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'The poetry, the culture itself, exists not in a dictionary but in the tradition of the spoken word. It is based as much on sound as it is on song. That is to say, the noise that it makes is part of the meaning, and if you ignore the noise (or what you would think of as noise, shall I say), then you lose part of the meaning.'(Braithwaite, 1984)'Y no importa si es el calipso de Trinidad, o "dancehall" de Jamaica, o el choteo cubano o el chuchumbé mexicano, la expresión popular afro de toda la región ha tendido a aprovecharse del "relajamiento" como arma en socavar la estructura social dominante y a reconstruir un individuo más liberado.'1(Pereira, 1995)

This paper discusses the risk of glorification trap in combating human trafficking, as it is shown in the case of Indonesia. Based on a research on Indonesian combat against trafficking in 2017-2018, this paper shows the tendency of misinterpretation and misapplication of the Indonesian anti-trafficking law into misusing the law for glorification, to create an image of certain extent of achievement in combating human trafficking. The objective of this paper is to explain the persistent occurrence of human trafficking crimes despite the significant progress of anti-trafficking efforts of Indonesian government. The research was conducted in 2017-2018 by qualitative approach through observation, depth interviews, discourse analysis, and document study, applying the three-dimensional model for analyzing human trafficking in the source country. This paper argues that the drive for glorification of achievement in the combat against trafficking has trapped Indonesian government in the loop of misinterpretation, misapplication, and misuse of the anti-trafficking law. In return, the so-called crime against humanity remains high and tends to increase in Indonesia.

Die Studie ist eine Kritik am Frauen- und Gesellschaftsbild des Ökofeminismus. Nach der Darstellung wesentlicher theoretischer Kategorien des Ökofeminismus, die sich zentrieren im Ideal der Hausarbeit als wichtigste Form von Subsistenzarbeit, stellt die Autorin zusammenfassend fest, daß der Ökofeminismus die gesellschaftlichen Unterschiede und historischen Veränderungen ignoriert, indem er den Weiblichkeitsbegriff aus der Gebärfähigkeit ableitet. Jede Ausbeutungsform wird reduziert auf biologische Ursachen (Mann-Frau-Verhältnis). Die Befreiung der Frau kann nur in der Rolle der Hausfrau und Mutter erfolgen. Der Ökofeminismus wird als neue Version vom Weiblichkeitsmythos gewertet. Die Studie basiert auf der Auswertung von Sekundärquellen. (ICB)

L'engouement qu'ont rencontré The Paradise et Mr Selfridge , deux séries télévisuelles se rapportant à l'avènement des grands magasins, premier symbole d'une démocratisation du luxe moderne, soulève une interrogation quant à savoir si elles ont comblé autant les attentes et les désirs des propriétaires de ces établissements que ceux du public. En effet, si dans la société hypermoderne une valorisation du passé par la nostalgie se développe, ce qui fait apparaître des liens entre l'ancien et l'actuel, cette réflexion permet de questionner la mise en relief dans ces séries des valeurs qui ont permis la montée de la bourgeoisie et des capitaux qui la caractérisent, tout en offrant une part de rêves. Ainsi, cet article cherche à démontrer que ces éléments sont toujours au centre des préoccupations sociales, d'où leur mise en relief au gré des épisodes.

Freedom of speech and expression is one of the essential rights for humans; however, some people in the guise of right to freedom of speech and expression glorify the acts of terrorism. In India, there are several laws making certain speeches punishable, but these laws fail to take into consideration speeches that glorify terrorists or acts of terrorism. The objective of this article is to examine the scope of provisions or laws that may be introduced to prohibit speech glorifying acts of terrorism in India while maintaining a balance with the right to freedom of speech and expression granted under the Constitution of India, 1950. This article attempts to assess United Nation Security Council Resolution 1624 and laws enacted in the wake of terrorist attacks in European countries such as the United Kingdom and France, and how they deal with speech that glorifies terrorism. This article also discusses case laws on glorification of terrorism of the European Court of Human Rights.

This study examined media representations of male superstar athletes over more than three decades. Some journalists portrayed their subjects as smart, physically attractive young men at the top of their games. Other writers emphasized their flaws and told stories of tarnished heroes. Based on an analysis of 140 references to sports stars in Sports Illustrated magazine articles, the results showed that favorable and unfavorable framing of athletes depended on their race/ethnicity, the dominance of their sport, and the historical context in which they played. Compared to white sports stars, racial minority athletes were more often portrayed with unfavorable frames, such as unintelligent, immoral, or lacking charm. Athletes from lesser-known sports were also more likely to be described with unfavorable frames than athletes from the four most dominant sports in the US (football, basketball, baseball, and hockey). Both favorable and unfavorable frames were more common in articles published in the most recent period (2013–2021) than in earlier decades (1987–2012), signaling an increasing interest among journalists in the personal qualities of sports stars. The study provides new empirical and theoretical insight on the relationships between three social antecedents—racism, hegemonic sport culture, and technological change—and the framing of superstar athletes.

"Studies the propagandistic and political features of five prominent series of frescoes originating in papal Rome in the fifteenth and sixteenth centuries. Discusses the manipulation of historical events for propagandistic purposes, the importance of inscriptions in controlling interpretation, and the reactions of contemporary viewers"--Provided by publisher

The literature on martyrdom has not, so far, systematically analysed a constitutionally secular state's extensive use of religion in propagating martyrdom narratives by using state-controlled religious institutions. This paper addresses this gap in martyrdom literature. In addition, even though some studies have analysed how martyrdom narratives have been used for political purposes in Turkey for mythmaking and building a collective memory, a religious institution's active use by the state for the purposes of mythmaking and collective memory building has not been studied. This paper shows that the contents of the Friday sermons, that reach at least 50 percent of the country's adult males every week, have moved from Turkish nationalist understanding of militarism and martyrdom to more radical, Islamist and pro-violence interpretations that actively promote dying for the nation, homeland, religion and God. The sermons also emphasise that new generations must be raised with this pro-violence religious spirit, which is also novel.

This paper presents some of the choices made by the Mongols in the uses and representations of Mongol rulers' portraits in sculpture and in painting, to understand what were the portraits made for and what were their symbolic roles in state ideology. As in medieval Europe, the portrait developed from funerary statues to a political and religious symbol linking the past sovereign to the present ruler. Sculpted portraits were supports for the soul, to feed and worship the ancestor. Under Buddhist influence during Khubilai's reign, the statues were replaced by painted and woven portraits. Statues were reserved for Buddhas and holy lamas. These portraits also give us much information on self-representation, costume, gender statute, ancestor worship, and conventions. They reflect the highly personalized nature of politics for Mongols

This paper presents some of the choices made by the Mongols in the uses and representations of Mongol rulers' portraits in sculpture and in painting, to understand what were the portraits made for and what were their symbolic roles in state ideology. As in medieval Europe, the portrait developed from funerary statues to a political and religious symbol linking the past sovereign to the present ruler. Sculpted portraits were supports for the soul, to feed and worship the ancestor. Under Buddhist influence during Khubilai's reign, the statues were replaced by painted and woven portraits. Statues were reserved for Buddhas and holy lamas. These portraits also give us much information on self-representation, costume, gender statute, ancestor worship, and conventions. They reflect the highly personalized nature of politics for Mongols