Suchergebnisse

This is my annual post about the new films I saw over the prior year. Here's a link to last year's list if you want to work backwards through my choices over time. I made the following point last year and it remains true thanks to the ongoing COVID-19 pandemic:I saw nearly all of these films at home rather than at my local multiplex. I think the last movie I saw in the cinema was Little Women in December 2019. On Long Island. I vividly recall the experience and miss it dearly. This first group of films is excellent. All that were eligible last year (the top 5) were nominated for Oscars and were worthy of those nominations. The 2020 Oscar competition allowed for films released early in 2021 to be eligible for consideration, which explains why they are included here. As for the "new" crop of 2021 films, I found Limbo to be excellent with a potent political (and humanistic) message about the duty to care for refugees. Power of the Dog is a novel western in that it addresses themes not ordinarily present in the genre. Tier INomadlandJudas and the Black MessiahThe FatherOne Night in MiamiQuo Vadis, Aida?LimboPower of the DogThese next films were also entertaining, but they were clearly a notch below the selections in the top tier. CODA is earning a lot of awards buzz and may well be worth it. I found it to have predictable "movie of the week" themes, but it is very well done and it reveals a bit of the world unfamiliar to most of us. King Richard was also well done, but it relies upon a number of sport film tropes that will be familiar to viewers. Shiva Baby was very hard to watch at times, with extremely awkward situations and an atonal soundtrack. It may make your skin crawl, but it is smart. See Rams. I really wanted to like Don't Look Up and I very much appreciated its message about science, but I think it may have been overly ambitious with its attacks on media and celebrity culture. It wasn't as funny as it should have been despite the all-star cast and production team. By contrast, I Care a Lot is excellent social satire that is quite well written and funny. Its targets are not as ambitious. Tier III Care A LotKing RichardQuiet Place IIRamsCODANo Sudden MovesDon't Look UpNo Time to DieShiva BabyRiders of JusticeTogether TogetherThe White TigerWorthI also saw these new films in 2021:Tier IIIThe Kid DetectivePlan BOh, also, I saw a few new documentaries in 2021. Summer of Soul was one of the best movies of the year and should earn an Oscar nomination. A Glitch in the Matrix was not worth my time -- or yours. I enjoyed 227 by the same director and they have a similar odd take on pop culture. But no, skip it. Summer of SoulSome Kind of Heaven Derek DelGaudio's in & of Itself A Glitch in the MatrixI almost forgot to add a list of Films of 2021 I still plan to see:About Endlessness, Akilla's Escape, All is Forgiven, Amusement Park, Anne at 13,000 ft, Assassins, Atlantis, Azor, Beginning, Belfast, Belushi, Bergman Island, Card Counter, Censor, The Climb, C'mon C'mon, Come From Away, Come True, Concrete Cowboy, The Courier, Cowboys, Cruella, The Disciple, The Dig, Dream Horse, Dune Part One, First Wave, FTA, Green Knight, Hearts and Bones, Holler, Hope, Human Factor, Human Voice, Identifying Features, I'm Your Man, Inheritance, Karen Dalton, Keep an Eye Out, Killing of Two Lovers, Land, Lapsis, Licorice Pizza, Little Fish, Lost Daughter, Mass, Mitchells vs. The Machines, Memoria, MLK/FBI, Mogul Mowgli, Night of the Kings, Nobody,  Outside Story, Oxygen, Passing, Pieces of a Woman, Pig, The Reason I Jump, Red Rocket, The Rescue, Ride or Die, Rocks, Rose Plays Julie, Saint Maud, Saint-Narcisse, Shadow in the Cloud, Slow Machine, Souvenir Part II, Spencer, Stowaway, Supernova, This Is Not a Burial It's a Resurrection, tick, tick...Boom!, Tina, Tragedy of Macbeth, Truffle Hunters, Two of Us, Undergods, Undine, The Vigil, White Lie, Wild Indian, World to Come, Yellow Rose, Zola. And these are Films of 2020 I still need to see:All In: The Fight for Democracy, Babyteeth, Bacurau, Banana Split, The Beach House, Beanpole, Beats, Bloody Nose Empty Pockets, City Hall, Color out of Space, Come as You Are, David Byrne's American Utopia, Donut King, End of Sentence, Ghost of Peter Sellers,  Half of It, Herself, How to Build a Girl, Lost Girls, Madre, Mangrove, Martin Eden, Miss Juneteenth, Mr. Jones, My Darling Vivian, The Nest, Ordinary Love, Place of No Words, The Platform, Possessor, Premature, Proxima, Relic, the Rental, Selah and the Spades, She Dies Tomorrow, Social Dilemma, Sorry We Missed You, Spaceship Earth, Straight Up, Sugar Daddy, The Surrogate, True History of the Kelly Gang, The Truth, Vitalina Varela, Wander Darkly, The Whistlers, A White, White Day, White Riot.
Visit this blog's homepage.

For 280 character IR and foreign policy talk, follow me on twitter.

Or for basketball, baseball, movies or other stuff, follow this personal twitter account.

This article makes an effort to show the logic of power in the Asante matrilineal structure and its sociopolitical transformations, once new social representations associated with gender were imposed after colonization and the founding of the modern state. For the development of the article we used a qualitative method under a bibliographic review of secondary sources, emphasizing an analysis on theories of gender and social representation. Additionally, a historical review was made where sociopolitical transformations were evident, starting from the pre-colonial, colonial, and post-colonial era (with the founding of the Modern State) of the rituals of the Ohemaa and matrilineal architecture and composition Asante. The Asante matrilineal society is a sociopolitical structure that has been part of the Akan ethnic group in Ghana since before the British colonization. Its origin lies in the appearance of three female deities that descended from the heavens with three stools that symbolized each of the castes within the family. Matrilineality, that means that authority and power is inherited through the maternal line, evokes the symbolic and literal power of the ohemaa (queen mother) that gives life to the ethnic group, meaning that it gives birth to new generations of rulers within the Asante. However, after colonization and then, with the founding of the Modern State, new representations of reality and gender were imposed from the West in Africa, that ended up transforming the idea of power and, therefore, its social function. This is how the concept of the ohemaa was redefined and its power has been marginalized to the exclusive representation of women who must be in charge of the labors of care and domestic work, making a transition from power in the public to the private sphere. ; Este artículo pretende mostrar las lógicas de poder en la estructura matrilineal asante y sus transformaciones sociopolíticas, una vez se impusieron nuevas representaciones sociales asociadas al género tras la colonización y la fundación del Estado moderno. Para el desarrollo del artículo, se utilizó el método cualitativo bajo una revisión bibliográfica de fuentes secundarias, haciendo énfasis en un análisis sobre las teorías del poder, del género y de la representación social. Igualmente, se trabajó en una revisión histórica que evidencia las transformaciones sociopolíticas, partiendo de la época pre-colonial y poscolonial (con la fundación del Estado moderno) de los rituales de las ohemaa (reina madre) y la composición matrilineal asante. La sociedad matrilineal asante es una estructura sociopolítica que hace parte de la etnia akan en Ghana desde antes de la colonización británica. Su origen yace en la aparición de tres deidades femeninas que descendieron de los cielos con tres taburetes, simbolizando cada una de las castas familiares. La matrilinealidad, que significa que la autoridad y el poder se hereda a través de la línea materna, evoca el poder simbólico y literal de la ohemaa que le da vida a la etnia, es decir, que da a luz las nuevas generaciones de gobernantes dentro de los asante. Sin embargo, tras la colonización y luego con la fundación del Estado moderno, se impusieron desde Occidente nuevas representaciones asociadas al género que terminaron transformado la idea de poder y, por lo tanto, su función social. Es así como se redefinió el concepto de las ohemaa y su poder ha quedado marginado a la representación exclusiva de las mujeres, quienes deben encargarse de las labores del cuidado y de lo doméstico, haciendo una transición del poder en la esfera de lo público a lo privado. ; Este artigo objetiva mostrar a lógica do poder na estrutura matrilinear de asante e suas transformações sociopolíticas, uma vez que novas representações sociais associadas ao gênero foram impostas após a colonização e a fundação do Estado Moderno. Para a elaboração do artigo, o método qualitativo foi utilizado em uma revisão bibliográfica de fontes secundárias, com ênfase uma análise sobre as teorias de poder, gênero e representação social. Da mesma forma, uma revisão histórica foi realizada que mostra as transformações socio-políticas, a partir dos tempos pré-colonial, colonial e pós-colonial (com a fundação do Estado Moderno) dos rituais do ohemaa (rainha-mãe) e da arquitetura e composição matrilineares asante. A sociedade matrilinear de asante é uma estrutura sócio-política que faz parte do grupo étnico Akan em Gana desde antes da colonização britânica. Sua origem está no aparecimento de três deidades femininas que desceram do céu com três banquetas, simbolizando cada uma das castas da família. Matrilinearidade, que significa que autoridade e poder são herdados pela linha materna, evoca o poder simbólico e literal do ohemaa que dá vida ao grupo étnico, isto é, que dá origem a novas gerações de governantes dentro do asante. Porém, após a colonização e, posteriormente, com a fundação do Estado Moderno, novas representações de realidade associadas ao gênero gênero foram impostas a partir do Ocidente, o que acabou transformando a ideia de poder e, portanto, sua função social. Foi assim que o conceito de ohemaa foi redefinido e seu poder foi marginalizado para a representação exclusiva de mulheres que devem se encarregar do cuidado e do trabalho doméstico, fazendo uma transição do poder na esfera do público para o privada.

Problem setting. The article examines the possibilities of providing employment for young people through the activities of public communities. An environment that will allow young people to develop themselves in the communities where they were born, live and plan to stay.Recent research and publications analysis. Youth employment is very closely linked to the general employment situation. However, it has its own dimensions and problems that require specific measures. Domestic scholars, for instance, Yu. Palahniuk, O. Shtym, G.Koval, Y. Makogon paid considerable attention to the European experience of youth employment policy, and G. Koval, M. Karpulenko, Y. Hetmanenko studied the state youth policy in general. Highlighting previously unsettled parts of the general problem. The article analyzes the typical challenges of youth employment: unemployment, going abroad; an insufficient level of qualification and opportunities to involve young people through the cooperation of educational institutions and opportunities to involve young people in cooperation of educational institutions; non-formal education; participation in local community self-government. As a result of the research, it is proposed to develop an effective state youth policy in ensuring youth employment in small communities through the development of youth entrepreneurship; activation of youth and involvement in community activities, inclusion of youth in councils and committees. Therefore, the object of study is youth employment through the activities of young communities in Ukraine. Paper main body. In Ukraine, youth unemployment is associated primarily with underdevelopment and economic growth, trends in the international economy's globalization. It is migration processes that strongly influence the situation on the world labor market because, during the growth of cross-border movements, more and more young people leave their homes in the hope of finding work, which leads to migration from rural areas to cities or other countries. This will have an impact on labor markets in their countries as well as abroad. The International Labor Organization estimates that about 85,3 million young women and men were unemployed worldwide in 2020, or 44 per cent of the world's unemployed. Many more young people try to earn a living in the informal economy and often end up as unemployed, unskilled young people. To replace older ones, they hire even younger children for lower pay, thus greatly reducing the chances of providing education for both. It is estimated that 59 million young people between the ages of 15 and 17 are employed in unsafe jobs.Unemployment is one of the problems of young people in small communities of Ukraine, as 73% of young people do not see opportunities for even temporary employment due to lack of supply in the market, and 27% due to housekeeping.Traditionally, the lower unemployment rate in rural areas is due to participation in housekeeping. However, this positive fact about the lower unemployment rate among rural youth is reduced by a longer unemployment period. According to the research, the experience of youth unemployment is more devastating for them than for their parents because parents have fewer economic means to support their children. Accordingly, the development of youth in the community is impossible without creating employment conditions.An important factor is to acquaint young people with the trends and directions of development of the whole territorial community and even better involve them in the planning process, allowing them to assess the threats and challenges to the development of small communities. Accordingly, contributing to education and informing about medium-term prospects and available vacancies are practical things that can already make youth unemployment low.The article describes the main provisions of the youth program "DOBRE", which operates in Ukraine. This program offers its own 4-level system of youth involvement: "Hear youth", "Develop youth", "Strengthen youth", "Support youth". Addressing the lack of support and activity of young people in small communities is done by creating the opportunities they need for young people, namely creating enough jobs, developing opportunities, decent pay, and creating a sense that young people are included in community life. Also, the priorities are adhered to and supported by the community.Conclusions of the research and prospects for further studies. To solve the problem of youth employment, it is necessary to form state guarantees aimed at stimulating self-employment and entrepreneurial activity of young people; improving the legal framework in the context of preferential taxation of enterprises that hire young workers; active control and monitoring of labor market and educational services indicators to timely adjust and take the necessary measures, as well as to implement a preventive policy of youth employment. An important area of problem-solving is forming a mechanism for effective interaction between government, business and education, which determines the coordination of efforts and joint activities aimed at improving the situation on the labor market and providing young people with jobs. The state's policy in the field of youth employment needs to be improved, taking into account the current state of the labor market, new trends in social and labor relations through the introduction of best foreign experience and its adaptation to domestic realities. ; Проаналізовано типові виклики зайнятості молоді: безробіття, виїзд за кордон; недостатній рівень кваліфікації та можливості зайнятості молоді через співпрацю навчальних інституцій із місцевими та регіональними роботодавцями; неформальна освіта; участь у місцевому самоврядуванні громади. Запропоновано розробити ефективну державну молодіжну політику щодо забезпечення зайнятості молоді в малих громадах через: розвиток молодіжного підприємництва; активізацію молоді та залучення до діяльності громади; включення молоді у ради і комітети.

EDITORIAL This dossier aims to analyze the communication model in which the interlocutors are not physically present, in the same place and / or time, which makes the communication process change substantially. We cannot ignore the advantages that these new ways of communicating offer us, however we must save humanity from this act. Technological advances in the area of communications have accelerated the development of new media and the migration from traditional ones to the internet. These give rise to cybermedia that constitute a communicative situation different from that of traditional systems by incorporating interactivity. The expansion of social networks and mobile technology in which users reach all the prominence of both producers and consumers, generates dialogues and exchanges within civil society outside of large media companies. These cybermedia generate new professional profiles that have raised the alert in the field of legislation and taxation, but they have also widened social gaps, especially in less developed countries. The Faculty of Law and Social Sciences of the UTE University is pleased to present Edition No. 17 of Tsafiqui, Scientific Journal in Social Sciences. In this issue the "New forms of communication". In this edition, Tsafiqui Revista Científica en Ciencias Sociales has the participation of the company Tikinauta along with its director José Rivera, Phd. And from Albertina Navas, PhD. who contributed from their experience in the development of the theme of this edition. The first article analyzes the use of the social network TikTok by the conservative candidate Guillermo Lasso in his presidential campaign. The following manuscript studies Puruwa TV and its intercultural content broadcast during the year 2020 in the midst of the health, social and economic crisis in Ecuador, through the transversality that characterizes interculturality in culture, health, politics, education and the environment. . The third work explores the most representative experiences carried out in recent years by the Spanish communication agency Omnicom PR Group. The following post reviews the effects on the relationships between teachers and students based on their communicative practices in the teaching-learning processes. As an opening to the Mosaic section, the importance and leadership of women in Ecuadorian politics is explored, then bullying and prevention strategies in basic and secondary education are analyzed, looking for alternative solutions. The last article addresses the development of critical thinking through reading. ; EDITORIAL El presente dossier pretende analizar el modelo de comunicación en el que los interlocutores no están presentes físicamente, en el mismo lugar y/o momento, lo que hace que el proceso de comunicación cambie sustancialmente. No podemos dejar de lado las ventajas que estas nuevas formas de comunicarnos nos ofrecen, sin embargo debemos salvaguardar la humanidad de este acto. Los avances tecnológicos en el área de las comunicaciones han acelerado el desarrollo de nuevos medios y la migración de los tradicionales a internet. Estos dan origen a los cibermedios que constituyen una situación comunicativa diferente a la de los sistemas tradicionales al incorporar la interactividad. La expansión de las redes sociales y la tecnología móvil en la que los usuarios alcanzan todo el protagonismo tanto de productores como de consumidores, hace que se generan diálogos e intercambios dentro de la sociedad civil al margen de las grandes empresas mediáticas. Estos cibermedios generan nuevos perfiles profesionales que han prendido la alerta en el campo de la legislación y la tributación, pero también han ampliado las brechas sociales en especial en los países menos desarrollados. La Facultad de Derecho y Ciencias Sociales de la Universidad UTE tiene el agrado de presentar la Edición n.º 17 de Tsafiqui, Revista Científica en Ciencias Sociales. En este número el "Nuevas formas de comunicación." En esta edición Tsafiqui Revista Científica en Ciencias Sociales cuenta con la participación de la empresa Tikinauta junto con su director José Rivera, Phd. Y de Albertina Navas, PhD. quiénes aportaron desde su experiencia en el desarrollo de la temática de la presente edición. El primer artículo analiza el uso de la red social TikTok por parte del candidato conservador Guillermo Lasso en su campaña presidencial. El siguiente manuscrito estudia a Puruwa TV y su contenido intercultural emitido durante el año 2020 en medio de la crisis sanitaria, social y económica de Ecuador, a través de la transversalidad que caracteriza a la interculturalidad en la cultura, salud, política, educación y ambiente. El tercer trabajo explora las experiencias más representativas realizadas en los últimos años por la agencia de comunicación española Omnicom PR Group. El siguiente envío revisa los efectos en las relaciones entre docentes y estudiantes a partir de sus prácticas comunicativas en los procesos de enseñanza-aprendizaje. Como apertura a la sección Mosaico, se explora la trascendencia y liderazgo de la mujer en la política ecuatoriana, luego se analiza el Acoso escolar y estrategias de prevención en educación básica y nivel medio buscando las alternativas de solución. El último artículo aborda el desarrollo del pensamiento crítico a través de la lectura.

This study aims to describe, analyze, and interpret the process of organizing the Long Amulet Ceremony at the Kasepuhan Palace in Cirebon and describe, analyze, and interpret the meaning of the Long Amulet Ceremony according to the people who support the adat Keraton Kasepuhan Cirebon. With a qualitative-ethnographic approach, this study seeks to describe, analyze, and interpret the same pattern of values, behavior, beliefs, and language of a group of the same culture which is the result of the researcher's construction of various information obtained during field research based on on a research focus. For this reason, the data collection process is carried out through participatory observation techniques, open interviews, and documentation. The data obtained were then analyzed through ethnographic procedures developed by Wolcott (1990), based on Cultural Theory and other relevant supporting theories. Based on this, the researchers conclude: first, that the process of organizing the Long Amulet Ceremony at the Kasepuhan Palace in Cirebon was motivated by a long history of celebrating the birth of the Prophet Muhammad SAW which was carried out from the time of Sunan Gunung Jati to the present palace; which is managed by a committee system that involves elements outside the palace; presented through various series of activities that are packaged in an attractive manner; carried out by the sultan as customary holders, the mosques as holders of religious authority, sentana wargi, nayaka, kemantren, and court women; which is carried out in "holy" places and other places that are "considered holy"; which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment.

This study aims to describe, analyze, and interpret the process of organizing the Long Amulet Ceremony at the Kasepuhan Palace in Cirebon and describe, analyze, and interpret the meaning of the Long Amulet Ceremony according to the people who support the adat Keraton Kasepuhan Cirebon. With a qualitative-ethnographic approach, this study seeks to describe, analyze, and interpret the same pattern of values, behavior, beliefs, and language of a group of the same culture which is the result of the researcher's construction of various information obtained during field research based on on a research focus. For this reason, the data collection process is carried out through participatory observation techniques, open interviews, and documentation. The data obtained were then analyzed through ethnographic procedures developed by Wolcott (1990), based on Cultural Theory and other relevant supporting theories. Based on this, the researchers conclude: first, that the process of organizing the Long Amulet Ceremony at the Kasepuhan Palace in Cirebon was motivated by a long history of celebrating the birth of the Prophet Muhammad SAW which was carried out from the time of Sunan Gunung Jati to the present palace; which is managed by a committee system that involves elements outside the palace; presented through various series of activities that are packaged in an attractive manner; carried out by the sultan as customary holders, the mosques as holders of religious authority, sentana wargi, nayaka, kemantren, and court women; which is carried out in "holy" places and other places that are "considered holy"; which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment.

Моменти смерті та поховання людини є ключовими у танатологічних та антропологічних дослідженнях. Перимортальні й посмертні процеси змінюють макро- і мікроструктуру кістки й часто призводять до її руйнування. Зазвичай вважають, що кістки поганої збереженості є малоінформативними в антропології. Однак у судовій медицині та археології ступінь та особливості «поганої збереженості» є основним і чи не єдиним джерелом інформації про час, умови, причини загибелі та обставини поховання. У 1993 р. під час розкопок Південного городища Возвягеля (Новоград-Волинський) було виявлено скупчення людських і тваринних кісток у підкліті будівлі (будинок ювеліра), датованої давньоруським часом. Людські кістки було передано для антропологічного аналізу. Оскільки скупчення являло собою «костище», у дослідженні використовували такі самі методики, що й у антропології полів битв. Статтю присвячено дослідженню перимортальних і посмертних маркерів на кістках для з'ясування обставин загибелі людей, умов перебування останків після смерті та часу їх захоронення. У статті проаналізовано основні тафономічні макроскопічні маркери на людських кістках. Наявність можливих перимортальних травм і статево-віковий профіль групи захоронених людей свідчить про загибель звичайного населення городища внаслідок військового конфлікту. Кістки більшої частини скелетів у скупченні лежать не в анатомічному порядку. Зважаючи на цей факт, а також на стан кісткової тканини та поверхні кісток, наявність слідів зубів тварин та інші ознаки, можна припустити, що скупчення утворилось через 1–9 місяців після загибелі людей. Скупчення є санітарною ямою і належить до навмисних захоронень. Із певною часткою ймовірності його можна пов'язати з каральною експедицією Данила Галицького у Болоховські землі, яка відбулась улітку–восени 1256 р. У статті також запропоновано класифікацію поховань і захоронень, на основі їх локалізації, морфології, первинності та інших критеріїв ; The person's death and burial is the key moment of the thanatology and anthropologic research. Perimortal and postmortem processes alter the macro- and microstructure of bone and often lead to its destruction. It is customary to consider that the poorly preserved bones are uninformative in anthropology. However, in forensic medicine and archaeology the degree and features of "poor preservation" are the main and almost the only source of information about the time, conditions, and causes of death and circumstances of burial. In 1993 on the Southern hill-fort of Vozvyahil (nowadays Novograd-Volynsky) the building, called "house of jeweller" and dated to the 13th century, was excavated by Zhytomyr archaeological expedition. In the basement of this house, the assemblage of human and animal bones had been discovered. The bones were piled up chaotically. Archaeologists described the dismembered bodies and separated limbs in the cluster. Skulls were located mostly at the bottom of the pit. Most human bones were committed to the anthropological analysis. For the study of them, the methods of battlefield anthropology have been used. The paper is devoted to the study of perimortal and postmortem markers on bones in order to clarify the circumstances of the death, conditions and locations of the remnants after death and the time of their burial. The sex and age of the people whose remains were buried in the basement were determined. 44.5% of all skulls belonged to the children. The bones mostly of young adult men and women were present in this assemblage. The possible perimortal traumas were revealed on the 40% of juvenile and adult skulls and on some limb bones. The nature and character of perimortal injuries, as well as the sex-age profile of this group, indicates the death of the ordinary population of the settlement as a result of some military conflict. The macroscopic taphonomic markers such as the minimal number of elements (MNE), the minimal number of individuals (MNI) as well as maximum probable number of individuals (MPNI), the integrity of skeletons and representation of the elements, the state of preservation of the bone surface (weathering stage and colour), the of animal tooth marks were studied. The femurs and tibias were the best-preserved bones in this deposition. Circa 46% of adults and 14% of children's skulls were fully or almost completely survived. The maximum probable number of individuals was estimated as 37 (by Lincoln Index – 39) persons. However, this amount might to be more. The lack of anatomical order of the bones of most skeletons in the assemblage, the condition of the bone surface, animal (predators or scavengers) tooth marks and other signs indicate that the burial had been created not earlier than 1-3 but not later than 9 months after destroying the town. Judging by the condition of the remains, the bone assemblage is the sanitary pit. With a certain degree of probability, it can be connected to the punitive expedition of the King Danylo to the Bolokhov lands which took place in summer or autumn of 1256. Additionally, the paper proposes the classification of traditional burials and depositions based on their location, morphology, primacy and other criteria. Such terms as the primary/secondary graves, individual (group) and collective burials, re-burials, as well as intentional, spontaneous and residual depositions, have been differentiated. In the classification of the assemblages or depositions itself, such criteria as the location of the burial, the presence of a grave structure, the number of individuals, the integrity and anatomical order of the skeleton etc. have been used.

The thesis is based on a twofold observation about recreational activities in the mountains. On the one hand, there is a growing interest in nature sports, which brings more and more people into the natural environment each year (Lefèvre and Thiery 2015). On the other hand,despite the proven negative consequences on the environment and particularly on wildlife (Boyle and Samson 1985, Steven et al. 2011, Sato et al. 2013, Larson et al. 2016), recreational users are not always aware of the consequences that their presence in nature may entail(Gruas et al. 2020). The aim of this study is therefore to examine the relationship between winter (ski touring and snowshoeing) and summer (hiking and trail walking) recreational users and mountain wildlife. The analysis is based on four mountain ranges (Bauges, Belledonne,Aiguilles Rouges and Vanoise massifs) and on data collected by questionnaires (n = 2559) and interviews (n = 33). Four research axes are developed. The first deals with the social origin of the participants. Contrary to the commonly held view, the quantitative data from the survey excludes the hypothesis of a real democratisation of mountain sports, as the social origins of the participants are so homogeneous. The second axis aims to analyse the different ways in which each sport is practised, as well as their possible affinities with the participants' social groups. Although each sport has different styles of practice, these are not as obviously linked to the social origins of the athletes as one might have thought. These first two axes also highlight strong inequalities of access to mountain sports and their most committed modalities of practice for women. The third axis deals with the eco-responsible attitudes and behaviours of individuals outside of their sporting activities, in everyday life. The participants interviewed in this survey are indeed more concerned about the environment than their fellow citizens. However, there are marked differences within the sample, particularly according to gender and social background. The fourth axis is dedicated to the question of the relationship with wildlife. While gender and field of study partly influence the emotional bond with wildlife andits knowledge, they do not explain the perception of disturbance and respect for quiet zones, which are more closely linked to environmental values.This structuralist analysis of mountain sports aims to propose an approach to the sociology of sports in the natural environment from the triple point of view of the practice of the sport, the relationship with the environment in which it is practised and the perception of disturbance of wildlife. ; La thèse part d'un double constat sur les pratiques récréatives de montagne. D'une part, il se développe un intérêt croissant pour les sports de nature, qui amène chaque année un nombre de plus en plus élevé de pratiquant·es dans le milieu naturel (Lefèvre et Thiery 2015). D'autre part, malgré des conséquences négatives avérées sur les milieux et notamment sur la faune (Boyle et Samson 1985, Steven et al. 2011, Sato et al. 2013, Larson et al. 2016), les usager·ères récréatif·ves ne sont pas toujours conscient·es des conséquences que peut entrainer leur présence dans la nature (Gruas et al. 2020). Ce travail a donc pour objectif d'interroger le rapport des amateur·rices d'activités hivernales (ski de randonnée et raquette) et estivales (randonnée pédestre et trail), à la faune sauvage de montagne. L'analyse est basée sur quatre terrains (massifs des Bauges, Belledonne, Aiguilles Rouges et Vanoise) et sur des données récoltées par questionnaires (n = 2559) et par entretiens (n = 33). Quatre axes de recherche sont développés. Le premier concerne l'origine sociale des pratiquant·es. Contrairement à l'idée communément répandue, les données quantitatives de l'enquête excluent l'hypothèse d'une réelle démocratisation de la montagne tant lespratiquant·es sont homogènes dans leurs origines sociales. Le deuxième axe vise à analyser les modalités de pratique différenciées au sein de chaque sport ainsi que leurs éventuelles affinités avec les groupes sociaux dont sont issu·es leur pratiquant·es. Si chaque sport hébergebien différents styles de pratique, ceux-ci ne sont pas reliés de manière aussi évidente que l'on aurait pu le penser aux origines sociales des sportif·ves. Ces deux premiers axes mettent également en évidence de fortes inégalités d'accès aux sports de montagne, et à leurs modalitésde pratiques les plus engagées, pour les femmes. Le troisième axe porte sur les attitudes et comportements éco-responsables propres aux individus en dehors de leur pratique sportive, dans la vie quotidienne. Les pratiquant·es interrogé·es dans le cadre de cette enquête sonten effet plus soucieux·ses de la question environnementale que leurs concitoyen·nes. Des différences marquées apparaissent cependant au sein de l'échantillon, notamment en fonction du genre et du milieu social. Le quatrième axe est dédié à la question du rapport à la faune sauvage. Si le genre et le domaine d'étude influencent en partie le lien affectif à la faune et sa connaissance, ils n'expliquent aucunement la perception du dérangement et le respect des zones de quiétude qui sont davantage liés aux valeurs environnementales.Cette analyse structuraliste des sports de montagne vise in fine à proposer une approche de la sociologie des pratiques sportives en milieu naturel sous le triple rapport de la pratique sportive, de la relation au milieu de pratique et de la perception du dérangement de la faunesauvage.

Problem setting. The article examines the possibilities of providing employment for young people through the activities of public communities. An environment that will allow young people to develop themselves in the communities where they were born, live and plan to stay.Recent research and publications analysis. Youth employment is very closely linked to the general employment situation. However, it has its own dimensions and problems that require specific measures. Domestic scholars, for instance, Yu. Palahniuk, O. Shtym, G.Koval, Y. Makogon paid considerable attention to the European experience of youth employment policy, and G. Koval, M. Karpulenko, Y. Hetmanenko studied the state youth policy in general. Highlighting previously unsettled parts of the general problem. The article analyzes the typical challenges of youth employment: unemployment, going abroad; an insufficient level of qualification and opportunities to involve young people through the cooperation of educational institutions and opportunities to involve young people in cooperation of educational institutions; non-formal education; participation in local community self-government. As a result of the research, it is proposed to develop an effective state youth policy in ensuring youth employment in small communities through the development of youth entrepreneurship; activation of youth and involvement in community activities, inclusion of youth in councils and committees. Therefore, the object of study is youth employment through the activities of young communities in Ukraine. Paper main body. In Ukraine, youth unemployment is associated primarily with underdevelopment and economic growth, trends in the international economy's globalization. It is migration processes that strongly influence the situation on the world labor market because, during the growth of cross-border movements, more and more young people leave their homes in the hope of finding work, which leads to migration from rural areas to cities or other countries. This will have an impact on labor markets in their countries as well as abroad. The International Labor Organization estimates that about 85,3 million young women and men were unemployed worldwide in 2020, or 44 per cent of the world's unemployed. Many more young people try to earn a living in the informal economy and often end up as unemployed, unskilled young people. To replace older ones, they hire even younger children for lower pay, thus greatly reducing the chances of providing education for both. It is estimated that 59 million young people between the ages of 15 and 17 are employed in unsafe jobs.Unemployment is one of the problems of young people in small communities of Ukraine, as 73% of young people do not see opportunities for even temporary employment due to lack of supply in the market, and 27% due to housekeeping.Traditionally, the lower unemployment rate in rural areas is due to participation in housekeeping. However, this positive fact about the lower unemployment rate among rural youth is reduced by a longer unemployment period. According to the research, the experience of youth unemployment is more devastating for them than for their parents because parents have fewer economic means to support their children. Accordingly, the development of youth in the community is impossible without creating employment conditions.An important factor is to acquaint young people with the trends and directions of development of the whole territorial community and even better involve them in the planning process, allowing them to assess the threats and challenges to the development of small communities. Accordingly, contributing to education and informing about medium-term prospects and available vacancies are practical things that can already make youth unemployment low.The article describes the main provisions of the youth program "DOBRE", which operates in Ukraine. This program offers its own 4-level system of youth involvement: "Hear youth", "Develop youth", "Strengthen youth", "Support youth". Addressing the lack of support and activity of young people in small communities is done by creating the opportunities they need for young people, namely creating enough jobs, developing opportunities, decent pay, and creating a sense that young people are included in community life. Also, the priorities are adhered to and supported by the community.Conclusions of the research and prospects for further studies. To solve the problem of youth employment, it is necessary to form state guarantees aimed at stimulating self-employment and entrepreneurial activity of young people; improving the legal framework in the context of preferential taxation of enterprises that hire young workers; active control and monitoring of labor market and educational services indicators to timely adjust and take the necessary measures, as well as to implement a preventive policy of youth employment. An important area of problem-solving is forming a mechanism for effective interaction between government, business and education, which determines the coordination of efforts and joint activities aimed at improving the situation on the labor market and providing young people with jobs. The state's policy in the field of youth employment needs to be improved, taking into account the current state of the labor market, new trends in social and labor relations through the introduction of best foreign experience and its adaptation to domestic realities. ; Проаналізовано типові виклики зайнятості молоді: безробіття, виїзд за кордон; недостатній рівень кваліфікації та можливості зайнятості молоді через співпрацю навчальних інституцій із місцевими та регіональними роботодавцями; неформальна освіта; участь у місцевому самоврядуванні громади. Запропоновано розробити ефективну державну молодіжну політику щодо забезпечення зайнятості молоді в малих громадах через: розвиток молодіжного підприємництва; активізацію молоді та залучення до діяльності громади; включення молоді у ради і комітети.

Biopolitics—the maneuvers and stratagems employed to regulate, manage and govern people—is one of the most contested theoretical paradigms, which deals with the relation between state politics and human lives. While Foucault links the biopolitical nomos with the oppressive practices which render the human body docile, Giorgio Agamben sheds light on the new biopolitical nomos, which applying the most draconian means, subdue people within the law. According to Agamben, the arbitrary use of such sovereign power not only robs of the constitutional rights of the individuals but also denies their rights to live. Agamben observes that under the new biopolitical nomos each individual is exposed to the threat of being treated as a Homo Sacer, whose life can be taken with impunity. Focusing on Foucault's concept of biopolitics and applying Agamben's concepts like "state of exception" and Homo Sacer, the present paper investigates into Arundhati Roy's The God of Small Things and The Ministry of Utmost Happiness to argue that in present-day India; the enactment of juridico-discursive power (communal riots, lynching, and violence to the lower caste) is not only denying the human rights of the minority groups but also exposing them to a "bare life." ; ashraf.2205@nstu.edu.bd ; Dr. Khandakar Ashraful Islam is an Assistant Professor of English at Noakhali Science and Technology University, Bangladesh. He has obtained his PhD degree from Osmania University, Hyderabad, India in 2021. His major areas of academic interest comprise postcolonial and cultural studies with a focus on narratives of resistance. ; Noakhali Science and Technology University, Bangladesh ; Acocella, Joan. 2017, June 5 & 12. Arundhati Roy returns to fiction, in fury. The New Yorker. https://www.newyorker.com/magazine/2017/06/05/arundhati-roy-returns-to-fiction-in-fury. ; Agamben, G. 1998. Homo Sacer: Sovereign Power and Bare Life. USA: Stanford University Press. ; Bose, B. 2017, July–September. A fearless antinovel. Review Biblio. ; Das, S. 2001. The Nehru years in Indian politics: From a historical hindsight. Edinburgh Papers South Asian Studies 16:1, 2-35. ; Foucault, M. 1979. Discipline and Punish: The Birth of the Prison. New York: Vintage Books. ; Foucault, M. 2003. Society Must Be Defended: Lectures at the College De France 1975-76. London: Picador. ; Ghosh, J. 2016. Indira Gandhi's call of emergency and press censorship in India: The ethical parameters revisited. Global Media Journal– Indian Edition 7:2, 1-15. ; Ghoshal, S. 2017, June 6. The Ministry of Utmost Happiness by Arundhati Roy: A Far Cry from the Writer's Brilliant First—The God of Small Things. Huffington Post India. https://www.huffingtonpost.in/2017/06/01/book-review-the-ministry-of-utmosthappiness- by-arundhati-roy_a_22121017/ ; Lemke, T. 2005. A zone of indistinction–A critique of Giorgio Agamben's concept of biopolitics. Outlines: Critical Social Studies 7:1, 3-13. ; Manoj, S. 2017. Historicizing fiction: Critiquing contemporary India in Arundhati Roy's The Ministry of Utmost Happiness. Journal of Literature & Aesthetics 17:1, 111-120. ; Mandal, S. 2018. A postcolonial overview of Arundhati Roy's The Ministry of Utmost Happiness. Postcolonial English Literature: Theory and Practice. India: Authorpress. ; Michael, H. & Antonio, N. 2000. Empire. United States: Harvard University. ; Minca, C. 2006. Giorgio Agamben and the new biopolitical nomos. Geografiska Annaler: Series B, Human Geography 88:4: 387-403, DOI:10.1111/j.0435- 3684.2006.00229.x. ; Mishra, P. 2001, Feb. 11. There'll always be an England in India. The New York Times Company. https://www.nytimes.com/2001/02/11/books/there-ll-always-be-an-england-in-india.html. ; Nazari, F. & Hossein, P. 2013. Revisiting colonial legacy in Arundhati Roy's The God of Small Things. Journal of Educational and Social Research 3:1, 199-210, DOI:10.5901/jesr.2013.v3n1p199. ; Parfitt, T. 2009. Are the third world poor Homines Sacri? Biopolitics, sovereignty, and development. Alternatives: Global, Local, Political 34:1, 41–58. ; Passos, V. 2003. Micro-Universes and Situated Critical Theory: Postcolonial and Feminist Dialogues in a Comparative Study of Indo-English and Lusophone Women Writers. Diss. Utrecht. ; Rabinow, P. & Nikolas, R. 2006. Biopower today. Biosocieties 1:2, 195-217. ; Ram, K. 2017. Entropic fiction and its narrative strategy: A perspective on The Ministry of Utmost Happiness. Journal of Literature & Aesthetics, 17:1, 91-99. ; Roy, A. 1997. The God of Small Things. India: IndiaInk. ; Roy, A. 2002, January 31. Shall we leave it to the experts. The Nation, https://www.thenation.com/article/archive/shall-we-leave-it-experts/ ; Roy, A. 2002, April 28. Democracy: Who is she when she's at home? Outlook (India), http://www.sacw.net/Gujarat2002/arundhatiroyAug2002.html ; Roy, A. 2010, September 11. Trickledown revolution, Dawn, https://www.dawn.com/news/562271/the-trickledown-revolution-2 ; Roy, A. 2017. The Ministry of Utmost Happiness. India: Penguin Random House. ; Sahadevan, P. 2013. Managing Internal Conflicts in India, Nepal, Sri Lanka and Myanmar: Strategies and Outcomes. Policy Choices in Internal Conflicts: Governing Systems and Outcomes. New Delhi. ; Sumrain, M. & Shadi N. 2016. Postcolonial places as reconstructs of colonial culture: A reading of Arundhati Roy's The God of Small Things. International Review of Social Sciences and Humanities 12:1, 58-70. ; 34 (3/2021) ; 16 ; 26

Este trabajo se centra en la mirada que los niños, durante la última dictadura militar argentina, conformaron con respecto a sus madres militantes y miembros de 'familias revolucionarias o militantes' de Montoneros. Nos hemos focalizado en la novela La casa de los conejos (2008) de Laura Alcoba y en el film Infancia clandestina (2012) de Benjamín Ávila. Se problematizan comparativamente ambas obras desde los posicionamientos de mujeres dentro de la militancia organizativa (Oberti, 2015) con respecto a la centralidad que ocuparon en relación con sus parejas. La mirada de los niños a la que referimos encuentra vínculos con transmisiones que aluden a conformaciones de la propia subjetividad (Kaufman, 2006) en una memoria familiar y en la conformación de trabajos de la memoria (Jelin, 2002) que las voces narrativas de esos hijos/as llevan adelante con el objetivo de dar testimonio. Finalmente, el trabajo de Teresa Basile (2019, 2020) es significativo para dar cuenta acerca de los tipos de infancias que estos niños desarrollan, para dar lugar a lo que se identifica como Segunda Generación de HIJOS. Con el fin de referir a las miradas de los niños, se han tenido en cuenta las formas narrativas en que las obras expresan la crianza en medio de los modos de maternar en contextos de violencia extrema. Ambas piezas aluden a prácticas culturales y testimoniales. Además, en la novela y en el film aparecen infancias con carácter fronterizo, en el sentido de que los niños crecen y dan testimonio de esa dimensión política que recuerdan y construyen a medida que el relato avanza. Todo ello dentro de núcleos familiares militantes que habilitan y habilitaron la figura del infante no solo como testigo sino también como partícipe de la historia argentina. ; Aquest treball se centra en la mirada que els nens, durant l'última dictadura militar argentina, van conformar respecte a les seves mares militants i membres de 'famílies revolucionàries o militants' de Montoneros. Ens hem focalitzat en la novel·la La casa de los conejos (2008) de Laura Alcoba i en el film Infancia clandestina (2012) de Benjamín Ávila. Es problematitzen comparativament ambdues obres des dels posicionaments de dones dins de la militància organitzativa (Oberti, 2015) respecte a la centralitat que van ocupar en relació amb les seves parelles. La mirada dels nens a la que ens referim troba vincles amb transmissions que al·ludeixen a conformacions de la pròpia subjectivitat (Kaufman, 2006) en una memòria familiar i en la conformació de treballs de la memòria (Jelin, 2002) que les veus narratives d'aquests fills i filles porten endavant amb l'objectiu de donar testimoni. Finalment, el treball de Teresa Basile (2019,2020) és significatiu per donar compte sobre els tipus d'infàncies que aquests nens desenvolupen, per donar lloc a allò que s'identifica com a Segona Generació de FILLS. Per tal de referir a les mirades dels nens, s'han tingut en compte les formes narratives en què les obres expressen la criança enmig de les maneres de maternar en contextos de violència extrema. Ambdues peces al·ludeixen a les pràctiques culturals i testimonials. A més a més, en la novel·la i el film apareixen infàncies amb caràcter fronterer, en el sentit que els nens creixen i donen testimoni d'aquella dimensió política que recorden i construeixen a mesura que el relat avança. Tot això dins de nuclis familiars militants que habiliten i van habilitar la figura de l'infant no només com a testimoni sinó també com a partícip de la història argentina. ; This work focuses on the view that children, during the last Argentine military dictatorship, formed with respect to their militant mothers, members of 'revolutionary or militant families' of Montoneros. In this opportunity, our analysis will focus on the novel La casa de los conejos (2008), by Laura Alcoba, and the film Infancia clandestina (2012), by Benjamín Ávila. Our analysis will problematize comparatively both works, exploring the relations between the positions that these women occupy in the organized militancy (Oberti, 2015) and those that they occupy in their couple life. The children's gaze to which we refer finds links with transmissions that allude to conformations of subjectivity itself (Kaufman, 2006) in a family memory and in the conformation of memory works (Jelin, 2002) that the narrative voices that these children carry on with the objective of giving testimony. Finally, the work of Teresa Basile (2019, 2020) will help us to account for the types of childhoods that these children develop, leading to what is identified as the Second Generation of CHILDREN. In order to refer to the children's gaze, we have taken into account the narrative forms in which the works represent the upbringing and mothering in contexts of extreme violence. Both works refer to cultural and testimonial practices. In the novel and in the film, childhoods appear with a border character, in the sense that children grow up and bear witness to that political dimension that they remember and build as the story progresses. All this within militant family nuclei that enable and empower the figure of the infant not only as a witness but as a participant in Argentine history.

The paper analyses nine Roma families who lived in Stupnik Municipality; more precisely, in the villages of Žitarka and Razborišće, on the eve of World War II. The research draws from a questionnaire used by the municipal authorities in late August 1939 to survey and register the Roma men and women from those families, seeking to implement a policy of the Banovina authorities aimed at better controlling the migration of Roma people. Nowadays, these files are kept at the State Archives in Zagreb, in the holdings of the Administrative Municipality of Stupnik. The analysis of these data served as a basis for examining the demographic and socio-economic structure of individual Roma families in inter-war Croatia, more specifically, in the Banovina of Croatia. The first piece of data from the 1939 census of Stupnik Roma that can be analysed is their demographic structure. The average age of the total of 30 registered Roma was 26.9 years, which indicates a middle age structure. Roma parents were on average 35.2 years old, while the average age of their children was 16.4 years, which merely confirms their middle age structure. These data correspond to the age structure of Roma in other areas of inter-war Croatia, where approximately 44% of all Roma registered in the Sava Banovina in 1931 were between 20 and 59 years old. The family structure shows that the nine registered Roma families had an average of 3.5 members, while three families had no children. Almost all families consisted of a married couple with or without children, while only one family included a mother-in-law (husband›s mother). This file also reveals whether the Roma were legally married or lived in a "concubinage", i.e. in an extramarital union. Half of the Roma couples were legally married, while the other half were unmarried. The issue of marriage legality is followed by the issue of their attitudes to religion, especially when it comes to the baptism of children. All Roma interviewed stated that they had been baptised, as well as their children, which suggests that the registered Roma from Stupnik were religious insofar as they and their children had been baptised, but the documents themselves provide no insight into their personal attitude toward religion. A review of the data from the Roma census enables an analysis of their economic position and migration routes. All registered Roma people stated that they were engaged in agriculture on small plots of land. When it comes to migration, it is important to point out that those Roma lived a sedentary lifestyle. Comparison between the birthplace of the registered Roma and the place of their residence in Stupnik municipality shows that they had been migrating only within the wider Zagreb area. In addition, data were collected on their plans to emigrate from their (Stupnik) municipality, with all registered Roma stating that they intended to stay in that area, which further underlines the high level of their social integration. The final question of the interviews with the Roma was related to military service. These data reveal that a part of the Roma served in the army during World War I, while the second part was declared unfit for the army, although some of them also took part in military operations during the war. The analysis of the above data leads to certain conclusions. In 1939, nine Roma families with a total of 27 members lived in Stupnik municipality. They were permanent residents of the villages of Žitarka and Razborišće. Their average age of 26 corresponds to the average age of registered Roma in the Sava Banovina. Most Roma families consisted of a mother and father with children, while only one of them included a mother-in-law. Half of the Roma partners were legally married, while the other half were unmarried or living in concubinage. It is interesting to note that all registered Roma had been baptised, which can be explained by a certain level of adaptation to the local environment. The analysis of the above data reveals that the majority of Roma households were engaged in agriculture, while a minor part were workers. The Stupnik authorities were particularly interested in where the Roma had immigrated from and whether they intended to stay or relocate. All registered Roma were born and lived near Stupnik municipality, mostly in the areas of Sv. Klara, Sv. Nedjelja and Samobor. The question concerning military service also reveals the attitude of the Roma towards state authorities. These data are diverse, too. While some stated that they had actively fought in World War I, others had been declared unfit. Further research into the history of the Stupnik Roma shows that the municipal authorities registered Roma twice in two years (in May 1940 and in July 1941). That was in line with the local provisions of official authorities for resolving the issue of relations with the Roma. Those Roma were also victims of the Ustasha genocidal policy of Roma extermination. In early June 1942, they were forcibly evicted and deported to the Jasenovac concentration camp, where they were killed. This historicaldemographic and socio-economic analysis of the Roma community in a certain area aims to contribute to a better understanding of the history of the Roma in Croatia.

Problems and sequential process of Bulgarian families' adaptation to new conditions in South Bessarabia are considered in the research. During the resettlement, Bulgarian migrants brought their traditional relationship, elements of social organization and family's structure to Bessarabia which were distinctive to the migrants' original areas. The aim of the research is the ascertainment of main trends in evolution of Bulgarian families' forms, structure and elements in daily life in South Bessarabia together with monitoring modifications which were inherent its intergenerational interaction and ancestral relations during the first half of XIX century. Methodological basis for the research is principles of historicism, systems and interdisciplinarity coupled with historically comparative and micro-historical methods. Scientific novelty of the research related to broad reconstruction of Bulgarian families' qualitative and quantitative characteristics, and also to identification of specific historically-demographic and developing processes based on analysis of the massive historical sources from the moment the resettlement commenced till the middle of XIX century. While analyzing the data a 15-year period (1835–1850) in the first half of XIX century was established for family's development and its rising size in South Bessarabia. This fact influenced on population growth in Bulgarian colonies up to 72,1%. Possible forms of family relations are given together with possibly the most optimal complicated undivided family. Statistic data on quantity of men and women is also given in percentage terms, together with age difference between partners and low divorce rates. Bulgarian family appeared rather resistant social micro-structure under the circumstances of South Bessarabia. Conclusions: based on definite number of indicators, the author concluded that the Bulgarians brought inherent marriage traditions, demographic behavior and adaptive mechanisms to their family institution. Those exact mechanisms under the influence of legislative, administrative, socio-economic and natural factors led to the formation of a new model of demographic behavior. ; В исследовании рассматриваются проблемы и последовательные процессы адаптации болгарских семей к новым условиям Южной Бессарабии. Во время переселения болгарские мигранты принесли с собой в Бессарабию традиционные отношения, элементы социальной организации и, в частности, структуру семьи, присущие зонам выхода в Болгарии. Целью исследования является выяснение основных направлений эволюции форм, структуры и элементов повседневности болгарской семьи Южной Бессарабии в комплексе с отслеживанием видоизменений присущего ей межпоколенного взаимодействия и родовых отношений в течение первой половины XIX в. Методологическую основу исследования составляют принципы историзма, системности и междисциплинарности в сочетании с историко-сравнительным, историко-типологическим и микроисторическим методами. Научная новизна исследования связана с широкой реконструкцией количественных и качественных характеристик болгарской семьи, а также выявлением особенностей историко-демографических процессов ее развития на основе анализа массовых исторических источников от момента переселения до середины XIX века. Анализ статистических данных дал возможность установить, что в развитии болгарской семьи Южной Бессарабии в первой половине XIX в. можно выделить пятнадцатилетний период (1835-1850), в течение которого ее размер постоянно увеличивался. Это повлияло на увеличение населения болгарских колоний на 72,1%. В статье рассмотрены формы семейной организации болгар и в качестве наиболее оптимальной определена сложная неразделенная семья. Приведены данные числа женского и мужского населения в процентном соотношении, указана разница в возрасте между партнерами и низкие показатели разводов. Болгарская семья в условиях Южной Бессарабии оказалась чрезвычайно устойчивой социальной микроструктурой. Выводы. Базируясь на значительном объеме демографических показателей, автор пришел к выводу, что болгары приносят с собой присущие институту семьи традиции брачности, демографическое поведение и механизмы адаптации. Именно эти механизмы под воздействием законодательно-административных, социально-экономических и природных факторов приводят к формированию новой модели демографического поведения. ; У дослідженні розглянуто проблеми та послідовні процеси адаптації болгарських сімей до нових умов Південної Бессарабії. У ході переселення болгарські мігранти принесли з собою до Бессарабії ті традиційні відносини, елементи соціальної організації та, зокрема, структуру сім'ї, що були притаманні тим районам Болгарії, звідки вийшли ці мігранти. Метою дослідження є з'ясування основних напрямків розвитку форм, структури та елементів повсякденності болгарської сім'ї Південної Бессарабії в комплексі з відстеженням її видозмін, взаємодій між поколіннями та родових взаємин протягом першої половини XIX ст. Методологічну основу дослідження становлять принципи історизму, системності та міждисциплінарності у поєднанні з історико-порівняльним, історико-типологічним та мікроісторичним методами. Наукова новизна дослідження пов'язана з широкою реконструкцією кількісних та якісних характеристик болгарської сім'ї, а також виявленням особливостей історико-демографічних процесів її розвитку на основі аналізу масових історичних джерел від моменту переселення до середини XIXстоліття. У процесі аналізу матеріалу вдалося встановити, що в розвитку болгарської сім'ї на теренах Південної Бессарабії в першій половині XIXст. можна виокремити п'ятнадцятирічний період (1835–1850), упродовж якого розміри родини безперервно збільшувались. Це вплинуло на збільшення населення болгарських колоній на 72,1%. Указано можливі форми сімейних відносин болгар; серед можливих найбільш оптимальною визначена складна нерозділена сім'я. Наведені статистичні дані кількості жіночого та чоловічого населення у відсотковому відношенні, зазначена вікова різниця між партнерами та вказано на низькі показники розлучення. Болгарська сім'я в умовах Південної Бессарабії виявилася надзвичайно стійкою соціальною мікроструктурою. Висновки. Базуючись на значному обсязі демографічних показників, автор дійшов висновку, що болгари приносять з собою властиві інституту сім'ї традиції шлюбності, демографічну поведінку та механізми адаптації. Саме ці механізми під впливом законодавчо-адміністративних, соціально-економічних та природних чинників призводять до формування нової моделі демографічної поведінки.

Introduction pain is a problem that has been known since the beginning of time and hasbeen approached from different aspects, taking into account its social, political, biologicaland cultural context. The objective was to identify alternative therapies that are implementedas strategies for the management of chronic pain by patients in rehabilitation who attendA.P.PA.CE. in San Salvador de Jujuy in the period August – September 2019. Descriptive,cross-sectional study method. The universe consisted of a total of N = 156 patients. The nonprobabilistic sample, selected by criteria and availability, was made up of n = 46 patients whowere attending the comprehensive pain management program. Primary source, technique wasthe survey with semi-structured and open questions. The variable dimensions were: naturalproducts, mind-body medicine, manipulative and body-based practice and other practices.Results the sample was made up of 55.5% women and 45.5% men. In the first age group +50the highest percentage is concentrated followed by (31-40) 26%, followed by the group of(41-50) with 20% and finally (20-30 years) with 17%. In the first dimension, the use of naturalproducts for pain management, it was observed that the therapy based on "extracts or fractions"(59%) is the most used. In the mind-body medicine dimension, one-third turned to yoga (28%).In the manipulation and body-based practices dimension, it was therapeutic massage (24%)and in other practices, energy field therapy with 30%. Conclusions having analyzed the results,it can be pointed out that the use of alternative therapies in addition to the indicated medicaltreatments; most patients use more than one alternative therapy to address their chronic pain ; Introducción el dolor es una problemática que se conoce desde el inicio de los tiempos y ha sidoabordado desde distintos aspectos teniendo en cuenta su contexto social, político, biológico ycultural. El objetivo fue identificar terapias alternativas que implementan como estrategias parael abordaje del dolor crónico los pacientes en rehabilitación que asisten a A.P.PA.CE. en SanSalvador de Jujuy en el período de agosto–septiembre de 2019. Método estudio descriptivo,trasversal. El universo estuvo conformado por un total de N=156 pacientes. La muestra noprobabilística, seleccionada por criterio y disponibilidad, se conformó por n=46 pacientes quese encontraban asistiendo al programa de manejo integral del dolor. Fuente primaria, técnicafue la encuesta con preguntas semi-estructuradas y abiertas. Las dimensiones de variablefueron: productos naturales, medicina de la mente y el cuerpo, práctica de manipulación ybasadas en el cuerpo y otras prácticas. Resultados la muestra estuvo conformada por mujeresen 55,5% y hombres 45,5%. En el primer grupo etario +50 se concentran el mayor porcentajeseguido de (31-40) 26%, seguido del grupo de (41-50) con 20% y finalmente (20-30 años)con el 17%. En la primera dimensión la utilización de productos naturales para el abordaje deldolor, se observó que la terapia basada en "extractos o fracciones" (59%), es la más utilizada.En la dimensión de medicina de la mente y el cuerpo, un tercio recurrieron al yoga (28%).En la dimensión prácticas de manipulación y basadas en el cuerpo fue el Masaje terapéutico(24%) y en otras prácticas la terapia campos de energía con el 30%. Conclusiones habiendoanalizado los resultados se puede señalar que el uso de las terapias alternativas en complementocon los tratamientos médicos indicados; la mayoría de los pacientes utilizan más de una terapiaalternativa para abordar el dolor crónico que padece. ; Introdução a dor é um problema conhecido desde os primórdios dos tempos e tem sidoabordado sob diversos aspectos, levando em consideração seu contexto social, político,biológico e cultural. O objetivo foi identificar terapias alternativas que são implementadascomo estratégias para o manejo da dor crônica por pacientes em reabilitação que frequentama A.P.PA.CE. em San Salvador de Jujuy no período de agosto a setembro de 2019. Métodode estudo transversal descritivo. O universo foi composto por um total de N = 156 pacientes.A amostra não probabilística, selecionada por critério e disponibilidade, foi composta por n =46 pacientes que frequentavam o programa abrangente de manejo da dor. A técnica de fonteprimária foi a survey com questões semiestruturadas e abertas. As dimensões variáveis foram:produtos naturais, medicina mente-corpo, práticas manipulativas e baseadas no corpo e outraspráticas. Resultados A amostra foi composta por 55,5% mulheres e 45,5% homens. O maiorpercentual concentra-se na primeira faixa etária +50, seguida de (31-40) 26%, seguida do grupode (41-50) com 20% e finalmente (20-30 anos) com 17%. Na primeira dimensão, a utilizaçãode produtos naturais para o manejo da dor, observou-se que a terapia à base de "extratos oufrações" (59%) é a mais utilizada. Na dimensão da medicina mente-corpo, um terço se voltoupara a ioga (28%). Na dimensão manipulação e práticas corporais, foi a massagem terapêutica(24%) e nas demais práticas a terapia do campo energético com 30%. Conclusões após aanálise dos resultados, pode-se apontar que o uso de terapias alternativas além dos tratamentosmédicos indicados; a maioria dos pacientes usa mais de uma terapia alternativa para tratar suador crônica

At the beginning of 1970, influenced by the Movimiento Rural de Acción Católica (MRAC – Catholic Action Rural Movement) and the Juventud Cooperativista (Cooperative Youth), thousands of rural families gave birth to the Agrarian Leagues in different Argentinian provinces, demanding land ownership and better conditions in the production and commercialization of agricultural products. The Agrarian Leagues rose along with a series of historical and political transformations that were shaking the country and the whole of Latin América at that time. The families are considered to have played a major role in the Leagues. In this regard, the aim is to delve into the structure and organization of the Leagues, in particular into the ones that developed in the coastline area, taking into consideration the strategies of political construction that they carried out. The objective is to explore the significance that the social actors built towards the family. Finally, as it is inferred that women must have been the guarantors of the process of participation of the whole family, their political participation and the place that they occupied in the agrarian political organization is analyzed. In a dictatorial context of political persecution and imperialist advance, the Leagues were one of the most important forms of political and cultural resistance in Latin America. Despite the havoc caused by the last civilian military dictatorship, it still remains in the memory of those who took part in that resistance. Because of this, the approach adopted centers in the significance that the social actors give to their stories, and the way they retell and build their memories. Therefore, the fieldwork is the backbone of the anthropological job and the in-depth interviews the preferred tool to give an account of the testimonial value of their words. A reflection on knowledge building is implied. ; A comienzos de 1970, con ayuda del Movimiento Rural de Acción Católica y la Juventud Cooperativista, miles de familias rurales dieron a luz a las Ligas Agrarias en distintas provincias de Argentina en reclamo por la tenencia de las tierras y mejores condiciones en la producción y comercialización de los productos agropecuarios. Emergían al calor de una serie de transformaciones histórico-políticas que sacudían por aquella época al país y a América Latina. Consideramos que las familias ocuparon un lugar protagónico en las Ligas. En este sentido, se propone ahondar en la estructura y organización de las Ligas, en particular las que se desarrollaron en la región del Litoral, a partir de las estrategias de construcción política que llevaron adelante. Así, se traza el objetivo de indagar sobre los sentidos que los sujetos construyen en torno a la institución. Por último, en tanto se infiere que las mujeres debieron de ser las garantes del proceso de participación de toda la familia, analizamos la participación política y el lugar que ocuparon en la organización política agrarista. Ante un contexto dictatorial de persecución política y avanzada imperialista (1960-1970), las Ligas fueron una de las experiencias de resistencia política-cultural más importantes de América Latina. Se desplegaron y ampliaron su organización a lo largo de la década de 1970, hasta su abrupta disolución en 1976, con la última dictadura cívico-militar. Pese a los estragos que esta provocó, aún persisten en la memoria de sus participantes huellas de aquella experiencia de lucha. Esto obliga a posicionarnos desde un enfoque que se centra en los sentidos que los sujetos les imprimen a sus historias, a los modos en que narran y construyen memorias. De modo que el trabajo de campo constituye el eje articulador del oficio antropológico y las entrevistas en profundidad son una herramienta privilegiada para dar cuenta del valor testimonial de la palabra. Implícita, se encuentra la reflexión respecto de la construcción de conocimientos. Consideramos que las familias ocuparon un lugar protagónico en las Ligas. En este sentido, se propone ahondar en la estructura y organización de las Ligas, en particular las que se desarrollaron en la región del litoral, a partir de las estrategias de construcción política que llevaron adelante. Así, se traza el objetivo de indagar sobre los sentidos que los sujetos construyen en torno a la institución. Por último, en tanto se infiere que las mujeres debieron de ser las garantes del proceso de participación de toda la familia, analizamos la participación política y el lugar que éstas ocuparon en la organización política agrarista. Ante un contexto dictatorial de persecución política y avanzada imperialista, las Ligas fueron una de las experiencias de resistencia política-cultural más importantes de América Latina. Pese a los estragos que la última dictadura cívico-militar provocó, aún persiste en la memoria de sus participantes, aquella experiencia de lucha. Esto obliga a posicionarnos desde un enfoque que se centra en los sentidos que los sujetos le imprimen a sus historias, a los modos en que narran y construyen memorias. De modo que el trabajo de campo constituye el eje articulador del oficio antropológico y las entrevistas en profundidad, una herramienta privilegiada para dar cuenta del valor testimonial de la palabra. Implícita se encuentra la reflexión respecto a la construcción de conocimientos.