukupnom tonu i stilu nego u konkretnim rije\u010dima i re\u010denicama. Rooduijn i Pauwels (2011: 1272-1276) kao dvije naj\u010de\u0161\u0107e tehnike istra\u017eivanja populizma u medijima navode klasi\u010dnu analizu sadr\u017eaja, u kojoj analiti\u010dari analiziraju materijale s pomo\u0107u kodnog plana, i ra\u010dunalnu analizu u kojoj prethodno oblikovan pojmovnik slu\u017ei za mjerenje zastupljenosti populisti\u010dkih obilje\u017eja. Primjerice, u klasi\u010dnoj analizi sadr\u017eaja zastupanje naroda mo\u017ee se mjeriti kategorijom sadr\u017eaja <em>referira li se autor teksta na narod<\/em>, a antielitizam se mo\u017ee mjeriti kategorijom sadr\u017eaja <em>kritizira li autor teksta elitu<\/em>. S druge strane, u ra\u010dunalnoj se analizi o prisutnosti obilje\u017eja populizma zaklju\u010duje na temelju brojenja unaprijed definiranih izraza koji se pojavljuju u sadr\u017eajima. To je u slu\u010daju zastupanja naroda ote\u017eano jer je mogu\u0107e da se narod ozna\u010dava zamjenicama mi ili na\u0161e (npr. <em>mi se <\/em>[narod] <em>trebamo boriti za svoja prava<\/em>), a kako se te zamjenice \u010desto pojavljuju i u drugim kontekstima, ne bi bilo opravdano donositi ikakve zaklju\u010dke na temelju njihove pojavnosti u tekstu. U slu\u010daju antielitizma mogu\u0107e je mjeriti zastupljenost izraza koje se odnose na elite, kao i izraza koji se u populisti\u010dkoj retorici uobi\u010dajeno pojavljuju u kontekstu govora o elitama (npr. nedemokratski, korumpirana, izdaja, kriza, skandal, establi\u0161ment). Stoga se do najpotpunijih informacija o prisutnosti populizma u sadr\u017eajima mo\u017ee do\u0107i kombinacijom navedenih tehnika. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nPrisutnost populizma u medijima najprimjerenije je istra\u017eivati analiziranjem novina jer one funkcioniraju kao izvori\u0161te medijskih agendi za druge vrste medija. Osim toga, populisti\u010dka komunikacija \u010desto je provokativna i \u0161arolika, a kako je takva komunikacija uobi\u010dajenija na televiziji i internetu nego u novinama, logi\u010dno je o\u010dekivati da njezina prisutnost u novinama zna\u010di jo\u0161 ve\u0107u istodobnu prisutnost u drugim vrstama medija (Taggart, 2000; Kleinnijenhuis, 2003; Vliegenthart i Walgrave, 2008, prema Rooduijn, 2013: 742). U ovome radu analiza sadr\u017eaja obuhvatila je neke od najposje\u0107enijih doma\u0107ih portala, a to su <em>Index.hr<\/em>, <em>Jutarnji.hr<\/em>, <em>Ve\u010dernji.hr<\/em>, <em>Dnevnik.hr<\/em> i <em>24sata.hr<\/em> (Bili\u0107 i sur., 2017: 45-51). Prisutnost se populizma analizirala utvr\u0111ivanjem zastupljenosti populisti\u010dkog komunikacijskog stila i prisutnosti medijskog populizma. Odabrana je analiza te varijante odnosa medija i populizma jer je interes bio obuhvatiti cjelokupnu populisti\u010dku orijentaciju portala, a ne (samo) njihovu ulogu u prijenosu populisti\u010dkih ideja populisti\u010dkih i drugih politi\u010dkih aktera. Poput dnevnih tiskanih novina, portali pokrivaju razli\u010dita podru\u010dja, primjerice politi\u010dko-informativne vijesti, <em>lifestyle<\/em>, sport, zabavu, gospodarstvo, kulturu i znanost (Brautovi\u0107, 2011: 32). Za analizu je odabrana rubrika kolumni<a name=\"_ftnref304\"><\/a><a href=\"#_ftn304\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>304<\/strong><\/span>]<\/sup><\/a>, jer se putem njih najbolje mo\u017ee zaklju\u010divati o orijentaciji portala u smislu preno\u0161enja specifi\u010dnih politi\u010dkih orijentacija, vrijednosti i ideja. Dok drugi oblici novinarskog izra\u017eavanja, poglavito vijesti koje su i najzastupljeniji oblik, trebaju izvje\u0161tavati objektivno i nepristrano, u kolumnama je dozvoljeno izra\u017eavanje autorovih stajali\u0161ta, pod uvjetom da su uobi\u010dajeno sukladni uredni\u0161tvu novina i ciljanoj publici. Putem kolumni uredni\u0161tvo pojedinih novina (portala) zauzima specifi\u010dno stajali\u0161te prema doga\u0111ajima i pojavama (Juka, 2007: 98-99) pa se one smatraju tzv. perjanicama lista (Malovi\u0107, 2003: 103). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Ciljevi istra\u017eivanja<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU kontekstu ponu\u0111enog teorijskog okvira op\u0107i je cilj istra\u017eivanja analizom sadr\u017eaja posje\u0107enijih dnevnoinformativnih portala utvrditi zastupljenost populizma u njima, a empirijska se analiza pritom temelji na dva posebna cilja: (1) utvrditi prisutnost populisti\u010dkog komunikacijskog stila i (2) utvrditi zastupljenost (lijevog i desnog) medijskog populizma. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Metoda<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU istra\u017eivanju je kori\u0161tena metoda analize sadr\u017eaja. Tom se metodom na objektivan i sustavan na\u010din kvantitativno opisuje sadr\u017eaj nekog aspekta komunikacije. U takvim se istra\u017eivanjima medijski i politi\u010dki sadr\u017eaji promatraju kao mogu\u0107i okvir \u0161ireg dru\u0161tvenog diskursa u procesu oblikovanja i promjene javnog mnijenja (Lamza Posavec, 1995: 49).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Jedinice za analizu<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nPopulaciju \u010dine sve kolumne koje se bave dru\u0161tvenim i politi\u010dkim temama<a name=\"_ftnref305\"><\/a><a href=\"#_ftn305\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>305<\/strong><\/span>]<\/sup><\/a> objavljene u razdoblju od 1. travnja 2016. do 31. o\u017eujka 2017. godine na portalima <em>Jutarnji.hr<\/em>, <em>Index.hr<\/em>, <em>Dnevnik.hr<\/em>, <em>Ve\u010dernji.hr<\/em> i <em>24sata.hr<\/em>. Okvir za izbor uzorka \u010dine sve dostupne kolumne objavljene u navedenom razdoblju, a njihov ukupan broj bio je 1984.<a name=\"_ftnref306\"><\/a><a href=\"#_ftn306\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>306<\/strong><\/span>]<\/sup><\/a> Iz okvira za izbor uzorka slu\u010dajnim sustavnim izborom odabrano je 50 kolumni sa svakog portala, \u0161to zna\u010di da je u analizi obuhva\u0107eno ukupno 250 kolumni. Jedinica za analizu bila je pojedina\u010dna kolumna kao samostalna sadr\u017eajna cjelina. Analiziran je tekst kolumne, a dodatni elementi poput fotografija, video isje\u010daka i vezanih poveznica nisu smatrani dijelom jedinice za analizu. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Instrument<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nAnaliti\u010dka matrica oblikovana je za potrebe istra\u017eivanja<a name=\"_ftnref307\"><\/a><a href=\"#_ftn307\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>307<\/strong><\/span>]<\/sup><\/a> i sastoji se od 25 kategorija sadr\u017eaja organiziranih u tematske blokove: (1) op\u0107i podaci o kolumni (naziv portala, autor, naslov i datum objave priloga, prisutnost populizma u naslovu), (2) sadr\u017eajna obilje\u017eja kolumne (dominantna tema i podtema, odnos autora prema podtemi, aktualnost i teritorijalna orijentiranost kolumne), (3) kontekst govora o <em>narodu<\/em>, <em>eliti<\/em> i <em>drugima<\/em> te njihovim odnosima (prisutnost, smisao i op\u0107i ton govora o narodu, naziv za narod; prisutnost, smisao i op\u0107i ton govora o eliti, naziv za elitu, odnos izme\u0111u naroda i elite; prisutnost, smisao i op\u0107i ton govora o tzv. drugima, naziv za druge, odnos izme\u0111u naroda i drugih), te (4) prisutnost obilje\u017eja populisti\u010dkog komunikacijskog stila u kolumni.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>&nbsp;<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Postupak<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nAnaliza sadr\u017eaja provedena je u lipnju 2017. godine. Analizu je proveo jedan analiti\u010dar, a kako bi se utvrdila razina pouzdanosti kodiranja, drugi je analiti\u010dar analizirao 10 posto uzorka istra\u017eivanja. Iste jedinice analize analizirane su po svim <em>upitnim<\/em><a name=\"_ftnref308\"><\/a><a href=\"#_ftn308\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>308<\/strong><\/span>]<\/sup><\/a> kategorijama sadr\u017eaja (iz tematskih blokova: <em>sadr\u017eajna obilje\u017eja kolumne<\/em>; <em>kontekst govora o narodu, eliti i drugima te njihovim odnosima<\/em>; <em>prisutnost obilje\u017eja populisti\u010dkog komunikacijskog stila u kolumni<\/em>). Podudarnost me\u0111u analiti\u010darima, uz ra\u010dunanje Cohenovog kappa koeficijenta, kretala se u rasponu od 0,57 za odre\u0111ivanje <em>odnosa izme\u0111u naroda i drugih<\/em> do 1,0 za odre\u0111ivanje <em>teritorijalne orijentiranosti kolumne<\/em>. Medijan Cohenovog kappa koeficijenta za sve kategorije sadr\u017eaja iznosio je 0,79, \u0161to ukazuje na prihvatljivu razinu pouzdanosti istra\u017eivanja.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>&nbsp;<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Rezultati i rasprava<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nPrije odgovora na ciljeve istra\u017eivanja, prikazat \u0107e se neka sadr\u017eajna obilje\u017eja kolumni. Razvidno je iz Tablice 1 da su naju\u010destalije dominantne teme koje se odnose na djelovanje pojedinih politi\u010dara. Pritom su naj\u010de\u0161\u0107e podteme djelovanja i aktivnosti pojedinih globalnih vo\u0111a, lokalnih i nacionalnih politi\u010dara te hrvatske predsjednice; kra\u0111e, la\u017ei i osobni interesi politi\u010dara; retorike i politi\u010dki potezi srpskih i hrvatskih politi\u010dara.\u00a0 Slijede ih teme iz ekonomije i unutarnje politike, pri \u010demu se od tog op\u0107eg trenda izdvaja portal <em>Dnevnik.hr<\/em> u kojemu su na drugom mjestu teme iz me\u0111unarodne politike. U\u010destalost ostalih tema u zna\u010dajno manjoj mjeri slijedi zajedni\u010dke trendove.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Tablica 1<\/em>. Pojavnost dominantnih tema u kolumnama na portalima<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 30%;\">&nbsp;\n<\/p>\n<table border=\"1\" cellspacing=\"0\" cellpadding=\"4\">\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<\/td>\n<td width=\"49\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>24sata.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Dnevnik.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Index.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Jutarnji.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Ve\u010dernji.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"79\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Ukupno<\/strong><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Tema<\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nMe\u0111unarodna politika<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">17<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">6<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">26<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nUnutarnja politika<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">9<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">14<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">11<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">39<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nPoliti\u010dki izbori<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">6<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">3<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">19<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDjelovanje pojedinih politi\u010dara<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">18<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">27<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">18<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">14<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">13<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">90<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nPoliti\u010dko djelovanje gra\u0111ana<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">3<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">10<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nMigracijske teme<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">3<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">5<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nVojni sukobi i pitanja sigurnosti<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">7<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">15<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDr\u017eavna ili globalna ekonomija<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">10<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">17<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">3<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">34<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nSocijalno i ekonomsko blagostanje gra\u0111ana<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">8<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">14<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nGra\u0111anska prava i slobode<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">7<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">18<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nKriminal, korupcija i nepotizam<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">11<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">5<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">23<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nObrazovanje, kultura i sport<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">6<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">8<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">18<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nCrkva i religija<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">9<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"325\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBavljenje ideolo\u0161kim temama<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">3<\/p>\n<\/td>\n<td width=\"49\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"79\">\n<p align=\"center\">15<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nAnalizirana je i aktualnost i teritorijalnost dominantnih tema.\u00a0 Najve\u0107i broj tema vezan je uz aktualna doga\u0111anja. Prema u\u010destalosti, slijede teme u kojima se kombiniraju pro\u0161li, aktualni i budu\u0107i doga\u0111aji, dok su teme u kojima se radi o isklju\u010divo pro\u0161lim ili budu\u0107im doga\u0111anjima zastupljene u vrlo malom broju kolumni (Slika 1). Kada se promatra teritorijalna orijentiranost, teme u kolumnama primarno su povezane s doma\u0107im doga\u0111ajima, osobama, pojavama ili procesima. Prema u\u010destalosti, slijede teme povezane s me\u0111unarodnim doga\u0111ajima, osobama, pojavama ili procesima, dok je najmanje onih koje se bave podjednako doma\u0107im i me\u0111unarodnim doga\u0111ajima, osobama, pojavama ili procesima (Slika 2). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/plenkovic1.png\" alt=\"\" width=\"667\" height=\"571\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 1<\/em>. Aktualnost tema kolumni na portalima<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 100%;\">&nbsp;<\/p>\n<div align=\"center\">\n<p><img loading=\"lazy\" decoding=\"async\" src=\"\/inmediasres\/images\/casopisi\/plenkovic2.png\" alt=\"\" width=\"693\" height=\"609\" \/><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><em>Slika 2<\/em>. Teritorijalnost tema kolumni na portalima<\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Populisti\u010dki komunikacijski stil na portalima<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU pogledu prisutnosti populisti\u010dkog komunikacijskog stila u analiziranim kolumnama, \u0161to je prvi cilj istra\u017eivanja, utvr\u0111eno je da se naj\u010de\u0161\u0107e pojavljuje obilje\u017eje o\u0161trog zauzimanja kriti\u010dkog stava prema eliti kao manjoj skupini ljudi koja ugro\u017eava obi\u010dne ljude i ne slijedi njihovu volju, nego radi za svoje interese. To se obilje\u017eje naj\u010de\u0161\u0107e pojavljuje na portalima <em>24sata.hr<\/em>, <em>Index.hr<\/em>, <em>Jutarnji.hr<\/em> i <em>Dnevnik.hr<\/em>, dok se na portalu <em>Ve\u010dernji.hr<\/em> naj\u010de\u0161\u0107e pojavljuje obilje\u017eje usmjerenosti na negativan kontekst, krize, nerede, nesigurnost, neizvjesnost, korupciju i nejednakost. Slijede ih redom, na svim portalima, obilje\u017eja kori\u0161tenja ironije, sarkazma, metafora te preuveli\u010davanja ili banaliziranja stvari; isticanja crno-bijelog svijeta, odnosno polariziranja nekih skupina u dru\u0161tvu pri \u010demu su jedne negativne i zlonamjerne, a druge pozitivne i dobronamjerne; nagla\u0161avanja va\u017enosti mi\u0161ljenja, \u017eelja, volje, potreba i interesa obi\u010dnih ljudi; jednostavnog pisanja, kori\u0161tenja kolokvijalnih fraza za obja\u0161njenje slo\u017eenih fenomena ili pojmova; negativnog karakteriziranja manjih skupina ljudi koji nisu dio ve\u0107inskog naroda unutar kojeg se nalaze te, najrje\u0111e, kori\u0161tenja vlastitih iskustava i prepri\u010davanje scena iz osobnog \u017eivota (Tablica 2). <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Tablica 2<\/em>. Prisutnost obilje\u017eja populisti\u010dkog komunikacijskog stila u kolumnama<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 3%;\">&nbsp;\n<\/p>\n<table border=\"1\" cellspacing=\"0\" cellpadding=\"4\">\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<\/td>\n<td width=\"39\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>24sata.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Dnevnik.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Index.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Jutarnji.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Ve\u010dernji.hr<\/em><\/strong><\/p>\n<\/td>\n<td width=\"48\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Ukupno<\/strong><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Stil<\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\"><strong>N<\/strong><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nIstaknuto nagla\u0161avanje va\u017enosti mi\u0161ljenja, \u017eelja, volje, potreba i interesa obi\u010dnih ljudi<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">18<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">6<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">8<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">12<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">11<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">55<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nO\u0161tro zauzimanje kriti\u010dkog stava prema eliti kao maloj skupini ljudi koja ugro\u017eava i ne slijedi volju obi\u010dnih ljudi, ve\u0107 radi za svoje interese<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">39<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">9<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">34<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">25<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">23<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">130<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nNegativno karakteriziranje manjih skupina ljudi koji nisu dio ve\u0107inskog naroda unutar kojeg se nalaze<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">10<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">1<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">3<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">3<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">5<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">22<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nJednostavno pisanje, kori\u0161tenje kolokvijalnih fraza za obja\u0161njenje slo\u017eenih fenomena ili pojmova<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">26<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">12<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">13<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">53<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nUsmjerenost na negativni kontekst; krize, nerede, nesigurnost, neizvjesnost, korupciju, nejednakost itd.<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">29<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">5<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">24<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">24<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">30<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">112<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nKori\u0161tenje vlastitih iskustava i prepri\u010davanje scena iz osobnog \u017eivota<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">10<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">0<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">12<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nIsticanje crno-bijelog svijeta; polariziranje nekih skupina u dru\u0161tvu, pri \u010demu su jedne negativne i zlonamjerne, a druge pozitivne i dobronamjerne<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">22<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">4<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">18<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">9<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">14<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">67<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"338\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nKori\u0161tenje ironije, sarkazma, metafora te preuveli\u010davanja ili banaliziranja stvari<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">26<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">2<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">27<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">17<\/p>\n<\/td>\n<td width=\"39\">\n<p align=\"center\">7<\/p>\n<\/td>\n<td width=\"48\">\n<p align=\"center\">79<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU uvodu je spomenuto da se populisti\u010dka politi\u010dka komunikacija ne mora se odnositi isklju\u010divo na komunikaciju populisti\u010dkih aktera (koju posreduju mediji), ve\u0107 i na populisti\u010dki politi\u010dki komunikacijski stil samih medija (Jagers i Walgrave, 2007, prema Aalberg i de Vreese, 2017: 5). Temelj su takve komunikacije govor o narodu, obra\u0107anje narodu, uva\u017eavanje mi\u0161ljenja naroda prilikom dono\u0161enja politi\u010dkih odluka te simboli\u010dno i retori\u010dko poistovje\u0107ivanje s narodom kori\u0161tenjem mi-oni distinkcije. Nadalje, va\u017ena obilje\u017eja su i antielitizam, koji se o\u010dituje u napadima i kritici elita, te isklju\u010divanje tzv. drugih, koje se o\u010dituje u napadima na skupine ljudi koje se ne smatraju legitimnim dijelom (referentnog) naroda. Dodatna su obilje\u017eja i isticanje karizmati\u010dnog vo\u0111e, personalizacija, nagla\u0161avanje krize, dramatizacija, polarizacija, moraliziranje te retori\u010dka obilje\u017eja poput uporabe kolokvijalnog jezika, vulgarnosti, emocionalnog toniranja, izravnosti i pojednostavljivanja (npr. Canovan, 1999; Taggart, 2004; Bos, Van der Brug i de Vreese, 2011; Moffit i Tormey, 2014). Na tom tragu, Engesser, Fawzi i Larsson (2017: 1286-1287) sa\u017eeto navode tri najva\u017enije dimenzije populisti\u010dkog komunikacijskog stila: (1) pojednostavljivanje ili reduciranje slo\u017eenih dru\u0161tvenih problema njihovim crno-bijelim prikazivanjem i nu\u0111enjem jednostavnih rje\u0161enja jednostavnim jezikom, (2) emocionalizacija ili izra\u017eavanje ljutnje, straha i gnjeva kada su u pitanju elite i tzv. drugi te izra\u017eavanje vjere u populisti\u010dke vo\u0111e, te (3) negativnost u smislu predstavljanja elite i tzv. drugih kao prijetnji, a stanja u dru\u0161tvu kao krize. Razvidno je iz rezultata ovog istra\u017eivanja da su ve\u0107im dijelom potvr\u0111ena takva teorijska o\u010dekivanja, to jest u sadr\u017eajima analiziranih portala postoje jasni empirijski tragovi opisanog komunikacijskog stila.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>&nbsp;<\/em><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong><em>Medijski populizam na portalima<\/em><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDrugi cilj istra\u017eivanja utvrditi je zastupljenost lijevog i desnog medijskog populizma na portalima. Prije prikaza i interpretacije rezultata ukratko \u0107e se osvrnuti na sam postupak analize. U zaklju\u010divanju o prisutnosti lijevog i desnog medijskog populizma u kolumnama analizirane su kategorije sadr\u017eaja smisla<a name=\"_ftnref309\"><\/a><a href=\"#_ftn309\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>309<\/strong><\/span>]<\/sup><\/a> i tona<a name=\"_ftnref310\"><\/a><a href=\"#_ftn310\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>310<\/strong><\/span>]<\/sup><\/a> govora o narodu, eliti i tzv. drugima te njihovim me\u0111usobnim odnosima<a name=\"_ftnref311\"><\/a><a href=\"#_ftn311\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>311<\/strong><\/span>]<\/sup><\/a>. Najprije su definirani zajedni\u010dki i zasebni kriteriji za zaklju\u010divanje o prisutnosti lijevog i desnog medijskog populizma u pojedina\u010dnim kolumnama. Zajedni\u010dki kriteriji bili su da je na kategoriju sadr\u017eaja odnosa naroda i elite odabran odgovor <em>odvojeni i suprotstavljeni<\/em> te da je na kategoriju sadr\u017eaja odnosa naroda i tzv. drugih odabran odgovor <em>drugi su prijetnja homogenosti nacije<\/em>. U daljnju su analizu uzete samo kolumne u kojima su bile prisutne spomenute procjene me\u0111usobnih odnosa naroda s elitom i tzv. drugima (N=120). Takvih je kolumni najvi\u0161e na portalu <em>Index.hr<\/em>, a najmanje na portalu <em>Dnevnik.hr <\/em>(Tablica 3). Dakle, u pogledu analiziranih kolumni, medijski populizam najprisutniji je na portalu<em> Index.hr<\/em>, dok je najmanje prisutan na portalu <em>Dnevnik.hr<\/em>. Zasebni kriteriji za zaklju\u010divanje o prisutnosti desnog medijskog populizma bili su spominjanje naroda u dru\u0161tvenopoliti\u010dkom (npr. <em>bira\u010di<\/em>, <em>domobrani<\/em>, <em>dru\u0161tvo<\/em>, <em>gra\u0111ani<\/em>, <em>javnost<\/em>, <em>narod<\/em>, <em>obi\u010dni ljudi<\/em>), kulturnom (npr. <em>primitivci<\/em>, <em>zapadnjaci<\/em>), etni\u010dkom (npr. <em>Europljani<\/em>, <em>hrvatski narod<\/em>, <em>Zagrep\u010dani<\/em>), ideolo\u0161kom (npr. <em>liberali<\/em>), vjerskom (npr. <em>judeokr\u0161\u0107ani<\/em>, <em>katolici<\/em>) i demografskom (npr. <em>mladi<\/em>) smislu; elite u politi\u010dkom (npr. pojedine europske, globalne, lokalne ili nacionalne politi\u010dke elite), pravnom (npr. <em>dr\u017eavni odvjetnik<\/em>, <em>sudstvo<\/em>), medijskom (npr. <em>javni medijski servis<\/em>, pojedini medijski djelatnici i koncerni), vjerskom (npr. <em>Crkva<\/em>, <em>Papa<\/em>), nadnacionalnom (npr. <em>EU<\/em>, <em>NATO<\/em>, <em>UN<\/em>) i znanstvenom smislu (npr. <em>znanstvenici<\/em>); te tzv. drugi u politi\u010dkom (npr. <em>branitelji<\/em>, <em>izbjeglice<\/em>), ideolo\u0161kom (npr. <em>desni\u010dari<\/em>, <em>fa\u0161isti<\/em>, <em>jugokomunisti<\/em>, <em>jugonostalgi\u010dari<\/em>, <em>konzervativci<\/em>, <em>ljevi\u010dari<\/em>, <em>nacionalisti<\/em>, <em>titoisti<\/em>, <em>udba\u0161i<\/em>, <em>usta\u0161e<\/em>), etni\u010dkom (npr. <em>Jugoslaveni<\/em>, <em>manjine<\/em>, <em>Srbi<\/em>), vjerskom (npr. <em>ateisti<\/em>, <em>katolici<\/em>, <em>muslimani<\/em>), seksualnom (npr. <em>homoseksualci<\/em>, <em>\u017eene<\/em>) i devijantnom smislu (npr. <em>huligani<\/em>, <em>teroristi<\/em>). S druge strane, prisutnost lijevog medijskog populizma utvr\u0111ena je ako se u kolumni narod spominjao u ekonomskom smislu (npr. <em>nezaposleni<\/em>, <em>ni\u017ea i srednja klasa<\/em>, <em>porezni obveznici<\/em>, <em>potro\u0161a\u010di<\/em>, <em>radnici<\/em>, <em>siroma\u0161ni<\/em>); elite u ekonomskom smislu (npr. <em>banke<\/em>, pojedine energetske korporacije, industrije, trgova\u010dke i poduzetni\u010dke elite); te tzv. drugi u ekonomskom smislu (npr. <em>bogata\u0161i<\/em>). Kolumne su, s obzirom na zasebne kriterije, razdvojene u one u kojima je prisutan lijevi ili desni populizam. Pritom je u oba zasebna kriterija bilo va\u017eno da se (u svakom smislu) o narodu govori u pozitivnom, a eliti i tzv. drugima u negativnom tonu. Ljestvica za procjenu tona ujedno je bila ljestvica za rangiranje ve\u0107e ili manje prisutnosti tipova populizma u kolumnama. Stoga je ona za elitu i tzv. druge rekodirana kako bi ve\u0107i broj ukazivao na negativan ton govora, odnosno ve\u0107u prisutnost populizma<a name=\"_ftnref312\"><\/a><a href=\"#_ftn312\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>312<\/strong><\/span>]<\/sup><\/a>.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nIako su sadr\u017eaji portala, kada se promatra prisutnost lijevog i desnog medijskog populizma u njima, u prosjeku neutralni, mogu\u0107e je uo\u010diti trend kako je lijevi populizam prisutniji na portalu <em>Index.hr<\/em>, a desni na portalu <em>Ve\u010dernji.hr<\/em>. Vidljivo je tako\u0111er da je lijevi populizam najmanje prisutan na portalu <em>Dnevnik.hr<\/em>, a desni na portalu <em>Index.hr.<\/em> Na kraju, u pogledu op\u0107e orijentacije pojedinih portala dobivene na temelju izra\u010dunatih razlika prisutnosti lijevog i desnog medijskog populizma utvr\u0111eno je da su portali <em>Index.hr<\/em> i <em>Jutarnji.hr<\/em> vi\u0161e lijevo populisti\u010dki, a portali <em>Ve\u010dernji.hr<\/em>, <em>Dnevnik.hr<\/em> i <em>24sata.hr<\/em> vi\u0161e desno populisti\u010dki (Tablica 3).<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Tablica 3<\/em>. Prisutnost lijevog i desnog populizma u kolumnama na portalima (N=250)<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 30%;\">&nbsp;\n<\/p>\n<table border=\"1\" cellspacing=\"0\" cellpadding=\"4\">\n<tr>\n<td width=\"234\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Populizam<\/strong><\/p>\n<\/td>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Portal<\/strong><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\"><strong>N kolumni<\/strong><\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\"><strong>M<\/strong><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"234\" rowspan=\"6\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nLijevi<\/p>\n<\/td>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Index.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">34<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,15<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Jutarnji.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">21<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,10<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Ve\u010dernji.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">23<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,06<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Dnevnik.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">14<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,02<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>24sata.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">28<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,07<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Ukupno<\/strong><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">120<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,09<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"234\" rowspan=\"6\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDesni<\/p>\n<\/td>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Index.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">34<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,07<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Jutarnji.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">21<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,08<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Ve\u010dernji.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">23<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,11<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Dnevnik.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">14<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,08<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>24sata.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">28<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,10<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Ukupno<\/strong><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">120<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">2,09<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"234\" rowspan=\"6\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nRazlika lijevi &#8211; desni<br \/>\n  (ukupna orijentacija)<\/p>\n<\/td>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Index.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">34<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">0,07<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Jutarnji.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">21<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">0,02<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Ve\u010dernji.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">23<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">-0,05<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>Dnevnik.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">14<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">-0,05<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<em>24sata.hr<\/em><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">28<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">-0,03<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td width=\"138\">\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>Ukupno<\/strong><\/p>\n<\/td>\n<td width=\"159\">\n<p align=\"center\">120<\/p>\n<\/td>\n<td width=\"89\">\n<p align=\"center\">0,00<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU uvodu je spomenuto da se o prisutnosti medijskog populizma zaklju\u010duje putem analize prisutnosti populisti\u010dkih ideja. Hameleers, Bos i de Vreese (2017: 6) navode kako medijski populizam nastaje kada novinari uokviruju teme i sadr\u017eaje u tzv. populisti\u010dki glavni okvir (Caiani i della Porta, 2011), odnosno isti\u010du vanjske prijetnje na vertikalnoj (korumpirane elite) i na horizontalnoj (npr. imigranti) razini (Klein, 1998). Ti populisti\u010dki okviri mogu oblikovati percepcije stvarnosti kod publike, koja usvaja pojednostavljena i polarizirana shva\u0107anja politi\u010dkih problema. Na taj na\u010din mediji poti\u010du negativne stereotipe prema vanjskim i pozitivne prema unutarnjim grupama (Dixon, 2008) te stvaraju temelj za prihva\u0107anje populisti\u010dkih ideja. Govor o narodu te suprotstavljanje elitama i tzv. drugima, kao klju\u010dna obilje\u017eja populizma, ujedno su i to\u010dke razlikovanja lijevog i desnog medijskog populizma. U ovome istra\u017eivanju pokazalo se da postoje razlike u zastupljenosti lijevog i desnog medijskog populizma u analiziranim kolumnama, pri \u010demu je na portalima <em>Index.hr<\/em> i <em>Jutarnji.hr<\/em> prisutniji lijevi populizam, dok je na <em>Ve\u010dernji.hr<\/em>, <em>Dnevnik.hr<\/em> i <em>24sata.hr<\/em> prisutniji desni populizam.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">&nbsp;\n<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n<strong>ZAKLJU\u010cNI OSVRT<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nU radu se temeljem analize sadr\u017eaja pokazalo da se dnevnoinformativni portali razlikuju s obzirom na zastupljenost populisti\u010dkog komunikacijskog stila te prisutnost lijevog ili desnog medijskog populizma u svojim sadr\u017eajima.<a name=\"_ftnref313\"><\/a><a href=\"#_ftn313\"><sup>[<span style=\"font-family: 'times new roman', times;\"><strong>313<\/strong><\/span>]<\/sup><\/a> S obzirom na te nalaze i u kontekstu ponu\u0111enog teorijskog okvira mogu se navesti neke implikacije rezultata istra\u017eivanja. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nZdravo demokratsko dru\u0161tvo zahtijeva informirane i politi\u010dki anga\u017eirane gra\u0111ane. Pritom bi uloga medija trebala biti pru\u017eanje javnog prostora u kojem je omogu\u0107en tijek informacija i sudjelovanje gra\u0111ana u javnim raspravama o va\u017enim politi\u010dkim i dru\u0161tvenim pitanjima. Mediji predstavljaju svojevrsnu produ\u017eenu ruku politike, jer su va\u017ean izvor informacija za dr\u017eavne institucije, a tako\u0111er njihov autonomni polo\u017eaj omogu\u0107uje im da name\u0107u politi\u010dke teme i postavljaju prioritete. Time imaju va\u017enu ulogu u oblikovanju javnog mnijenja i legitimiranju politi\u010dkih odluka. Stoga ih se \u010desto opisuje kao tzv. \u010detvrtu silu, pri \u010demu se mo\u0107 medija uspore\u0111uje s trima oblicima dr\u017eavne vlasti \u2013 zakonodavnom, izvr\u0161nom i sudbenom. Mediji nisu vi\u0161e samo prikuplja\u010di i prenositelji informacija, ve\u0107 i oblikovatelji javnog mnijenja i dru\u0161tva op\u0107enito (Laba\u0161 i Uldrijan, 2010: 103). U medijima novinari nisu predstavnici vlasti, neovisno o tome koliko je mo\u0107an medij za koji rade, a ni predstavnici naroda, jer ih narod nije izabrao za predstavnike. Dakle, novinar je prenositelj informacije, a na\u010din na koji uokviruje te informacije mo\u017ee oblikovati predod\u017ebe gra\u0111ana kojima su one upu\u0107ene (Lovri\u0107, 2010: 236-245). Stoga je u kontekstu politi\u010dkog izvje\u0161tavanja ne samo profesionalna, ve\u0107 i dru\u0161tvena odgovornost novinara i ostalih vratara u medijima objektivno, nepristrano i kvalitetno prenositi informacije te pru\u017eati mehanizme na temelju kojih \u0107e gra\u0111ani samostalno donositi zaklju\u010dke. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nUslijed medijatizacije politike, mediji su postali prijem\u010divi populizmu, \u010dime pridonose njegovu ja\u010danju u vidu promicanja populisti\u010dkih ideja i poticanja izbornog pona\u0161anja u korist populisti\u010dkih aktera. Stoga su korisna i nu\u017ena istra\u017eivanja odnosa medija i populizma, kako bi se dodatno precizirao doprinos pojedinih medija u tome procesu. Na prakti\u010dnoj razini, rezultati istra\u017eivanja poput ovoga mogu ponuditi neke korisne informacije za redakcije analiziranih medija, preciznije dnevnoinformativnih portala. Primjerice, takva istra\u017eivanja omogu\u0107uju vrednovanje ostvarene ure\u0111iva\u010dke politike pojedinih medija. Ako ona pridonosi oblikovanju javne percepcije polariziranog dru\u0161tva prema populisti\u010dkoj mi-oni distinkciji, mo\u017ee se zaklju\u010diti da su medijski populizam, populizam u medijima i populisti\u010dko gra\u0111ansko novinarstvo nepo\u017eeljne i \u0161tetne pojave. Tako\u0111er, sa gledi\u0161ta medijskih korisnika, koji \u010desto ne iskazuju svjesno svoje prihva\u0107anje populisti\u010dkih ideja, rezultati istra\u017eivanja poput ovog mogu upozoriti na nu\u017enost promicanja politi\u010dke i medijske pismenosti te osna\u017eivanje u odupiranju persuazivnom potencijalu djelovanja medija koji populisti\u010dki uokviruju sadr\u017eaje. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<hr align=\"left\" size=\"1\" width=\"33%\" \/>\n<div id=\"ftn301\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn301\"><\/a><a href=\"#_ftnref301\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>301<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nIdeologija je slabije ili ja\u010de povezan sklop uvjerenja, stavova i shva\u0107anja (Abercrombie, Hill i Turner, 2008: 130). Populizam se smatra slabo utemeljenom ideologijom jer ne nudi sveobuhvatan pogled na politi\u010dki svijet, ve\u0107 temeljni skup ideja koji se mo\u017ee dodatno upotpuniti naslanjanjem na druge (potpune) ideologije (npr. liberalizam, socijalizam, konzervativizam) (Mudde, 2004: 544).<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn302\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn302\"><\/a><a href=\"#_ftnref302\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>302<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLijevo i desno su jedan od glavnih indikatora ideolo\u0161ke pozicije u europskim dr\u017eavama (Klingemann, 1995; Knutsen, 1995, prema Henjak, 2005: 87), pa tako i u Hrvatskoj. Desna orijentacija preferira stabilnost i hijerarhiju te podrazumijeva ideje fa\u0161izma, kapitalizma i konzervativizma, dok lijeva preferira promjenu i jednakost te podrazumijeva prihva\u0107anje ideja progresivnosti, komunizma i liberalizma (Jost, Federico i Napier, 2009, prema Kandler, Bleidorn i Riemann, 2012: 633-634).<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn303\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn303\"><\/a><a href=\"#_ftnref303\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>303<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\n<em>Infotainment <\/em>je fenomen medijskog posredovanja ozbiljnih informacija na zabavan na\u010din. <em>Infomercial <\/em>je proces stvaranja informacije prijem\u010dive za komercijalni interes \u0161to dovodi do toga da medijski sadr\u017eaj i dru\u0161tveno relevantne informacije postaju tek rubni okvir za reklamno ogla\u0161avanje. <em>Politainment <\/em>je isprepletanje vijesti o politi\u010dkim akterima, temama i procesima sa zabavnim sadr\u017eajima.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn304\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn304\"><\/a><a href=\"#_ftnref304\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>304<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nNa razli\u010ditim portalima ta se rubrika naziva kolumnama ili komentarima. Budu\u0107i da je rije\u010d o istom ili srodnom obliku novinarskog izra\u017eavanja (Juka, 2007: 98), radi lak\u0161eg pra\u0107enja, u radu se svagdje rabi naziv <em>kolumne<\/em>.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn305\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn305\"><\/a><a href=\"#_ftnref305\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>305<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nZbog prilagodbe ciljevima istra\u017eivanja uzete su obzir kolumne koje se bave \u0161irim dru\u0161tvenim i politi\u010dkim temama, dok su izostavljene one povezane sa stilovima \u017eivota, modnim trendovima i sli\u010dno.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn306\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn306\"><\/a><a href=\"#_ftnref306\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>306<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nKolumne su pribavljene tra\u017eenom uslugom <em>press clipping<\/em> agencije. U trenutku pretra\u017eivanja mogu\u0107e je da su neke kolumne ve\u0107 bile izbrisane ili iz drugih razloga nedostupne u arhivi za pretra\u017eivanje. Stoga ukupan broj kolumni za tra\u017eeno razdoblje obuhva\u0107a one koje su u trenutku pretra\u017eivanja (23. svibnja 2016.) bile dostupne u arhivi portala. Tako je mogu\u0107e da se okvir za izbor uzorka donekle razlikuje od populacije.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn307\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn307\"><\/a><a href=\"#_ftnref307\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>307<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nMatrice su osmi\u0161ljene po uzoru na postoje\u0107e (autora Susane Salgado i Franka Essera) kori\u0161tene u istra\u017eivanjima populizma u medijima tijekom 2016. u sklopu COST akcije IS1308 u kojima je sudjelovala i autorica rada.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn308\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn308\"><\/a><a href=\"#_ftnref308\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>308<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nPod <em>upitnim <\/em>kategorijama sadr\u017eaja smatrali su se oni kod kojih se mo\u017ee o\u010dekivati razli\u010dita procjena analiti\u010dara. Kod kategorija koji se odnose na op\u0107e podatke kolumni (npr. naziv portala, autor priloga) jasno je da \u0107e pouzdanost analiti\u010dara biti potpuna ili vrlo visoka, dok je kod kategorija kod kojih se, primjerice, procjenjuje prisutnost, smisao i op\u0107i ton govora o narodu, eliti i tzv. drugima mogu\u0107e da do\u0111e do subjektivnijih zaklju\u010divanja.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn309\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn309\"><\/a><a href=\"#_ftnref309\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>309<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nBilo je potrebno odrediti u kojem se smislu spominje <strong>narod<\/strong> (1=<em>dru\u0161tvenopoliti\u010dkom<\/em>, 2=<em>ekonomskom<\/em>, 3=<em>kulturnom<\/em>, 4=<em>etni\u010dkom<\/em>, 5=<em>ideolo\u0161kom<\/em>, 6=<em>vjerskom<\/em> i 7=<em>demografskom<\/em>); <strong>elita<\/strong> (1=<em>politi\u010dkom<\/em>, 2=<em>ekonomskom<\/em>, 3=<em>pravnom<\/em>, 4=<em>medijskom<\/em>, 5=<em>vjerskom<\/em>, 6=<em>nadnacionalnom<\/em> i 7=<em>znanstvenom<\/em>) i <strong>drugi<\/strong> (1=<em>politi\u010dkom<\/em>, 2=<em>ekonomskom<\/em>, 3=<em>ideolo\u0161kom<\/em>, 4=<em>etni\u010dkom<\/em>, 5=<em>vjerskom<\/em>, 6=<em>seksualnom<\/em> i 7=<em>devijantnom<\/em>).<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn310\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn310\"><\/a><a href=\"#_ftnref310\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>310<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nLjestvica za procjenu op\u0107eg tona govora o narodu, eliti i drugima: 1=<em>negativno<\/em>, 2=<em>neutralno<\/em> i 3=<em>pozitivno<\/em>.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn311\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn311\"><\/a><a href=\"#_ftnref311\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>311<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nZa zaklju\u010divanje o <strong>odnosu naroda i elite<\/strong> bilo je mogu\u0107e odabrati: 1=<em>odvojeni i suprotstavljeni<\/em>, 2=<em>bliski i suradljivi<\/em> i 3=<em>ne mo\u017ee se odrediti<\/em>, dok je za zaklju\u010divanje o <strong>odnosu naroda i tzv. drugih<\/strong> bilo mogu\u0107e odabrati: 1=<em>drugi su prijetnja homogenosti nacije<\/em>, 2=<em>drugi su dio bogatstva naroda <\/em>i 3=<em>ne mo\u017ee se odrediti<\/em>.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn312\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn312\"><\/a><a href=\"#_ftnref312\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>312<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nTako je dobivena nova zajedni\u010dka ljestvica tona govora o narodu, eliti i tzv. drugima: 1=<em>narod u negativnom tonu ili elita i drugi u pozitivnom tonu<\/em>, 2=<em>narod, elita i drugi u neutralnom tonu<\/em> te 3=<em>narod u pozitivnom tonu ili elita i drugi u negativnom tonu<\/em>. Manji broj ukazuje na manju prisutnost lijevog ili desnog populizma, a ve\u0107i na manju prisutnost istoga.<\/p>\n<p><\/span><\/p>\n<\/div>\n<div id=\"ftn313\">\n<p class=\"MsoNormal\" style=\"line-height: 150%;\"><span style=\"font-size: 8.0pt;\"><a name=\"_ftn313\"><\/a><a href=\"#_ftnref313\"><sup>[<span style=\"font-family: 'times new roman', \ntimes;\"><strong>313<\/strong><\/span>]<\/sup><\/a>&nbsp;<br \/>\nU razmatranju nalaza potrebno je imati na umu metodolo\u0161ko ograni\u010denje koje odnosi se na odabrani uzorak, koji su \u010dinile sve dostupne kolumne objavljene na odabranim portalima. Iako su kolumne odabrane zbog pretpostavke da najbolje predstavljaju op\u0107u politi\u010dku orijentaciju pojedinih medija, bilo bi korisno provjeriti prisutnost medijskog populizma i u vijestima, koje \u010dine sredi\u0161te novinarskog politi\u010dkog izvje\u0161tavanja, a ujedno su najva\u017eniji izvor politi\u010dkog informiranja gra\u0111ana. Na taj bi se na\u010din upotpunila slika medijskog populizma na analiziranim portalima. Osim toga, za zaklju\u010divanje s manje ograni\u010denja trebalo bi, osim \u0161ireg spektra medijskih materijala, obuhvatiti i du\u017ee razdoblje unutar kojeg su objavljivani.<\/p>\n<p><\/span><\/p>\n<\/div>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\"><strong>Literatura:<\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nAalberg, T. i de Wreese, C. H. (2017). Introduction: Comprehending Populist Political Communication. U: T. Aalberg, Esser, F., Reinemann, C., Str\u00f6mb\u00e4ck, J. i de Vreese, C. H., ur. 2017. <em>Populist political communication in Europe<\/em>. New York: Routledge. 3-11.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nAbercrombie, N., Hill, S. i Turner, B. S. (2008). <em>Rje\u010dnik sociologije<\/em>. Zagreb: Jesenski i Turk.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nAlbertazzi, D. i McDonnell, D. (2008). <em>Twenty-First Century Populism:&nbsp;The Spectre of Western European Democracy<\/em>. UK: Palgrave Macmillan.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBalcere, I. (2013). Perceptions of populism: analysis of media discourse in Latvia. <em>Baltic Journal of Political Science<\/em>, 2013(2), 85-97.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBale, T., van Kessel, S. i Taggart, P. (2011). Thrown around with abandon? Popular understandings of populism as conveyed by the print media: A UK case study. <em>Acta Politica<\/em>, 46(2), 111\u2013131. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBartlett, J., Birdwell, J. i Littler, M. (2011). <em>The New Face of Digital Populism<\/em>. London, UK: Demos.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBennett, W. L. i Entman, R. M., ur. (2001). <em>Mediated Politics: Communication in the Future of Democracy<\/em>. Cambridge: Cambridge University Press.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBetz, H-G i Immerfall, S. (1998). <em>The New Politics of the Right: Neo-Populist Parties and Movements in Established Democracies<\/em>. London: Macmillan.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBili\u0107, P. i Balabani\u0107, I. (2016). Pluralizam ili polarizacija masovnih medija u mre\u017enom prostoru: slu\u010daj monetizacije hrvatskih autocesta. <em>Revija za sociologiju<\/em>, 46(2), 175-204.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBili\u0107, P. i Balabani\u0107, I. (2017).\u00a0 New media, old issues: Political Economy of Online News. <em>French Journal For Media Research<\/em>, 7(2017), 1-21.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nBili\u0107, P., Balabani\u0107, I., Primorac, J., Jurlin, K. i Eterovi\u0107, R. 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(1999). Trust the people! Populism and the two faces of democracy. <em>Political Studies, <\/em>47(1), 2-16.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n\u010cerkez, I. (2009). Osnovna obilje\u017eja medijske komunikacije u demokratskoj kulturi. <em>Socijalna ekologija<\/em>, 18(1), 28-45.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDeiwiks, C. (2009). Populism. <em>Living Reviews in Democracy<\/em>, 1(2009), 1-9.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nDerado, A. (2014). Populizam i kriza demokracije. <em>Amalgam<\/em>, 6-7(6-7), 19-36.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nEngesser, S., Fawzi, N. i Larsson, A. O. (2017). Populist online communication: introduction to the special issue. Information, <em>Communication &amp; Society<\/em>, 20(9), 1279-1292.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nEsser, F., St\u0119pi\u0144ska, A. i Hopmann, D. N. (2017). Populism and the Media: Cross-National Findings and Perspectives. U: T. Aalberg, Esser, F., Reinemann, C., Str\u00f6mb\u00e4ck, J. I de Vreese, C. H., ur. 2017. <em>Populist Political Communication in Europe<\/em>. New York: Routledge. 365-380.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nGrbe\u0161a, M. i \u0160alaj, B. (2018). <em>Dobar, lo\u0161 ili zao? Populizam u Hrvatskoj<\/em>. Zagreb: TIM press. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nGroshek, J. i Engelbert, J. (2013). Double differentiation in a cross-national comparison of populist political movements and online media uses in the United States and the Netherlands. <em>New media &amp; society<\/em>, 5(2), 183\u2013202.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nHameleers, M., Bos, L. i de Vreese, C. H. (2017). The Appeal of Media Populism: The Media Preferences of Citizens With Populist Attitudes. <em>Mass Communication and Society<\/em>, 00, 1-24. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nHawkins, K. A. (2009). Is Ch\u00e1vez Populist? Measuring Populist Discourse in Comparative Perspective. <em>Comparative Political Studies<\/em>, 42(8), 1040-1067.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nHenjak, A. (2005). Determinante ideolo\u0161ke samoidentifikacije hrvatskih bira\u010da na parlamentarnim izborima 2003. godine. <em>Politi\u010dka misao<\/em>, XLII(1), 85-110.<strong><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nHromad\u017ei\u0107, H. (2013). Politika, dru\u0161tvo spektakla i medijska konstrukcija realnosti<em>. Politi\u010dka misao<\/em>, 50(2), 60-74.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nJagers, J. i Walgrave, S. (2007). 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Reconstructing Mediatization as an Analytical Concept. <em>European Journal of Communication<\/em>, 19(1), 87\u2013101.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nStanyer, J., Salgado, S. i Str\u00f6mb\u00e4ck, J. (2017). Populist Actors as Communicators or political Actors as Populist Communicators: Cross-National Findings and Perspectives. U: T. Aalberg, Esser, F., Reinemann, C., Str\u00f6mb\u00e4ck, J. i de Vreese, C. H., ur. 2017. <em>Populist political communication in Europe<\/em>. New York: Routledge. 353-364.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nStr\u00f6mb\u00e4ck, J. (2008). Four Phases of Mediatization: An Analysis of the Mediatization of Politics. <em>Press\/Politics<\/em>, 13(3), 228-246.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n\u0160alaj, B. i Grbe\u0161a, M. (2017). \u0160to je populizam i kako ga istra\u017eivati?. <em>Dru\u0161tvena istra\u017eivanja<\/em>, 26(3), 321-340.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\n\u0160alaj, B. (2012). \u0160to je populizam?. <em>Politi\u010dke analize<\/em>, 3(11), 55-61.<\/p>\n<p class=\"MsoNormal\" style=\"line-height: 170%;\">\nTaggart, P. (2004). Populism and representative politics in contemporary Europe. <em>Journal of Political Ideologies, <\/em>9(3), 269\u2013288. <\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"text-align: center;\" align=\"center\"><strong> <span style=\"font-size: 13.0pt; line-height: 150%;\">Presence of Populism on Croatian Daily News Portals<\/span><\/strong><\/p>\n<p class=\"MsoNormal\" style=\"line-height: 150%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><em><strong>Abstract<\/strong><\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 150%;\"><span style=\"font-size: 12.0pt; line-height: 150%; font-family: 'Times New Roman';\" lang=\"SR\">&nbsp;<\/span><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\"><em>Over the last few decades, the media have become receptive to populism. In this paper, it has been conducted the analyses of columns on the most popular Croatian daily news portals. The objectives were to establish the presence of populist communication style, and representation of the (left-wing and right-wing) media populism. In the columns on 24sata.hr, Index.hr, Jutarnji.hr and Dnevnik.hr the most common feature of populist style appears to be a sharp occupation of a critical attitude towards elite as a smaller group of people who endanger ordinary people and do not follow their will but work for their own interests. In Ve\u010dernji.hr the most common feature appears to be a focus of attention on a negative context, crisis, lack of resources, insecurity, uncertainty, corruption and inequality. Regarding the representation of media populism, it was established that the Index.hr and Jutarnji.hr are more left-wing populist, and Ve\u010dernji.hr, Dnevnik.hr and 24sata.hr are more right-wing populist. Research of the relationship between media and populism is useful and necessary to further refine the contribution of certain media in the process of strengthening and expanding populism in contemporary society.<\/em><\/p>\n<p class=\"MsoBodyText\" style=\"margin-top: 0cm; margin-right: 48.6pt; margin-bottom: .0001pt; margin-left: 54.0pt; line-height: 170%;\">&nbsp;<\/p>\n<p style=\"margin: 0cm 48.6pt 0.0001pt 54pt; line-height: 170%;\"><strong><em>Key words:<\/em><\/strong> <em>media populism, populist communication style, daily news portals.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>X Uz deseti simpozij Filozofija medija (2020) &nbsp; &nbsp; &nbsp;10(19)#13 2021 \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna. 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