Suchergebnisse

Editorial This Issue of Lagos Notes and Records presents a range of scholarly contributions from established and early career researchers and scholars across key disciplines in the humanities. It is worthy of note that a couple of articles received from authors outside the traditional base of the journal confirm the reputation this journal has acquired over the years and its increasing national and international appeal. In the first article, Decker re-examines the history of some early settlers and key actors in pre-modern Lagos. He specifically analyses Oshodi Tapa's individuality and presents the factors that shape his role in the evolving colonial Lagos society of his time. The paper concludes that an underdog's capability to affect society is derived from the opportunities presented by the society involved and those accessed and utilised by the individual. Boumo and Gimba, in their historical mapping of settlement and intergroup relations among the Hausa and Central Delta region during the precolonial era in Nigeria, observe that the people of both regions lived and traded with one another peacefully from as early as the 16th century. They argue that this mutual and peaceful relationship has now been disrupted as a result of many sociopolitical conflicts and events in the last few years. Florence Nweke discusses phases of earning in music. The study emphasises the phases that lead to the acquisition of musical skills in children using the principles by Gordon and Gardner. The implication of the findings is that knowledge of students' musical aptitude would assist in the selection of musical materials, their content and teaching strategies appropriate for each student. Onipede examines the role of visual art critics in helping to improve the work done within that sub-discipline. Art critics and criticism are said to be crucial to the growth of art practice because they serve as chaperons to art through the feedback they give on the practice, trend and quality of artworks. The paper laments the low number and quality of art critics in Nigeria and their unprofessional practices. It proffers recommendations on how art critics and criticism can be improved. Ofuafo's contribution also toes the path of visual art by showing how Bruce Onobrakpeya's works document and integrate the Urhobo concept of Akpo in contemporary visual arts. Using Umberto Eco's semiotic theory, the paper shows how pictures possess signs and statements signifying cultural and religious values. She submits that Bruce Onobrakpeya synthesises and extends the Urhobo traditional mythology on Akpo in his artworks to create an interface between the Urhobo people and their belief system. Jegede (lately of blessed memory), in the article on globalising inequality, contends that connectivity, cooperation and interdependence of the states and peoples of the world cannot be successful where there is a glaring inequality of status. The paper challenges African countries to work hard towards developing their nations before embracing globalisation. It concludes by arguing that globalising at this stage of underdevelopment puts African states at a disadvantage, except the developed world decides to trade its development for underdevelopment. Paméssou explores the theme of gender, sexual identities and morality in the post-modern world as depicted in Caryl Churchill's comic play titled Cloud Nine. The paper uses psycholanalytic theory and aspect of feminism to highlight the phenomenon of gender orientation and sexual reassignment in the play. It shows how characters in the play act out the complex nature and characteristics of sex and gender identities in contemporary society. Oral performance constitutes the focus of Anya Egwu's paper, 'Towards a Type Classification of Ẹwa-ọma Festival Performances of Nkporo, South-Eastern Nigeria'. He attempts a pioneering initiative to systematically observe, describe, document and classify individual festival performances in an Igbo community in the South-East of Nigeria. Fifty-two (52) Ẹwa-ọma performances recorded in an audiovisual device during the 2000, 2001 and 2002 editions of the festival are used for type classification. Four types of Ẹwa-ọma performances are identified and described in this study. Alimi investigates the issues of American multiculturalism. He uses Kushner's Angels in America (Millennium Approaches and Perestroika) to demonstrate how Americans' desires to express multiculturalism is complicated by their participations in the politics of its acceptance and rejection simultaneously. The paper examines the challenges facing Americans' acceptance of multiculturalism and the politics of "group differentiated rights" that problematise the choice or choices individuals and groups make in the process of acquiring the American identity. Azumuruna discusses the dimensions of the sociopsychological (sociological and psychological) alienation of the African American as portrayed in James Baldwin's Go Tell it on the Mountain (Mountain) and Gloria Naylor's The Women of Brewster Place (TWBP). The paper demonstrates how the two novelists simultaneously engage as well as reformulate the Marxist concept of alienation/estrangement within the framework of the racial experience of the African American in America. Sobola and Agboola in their article analyse the syntactic representation of structural patterns in the conceptual metaphors and also the meaning mechanism involved in the interpretation of metaphorical structures found in two Nollywood movies: Aya wa ni (Yoruba) and He Goat (English). Types and categories of metaphors in the two are identified, described and interpreted based on their sociocultural meanings. In the last paper in this volume, Peter Oni examines the relationship between language and development. He challenges African scholars to address the problems of (under) development by utilising resources in African languages. He submits that lack of writings in African languages is one of the major obstacles to development. It is my considered opinion that this volume has served the academic and research communities locally and globally with some thoughtprovoking scholalrly debates and findings. Pertinent and contemporary issues within the disciplines in the humanities have been thrown up and addressed, and findings from the studies will definitely provoke further debates and deepen the impact of our works on the larger society. Muyiwa Falaiye, PhD Professor of Philosophy Editor-in-Chief

Esta tesis examina la obra literaria y los discursos estéticos y políticos del autor cubano Virgilio Piñera (1912-1979) con el objetivo de delinear su poética, a la luz de la pervivencia de la tradición clásica grecolatina considerada como componente esencial en la construcción de las nuevas literaturas postcoloniales. La significación de la producción literaria de Piñera en los procesos de formación de la literatura nacional cubana es fundamental, así como en los discursos sobre la identidad cultural de las nuevas naciones hispanoamericanas. Por tanto, los objetivos básicos que persigue este trabajo se desprenden de estas dos ideas, esto es, de la importancia de la tradición clásica y de la mitología grecolatina en su literatura y de la intención y el uso que hace de estos recursos. Para ello, y dada la amplitud de su obra, el corpus de textos seleccionados quiere responder a una serie de cuestiones que se consideran centrales en su poética, y que van desde conceptos de Poética tradicional, como recepción de los clásicos, fuentes y concepto de arte y de literatura, hasta problemas de teoría literaria de tipo estructural, como las relaciones transtextuales, dentro del amplio campo de la intertextualidad, y cuestiones mitopoéticas, como la reescritura de mitos desde el punto de vista de la Mitocrítica. Asimismo, se indaga sobre las estrategias discursivas de Piñera en el contexto de las teorías postcoloniales y desde perspectivas cercanas a "Cultural Studies" y "Gender Studies", que tienen que ver con la contraescritura considerada como práctica contradiscursiva que invalida la pretendida universalidad de los valores literarios europeos. Esta selección incluye textos poéticos, narrativos, ensayísticos, dramáticos, críticos y políticos, los últimos dentro del contexto de la Revolución cubana. Además, el enfoque, crítico, comparado y multicultural, ofrece una visión totalizadora a través de la metodología de la teoría literaria y de la literatura comparada, pero nos centramos, sobre todo, en la importancia basilar que tiene la tradición occidental en la construcción de la poética piñeriana. No obstante, se analiza de un modo más pormenorizado la obra teatral del cubano. En este último sentido, el estudio de la poética de Piñera se estructura en tres partes: la primera parte examina el estado de la cuestión; la segunda parte expone el concepto de poética explícita que resulta del análisis de sus discursos críticos y continúa viendo cómo cogen forma en sus textos de ficción las ideas básicas del autor; en la tercera y última parte, se presenta la poética implícita que se deduce de su obra dramática y se analiza hasta qué punto es fiel a sus principios teóricos. Esta tesis defiende que la poética de Piñera, ejemplo típico de literatura postcolonial de resistencia y de discurso de construcción de identidades culturales, permite ver que las raíces estructurales y filosóficas, las estrategias discursivas y el uso de técnicas, por ejemplo, del teatro antiguo, comportan una configuración textual mucho más profunda que la mera utilización del mito como pretexto, y nos sitúa delante de un verdadero palimpsesto donde funciona prácticamente toda la historia de la literatura occidental. ABSTRACT This thesis examines the literary work, aesthetic and political arguments of the Cuban author Virgilio Piñera (1912-1979), in order to delineate his poetics in light of the survival of the classical greco-roman tradition, considered as an essential component in the construction of new postcolonial literature. Piñera's literary output is of fundamental significance when considering the formulation of Cuban national literature, and impacts on broader arguments concerning the cultural identity of the new postcolonial ibero-american nations. The basic objectives pursued by the current research are derived from these two ideas, i.e. the importance of classical tradition and greco-roman mythology for Piñera's work, and the author's intent in making use of these resources. To this end, given the breadth of the his output, the selected texts correspond to a series of questions central to Piñera's poetics, ranging from traditional poetic concepts, reception of the classics, use of sources and the conceptualisation of art and literature, to structural problems posed by literary theory, such as transtextual relationships (considered within the wider environment of intertextuality), and mythopoetic questions, such as the rewriting of myths from the point of view of the Myth Criticism. Furthermore, they seek to examine Piñera's discursive strategies in the context of postcolonial theory and from perspectives close to those of Cultural Studies and Gender Studies, which concern themselves with the contrapuntal reading understood as a counter-discourse that invalidates the presumed universality of European literary values. This selection includes poetic, narrative, philosophical, dramatic, critical and political texts, the lattermost written in the context of the Cuban Revolution. The critical, comparative and multicultural approach presented offers an all-encompassing vision, via methodologies taken from literary theory and comparative literature, albeit centred upon the importance of occidental tradition in the construction of 'Piñerian' poetics. The analysis of the theatrical works is realised in a particularly detailed manner. The study of Piñera's poetics is structured in three parts, beginning with the state of the art, following the concept of explicit poetics resulting from the analysis of the author's critical discourses, and continuing by examining how the author's fundamental ideas take form in his works of fiction; the third chapter presents the idea of implicit poetics deduced from his dramatic works, where the extent of Piñera's faithfulness to his theoretical principles is made evident. This thesis contends that Virgilio Piñera's poetics, exemplar of a postcolonial literature of resistance and key role-player in the construction of cultural identity, demonstrate in their structural and philosophical roots, discursive strategies and the redeployment of techniques taken, for example, from ancient theatre, a textual configuration much more profound than the mere use of the myth-as-pretext; rather, they present a veritable palimpsest on which we can discern practically the entire history of occidental literature.

Referring to a large number of Soviet, Russian and German memoirs, fiction and journalistic texts, the author studies the main ways of formation and development of the Prussian myth that is connected with the German province of East Prussia and its people during World War II and the postwar period. The author explores the historical, national and psychological reasons that underlie the idea of Prussia and Prussians as the most vivid image of the Alien or the Enemy in Soviet people's consciousness during the Great Patriotic War. Heavily relying on propaganda, the negative mythology of Prussia imposed that it be perceived as the den of the fascist beast, a place that generated antihuman theories and annexationist plans, and, secondly, a land that was originally Russian and then occupied by the Livonian Order. It is such ideas that formed the official state policy of the expulsion of the Prussian spirit that took place during the first three post-war decades in Kaliningrad Region. Additionally, Soviet and post-Soviet memoir or autobiographical literature (D. Shcheglov, A. Nevsky, P. Mikhin, Yu. Zhukova) formed the idea of a close connection of a number of nation-specific traits of the Germans with centuries-old Prussian militarism. This is how the Russia-Germany relations conflict was formed between Russian chaos and German cosmos, and was reflected not only in the Russian but also German egodocuments of the World War II. Among the main variations of the Prussian myth, there is one that consists in the idea of Prussia as of German Arcadia, an agricultural paradise (M. Muller, H. Rauschenbach, A. Surminski) lost as a result of the War. Another – German – variation of the Prussian myth is the idea of Prussia and its dwellers as the main loss Germany had to go through in the course of World War II. The authors of egodocuments that reflect this point of view (H. Gerlach, G. Köpp, M. Wieck) describe their lives as part of the historical tragedy of East Prussia and Germany as a whole. It is such memoirs that are most frequently used by Western European historians (M. Hastings, G. Böddeker, N. M. Naimark) to create an impression of the Soviet Army's extremely violent behaviour in East Prussia. A third variation of the Prussian myth created by Germans may be called soteriological and depicts this eastern German land as a saviour bearing the brunt from the East and granting its inhabitants a chance to find a way out of the country and go to the West over the Baltic Sea. In these ideas formulated both by professional writers (G. Grass, E. Jünger) and memoirists (E. Tannehill, G. Nitsch) the image of the Red Army and Russians often regarded as an uncontrollable force, the personification of chaos plays an important role. At the end of the article, referring to a vast number of egodocuments written by both Russians (Ya. Terentyev, E. F. Agapov, G. A. Melikhov, A. E. Kashpur, P. Kh. Kharitonov) and Germans (R. Klaussen), the author outlines ways out of the space of war and into the space of multicultural European consciousness that includes both Germany and Russia. ; В статье на основе большого количества советских/российских и немецких мемуарных источников и художественно-публицистических текстов рассматриваются основные пути формирования и развития прусского мифа, связанного с судьбой немецкой провинции Восточная Пруссия и ее народа во время Второй мировой войны и в послевоенные годы. Автор статьи исследует исторические и национально-психологические причины, позволившие сформировать представление о Пруссии и пруссаках как о наиболее ярком воплощении образа Чужого – Врага в сознании советских людей во время Великой Отечественной войны. Включая в себя значительный элемент пропаганды, негативная мифология Пруссии предписывала видеть в этой немецкой земле, во-первых, «логово фашистского зверя», где «вынашивались человеконенавистнические теории и захватнические планы», а во-вторых, исконно русскую землю, в свое время захваченную Ливонским орденом. Подобные представления составляли основу официальной государственной политики «изгнания прусского духа», продолжавшуюся в Калининградской области на протяжении первых трех послевоенных десятилетий. Одновременно с этим в мемуарно-автобиографической литературе советской и постсоветской эпох (Д. Щеглов, А. Невский, П. Михин, Ю. Жукова) формируется представление о тесной связи многих национальных черт немецкого народа, включая любовь к порядку и дисциплине, с извечным прусским милитаризмом. Таким образом, формируется основной национальный конфликт российско-немецких отношений: между русским хаосом и немецким космосом, нашедший отражение не только в российских, но и в немецких эго- документах Второй мировой войны. Среди основных вариантов прусского мифа, создаваемого бывшими жителями Восточной Пруссии, важное место занимает представление о Пруссии как о немецкой Аркадии, земледельческом рае (М. Мюллер, Х. Раушенбах, А. Зурмински), потерянном в результате войны. Вторым вариантом прусского мифа с немецкой стороны является представление о Пруссии и ее жителях как основной жертве, понесенной Германией во время Второй мировой войны. Авторы эгодокументов, в которых представлена данная точка зрения (Х. Герлах, Г. Кэпп, М. Вик), рассматривают свою судьбу на фоне исторической трагедии Восточной Пруссии и всей Германии в целом. Именно такие воспоминания чаще всего используются западноевропейскими историками (М. Гастингс, Г. Беддекер, Н. М. Неймарк) для создания впечатления об исключительно жестоком поведении солдат Красной армии на земле Восточной Пруссии. Третий вариант прусского мифа с немецкой стороны, который можно условно назвать сотериологическим, представляет данную восточногерманскую землю в качестве спасительницы, принявшей на себя основной удар с Востока, но давшей шанс своим жителям найти путь на Запад через волны Балтийского моря. Важное место в этих представлениях, авторами которых были как профессиональные писатели (Г. Грасс, Э. Юнгер), так и авторы мемуарных текстов (Э. Танехилл, Г. Нич), занимает образ Красной армии и русских, часто воспринимаемых в качестве необузданной стихийной силы, олицетворения хаоса. В финале статьи на основе многочисленных свидетельств источников личного происхождения как с российской (Я. Терентьев, Е. Ф. Агапов, Г. А. Мелихов, А. Е. Кашпур, П. Х. Харитонов), так и с немецкой стороны (Р. Клауссен), автор намечает пути выхода из «пространства войны» в пространство мультикультурного европейского сознания, включающего в себя как Германию, так и Россию.

The surprising story of how Greek classics are being pressed into use in contemporary China to support the regime's political agenda. As improbable as it may sound, an illuminating way to understand today's China and how it views the West is to look at the astonishing ways Chinese intellectuals are interpreting—or is it misinterpreting?—the Greek classics. In Plato Goes to China, Shadi Bartsch offers a provocative look at Chinese politics and ideology by exploring Chinese readings of Plato, Aristotle, Thucydides, and other ancient writers. She shows how Chinese thinkers have dramatically recast the Greek classics to support China's political agenda, diagnose the ills of the West, and assert the superiority of China's own Confucian classical tradition. In a lively account that ranges from the Jesuits to Xi Jinping, Bartsch traces how the fortunes of the Greek classics have changed in China since the seventeenth century. Before the Tiananmen Square crackdown, the Chinese typically read Greek philosophy and political theory in order to promote democratic reform or discover the secrets of the success of Western democracy and science. No longer. Today, many Chinese intellectuals use these texts to critique concepts such as democracy, citizenship, and rationality. Plato's "Noble Lie," in which citizens are kept in their castes through deception, is lauded; Aristotle's Politics is seen as civic brainwashing; and Thucydides' criticism of Athenian democracy is applied to modern America. What do antiquity's "dead white men" have left to teach? By uncovering the unusual ways Chinese thinkers are answering that question, Plato Goes to China opens a surprising new window on China today

Includes bibliographical references (p. 164-179) ; Number of sources in the bibliography: 299 ; Thesis (Ph. D.) -- University of Cyprus, Faculty of Social Sciences and Education, Department of Social and Political Sciences, 2015. ; The University of Cyprus Library holds the printed form of the thesis. ; Η Μικρασιατική καταστροφή του 1922 και η επακόλουθη ανταλλαγή πληθυσμών μεταξύ της Ελλάδας και της Τουρκίας σηματοδότησε το τέλος της ελληνικής παρουσίας στη Μικρά Ασία και την αποτυχία του εθνικιστικού σχεδίου της 'Μεγάλης Ιδέας'. Έκτοτε, οι 'Χαμένες Πατρίδες' αποτελούν σημείο αναφοράς της ελληνικής κουλτούρας, καθώς η καταστροφή άλλαξε συθέμελα τον χαρακτήρα του ελληνικού έθνο-κράτους. Στο πλαίσιο της κατασκευής του ελληνικού έθνους πριν το 1922, η Μικρά Ασία προβάλλετο ως ελληνική περιοχή. Αυτή η διαδικασία εθνικοποίησης/ελληνοποίησης του χώρου είχε ως στόχο να υποστηρίξει εθνικές εδαφικές διεκδικήσεις. Στηv εποχή μετά την καταστροφή, η διαδικασία αυτή συνεχίστηκε ακάθεκτη με διαφορετικό, ωστόσο, στόχο. Πλέον, η εθνικοποίηση/ελληνοποίηση του χώρου αποσκοπεί στη δημιουργία της εικόνας μιας ελληνικής Μικράς Ασίας ανά τους αιώνες, μέσω της κατασκευής των 'Χαμένων Πατρίδων'. Η ιδέα αυτή ανακατασκευάζει σε ένα φαντασιακό επίπεδο την 'ελληνικότητα' των υποτιθέμενων 'χαμένων' περιοχών και η διαδικασία εθνικής συγκρότησης ενισχύει την εικόνα τους ως ελληνικές προγονικές πατρίδες. Ωστόσο, δεν καταφέρνει να εξηγήσει πώς γίνεται να χάσουμε κάτι το οποίο δεν ήταν θεσμικά 'δικό μας'. Καθώς το ελληνικό στοιχείο της Μικράς Ασίας ήταν μια μειονότητα στην περιοχή και οι περιοχές που καταλήφθηκαν από τον ελληνικό στρατό κατά την Μικρασιατική εκστρατεία δεν ενώθηκαν ποτέ επίσημα με την Ελλάδα, οι πεποιθήσεις για τις 'Χαμένες Πατρίδες' του έθνους είναι μάλλον προϊόντα της εθνικής φαντασίας και μυθοπλασίας. Η διατριβή αυτή διερευνά την ιδέα των 'Χαμένων Πατρίδων' της Μικράς Ασίας, και κυρίως της Σμύρνης, ως ενός ελληνικού εθνικού μύθου. Το κεντρικό επιχείρημα είναι πως η ιδέα των 'Χαμένων Πατρίδων' έχει αναχθεί σε χαρακτηριστικό της ελληνικής εθνικής ιδεολογίας και συστατικό στοιχείο της ελληνικής εθνικής ταυτότητας, το οποίο ενισχύει το συλλογικό αίσθημα του ανήκειν. Πηγάζοντας από το συλλογικό τραύμα της ήττας του 1922, λειτουργεί ως υπενθύμιση του τί έκαναν 'αυτοί' σε 'εμάς', σκιαγραφώντας τον εθνικό εαυτό και τη μοναδικότητα της ιστορίας και της μοίρας του έθνους, ενώ ταυτόχρονα συνδέει τα μέλη του μέσω του συλλογικού πόνου για το χαμό αυτών των πατρίδων. Εκείνο που παρατηρούμε σε τέτοιες περιπτώσεις – ανταλλαγών πληθυσμών, εθνικών εκκαθαρίσεων ή και γενοκτονίας – είναι ότι τίθενται σε λειτουργία οι μηχανισμοί για την πιστοποίηση μιας εθνικής ταυτότητας και την ύστατη επιβεβαίωση μιας συλλογικής ύπαρξης. Αυτή η διατριβή εξετάζει το ρόλο του προσφυγικού σωματείου 'Ένωσις Σμυρνέων' και του περιοδικού 'Μικρασιατικά Χρονικά' στη διαδικασία αυτή της αναγωγής της Σμύρνης σε μύθο του ελληνικού εθνικισμού, αναλύοντας τη συνεισφορά της 'Ένωσης' στην ανακατασκευή της ελληνικότητας της Σμύρνης. Έχοντας τις βάσεις της στο μοντέλο του εθνο-συμβολισμού του Άντονι Σμίθ για την κατασκευή της πατρίδας, η διατριβή αυτή συμβάλλει σημαντικά στη μελέτη του εθνικισμού, καθώς εξετάζει την υιοθέτηση του μοντέλου αυτού όχι μόνο για τη κατασκευή της πατρίδας, αλλά και για την ανάλυση της κατασκευής της 'χαμένης' πατρίδας. Η διατριβή συμβάλλει επίσης στην κατανόηση της διάστασης του χώρου των εθνικών ταυτοτήτων, τις συνέπειες της αναγκαστικής μετακίνησης πληθυσμών στις πολιτικές της ταυτότητας και στη δημιουργία εθνικών μύθων και συμβόλων, καθώς και στη μελέτη της Μικρασιατικής καταστροφής, της ανταλλαγής πληθυσμών του 1922 και στον τρόπο που επηρέασε την ελληνική εθνική ταυτότητα. Τέτοιες περιπτώσεις εθνικών μύθων είναι σημαντικές στην προσπάθειά μας να κατανοήσουμε τις σύγχρονες εθνικές ταυτότητες καθώς και τις ρίζες των εθνικών συγκρούσεων. ; The Asia Minor disaster in September 1922 and the subsequent population exchange between Greece and Turkey marked the end of Greek presence in Asia Minor and the failure of the nationalist dream of the 'Megali Idea'. Ever since, the 'Lost Homelands' have been a point of reference in Greek culture, as the disaster changed the worldview and character of the Greek nation-state. In the context of Greek nation-building before 1922, Asia Minor had been unequivocally projected as Greek. This process of nationalization/hellenization of space was designed to back up national territorial claims. In the post-disaster era, however, it continued unabated, albeit this time around seeking to articulate an image of a Greek Asia Minor through time immemorial by building 'Lost Homelands'. This concept reconstructs on an imaginary level the 'Greekness' of the allegedly 'lost' territories, while the nation-building process reinforces their image as ancestral Greek homelands. However, nation-building fails to give an account of how we can lose something that was never institutionally 'ours'. As the Anatolian Greeks were a minority in the region, and the areas occupied by Greek troops during the Asia Minor campaign were never officially united with the Greek state, all the miscellaneous perceptions about the 'Lost Homelands' of the nation seem to fall within the scope of national imagination and mythology. This thesis examines the idea of the Lost Homelands of Asia Minor, and Smyrna in particular, as a Greek national myth. The main argument is that the idea of the Lost Homelands has turned into a key feature of Greek nationalist ideology and a constituent element of Greek national identity that induces sentiments of national belonging. It functions as a reminder formed out of the collective trauma of the defeat about what 'they' did to 'us', formulating an idea of the national self and of the unique history and destiny of the nation and binding its members under the common suffering for the loss of those homelands. What we see in cases like this – of population exchange, ethnic cleansing or genocide – is the operation of mechanisms for the authentication of a national identity and the ultimate verification of communal existence. This thesis explores the role of the refugee association 'Enosis Smyrneon' (Union of Smyrniots), and its journal Mikrasiatika Chronika (Asia Minor Chronicles) in this process. Embarking from the ethno-symbolist model of Anthony Smith on the construction of homeland, this thesis contributes to the studies of nationalism, by employing this model to analyze the construction also of the lost homeland. It further contributes to the studies of the spatial dimensions of national identities, the effects of forced population transfers in identity politics and the creation of national myths and symbols, as well as the Asia Minor disaster studies, the 1922 population exchange and its impact on Greek national identity. Cases like this are important in any attempt to understand modern national identities, as well as the roots of ethnic conflicts.

It's confirmed: Republican Atty. Gen. Jeff Landry is pulling
away from the Louisiana gubernatorial field, rendering moot the mythology
about how little-known or also-ran politicians score surprising victories for
the state's top office.

Another media consortium has put out a poll on the
race, pegging Landry's support at 36 percent. As in the other
survey released earlier this week, former Democrat Gov. John Bel Edwards
cabinet member Democrat Shawn Wilson pulls
in 26 percent, and everybody else is in single digits with 14 percent undecided,
say the likely voters. These numbers were slightly worse for Landry and
slightly better for Wilson than the previous poll, but nevertheless reaffirm a
Landry-Wilson runoff looms on the horizon where Landry will win decisively.

This provides another blow to the hopes of the anybody-but-Landry
coterie of political activists, who keep hoping somehow another non-Democrat
challenger will emerge to slip past Wilson into the runoff. The thinking is
that a large portion of Democrats, some Republicans, and about half of all
others don't like Landry enough so that he would lose in a runoff to such a
candidate.

Other data from the poll didn't exactly provide
much aid and comfort for that line of reasoning. Over three quarters of the sample
formed an opinion about Landry, with half of it approving of him and just 28
percent disapproving, suggesting he could win a runoff against any opponent, if
narrowly. Driving part of that, he grabbed 14 percent of the vote intention of
black respondents, a little below that of the previous poll but at a level
typically higher significantly than statewide GOP gubernatorial or Senate
candidates.

Again, these are dynamics difficult to change with
the amount of money the Landry campaign has at its disposal. For any single
non-Democrat to make a charge, they have to pick off non-Democrat voters, and
Landry has three-fifths of Republicans and almost a third of other voters in
his column. But with a war chest around the eight-figure range, Landry has
plenty of resources to minimize erosion of his support, while other don't have
nearly enough to chip away at him and grab from other candidates.

And they can't depend upon Democrats to help them
out. Wilson and the party brass know that, absent a live
boy/dead girl scenario, he's dead in the water, but they have to keep going
because they have to field a quality candidate to keep the party refreshed and
able to provide down ballot assistance. The debacle of 2011 they surely haven't
forgotten, when the party ended up backing an obscure schoolteacher rookie
against Republican Gov. Bobby Jindal, who decimated the field. When the dust cleared,
the GOP picked up seven House and nine Senate seats from 2007, although
party-switching and special elections throughout the first three years of Jindal's
term meant in practical terms a pickup of five House and one Senate as a direct
result of the 2011 elections. Wilson has to stay in and actively campaigning if
Democrats have any chance of maintaining their Legislature numbers and to maximize
their chances in some local contests.

As Landry began to run up huge fundraising numbers
and anecdotal evidence that he was the guy to beat, background whispering among
the chattering classes emerged not to speak too quickly of his coronation. Rather,
they alleged that recent Louisiana electoral history supposedly showed front
running gubernatorial candidates often were caught by surprise opponents who started out
quite modestly.

That's never been the case. The narrative seems to
have its origins from the 1987 contest where Democrat Rep. Buddy Roemer had bumped
along in single digits until breaking out close to election day, pushing Prisoner
#03128-095, known outside the big house as Democrat Gov. Edwin Edwards, into
second place and out of a runoff when Edwards withdrew. But it wasn't that big
of a surprise because Roemer made great pains to distinguish himself from the
other main contestants – two other congressmen, one a Republican, and the secretary
of state – with a campaign of fiscal conservatism and a record to match,
unrelenting criticism of Edwards, and a base outside of south Louisiana while
the others divided that area.

It seemed reinforced in 1995 race when Democrat
state Sen. Mike Foster, up against a former governor, lieutenant governor, treasurer,
and congressman, came from relative obscurity to win. Actually, that was in the
cards long before election day as polling early on showed him with good favorable/unfavorable
numbers, as long as he could become well-known to the electorate. He did, because
of the record amount of money he threw into the campaign (a good chunk of his
own), and because he strategically switched to the GOP label upon qualifying,
just as that had become a meaningful asset in campaigning (keep in mind when
Foster first won his Senate seat in 1987, Republicans had all of 5 seats in
that chamber and 17 on the House side). The official GOP apparatus welcomed
him, abandoning not only Roemer trying for another term, but also their
official endorsee who didn't even bother to qualify.

Sometimes the scenario is attempted to be applied
to the 2003 election of Democrat Lt. Gov. Kathleen Blanco. But Blanco was the
front runner who didn't fade against Jindal and a Democrat attorney general,
state senator, and party head,, who always placed in the top two in polls and
who in the last four months of the year raised and spent nearly $4 million, not
much less than Jindal, to consolidate a field that gave 60 percent of its vote
to Democrats in the general election.

And the same applies to the 2015 election of Democrat
state Rep. John Bel Edwards, who, facing no significant intraparty challenge,
led almost every poll against a fragmented GOP field and spent over $7 million
(about a million of his own) to build out name recognition. The only difference
between him and Blanco was he led substantially going into the runoff but he
had to pick off some Republican general election support rather than try to
prevent erosion of second-choice votes.

There are clear lessons here. If you are a polling
front runner, have relatively lots of resources, and have decent comparative
approval numbers, you won't get caught. For those who aren't, you can catch him
the front runner only if he has soft approval numbers, you don't, and you have money
close to that of him.

None of this applies to 2023. At 50 or so days out, Landry has led every poll with good numbers and money to burn. His opponents
have no better, if not worse, approval figures with nowhere close the bucks to
alter the dynamics. Simply, it's his race to lose.

 Troll is a fairly entertaining movie (but that is not what this post is about)To repeat something I have said before, if,  as it has often been claimed, philosophy begins with Socrates then it also begins with its particular antagonism, its particular anti-philosophy in the sophist and sophistry. It seems to me that if one wanted to read the history of philosophy in this way, with a founding event and founding antagonism, then one might want to consider who is our anti-philosopher today, who is the contemporary equivalent of the sophist? The answer would seem to have to be the troll. This is my preamble to what is now becoming an ongoing discussion of Florida's vanguard fight against knowledge and reason; or more to the point, destruction of knowledge and truth in order to preserve whiteness.  As it was revealed recently, the new curriculum of black history in Florida teaches middle schoolers that "slaves developed skills which, in some instances, could be applied for their personal benefit." There is so much to unpack about this claim, as they say in grad school. First, there is the assumption that the people captured from Africa had no skills, no knowledge, no history, nothing but their bodies and skin. Such a claim not only follows from the mythology of a Dark Continent, outside of civilization and history, it confuses an effect from a cause. The people who became slaves were stripped of their knowledge, culture, and social relations. What Orlando Patterson calls a social death was also the reduction of a person to pure labor power, to a capacity to work and nothing else, an animate tool, as Aristotle put it. Second, as the architects of this change doubled down on this claim, since that is what trolls do, providing a list of individuals who gained "valuable job skills" during their "unpaid internship" on a plantation, they provided a list of mostly false claims, listing individuals who were never enslaved, or, in the case of Booker T. Washington, learned literacy and other skills after their emancipation. This "feel good" story about slavery is, like so many feel good stories about history, just not true. Of course there might be a case, or even a few, of people who learned a valuable skill during slavery--it could have happened. That does not defend the claim, or, more importantly does not defend its inclusion in a curriculum. It is, I would argue, an example of exception trolling, in which an isolated case or incident is used to obscure or confuse a general or structural tendency. Focusing on these isolated or unique cases, which often appeal to an anecdotal way of thinking that is predominant in our culture, is used to obscure what is generally the case. I would argue that part of gaining knowledge, part of thinking, is understanding the difference between an exception and a rule. Once, when I was in sixth grade, I think, I had the job of feeding the school's snake, a python or boa constrictor. I dropped the live rat in the tank with the snake, watched the snake coil and strike, and saw the rat bite the snake in the eye, blood spurting everywhere, eventually killing it. (This is probably why feeding live animals to snakes is no longer recommended. Not only is it cruel; It is also potential risky). This happened, I saw it with my own eyes, but I would still say that snakes kill and eat rats, and not the other way around. Exceptions exist as do rules, and the former does not negate the latter. Exception trolling is a persistent strategy of trolling, in which exceptions are made to obscure or conceal rules.I should say, as something of an aside, that this exception trolling has one of its conditions the transformation of all knowledge into discrete bits of information, facts, that can be found, cited and circulated independent of context, conditions, and larger implications. Joseph Vogl's book Capitalism and Ressentiment does an interesting job of charting the history of the current regime of contextless and thoughtless information, but that is for another time. (I just finished a review of that book.) In this reduction of all knowledge to isolated facts and bits of information any discussion of meaning or significance of this or that fact, its place within history or a system of values is impossible. As the clip below makes clear, anyone arguing against the claim that slaves learned skills is either an idiot or lying. Meaning, significance, and importance disappear in the absolute binary of facts. One exception is all that it takes to disprove any claim about systemic discrimination, exploitation, or marginalization. This is why the exception troll has a well stocked set of links and tabs of these exceptions, "reverse racism," false claims of sexual harassment,  happy slaves, etc., It is not facts and logic, as is often claimed, but the logic of the (singular and isolated) fact. This raises the question, what goal does this trolling serve? I think that trolling has to be understood as not just a failure to think, to distinguish exceptions from rules, but as itself the articulation of its own logic. In other words, trolling must be read symptomatically. It is necessary to see what is being said in what is not being said, or what is not being said by being said. In some sense these remarks about the virtues of slavery, and, if you watch the clip above, the holocaust could be understood as the culmination of "negative solidarity." Even the slave, the denizen of the concentration camp, cannot complain, they are gaining valuable job training, they just have to make themselves useful and everything will turn out fine. There is nothing to criticize, nothing to complain about. (I see culmination because I cannot imagine something worse than someone saying "slavery was not that bad, they were gaining job skills," but what I can imagine and what monstrosities history can produce are two different things). As such it also can be considered the culmination of "right workerism." Work is the ultimate meaning and justification of existence, those who do not work not only do not eat, but do not have a right to exist. The arguments about slavery and the holocaust are not just horrible distortions of a horrible past, they are alibis for a darker future. One in which the worst possible jobs, or unpaid internships, are seen as building valuable skills, or, if there are no skills involved, developing a solid work ethic. Anyone who praises slavery is preparing for you to become a slave. 

Il paesaggio forestale è al centro delle politiche europee di salvaguardia dell'ambiente e della biodiversità, in quanto contribuisce allo sviluppo sostenibile e al contrasto dei cambiamenti climatici. Ciò è riconducibile ai servizi ecosistemici che il suo capitale naturale fornisce alla società. La ricerca si dedica perciò all'individuazione dei principali fattori di rischio per la conservazione di questi ambienti sia a scala globale, ma anche soprattutto a scala locale dove si può constatare come specifici ecosistemi siano legati a forme storiche di paesaggio. Molti ambienti forestali del vecchio continente, infatti, si sono coevoluti con l'uomo, rispondendo a innumerevoli funzioni, ma tramandando, grazie alla loro resilienza paesaggistica, peculiari connotati identitari dei luoghi. Un caso emblematico di tutto ciò è lo storico paesaggio laurentino dell'Ager Laurens, tra Roma e il mare, conservatosi all'interno della Tenuta presidenziale di Castelporziano e assediato dalla città che vi si è sviluppata intorno. Studiare la storia e l'evoluzione paesaggistica dell'area, consentendo di attestare la resilienza di queste foreste negli ultimi tremila anni, grazie a fonti storiche e cartografiche che affondano le proprie radici nella mitologia classica, è stato il presupposto per affermare la necessità di interventi volti alla sua conservazione, in linea con gli obiettivi sanciti dai Presidenti della Repubblica nel 1999 e rinnovati nel 2020. A tal fine è stato condotto, per due anni e in una rete permanente, il monitoraggio dei fenomeni di rinnovazione naturale del querceto planiziale di caducifoglie, una delle componenti naturalistiche di maggior pregio e allo stesso tempo più minacciata nell'ambito costiero mediterraneo, ancor più se periurbano. Strumento fondamentale di approfondimento è stata inoltre la raccolta e l'analisi di dati storici presenti e quelli delle serie storiche meteo-climatiche. Dalle analisi dei dati è emerso uno stato di conservazione critico per il querceto, sia nella senescenza degli individui adulti che nella quasi assenza di rinnovazione naturale che sopravvive al secondo-terzo anno. Ciò è correlato in primo luogo alla numerosità della fauna selvatica, seguita dall'elevata densità della copertura arborea e infine al maggiore stress idrico e richiede interventi di gestione sostenibile integrata più incisivi e costanti nel tempo. ; The forest landscape is at the centre of European policies related to the protection of the environment and biodiversity, as it contributes to sustainable development and the fight against climate change. This is due to the ecosystem services that its natural capital provides to society. The aim of the research is to identify the main risk factors for the protection of the natural environments on a global scale and, above all, on a local scale where it can be seen how specific ecosystems are linked to historical landscape. Many forest environments of the old continent have undoubtedly co-evolved with man, responding to countless functions but simultaneously, thanks to their landscape resilience, handing down peculiar identity-related connotations of the places. A case in point is that of the historic Laurentian landscape of Ager Laurens, between Rome and the sea, preserved within the presidential estate of Castelporziano and under threat by the city that has developed around it. Studying the history and landscape evolution of the area, that has made it possible to attest the resilience of these forests over the last three thousand years, and thanks to historical and cartographic sources, which have their roots in classical mythology, was the prerequisite for affirming the need for interventions aimed at its conservation, in line with the objectives established by the Presidents of the Republic in 1999 and renewed in 2020. For that purpose, during two years and in a permanent network, was conducted the monitoring of the phenomena of natural renewal of the planitial deciduous oak forest, one of the most valuable naturalistic components and at the same time most threatened in the Mediterranean coastal area, even more if peri-urban. Furthermore, essential analyzing and study tools was the collection and analysis of historical data and climatic series. The analysis shows that the oak forest face a critical conservation status, both on the senescence of adult individuals and the almost total absence of natural renewal that survives the second-third year. This is attributable firstly to the abundance of wildlife, followed by the high density of the tree cover and finally to the greater water stress and requires more incisive and constant integrated sustainable management interventions over time. ; El paisaje forestal está en el centro de las políticas europeas de protección del medio ambiente y la biodiversidad, ya que contribuye al desarrollo sostenible y a la lucha contra el cambio climático. Esto se debe a los servicios ecosistémicos que su capital natural ofrece a la sociedad. La investigación, por tanto, se dedica a identificar los principales factores de riesgo para la conservación de estos entornos tanto a escala global, como a escala local, donde se puede ver cómo los ecosistemas específicos están vinculados a formas históricas de paisaje. De hecho, muchos ambientes forestales del viejo continente han co-evolucionado con los seres humanos, respondiendo a innumerables funciones y transmitiendo, gracias a su resiliencia paisajística, características peculiares identificativas de los lugares. Un caso emblemático es el histórico paisaje laurentino de los ager laurens, entre Roma y el mar, conservado dentro de la finca presidencial de Castelporziano y asediado por la ciudad que se ha desarrollado a su alrededor. Estudiar la historia y la evolución paisajística de la zona, que permita atestiguar la resiliencia de estos bosques durante los últimos tres mil años, gracias a fuentes históricas y cartográficas que tienen sus raíces en la mitología clásica, fue el requisito previo para afirmar la necesidad de intervenciones destinadas a su conservación, en línea con los objetivos establecidos por los Presidentes de la República en 1999 y renovados en 2020. Para ello, durante dos años y en una red permanente, se llevó a cabo el seguimiento de los fenómenos de renovación natural del robledal caducifolio llano, uno de los componentes naturalistas más valiosos y a la vez más amenazado del litoral mediterráneo, aún más si es periurbano. Una herramienta fundamental para el análisis fue la recopilación y análisis de los datos históricos y meteorológicos. Del análisis de los datos surgió un estado de conservación crítico para el robledal, tanto en la senescencia de los individuos adultos como en la casi ausencia de renovación natural que sobrevive al segundo-tercer año. Esto es atribuible en primer lugar a la abundancia de vida silvestre, seguida de la alta densidad de la cobertura arbórea y finalmente al mayor estrés hídrico que requiere intervenciones de manejo sustentable integrado más incisivas y constantes en el tiempo.

In this presentation, I will address the possibility of an imminent mass extinction of all living beings from planet Earth, and the implications of such a catastrophic event for games studies. The Anthropocene, a term popularized by the end of the 20th century to refer to the geological impact of human beings on planet Earth, assumes a temporal development, a 'before' and 'after' the appearance of humankind. The 'after' period, known as the Post-Anthropocene, is repeatedly claimed by scientists to be approaching within the next few decades, as over-consumption is destroying vital resources of the planet. Allegedly, the sixth mass extinction in the history of our planet is already unfolding, and might determine the disappearance of life from Earth and, as far as we know, from the Universe and beyond (Zylinska 2014; Wark 2015; Haraway 2016; Thacker 2010). Video games have been responding to the arrival of the Post-Anthropocene. In recent years, an increasing number of games appear to capture the fascination and creepiness of a world with no humans. This impending future is not just imagined in fictional settings (e.g. The Legenda of Zelda: Majora's Mask, Nintendo, 2000; Horizon: Zero Dawn, Guerrilla Games, 2017), but within game design. In the last decade an increasing number of video games requiring limited human intervention has been released. Idle games such as Cookie Clicker (Julien Thiennot, 2013) and AdVenture Capitalist (Hyper Hippo Productions, 2014) require an initial input from the player to start, and then keep playing themselves in the background operations of a laptop or smartphone. Virtual environments can be entirely designed by algorithms, as experimented by Hello Games for No Man's Sky (2016). Artificial Intelligence is also used to play games. Screeps, a massive-multiplayer online game, requires players to program an AI that will play the game in their place, and which will 'live within the game even while you are offline' (Screeps Team, 2014). Ghost cars in racing games replace the human actor with a representation of their performance. The same concept is further explored by the Drivatar of the Forza Motorsport series (Microsoft Studios, 2005-2017), which simulates the driving style of the player and competes online against other AI-controlled cars (Bittanti 2015). These are only some of the example that suggest that human beings are becoming peripheral in the act of playing games. The video installation Emissaries, at MoMA PS1, by Ian Cheng (2017), and Twitch streaming of computer-controlled avatars in Grand Theft Auto by Ben Watanabe (San Andreas Deer Cam, 2016; San Andreas Community Cam, 2017) are further investigations in how games could play themselves even after the disappearance of human beings. Drawing on Sonia Fizek's analysis of the concept of interpassivity in digital games (via the work of Robert Pfaller and Slavoj Zizek), and on studies on gamification and self-tracking, I argue that Non-Human Gaming is not necessarily an exception to oppose to 'standard' video games, or a (con)temporary trend (Fizek 2018; Ruffino 2016). The non-human has always been haunting the medium, and studies on interactivity, agency, and player's skills and competences have been providing, so far, a comforting perspective that places the human at the center, or at an equal hierarchical importance than the machine (Giddings 2005; Björk and Juul 2012). Alexander Galloway imagined how machines could take the lead in the process of enacting a video game, creating 'ambience acts' where the game plays itself with no need for the human being to be present (Galloway 2006). Galloway was concerned with the allegories that computer games provide, and the ways in which games mimic the social reality in which we live in. Since 2006, fears of economic, political, social, and geological crises at global level have been prominent. Non-Human gaming can be interpreted as a response to those fears, and put in relation to the rise of self-driving cars, algorithmic trade exchange, and remote warfare, which similarly operate by replacing human beings. In fact, Non-Human Gaming is an adequate response to the disappearance of life from Earth – as it has been imagined, feared, and prophesized by scientists in recent years, and even more insistently since the time of Galloway's contribution. In this talk I will attempt to map the broad category of Non-Human gaming. Roger Caillois, in his early work on mimicry and mythology, was already describing how living beings develop forms of dispersal and waste of energy that cannot be explained through a rationalistic view on evolution and preservation, and which bring the organism closer to its own disappearance and assimilation in the surrounding environment, but are nonetheless defining characteristics of life (Caillois 1934; 1935). My concern is to highlight the weirdness and creepiness, the irony and spoofs, the paradoxes and contradictions of video games made by no one and/or for no one. As Haraway's vision of the cyborg did with cybernetics, Non-Human gaming confuses and complicates the ontologies of digital texts, and could be used to shed light on the situatedness, temporality, and partiality of our knowledge, of both humans and games (Haraway 1991; Kember 2018). Life might be disappearing from Earth at some point, but we are not there yet. We are in-between birth and death, the beginning and the end, and we have always been. Non-Human gaming helps us articulating this space and time in-between, and has the potential to re-route gaming (and game studies) from false myths of agency, interactivity, and instrumentalism (the 'games for' health, education, self-improvement, and so on). Non-human games are companions for earthly survival. BIBLIOGRAPHY Bittanti, M. (2015) Orizzonti di Forza: Fenomenologia della Guida Videoludica, Edizioni Unicopli Björk, S. and Juul, J. (2012) 'Zero-Player Games, or: What We Talk About When We Talk About Players', presented at the Philosophy of Computer Games Conference, Madrid 2012 Caillois, R. (1934) [2014] 'The Praying Mantis: from Biology to Psychoanalysis', in The Edge of Surrealism: A Roger Caillois Reader, Durkham: Duke University Press Caillois, R. (1935) [1984] 'Mimicry and Legendary Psychastenia', in October (31), Cambridge (MA): The MIT Press Fizek, S. (2018) 'Interpassivity and the Joy of Delegated Play'. ToDiGRA Journal (to be published). Galloway, A. (2006) Gaming: Essays on Algorithmic Culture. Minneapolis (MN): University of Minnesota Press. Giddings, S. (2005) Playing with non-humans: digital games as technocultural form. In: Proceedings of DiGRA 2005 Conference: Changing Views - Worlds in Play, Vancouver, British Columbia, Canada, 16-20 June 2005. Haraway, D. J. (1991) Simians, Cyborgs and Women. The Reinvention of Nature. London: Free Association Books. Haraway, D. J. (2016) Staying with the Trouble: Making Kin in the Chthulucene, Duke University Press Kember, S. (2017) 'After the Anthropocene: the photographic for earthly survival?' in Digital Creativity, vol. 28, no. 4, pp. 348-353 Ruffino, P. (2016) 'Games to Live With: Speculations Regarding NikeFuel' in Digital Culture and Society, vol. 2, no. 1, pp. 153-`159 Thacker, E. (2010) After Life, London and Chicago: Chicago University Press Wark, M. (2015) Molecular Red. Theory for the Anthropocence. London: Verso. Zylinska, J. (2014) Minimal Ethics for the Anthropocene. Michigan (MA): Open Humanities Press

The article is devoted to the analysis of media influence on social mass consciousness. Based on foreign and national scientific heritage author describes three fundamental degrees of media impact, that provide quenching the desires of members of the mass society. Research aims to show that distortion of reality in the minds of masses through the media is the consequence human choice. Density and continuity of modern communications is quite clearly shows us the trend of rapid increase in the value of timely information received. Within these realities, the communicative impact of the media is the qualitatively new phenomenon that needs proper scientific analysis and deeper understanding. As a result, quite topical scientific analysis of media influence on awareness of the average Ukrainian social reality in which it exists. The working hypothesis of our study is the assumption on which the perception of reality thoughts final recipient of the outlets are dictated operated based media owners, but is a response to the unconscious desire of recipients to participate in events without the active participation in it. Thinking the reality of the stories, articles and news, there is one member communication without the need to enter into its essence and without active intervention in the collective understanding of the events. Yet today it is a necessity without which it is difficult to imagine everyday life of the consumer media. Therefore, it is important to realize that the media can not cover completely unbiased information to us, and thus they give knowledge about reality can not be absolute. Curiosity as a way to "review" of interest ignores the essence of things guided only displays events that cause the desired emotional response. It is this aspect and leads the way coverage in the media: attempts as closely as possible to satisfy the curiosity of the recipient. When you enable the TV to see the political talk show on Sunday evening the consumer sees before him all the same recurring conflict equivalent of politicians who end the sense of completely changing her political beliefs. At the moment of contemplation verbal confrontation passive viewer becomes a participant interviews ranked one of the parties sometimes even voicing their experiences to the TV. Enabling people to experience the events happening on screen and the main recipe for success rating talk shows. However, entry into the essence of the political position of the ruling or opposition is under a merely secondary. Banner communication in this case is, first and foremost, as an emotional communication. The crowd faced in everyday life as a way of condemning the objectification of the Other, apply judgment in relation to what he saw without a specific cognitive goal. Censuring politicians on TV convince man himself that he can not be deceived, because the deception was exposed it is implicit in the state. Therefore condemnation audience is the main emotional to political talk shows. Impact of media on the minds of the recipients is a certain structure, which can be roughly divided into three levels: sequence information, symbolic, symbolic and emotional pathos. Thus, in the small study we have demonstrated the great importance of understanding the influence of media on everyday human reality in which it exists. Based on the works of Bourdieu, Bryant, Thompson, Baudrillard, Dobrosklonskа, Kozlov proved a key role in reforming the media all the cultural activities of mankind. Intervention Journalism in the public interest priority schedule based on elevated heteronym of individual spiritual sphere of society that enjoys the actual popularity and commercial demand. It was pointed out that the dependence of the individual on the media as a source of news and information continually increases and becomes the climax in times of general crisis and instability. Painting the world in the mind of modern man is almost entirely formed of the media, and thus responsible for the products of mass culture is largely lies on journalism. We have identified three major structural levels of media influence on public consciousness recipients: sequence information, semantic- and symbolic-emotional pathos. Consistently, the level of information associated with selective temporal resolution media to enter the sequence coverage, which creates a special pre-and post- attitude to just heard. In addition, the result of alternating blocks of information are unconscious construction of various events and information to uniqueness. On the other hand semantic-symbolic level is characterized with the leading media in shaping the mythology of mass society. However, due to the selection of the structure of media messages key equivalent character in the subconscious recipient is time dissonance between the real thing and what is happening on the screen. As a result, personal experience of the events at the time of watching the news, that sense of witness without active contemplation. Pathetic emotional level of exposure associated with the inclusion of external events in personal moral values and experiences of the viewer. Transfer its interest to a higher level of passion – feelings and emotions, including fear, mercy, compassion, anger and others. We analyzed the communicative content of online media, demonstrating the need for a reliable means of verification of electronic network material. In the course of our work confirmed the working hypothesis of the study: to provide the means of mass media information about reality based on immediate needs and desires of the mass subconscious mind, which consumes those foods culture. ; Статья посвящена научному анализу влияния СМИ на массовое общественное сознание. Основываясь на иностранном и отечественном наследии, автор описывает три фундаментальных уровня медийного воздействия, обеспечивающих утоление желаний членов массового общества. Исследование призвано показать, что ис- кажение реальности в сознании масс есть следствие выбора человека. Структурно выделено три основных уровня влияния СМИ на массовое сознание реципиентов: последовательно-информационный, знаково-символический и пафосно-эмоциональный. Проанализировано коммуникативное наполнение интернет-медиа и продемонстрированы необходимость создания надежного средства верификации электронно-сетевого материала. Подтверждена рабочая гипотеза исследования: предоставление средствами СМИ информации о реальности осуществляется на основе непосредственных потребностей и подсознательных желаний самого массового сознания, которое потребляет соответствующие продукты культуры. ; Стаття присвячена науковому аналізу впливу мас-медіа на масову суспільну свідомість. Ба- зуючись на іноземній та вітчизняній спадщині, автор описує три фундаментальних рівні медійного впливу, які забезпечують втамування бажань членів масового суспільства. Дослідження покликано показати, що спотворення реальності в свідомості мас є наслідком людського вибору. Структурно виділено три основних рівні впливу мас-медіа на масову свідомість реципієнтів: послідовно-інформаційний, знаково-символічний та пафосно-емоційний. Проаналізовано комунікативне наповнення інтернет-медіа та продемонстровано необхідність створення надійного засобу верифікації електронно-мережевого матеріалу. Підтверджено робоча гіпотеза дослідження: надан- ня засобами мас-медіа інформації про реальність здійснюється на основі безпосередніх потреб та підсвідомих бажань самої масової свідомості, що споживає відповідні продукти культури

The article is devoted to a comprehensive analysis of the main sources, works that developed and supplemented the main elements of Confucian doctrine that appeared during the lifetime of Confucius. The main data on the life and work of thinkers who developed and supplemented the teachings of the Great Teacher of antiquity, the main options for translating and interpreting the names of treatises and basic terminology are outlined. It outlines the main provisions and ideas of the treatise "Zhong Yun" written by Confucius 'direct students, which is of fundamental importance for the process of historical evolution of Confucian doctrine, and clarifies, details and deepens the theses of Confucius' main book "Lun Yu". Against the background of the basic traditional Chinese picture, one of the key principles of Confucianism is pointed out – the principle of the "golden mean", the critical importance of personal virtue of rulers, and the main approaches to determining the formula of human nature. It is determined that the subject of interest "Zhong Yun", broader than the basic treatise "Lun Yu" and denotes cosmogonic and moral properties of the spirit, more richly interprets the inner content of the fundamental category of humanity ("Ren") constructs an integral system of categories, the sources of which are in the depths of ancient Chinese mythology. The main concepts and meanings of the work "Da Xue" ("great teaching") are established, one of the most fundamental traditional categories of which is the concept of "where" – personal "grace", "achievement, acquisition", and the uniqueness and special place of a person in the universe is the ability to follow "due justice". The quintessence of the DA Xue worldview system is the presumption of immanent virtue of human nature, which should radiate from those in power in the form of "humanity"; the basic thesis of the treatise is the attitude according to which the ruler who "does not show" virtue is deprived of his right to rule. It is stated that the work named after the outstanding thinker of traditional China, Meng Tzu, was of fundamental importance for the long evolution of Confucianism. (Meng Ke), who not only expanded the leading principles of Confucius, but also improved the teachings of the great teacher by actualizing and considering new issues. This approach transformed the teachings of Kun Tzu into a harmonious construction of judgments, which later turned into the official government ideology and worldview system of the Great Chinese society, which has existed for thousands of years. It is to Meng Tzu that the orientation to consider human nature moral goes back, one of his most original ideas is the concept of the heart-mind, which is provided on the one hand by an innate, intuitive ability, moral instinct, and on the other by benevolence. On the contrary, the approaches of another thinker, Sun Tzu, were completely antagonistic to Meng Tzu's ideas and proved the conclusion that human nature is evil. Sun Tzu's concept is located exactly on the border between Confucianism and legalism, but the Thinker (unlike the legists) believed that it was not punishments and rewards that should curb the evil nature of a person, but moral improvement and high literature, that is, culture. Sun Tzu was the first in Confucianism and proved the concept of an enlightened monarchy based on the principle of both traditional morality and the authority and power of the law. Against the background of the study of significant monographic literature, conclusions are drawn about the almost instantaneous beginning of the complex deepening, improvement and development of teaching, already by the first students of Confucius. Confucianism was formed as a method of interpreting the ancient Chinese system of symbols and concepts, categories laid down in mythological form in an active, active spirit. The development of Confucian doctrine was due to the incorporation of elements of other teachings. Confucianism essentially developed through finding common ground with other Chinese doctrines. The key idea that emerged in the development of Confucianism is the statement that everything in a person, including his inner world, is just a reflection of the natural world, and the restoration of perfect social institutions will not mechanically restore perfect order in the Middle Kingdom. The core of the DA Xue ideological system is the assumption of the inner virtue (de) of human nature, which must be shown by those in power. In the course of its long evolution, Confucian traditional thought put certain fundamental problems and categories on the agenda much earlier than European thinkers did, of course, at the ancient, traditional level synchronous with that distant century ; Статья посвящена комплексному анализу основных источников и трактатов, которые развивали и дополняли основные элементы конфуцианской доктрины, появившиеся при жизни Конфуция. Очерчивается основные данные о жизни и творчестве мыслителей, которые развивали и дополняли учение Великого учителя древности, главные варианты перевода и интерпретации названий трактатов и основной терминологии. Очерчивается основные положения, идеи написанного непосредственными учениками Конфуция трактата «Чжун юн», который имеет фундаментальное значение для процесса исторической эволюции конфуцианской доктрины, и уточняет, детализирует и углубляет тезисы главной книги Конфуция «Лунь юя». На фоне базовой традиционной китайской картины мира, указывается на один из ключевых принципов конфуцианства – принцип «золотой середины», на критическую важность персональной добродетели правителей, на основные подходы к определению формулы человеческой природы. На фоне исследования значительной монографической литературы сделаны выводы о моментальном начале сложного процесса углубления, совершенствования и развития учения, уже первыми учениками Конфуция. Конфуцианство сложилось как метод интерпретации древнекитайской системы символов и понятий, категорий заложенных в мифологической форме в активном, деятельном духе. Развитие конфуцианской доктрины происходило за счет инкорпорации элементов других учений. Конфуцианство по сути развивалось через нахождение общих точек с другими китайскими доктринами. Ключевой идеей, которая появилась в процессе развития конфуцианства выступает утверждение, что все в человеке, в том числе ее внутренний мир, есть всего лишь отражение мира природы, а восстановление совершенных социальных институтов механически не восстановит идеальный порядок в Поднебесной. В процессе своей длительной эволюции традиционная конфуцианская мысль гораздо раньше поставила на повестку дня отдельные фундаментальные проблемы и категории, чем это сделали европейские мыслители, конечно на древнем, традиционном синхронном уровне тем далеким векам ; Стаття присвячена комплексному аналізу основних джерел, творів, що розвивали і доповнювали основні елементи конфуціанської доктрини, що з'явилися за життя Конфуція. Окреслюється основні дані щодо життя і творчості мислителів, які розвивали і доповнювали вчення Великого учителя древності, головні варіанти перекладу та інтерпретації назв трактатів і основної термінології. Окреслюється основні положення, ідеї написаного безпосередніми учнями Конфуція трактату «Чжун юн», що має фундаментальне значення для процесу історичної еволюції конфуціанської доктрини, та уточнює, деталізує і поглиблює тези головної книги Конфуція «Лунь юя». Та тлі базової традиційної китайської картини, вказується на один з ключових принципів конфуціанства – принцип «золотої середини», на критичну важливість персональної доброчесності правителів, на основні підходи до визначення формули людської природи. На тлі дослідження значної монографічної літератури зроблено висновки про майже моментальний початок складного поглиблення, вдосконалення і розвитку учення, вже першими учнями Конфуція. Конфуціанство склалося як метод інтерпретації давньокитайської системи символів і понять, категорій закладених в міфологічній формі у активному, діяльному дусі. Розвиток конфуціанської доктрини відбувався за рахунок інкорпорації елементів інших вчень. Конфуціанство по суті розвивалось через знаходження спільних точок з іншими китайськими доктринами. Ключовою ідеєю, що з'явилась в процесі розвитку конфуціанства виступає твердження, що все в людині, в тому числі її внутрішній світ, є всього лише віддзеркалення світу природи, а відбудова досконалих соціальних інститутів механічно не відновить ідеальний порядок у Піднебесній. У процесі своєї тривалої еволюції конфуціанська традиційна думка набагато раніше поставила на порядок денний окремі фундаментальні проблеми і категорії, аніж це зробили європейські мислителі, звісно на давньому, традиційному рівні синхронному тим далеким століттям

The article contains information about historical memory like an element and at the same time a factor in theformation of national identity based common values, norms, beliefs, behavior models, stereotypes and ideas aboutthe historical past. Firstly, we defined the properties of historical memory as a social-cultural phenomenon andits features in modern Ukrainian society. Also, we emphasized the importance of the social context and nationalidentity in the process of the formation of historical memory. For example, social environment influences onthe formation and change of memory of certain historical events and their consequences in the minds of citizen.Secondly, we investigated that the similar perceptions, appraisals and attitudes to the historical process contributethe consolidation of society and facilitate its integration around common identities. In contrast, different andeven opposite interpretations of the historical past constructed in the minds of citizens of different regions ofour country depending on socio-cultured, historical and political background can influence the peculiaritiesof the formation of new identities, as well as they determine vectors of both potential and actual conflicts.Nevertheless, differences in interpretations of history and dominant identity types among residents of differentregions of Ukraine do not make a threat to national integrity, but they can be the basis for ideological and politicalmanipulation from internal and external factors connected with destruction of Ukrainian statehood foundations.Using a secondary analysis of the results of empirical research conducted by leading sociological agencies weinvestigated that fragmentation and multiplicity are the peculiarities of Ukrainian historical memory. Thesepeculiarities are the results of domination of regional identity types in the minds of people. In fact, local featuresof historical memory are related to the history of the region and its socio-cultural characteristics. Also we foundout about the existence of certain differences and contradictions in interpretations of the historical past of Easternand Western residents. Under such circumstances, the historical memory becomes a disintegrating factor and asource of strife because it produces opposited and often incompatible views on the perspectives of the state and thenation. On the one hand, historical memory can enhance the role of national identity in the integration of a nationbased on common interpretation of history. On the other hand, historical memory can contribute the formationmostly of contradictory identity types and increase tendencies towards antagonism updating conflicts betweenmodels / options of historical memory of representatives in different regions of Ukraine. Actually, politicalagents (both domestic and foreign) can make «desirable» representations, evaluations, and interpretations ofhistorical events by means of propaganda, provoking disintegration and destabilization in the country, using thedifference between the models / options of historical memory of the inhabitants in different parts of the country,as well as the essential properties of historical memory (symbolism, irrationality, mythology, etc.). To sum up,there is an essential need in Ukraine for the implementation of a prudent memory policy in order to form anationwide model of historical memory that would be able to contribute the unification of citizens into a singlepolitical nation based on common identities regardless of resident region. ; В статье идет речь о феномене исторической памяти как элементе и одновременно факторе формиро-вания национальной идентичности на основе общих ценностей, норм, убеждений, образцов поведения,стереотипов и представлений о собственной истории. Определены свойства исторической памяти каксоциокультурного явления в целом и ее особенности в современном украинском обществе в частности.Отмечено значение социального контекста формирования исторической памяти как поля конструирова-ния ценностного наполнения определенных исторических событий и их последствий в сознании граж-дан, а также представлений о себе как национальной общности. Обосновано мнение о том, что похожиепредставления, оценки и отношения к историческому процессу способствуют консолидации общества иединению вокруг общих идентитетов, в тоже время как разные, даже противоположные интерпретацииисторического прошлого, сконструированные в сознании граждан различных регионов нашей страны взависимости от социокультурных, исторических и политических обстоятельств, могут стать факторами,которые влияют на особенности формирования новых идентичностей, а также во многом определяютвекторы как потенциальных, так и актуальных конфликтов. Отмечено, что сами по себе различия в ин-терпретациях истории и доминирующих типах идентичности среди жителей разных регионов не несутугрозы национальной целостности, однако могут стать почвой для идеологических и политических ма-нипуляций со стороны внутренних и внешних агентов влияния, заинтересованных в разрушении осно-ваний украинской государственности. На основе вторичного анализа результатов эмпирических иссле-дований ведущих социологических агентств определено, что характерной особенностью историческойпамяти украинцев является ее фрагментарность и множественность, что связано с доминированием всознании людей региональных типов идентичности. Речь идет о локальных особенностях историческойпамяти, связанных с историей региона и его социокультурными особенностями. Определенные различияв интерпретациях исторического прошлого жителями Востока и Запада страны отражаются в формиро-вании разных, даже противоречивых типах идентичности. Отмечено, что в таких условиях историческаяпамять становится дезинтегрирующим фактором, источником противостояний, противоположных, частонесовместимых, взглядов на перспективы государства и нации. Обосновано мнение о том, что, опираясьна такие свойства исторической памяти, как иррациональность, мифологичность и т.д., различные по-литические агенты могут использовать ее как средство манипуляции в сфере политики и идеологии, на-меренно конструируя в сознании народа «желаемые» для себя оценки и представления об определенныхисторических событиях, фактах, деятелях и т. п. В указанном контексте делаются выводы о необходимо-сти реализации государством взвешенной политики памяти с целью формирования общенациональноймодели исторической памяти, способной содействовать объединению граждан страны независимо отрегиона проживания в единую политическую нацию на основе общих идентитетов. ; У статті йдеться про феномен історичної пам'яті як елемент та водночас чинник формування націо-нальної ідентичності на базі спільних цінностей, норм, переконань, зразків поведінки, стереотипів та уяв-лень про власну історію. Визначено властивості історичної пам'яті як соціокультурного явища загаломта її особливості в сучасному українському суспільстві зокрема. Наголошено на вагомості соціальногоконтексту формування історичної пам'яті як поля конструювання ціннісного наповнення певних істо-ричних подій та їх наслідків у свідомості громадян, а також уявлень про себе як національну спільність.Обґрунтовано думку про те, що схожі уявлення, оцінки і ставлення до історичного процесу сприяютьконсолідації суспільства та гуртуванню довкола спільних ідентитетів, натомість відмінні, навіть проти-лежні інтерпретації історичного минулого, сконструйовані в свідомості громадян різних регіонів нашоїкраїни залежно від соціокультурних, історичних та політичних обставин, можуть стати факторами, яківпливають на особливості формування нових ідентичностей, а також багато в чому визначають векторияк потенційних, так і актуальних конфліктів. Зазначено, що самі по собі відмінності в інтерпретаціяхісторії та домінантних типах ідентичності серед жителів різних регіонів не несуть загрози національнійцілісності, однак можуть стати ґрунтом для ідеологічних та політичних маніпуляцій з боку внутрішніхта зовнішніх агентів впливу, зацікавлених у руйнуванні підстав української державності. На основі вто-ринного аналізу результатів емпіричних досліджень провідних соціологічних агенцій визначено, що ха-рактерною особливістю історичної пам'яті українців є її фрагментарність та множинність, що пов'язаноз домінуванням у свідомості людей регіональних типів ідентичності. Йдеться про локальні особливостіісторичної пам'яті, пов'язані з історією регіону та його соціокультурними особливостями; певні відмін-ності в інтерпретаціях історичного минулого жителями Сходу та Заходу країни, що відображається увідмінних, навіть суперечливих типах ідентичностей. За таких умов історична пам'ять стає дезінтегру-ючим чинником, джерелом протистоянь, продукує у громадян протилежні, часто несумісні, погляди наперспективи держави й нації. Зазначено, що історична пам'ять як чинник формування національної іден-тичності може підсилювати роль останньої в інтеграції нації на ґрунті спільної інтерпретації історії, або,за умови актуалізації суперечностей між моделями/опціями історичної пам'яті представників різних ре-гіонів України, сприяти формуванню відверто суперечливих типів ідентичності, підсилюючи тенденціїдо антагонізму. Обґрунтовано думку про те, політичні агенти (як вітчизняні, так і закордонні), використо-вуючи різницю між моделями/опціями історичної пам'яті жителів різних частин країни, а також сутніснівластивості історичної пам'яті (символічність, ірраціональність, міфологічність тощо), можуть констру-ювати «бажані» уявлення, оцінки та інтерпретації історичних подій засобами пропаганди, провокуючидезінтеграцію та дестабілізацію в країні. У зазначеному контексті робляться висновки про необхідністьреалізації державою виваженої політики пам'яті з метою формування загальнонаціональної моделі істо-ричної пам'яті, здатної сприяти об'єднанню громадян країни незалежно від регіону проживання в єдинуполітичну націю на основі спільних ідентитетів.

Licevoj letopisny'j svod of Ivan the Terrible is a major monument of the Old Russian written tradition of the 16th century which completed a centuries-long history of Old Russian chronicling. Stories on miracle-working icons in its multileveled system were included into a vast historical context and acquired a new publishing tone. The author aims to determine the role of icons of the Virgin Mary in Old Russia in Licevoj letopisny'j svod and how episodic and semantic memory about them is preserved.The arrival of a large number of transferred and displayed icons as well as the ones painted by hermits in Russia was a characteristic feature of the late 14th – early 15th centuries. Stories of icons developed into an established narrative form in the print culture of the 16th century and chronicling played significant role in the literary process of the epoch. This fact can be explained by the establishment of the ideology of autocracy, which was based (among other things) on the phenomenon of miracle-working icons.In the structure of Licevoj letopisny'j svod, there are stories that stand out among others, and they are those of three miracle-working icons, namely, the Theotokos of Tikhvin (1383), the Theotokos of Vladimir and the Theotokos of Kolocha (1413). It is noteworthy that these three legends found in Licevoj letopisny'j svod contain subjects connected with the names of Dmitry of the Don's three sons: Vasily, the Grand Prince of Moscow, Yuri of Zvenigorod and Andrei of Mozhaysk. This without a doubt granted them an official status in the historiographical narrative.What makes the legends in Licevoj letopisny'j svod stand out is the combination of two texts: verbal and visual. The illustrators of Licevoj letopisny'j svod added to the written text, not following it completely at times yet complying with the existing cultural tradition. The chronicle's interpretation of the stories was different for all of the abovementioned icons. The Story of the Meeting of the Theotokos of Vladimir was most likely written specially for Licevoj letopisny'j svod. One of the peculiarities of the text is its poly-figural architectonic which is congenial to the structure of Licevoj letopisny'j svod, demonstrating its connection with the history of Licevoj letopisny'j svod. It was only in the late 15th – early 16th century that the story of the miraculous manifestation of Theotokos of Tikhvin in Novgorod in 1393 appeared as an independent legend. In Licevoj letopisny'j svod it is represented as a short, chronicled account borrowed from Voskresenskaya letopis' and, according to a textological analysis, from Library Manuscript II. The brevity of the story of Theotokos of Tikhvin in the Licevoj letopisny'j svod is a characteristic feature of the monument, testifying to scant knowledge of the event during the entire 15th century. These circumstances make the rise of the importance of the icon even more meaningful. The analysis of the chronicle's history of Theotokos of Tikhvin demonstrates that its political cult grew in the 16th century, and Licevoj letopisny'j svod played a decisive role in the process. The plot describing the manifestation of the icon of Theotokos to a common villager on the Kolocha River around Mozhaysk is documented in a majority of Russian chronicles. The expansive chronicle history of Theotokos of Kolocha spreads over the period from the 15th to the 17th century. The form and content of chronicle articles on Theotokos of Kolocha are varied, which is conditioned by the aim and orientation (including both political and ideological ones) of various chronicles. According to textological analysis, Theotokos of Kolocha was transferred into Licevoj letopisny'j svod from Nikonovskaya letopis' retaining all the peculiarities of the chronicle. The role of Theotokos of Kolocha was considerably less pronounced in the political mythology of Ivan the Terrible's epoch, which is supposedly due to the fact that the text bore semantic memory of the struggle between minor appanage princes of Mozhaysk and the grand princes.Consequently, the three legends of miracle-working icons in Licevoj letopisny'j svod had different sources. The chronicle's writing in the second half of the 16th century was another stage in the history of the text's well-known subjects. The analysis of stories about icons enabled the author to reveal a number of features in the formation of Licevoj letopisny'j svod, to specify its connections with Voskresenskaya letopis' and Nikonovskaya letopis' and the chronicle of 1560 and to determine the role of the legendary "biographies" of icons in the structure of Licevoj letopisny'j svod. ; Лицевой летописный свод (ЛЛС) — монументальный памятник древнерусской книжности XVI в. — завершил многовековую историю древнерусского летописания. Сказания о чудотворных иконах в его многоуровневой системе повествований включались в широкий исторический контекст и обретали новые акценты публицистического звучания. Определить, каково положение в структуре ЛЛС сюжетов о явлении богородичных икон на Руси, каким образом сохраняется в них эпизодическая и семантическая память, — цель настоящей статьи.Приходом на Русь большого числа перенесенных, явленных и писанных пустынниками икон ознаменован период конца XIV — начала XV в. Повествования об иконах складывались в устойчивую содержательную форму в книжной культуре XVI в., и летописание в литературном процессе сыграло конструктивную роль. Этот факт объясняется формированием идеологии самодержавия, которая опиралась и на феномен чудотворного образа.В структуре ЛЛС выразительный повествовательный ряд представляют сюжеты о трех чудотворных иконах: Тихвинской (1383) (СТИ), Владимирской (1395) (СВИ) и Колочской (1413) (СКИ). Примечательно, что три сказания, представленные в ЛЛС развитыми сюжетами, связаны с именами трех сыновей Дмитрия Донского: Василия Московского, Юрия Звенигородского, Андрея Можайского, что, безусловно, обеспечивало им официальный статус в историографическом повествовании.Особенностью сказаний в ЛЛС является сочетание двух текстов: вербального и визуального. Миниатюристы ЛЛС «дописывали» словесный текст, иногда отступая от него и придерживаясь сложившейся культурной традиции. Летописные истории этих повествований сложились по-разному. «Повесть о сретении Владимирской иконы», вероятно, была специально написана для ЛЛС. Одна из особенностей текста СВИ заключена в его многофигурной архитектонике, которая конгениальна структуре ЛЛС, что лишний раз указывает на ее связи с историей происхождения свода. Рассказ о чудесном явлении в Новгородских пределах Тихвинской иконы в 1393 г. только в конце XV — начале XVI в. начал складываться в самостоятельное сказание. В ЛЛС оно представлено в виде небольшой летописной статьи, заимствованной из Воскресенской летописи, и, как показал текстологический анализ, по списку Библиотечный II. Краткость летописной истории СТИ — примечательная особенность памятника, свидетельствующая о малой известности самого события на протяжении всего XV в., и на таком фоне особенно выразительна картина возвышения Образа. Анализ летописной истории СТИ указывает на укрепление ее политического культа в XVI в., и роль ЛЛС в этом процессе стала решающей. Сюжет о явлении иконы Богородицы простому поселянину на р. Колоча в Можайских пределах зафиксирован практически всеми общерусскими летописными сводами. Богатая летописная история СКИ охватывает период с XV по XVII в. Форма и содержание летописных статей о Колочской иконе разнообразны, что обусловлено целью и направленностью, в том числе политической, идеологической, того или иного свода. Как показал текстологический анализ, СКИ перешло в ЛЛС из Никоновского свода, сохранив все особенности летописной редакции. Звучание СКИ в политическом мифе эпохи Ивана Грозного было заметно приглушено, видимо, из-за того, что текст запечатлел семантическую память о борьбе XV в. можайских удельных княжат с великокняжеским домом.Таким образом, три сказания о чудотворных иконах включены в ЛЛС из разнородных источников. Летописание второй половины XVI в. составило еще один этап в истории текста известных сюжетов. Анализ сказаний об иконах позволил выявить некоторые моменты в практике складывания ЛЛС, уточнить его отношения с Воскресенской и Никоновской летописями, сводом 1560 г., определить роль легендарных «биографий» икон в структуре ЛЛС.

This text has been prepared within the project Our Mythical Childhood. The Reception of Classical Antiquity in Children's and Young Adults' Culture in Response to Regional and Global Challenges, which has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 Research and Innovation Programme under grant agreement No 681202, ERC Consolidator Grant (2016-2021), led by Katarzyna Marciniak, Faculty of "Artes Liberales", the University of Warsaw. Medusa ist eine der bekanntesten Figuren der Mythologie, ein Monster par excellence. Die antike Literatur überliefert zwei Versionen ihrer Geschichte – ein Urzeitwesen aus vorolympischen Zeiten (Hesiod, Theogonie 270-285) und eine junge Frau, die in Athenes Tempel von Poseidon vergewaltigt und von der Göttin, die den Vorfall als unsagbares Sakrileg (miss)deutete, in ein schreckliches Ungeheuer verwandelt wurde (Ovid, Metamorphosen 4,753-803). Im Lauf der Jahrtausende klassischer Rezeption trat Medusa hauptsächlich als mörderisches Ungeheuer in Erscheinung, das ein Held auf seinem "Campbellischen" Weg zum Ruhm besiegen muss (Campbell 2004). Dann konzentrierte sich Hélène Cixous auf ihre Stimme als Opfer – mit einem speziellen Fokus auf ihrer Weiblichkeit – und machte Medusa zu einer Ikone für Generationen von Frauen, die unschuldig und aufgrund einer Reihe sozialer Faktoren Leid erfuhren (Cixous 1976).Greift ein ähnlicher Perspektivenwechsel auch in der kulturellen Aneignung für ein junges Publikum? Erscheint Medusa vor diesem kulturellen Hintergrund einfach als Ungeheuer oder doch eher als Opfer? Oder spielt sie sogar noch mehr Rollen? Wir unternehmen den Versuch, Antworten auf diese Fragen zu finden, indem wir die Analyse von Medusas Rezeption in zwei Filmen – Clash of the Titans im Original (1981) und seinem Remake (2010) – als Ausgangspunkt nehmen. Diese Analyse enthüllt charakteristische Züge eines Bildes, das in den 1980er-Jahren geschaffen wurde, einer für die Entwicklung der Populärkultur besonders wichtigen Epoche, und vergleicht und kontrastiert sie mit der Repräsentation, die die Realität des 21. Jh. transformiert hat. Die Untersuchung des Medusa-Charakters in den beiden Clashes-Filmen ist durchzogen von einem Überblick über die wichtigsten antiken Quellen und das zeitgenössische Narrativ durch Wissenschaftler*innen und Autor*innen, deren Ziel die Popularisierung der klassischen Antike ist.Weiters stellen wir eine kurze Übersicht ausgewählter, zumeist weltweit zugänglicher Werke vor. Jedes einzelne ist einem bestimmten Abschnitt in Medusas Leben gewidmet. Als erstes treffen wir ein Kind, das seine ersten Schritte in die Welt macht (im Bilderbuch Brush Your Hair, Medusa! von Joan Holub und Leslie Patricelli). Dann stehen wir einer Teenagerin gegenüber, die die Bedeutung wahrer Akzeptanz entdeckt (The Goddess Girls-Serie von Joan Holub und Suzanne Williams). In einem dritten Teil folgen wir einem heranwachsenden Mädchen (und ebenso einem Burschen), die ihre Identität entwickeln (in den TV-Serien Monster High und Legacies – einem Spin-off von The Vampire Diaries). Später sehen wir eine erwachsene Frau, die für ihr Recht auf Glück kämpft (BBC TV-Serie Atlantis). Danach beobachten wir eine ältere Frau, zerrissen zwischen Liebe und Hass (Rick Riordans Percy Jackson). Und schließlich begegnen wir einer Mutter, die ihre Rolle in der Gesellschaft findet (im Bilderbuch Mère Méduse von Kitty Crowther).Dieser aus literarischen und audiovisuellen Elementen zusammengestellte Lebenslauf der Medusa erlaubt uns einen neuen Blick auf die mythologische Figur. Versteinert sie immer noch mit ihrem Blick als Ungeheuer, ist sie ein Opfer, oder kann sie überhaupt eine Leitfigur für moderne Kinder und Jugendliche werden, um sich selbst besser kennenzulernen und gegenüber Anderen größere Empathie zu entwickeln? ; This text has been prepared within the project Our Mythical Childhood. The Reception of Classical Antiquity in Children's and Young Adults' Culture in Response to Regional and Global Challenges, which has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 Research and Innovation Programme under grant agreement No 681202, ERC Consolidator Grant (2016-2021), led by Katarzyna Marciniak, Faculty of "Artes Liberales", the University of Warsaw. Medusa is one of the best known mythical creatures, a monster par excellence. Ancient literature transmits two versions of her story – a primordial being from pre-Olympian times (Hesiod, Theogony 270-285) and a young woman who was raped by Poseidon in Athena's temple and punished by being transformed into a hideous beast for what the goddess presumed was a dreadful sacrilege (Ovid, Metamorphoses 4,753-803). Down through the millennia of classical reception, Medusa appeared mainly as a killing monster to be defeated by the hero on his "Campbellian" journey to glory (Campbell 2004). Then Hélène Cixous listened to her voice as that of a victim – with a particular focus on her womanhood – and made Medusa an icon for generations of women who suffered innocently due to a range of societal factors (Cixous 1976).Is a similar reversal of perspective also valid in the culture for a young audience? Does this culture feature Medusa simply as a monster, or rather as a victim? Or perhaps there are more roles for her still? We have attempted to answer these questions by taking as our starting point an analysis of Medusa's reception in two movies – namely, Clash of the Titans, the original from 1981 and the remake from 2010. This analysis reveals characteristic traits of her image as encoded in the 1980s, a period of particular importance for the development of popular culture, and compares them with the representation transformed into a believable 21st-century protagonist and following the demands of a 21st-century audience. The study of the Medusa characters in the two Clashes is interspersed with an overview of the most relevant ancient sources and the contemporary narrative both by scholars and popularizers of Classical Antiquity.Then, we propose a short survey of selected, mostly globally accessible works. Each is dedicated to a specific stage of Medusa's life. First, we meet a child taking her first steps in the world (the picture book Brush Your Hair, Medusa! by Joan Holub and Leslie Patricelli). Second, we face a teen who discovers the meaning of true acceptance (The Goddess Girls series by Joan Holub and Suzanne Williams). Third, we follow a maturing girl (and boy) building her (his) identity (the TV series Monster High and Legacies – a spin-off of The Vampire Diaries). Subsequently, we see a grown-up woman who fights for her right to happiness (BBC TV series Atlantis). Next, we observe an elderly lady torn between love and hate (Percy Jackson by Rick Riordan). And finally, we encounter a mother who learns her role in society (the picture book Mère Méduse by Kitty Crowther).This composite, literary-audio-visual curriculum vitae of Medusa permits us to risk casting a new look at this mythical creature. Does she still petrify with the gaze of a monster, or is she a victim? Or, above all, is she able to become a guide for contemporary children and young adults to better awareness of themselves and greater empathy towards the Other?

 It has taken me a long time to write a follow up to my first post on Bizarro World. That is because once you begin to think about the strange inversions in which the persecuted are made out to be threats, and the comfortable are made out to be threatened, it is hard to not see it. Our entire world seems reversed and inverted, those who are most subject to violence are made into violent threats, and those who are most comfortable have made the threats to their comfort our central concern with the claims of cancel culture. Bizarro world would be one of those "descriptive theories" that Althusser talks about, something that stops thinking because it seems to be such an accurate description of what one is thinking about. I have decided to approach the topic by breaking it up, by trying to grasp the specificity of the different reversals, following what I did earlier with the inversion of the relation of workers and capitalists to that of the relation of human capital and job providers I would now like to examine the way in which margins and mainstream have also become inverted, and what that inversion means for both terms in question, the dominant culture and the marginal subculture. In doing so I would like to start with a particular philosophy, or spontaneous philosophy, that characterized my life as a young teenager. As a nerdy kid interested in comic books, science fiction, and other things, I fostered the belief, shared by many of my kind, that our rather minor marginalization made us sympathetic to the marginalization of others. This was helped in large part by the fact that many of the dominant comic books when I was growing up, such as the X-Men, Spider-Man, and Teenage Mutant Ninja Turtles, were all in some sense allegories of oppression and exclusion. With respect to the first in the list, the idea that the X-Men stand in for an oppressed minority, complete with the conflict between Professor X's integrationist philosophy and Magneto's more militant position, is so entrenched in its reception that it ceases to be subtext (even if it is not true). Comic books were at least in the eighties, both in their culture and in their content, stories of the misunderstood, the maligned, and the excluded. One could raise two questions about this mythology. The first has to do with the allegorical distance of framing the stories of marginalization and exclusion through such science fiction content as genetic mutation, or, in other contexts, alien visitors or androids. In some sense these science fiction elements set up the necessary allegorical distance to make the stories palpable as entertainment. The condition of possibility is the condition of impossibility, however, in that the detouring of exclusion and marginalization through such allegories as the "mutant menace" always made it possible that some readers would miss the point. That people actually did is demonstrated by the twitter posts that ask in all sincerity "When did X become political?" where the X in question is some bit of pop culture such as X-Men or Star Trek that was always steeped in political subtexts. Such posts miss the point, but the possibility of missing the point is inscribed in the text in question and is a necessary condition of its popularity. Of course there are comics, television shows, and books that bridged this allegoric divide, more directly connecting the fictional exclusion of mutants and aliens with the actual history of oppression, but they are to some extent exceptions. There is something awkward, however, when the history of imagined exclusions confronts the real history of discrimination. There are the moments when we realize that the Nazis were an actual political ideology, and not just bad guys that seem ready for the four color word of comics. Second, and more importantly, one could argue that the marginalization I felt at the time was slight and temporary, I was (and remain) a white cis male, after all, and being bullied after school, or made fun of in the back of the bus, is nothing compared to what other adolescents face, nor does it really deserve a place in the ongoing history of persecution and discrimination. However, becoming an outcast of sorts, a nerd, and later a punk, can be understood as a becoming minor in Deleuze and Guattari's sense. For Deleuze and Guattari majority and minor are not simply quantitative matters, but the relation between constant and variable. As Deleuze and Guattari write, "Majority implies a constant, of expression or content, serving as a standard measure by which to evaluate it. Let us suppose that the constant or standard is the average adult-white-heterosexual-European-male-speaking a standard language. It is obvious that "man" holds the majority even if he is less numerous than mosquitos, children, women, blacks, peasants, homosexuals, etc. That is because he appears twice, once in the constant and again in the variable from which the constant is extracted."Since we are speaking of comic books, it is worth noting that superhero comics themselves illustrate this majority, not just in the proliferation of various prefixes appearing before the world "man"," bat, super, iron, spider, etc., man is the constant, the norm, but in the fact that white and male is the unstated norm from which the first "black," "Asian," or gay superhero takes their meaning. Marvel comics in particulr does not bother to create new characters and superpowers it is enough to add "-woman" or "she" to Spider or the Hulk to create a new character. The deviations appear meaningful because the norm is assumed. While this is true of comics, and begins to illustrate the limits of the social justice dimension I alluded to above, I think that becoming a comics nerd is itself a kind of becoming-minor. To quote Deleuze and Guattari again, "Minorities, of course, are objectively definable states, states of language, ethnicity, or sex with their own ghetto territorialities, but they must also be thought of as seeds, crystals of becoming whose value is to trigger uncontrollable movements and deterritorializations of the mean or majority."Not to be too autobiographical, but I would describe my entire life as a passage through different minorities, different subcultures, comics, punk, philosophy, etc., all of these where very different territories, with different languages and cultures, but the overall movement was an attempt to evade majority, to not be the constant, a position which Deleuze and Guattari argue, is all the more oppressive because it is occupied by no one. If all of this language of major and minor seems a bit baroque, then I am reminded of a passage from Deleuze and Guattari that seems uncharacteristically direct. After a few lines that state "There is no subject of the becoming except as a deterritorialized variable of the majority; there is no medium of becoming except as a deterritorialized variable of a minority," they bring up a historical/literary example, writing, "As Faulkner said, to avoid ending up a fascist there was no other choice but to become black." This cuts through the particular neologism to make the stakes clear. Such an assertion has a lot to unpack, but I would argue here that a lot of subcultures, especially those that embrace their deviations and exclusions from the mainstream and are, it is worth saying primarily but not exclusively white, are attempts to avoid becoming fascist, to avoid being part of the majority. You cannot change the color of your skin, but you can change the color of your hair, and that seems like enough especially if it gets the same people to hate you. That is my all too glib summation of some of the politics of punk aesthetics. My main reason for bringing up this little theory of subcultures, as well as the subtext of comic books, now is that it seems to have completely exhausted itself. Comic books, or, more to the point, superheroes, have gone from the margins of our culture to the center. They are the dominant culture, have become majoritarian, and as much as one would like to think that they have carried with it their fundamental minoritarian political aspect the opposite seems to be the case. Love of mutants and other imaginary minorities has not extended to a support for actually existing marginalized groups, but has been mobilized to not only perpetuate exclusions but to become the voice of the majority.In part this happens through the politics of nostalgia, which demands that the present, the film adaptation, identically recalls the past, which in this case means that the film must resemble comics written in the fifties, sixties, and seventies, complete with the racial politics of those eras.  There have been online freak outs over the casting of Idris Elba to play Heimdall in Thor, of John Boyega playing a central role in Star Wars, of Moses Ingram appearing in Obi Wan Kenobi. These deviations from some supposed canon have all been met with vicious online hate campaigns that have led actors to shut down accounts and retreat from the digital public sphere. The demand to preserve the sanctity of one's childhood memories has led to absolute hostility towards any of the social change that has happened since one was a child. Lest this all seem incredibly minor (in the conventional sense) and all too online, I would argue that this cultural nostalgia, the demand that the present match the past, has been thoroughly weaponized into MAGA nostalgia. This hostility is not limited to changes to the canon, but is extended to include even new characters and stories that do not so much recast or change past memories but create new ones. Both Ms. Marvel and She Hulk have been "review bombed" on online review sites, hit with a flurry of negative reviews almost before they air primarily for the crime of casting a muslim woman or a woman in a comic book themed show. There seems to be an entire online niche of people who hate Brie Larson for not only playing Captain Marvel, but for speaking up for diversity in film and film criticism. We live in an age in which a film that was basically an hour and half long recruitment advertisement for the Air Force is seen by its critics as too woke, too concerned with social justice, because of its cast. All of this criticism coalesces in the online mantra, "Get Woke, Go Broke" which threatens companies and brands with boycotts for embracing "social justice."The world of comic book fans has been no less critical of those who criticize their beloved films for their artistic merits. Martin Scorsese famously declared that Marvel films are not cinema, and he has been ridiculed online ever since. It is not enough that these films, the Marvel films, be commercially dominant, being the most financially successful films that are released each year, and culturally dominant, reshaping all of popular culture in their image, they also most be loved and revered by everyone. Dissent cannot be tolerated. Blockbusters must be acknowledged as art. It is at this point that we get our bizarro world inversion of the comic book nerd. The fan of comic book movies is now something of a "sore winner," who continues to act the victim, marginalized, even in his dominance. I would argue that this "sore winner" idea is integral to our contemporary version of the majority, and even fascism to recall the quote about Faulkner. We are far from Deleuze and Guattari's image of a majority that is all the more powerful in being unstated, in being assumed, now dominance, cultural, political, and economic, focuses on its apparent marginalization in order precisely to reassert its dominance. The inversion is not just that comic books have gone  from margins to mainstream, but that marginalization has gone from being the basis of empathy to an expression of dominance. Victimhood is the language of domination. The bizarro world that we are living in is not just that what was once the obsession of a few has become the culture of many, that Moon Knight is now practically a household name, but that grievance against perceived marginalization has become the language of the majority.