Suchergebnisse

Die Intention der Masterarbeit zum Thema "Märsche als Medium des Gedächtnisses" ist primär eine Darstellung des Spektrums von (kollektiven) Erinnerungen in der Marschmusik. Die der Masterarbeit zu Grunde liegende Theorie wurde etabliert, um einen Einblick in die Dimensionen der Erinnerung in Märschen zu liefern. Man kann dem (militärisch assoziierten) Marsch verschiedene Ebenen an individuellen und kollektiven Erinnerungen zuschreiben. Der Fokus dieser Masterarbeit liegt demnach auf der (Re)Produktion von diversen Ebenen von Erinnerungen durch Märsche in der österreichischen Kultur. Durch die Analyse verschiedenster Bereiche von Kultur und auch spezifischer Märsche, können Elemente, welche mit Erinnerung und Historizität von Märschen assoziiert werden, illustriert werden. Der Standschützenmarsch, wie auch der Radetzkymarsch bieten eine Vielzahl von Aspekten, welche mit der Erinnerungskultur als Fallbeispiele in Verbindung gebracht werden können. Darüber hinaus zeigen beide Märsche deutlich, wie mit dem Marsch als Medium des kollektiven Gedächtnisses in der österreichischen Öffentlichkeit umgegangen wird. Der Marsch als Medium der Identitätsstiftung und Repräsentationsmittel von österreichischen Werten, Eigenschaften und Prestige wird in dieser Analyse sichtbar gemacht. Zumal eben diese Repräsentation von Kultur und Identität durch Marschmusik in der Analyse der österreichischen Militärmusik, wie auch im alltäglichen und 'hochkulturellen' Raum äußerst präsent ist. ; The intention of the following Masters thesis is to illuminate the spectrum of (collective) memories in marching music. The theory established in this thesis will provide an insight into dimensions of memories in marching music. Different levels of individual and collective memories can be detected in the march as a specific genre of (military inspired) music. First, memory in the composition/music, memory regarding the composition/music and finally music as a medium of collective memory. The main focus of this Master Thesis therefore, will be to shed light on the diverse areas of memories, which are (re)produced regularly in the Austrian culture. Through analyzing different areas of culture, as well as, certain marches, elements regarding associated memories and historical factors can be detected in this thesis. The Standschützenmarsch next to the Radetzkymarsch as case studies offer a variety of aspects connected to memory in culture and present how the Austrian public deals with the march as a medium of the memory. The march as a medium of identity establishment as well as representation of Austrian values, characteristics and prestige were rather visible in the analysis. The importance of presenting the culture and identity through marching music was enormously present in the analysis of the Austrian military band, "higher class culture", as well as, in everyday experiences. ; Arbeit an der Bibliothek noch nicht eingelangt - Daten nicht geprüft ; Abweichender Titel laut Übersetzung des Verfassers/der Verfasserin ; Karl-Franzens-Universität Graz, Masterarbeit, 2021 ; (VLID)6473381

This is the author accepted manuscript. The final version is available from Elsevier via the DOI in this record ; Sight impairment is experienced by approximately 253 million people worldwide, including people of all generations, at all life course stages. Caught between past and present embodiments of the world, people often express feelings of loss with the onset of sight impairment. This paper examines the role of nonhuman nature encounters as a contingent resource amongst individuals navigating these emotional transitions. It responds to recent calls to attend to the life course in both critical disability studies and the growing body of work linking nonhuman nature relations to human wellbeing. The paper draws on findings from a qualitative study that combined in-depth narrative interviews with in situ go-along interviews to explore how 31 people with sight impairment in England describe and experience a sense of wellbeing (or otherwise) with nature across their everyday lives and life trajectories. The data were analysed using inductive narrative thematic analysis. While nonhuman nature encounters were valued by many participants in promoting a sense of freedom, relatedness, pleasurable sensory immersion, opportunities for exploration and 'skilling up', this paper cautions against generalised or overly Romantic tropes of what nonhuman nature can 'do' through key sight loss junctures, and for whom. It highlights the value of providing timely and sensitive social scaffolding and nurturing creativity to open up meaningful opportunities to engage with nonhuman nature and to counter feelings of loss exacerbated by identity-limiting life course narratives and disability stereotypes. Informed by the stories shared by participants to chart and situate their experiences of sight loss, we call for a new identity politics within and beyond the growing movement to 'connect' people to nonhuman nature for wellbeing; a politics that affirms diverse forms of more-than-human embodiment, recognising how and why such relations may weave into – and indeed out of – people's varied, interdependent life course trajectories. ; Economic and Social Research Council (ESRC)

The paper will focus on a particular form of stereotyping technique which aims to narrow religious rights for non-Christian believers, moving from an exclusively Judeo-Christian epistemology on religious symbols that, no by chance, defines them as "ostensive". According to this perspective, freedom of religion is eminently a heartfelt attitude, therefore the term "ostensiveness" is intended to emphasize not mandatory behaviors, which are conceived as a redundant way to live faith. Starting from its philosophical assumptions, the article deals with the stereotyping tools related to religion, functional to conceal the social complexity and to deny legal protection, through a legal and political concept like state neutrality. The piece seeks to show how the concept of religious right, when it cannot be declined as a majoritarian right, is rife with plural levels of intersecting stereotyping, concerning other categories of diversity like gender and 'ethnicity'. This approach flatters each dimension and does not take into account coexisting identities within the same person, ignoring that intersectionality highlights the necessity of assessing religious diversity as fundamentally socially located. This stereotyping attitude can be traced back to the complex relationship between law and religion that provides a direct way to assess crucial issues like belonging, identity, community and authority. Law, as a cultural and non-neutral construct, regards religion as a valuable fact and worthy of legal protection since it is attributable to an individual phenomenon and as quintessentially private matter. Therefore, to assess identity or belonging in the fault lines of the interaction of law and religion means find an opportunity to legitimize targeting law related to religious diversity making it seems like a way to deal with religious 'differences' that cannot be assimilated. In this respect, we discuss about the radical secularist claims through a case-study, namely the "affaire Québécois" within the Canadian system, not only in a geographical sense, but in the theoretical field mapped out by religious pluralism as the focal point of the multiculturalist approach, on one hand, and the secularist revival, on the other hand.

A partir del análisis tecnológico de las elecciones de manufactura tomadas para confeccionar la cerámica Viluco (provincia de Mendoza, Argentina), evaluamos aspectos vinculados a los contextos producción, uso y consumo de las vasijas, los que estuvieron influenciados por la dominación que ejercieron incas y españoles sobre la población local huarpe entre los siglos XV y XVII. Los resultados obtenidos permiten sostener que la cerámica Viluco surgió y se desarrolló bajo presiones sociales, políticas, económicas y simbólicas impuestas por los incas y que, si bien su producción fue descentralizada en los contextos del valle de Mendoza, refleja las relaciones sostenidas entre esta población y los dominadores. Por otra parte, su función estuvo ligada al estatus e identidad, ya que se usó como mediador visual entre las jefaturas locales y entre éstas y los dominadores. Este desempeño se proyectó al período colonial, cuando este conjunto permitió a los grupos huarpe mantener un nexo de identidad con la anterior dominación inca, si bien existen indicadores de que la producción alfarera pudo estar bajo control español. ; Aspects related to production environments, use and consumption of Viluco ceramics from Mendoza province, Argentina, are evaluated on the basis of the technological analysis of manufacturing choices, which were influenced by the Inca and Spanish domination of the local Huarpe population between the fifteenth and sixteenth centuries AD. The results show that Viluco pottery emerged and developed under social, political, economic and symbolic pressure imposed by the Incas, and while its production was decentralized in the Mendoza valley contexts, it reflects sustained relationships among this population and the dominant power. The function of the pottery was linked to status and identity, and was used as a visual mediator among local leaders and between these and their Inca rulers. This performance was continued into the colonial period when the pottery allowed Huarpe groups to maintain identity with the preceding Inca domination, although in some cases pottery production may have been under Spanish control. ; Fil: Prieto Olavarría, Cristina. Consejo Nacional de Investigaciones Científicas y Técnicas. Universidad Nacional de Cuyo. Facultad de Filosofía y Letras; Argentina.

This article is the first publication of a new location of rock carved tamga signs, which was recently discovered in the valley of the Chagan River (the tributary of the Chuya River) in the Ule site in the Russian Altai Mountains. The accumulation of the tamga-like signs occupies four flat rock surfaces; the signs are placed in a row one next to the other at about the level of human height. In total, nine signs of seven different types can be identified: in the form of the Greek letter "omega," mountain goat, snake, "ram's horns," etc. The tamgas were created at different times and were renewed at later periods. The earliest images belong to the Old Turkic period. Individual tamgas might have been created in the 17th-18th centuries. Relative dating as well as ethnic and cultural attribution of identity signs at the Ule site are established using regional mapping of monuments where the parallels to the Ule tamga-like images appear. Thus, the omega-shaped tamga has the closest parallels in the Russian Altai, including in the valley of the Chagan River, and in the Mongolian Altai; the main area of such tamga and its derivative forms is the southwestern part of the Semirechye and the Issyk-Kul region. The authors suggest that this was the evidence of the initial settlement of a certain group which owned the omega-shaped tamga as a common sign of collective identity in the Altai, and the subsequent large-scale resettlement of several related ethnic subdivisions in new territories in the Northern Tien Shan. The tamga in the form of a snake is believed to have designated not some individual clan or tribe, but served as a common tribal symbol and emblem of a large ethnopolitical association of nomads, like the Tele or Toquz-Oghuz. The tamga of a distinctive shape of two connected arcs also finds parallels in the Semirechie, where it has been found at the Almaly II Old Turkic runic site together with tamga of the Bayundur tribe which was a part of the Oghuz union.

The article raises the issue of the importance of Ukrainian studies by Ivan Ogienko, as a representative of the Ukrainian intellectual elite in emigration, because his works influenced the progress of cultural, educational and spiritual life of Ukrainians both in our country and abroad. It is known that he is one of the founders of Ukrainian science and education and an outstanding Ukrainian educator of the twentieth century.
The role of preserving national identity, spiritual values, patriotism of the outstanding scientist, teacher, linguist, culturologist, public and church figure, Ivan Ogienko, through the prism of hard work, incredible diligence, stability and consistency in scientific research is emphasized. Attention is focused on the fact that the Ukrainian scientist was the bearer of national and cultural ideas and spiritual values of his people. The opinion is confirmed that the world recognition of I. Ogienko / Metropolitan Ilarion was brought by fundamental works on the history of Ukrainian culture, language, history of the church, which have not lost their scientific significance even today. The scientist-researcher made dictionaries, headed the Ministry of Education of the Ukrainian People's Republic, and being in emigration – headed the Ukrainian autocephalous Orthodox Church. It is worth mentioning the most common and used translation of the Bible into Ukrainian, on which Ivan Ogienko worked for more than 45 years.
The article analyzes I. Ogienko's scientific achievements during the emigration, which significantly strengthened Ukrainian studies, and also considers the works "Pre-Christian Beliefs of the Ukrainian People", "Ukrainian Culture", "Serve the People - Serve God: Theological Studio" and others. The book "Our Life Abroad: Ideological and Historical Essays" by Ivan Ogienko, published in Winnipeg (Canada), where the author spoke about the difficult life of Ukrainian emigrants abroad, deserves attention and listening. I. Ogienko describes how important it is to preserve one's national identity, culture and native language in a foreign country.
It is concluded that national culture has great potential for the establishment of Ukraine in the world cultural space, and the life and scientific and educational work of Ivan Ogienko became an example for many researchers in studying the socio-cultural heritage of the Ukrainian diaspora.

Non-religious diversity is growing in the world nowadays. In the current context it is understood not as a diversity of faiths, religions, non-religions, etc., but as a variety of types of non-religious consciousness and categories of non-religious identity. The article covers only a few aspects of this vast topic. First, the theoretical prerequisites and substantiations for the change in the Western non-religious identity taking place during the transition from the Westphalian to the post-Westphalian system of religious governance and the emergence of a special type of pluralism that is formed in the process of dedifferentiation of religion, globalization and the transformation of the "religion of place and nation" into a transnational religion "without place and nation", when the ratio of religious, spiritual and secular in the mind of a postmodern person changes. Second, the author analyses the origins and causes of this transformation of non-religious consciousness in the "long 1960s". Third, the author traces the evolution of such types of non-religious diversity as "spiritual but not religious", "none" and "post-protestants" and the concept of "spirituality" that connects them. The category "spiritual but not religious", sometimes perceived as dubious and unconvincing, appearing in the context of countercultural spirituality, in the author´s opinion, is very important for understanding Western, especially American irreligiousness in general and the processes taking place today in particular. The processes that are associated with the growth of "none" and the proliferation of "post-Protestants" related to the Woke culture, who claim the role of "saviours of humanity", attaching more importance to the "new post-Protestant ethics" (rather than religion and tradition), seeking to politicise religion, to sacralise politics, race and gender relations. Rejecting the "old religion" and proclaiming a "new ethics", moving from the ideals of diversity, universal tolerance and political correctness to "militant moralism and cruel dogmatism", they confirm the idea of "complex irreligiousness" in the era of "late modernity", that seems to be a sign of the times and requires close attention of scientists.

PurposeAlthough the physical environment provides an important context for employees' work, there remain divergent findings regarding how different spatial settings, such as more open or more closed workspaces, impact employees. Employing research on the functions of the physical work environment, we contribute to a growing body of research on employees' interactions with their workspace by developing and measuring the notion of person–space fit (P-S fit). This construct affords examination of the multi-dimensional nature of employees' interactions with their workspaces, to understand how their perceived fit with the key functions of their workspace impacts their experiences and social network activity at work.Design/methodology/approachWe first develop a new P-S fit scale and test its factorial, convergent, discriminant, and incremental validity over other person–environment fit concepts (N = 155). Next, in a naturally-occurring, quasi-field experiment of a workspace change intervention moving employees from predominantly closed workspace to more open workspace (N = 47 pre-move;N = 37 post-move), we examine how changes in both workspace layout and P-S fit impact workers' experiences of their workspaces (needs for task privacy and spaciousness) and collaborative behaviors (social network activity).FindingsOur P-S fit scale consists of theoretically and empirically validated dimensions representing fit with four workspace functions: aesthetic fit; identity fit; instrumental fit; and collaboration fit. Instrumental fit is positively associated with experiences of task privacy, whereas aesthetic fit and identity fit positively associated with experiences of spaciousness, but no forms of fit were related to social network activity. However, the findings show that work-related social network ties tended to decrease, and new ones were less likely to form, in open office spaces.Originality/valueContributing to a growing body of research linking person–environment fit literature to workspace design, this study offers a new scale assessing P-S fit and provides some empirical evidence of its importance for understanding the complexity of the employee-work environment interaction.

Introduction. The paper considers the problem of cultural identity influenced by the study of ancestry. The scientific novelty of this paper is due to the attention to the psychological aspects of self-identity under the influence of the study of person, her or his ancestry, and, above all, in a situation of detection of undesirable information about his or her family's past. It is hypothesized that motifs associated with the need to rethink its social role in terms of responsibility for the acts of their ancestors, do not play a significant role in the study of family history.Methodology and sources. The paper analyzes the results of the pilot Internet study conducted to determine the motives and methods of the study of person's ancestry, as well as the stability of interest in this activity. The target audience of this study were all who are interested in learning their ancestors, regardless of age or occupational category. The questionnaire used was semi-closed. A total of 154 people were interviewed.Results and discussion. The results showed that 46.8 % of respondents interest in their ancestry has a playful nature; 37.0 % desire through your family history to better understand the history of their country; 33.0 % of respondents are interested in their ancestry in order to better understand the reasons for their behavior (which is a necessary component of self identification); 32.0 % would like to find ancestors, who could be proud of. Nevertheless, in the case of unsolicited information about the life of their ancestors, are ready to make conclusions about his or her own life less than four percent of the respondents.Conclusion. The author believes that the paper put forward the hypothesis that motifs associated with the need to rethink its social role in terms of responsibility for the acts of their ancestors, do not play a significant role in the study of family history is confirmed by the results of the study. In case of detection of unwanted results, mainly protective mechanisms are becoming actual, ensuring the preservation of psychological comfort.

ABSTRACT: Gerald Vizenor seeks to challenge static definitions of Native American identity in his early novel Bearheart. To this end, he fills the novel with grotesquely violent and humorous scenes which give the work a seemingly perverse appearance. The normalized violence and the grotesque humor throughout the novel, however, disrupt socially normalized concepts and thwart the reader's notion of normality which is a reminiscent of "realism" as a traditional mode of narrativization. Violence theories of scholars like Schinkel, Arendt, and Benjamin together with humor theories of Morreall, Cohen, and Carroll are drawn upon in order to clarify the interconnected mechanism of humor, grotesquery, and violence in producing tribulations in the narrative line of Bearheart. This aesthetic strategy, which is aligned with a dexterous manipulation of focalization, is used throughout the novel to break the unquestioned authority of masternarratives and also to help the already marginalized Native Americans' voices produce their own narratives of identity. RESUMEN: Gerald Vizenor busca desafiar las definiciones asentadas sobre la identidad de los Nativos Americanos en una de sus primeras novelas, Bearheart. Con este fin, su novela está llena de escenas grotescamente violentas y humorísticas que le dan a la obra una apariencia perversa. Tanto esta violencia normalizada como este humor grotesco a lo largo de la novela, sin embargo, alteran los conceptos normalizados e impiden la noción de normalidad del lector, reminiscencia del realismo como modo tradicional de narración. Se recurre a los estudios sobre la violencia como los de Schinkel, Arendt, y Benjamin y a los teóricos del humor Morreall, Cohen y Carroll para clarificar el mecanismo de las interconexiones del humor, de lo grotesco y de la violencia que producen tribulaciones en la línea de la narrativa de Bearheart. La estrategia estética, junto con una hábil manipulación de la focalización, se usa a lo largo de la novela para romper la autoridad incuestionable de las metanarrativas y así ayudar a los Nativos Americanos, cuyas voces han sido marginalizadas, a que produzcan sus propias narrativas con respecto a su identidad.

The original version of this book entitiled Współczesna diaspora asyryjsko-aramejska w Szwecji (ISBN 978-83-8142-360-1, e-ISBN 978-83-8142-361-8) was published by the Lodz University Press (WUŁ) in 2018, http://hdl.handle.net/11089/26643 ; The monograph discusses up-to-date issues concerning the acculturation of a Middle Eastern group in a European country. The book is based on research conducted by the Author in 2014 in the Assyrian/Syriac diaspora in Sweden, within the framework of the "Defining and Identifying Middle Eastern Christian Communities in Europe" project. Assyrians/Syriacs (Assyrier/Syrianer) began to arrive in Scandinavia in the late 1960s, fleeing the wars and meagre economic prospects in Turkey, Syria, Iraq and Lebanon. Today, they constitute an active diaspora which contributes in various ways to the development of its new homeland and numbers around 150 000 people. The Author describes Swedish migration and integration policies, the history of the Assyrian/Syriac community in the Middle East, the phases and forms of institutionalisation in Sweden, internal dynamics as well as the group's relations with external actors and its transnational links. One of the main findings of the book is that the ethno-national identity of this community was largely constructed in the Swedish diaspora and is considerably more complex than it had previously been described in research. The identity in question is not a single construct, but rather a few – if not a few dozen – variants, although polarisation resulting from the divide between Assyrians and Arameans/Suryoye/Syriacs is visible. ; This project received funding from the European Union's Seventh Framework Programme for research, technological development and demonstration under grant agreement no. 291827. The project Defining and Identifying Middle Eastern Christian Communities in Europe was financially supported by the HERA Joint Research Programme (www.heranet.info). The translation of this book into English was co-financed by the Dean of the Faculty of the International and Political Studies, University of Lodz, and the Head of the Department of the Middle East and North Africa, University of Lodz.

At the end of the 2000s, an independent scene created by young middle-class musicians and visual artists, mostly non-professionals, was formed in Lima. Influenced by the cultura popular, specific to a city that metamorphosed with andean migrations in the last quarter of the 20th century, they present creations that reflect who they are, and have a growing audience in their self-organized concerts and markets, the ferias. It is on the basis of this success, and on the fact that this cultural and organizational proposal seduces and brings together people from various districts of the immense capital, that we propose a study of the mechanisms of social reconstruction in an urban environment. We have thus worked in depth on the construction of Lima and on the categories that are legion there, in order to understand the birth, the success, the challenges of this scene and, above all, what it generates in the city.The movida, as its protagonists call it, operates in the greatest informality, like most of the activities in Lima. It claims its independence with an anti-system speech, while being able to modulate its position towards this system – which corresponds to the State and the institutions for the members of this scene – in order to develop its activities. The artists spread their productions and their speech through social networks which allow them to increase their visibility and their audience outside the media and official channels. They seduce their audience with a critique of capitalist and neoliberal policies, of government corruption, of the powerlessness of institutions and of what they perceive as an injunction to an identity categorization with the praise of "peruanity" or "multiculturalism" in which they do not recognize themselves and of which they are wary of the great media coverage. Here, contrary to what several works in anthropology have been able to affirm, identity claim do not correspond to the driving force of these people and does not explain the fact that this scene is at the origin of ...

The article studies the poetry of Clara Janés written during the years close to the Spanish transition (1975-1978). My proposal is to examine the evolution experienced by the identity of women during this period of their literary career. For that, I will consider the collections of poems written by Janés from 1973 to 1986. I will organize my study in three levels. First, I examine the cultural assumptions about women writers in the last years of Francoism and the first years of democracy. Secondly, I will assume the effect of the personal and creative crisis and the influence of Vladimí­r Holan on the work of Janés. In the third place, I will study the closeness between the works of Janés written in the eighties and the Spanish feminist claims of these years. Through these three levels, the main objective of this article is to demonstrate that these works of poetry belong to a creative phase dominated by the conquest of a woman's identity. ; Este artí­culo estudia la poesí­a de Clara Janés escrita durante los años cercanos a la Transición (1975-1978) con el propósito de examinar la evolución que se produce del sujeto mujer a lo largo de este periodo de su trayectoria. Para ello, consideraré los poemarios escritos por Janés desde 1973 hasta 1986 y organizaré mi estudio en tres niveles. En primer lugar, abordaré los presupuestos culturales que definen a la mujer escritora en los años del tardofranquismo y de la primera democracia. En segundo lugar, explicaré el impacto que la crisis creativa y personal de Janés genera en su trayectoria y en qué medida influye en esta etapa el descubrimiento de la poesí­a de Vladimí­r Holan. Y, en tercer lugar, estudiaré la cercaní­a que la poesí­a de Janés publicada en los ochenta guarda con las reivindicaciones feministas españolas de aquellos años. A través de estos tres niveles de análisis, mi objetivo final es demostrar que estas obras pertenecen a una misma fase creativa dominada por la conquista de la identidad femenina.

This dissertation is about the representation of queens in early modern English drama through the tragic figures of Dido in Dido, Queen of Carthage , by Christopher Marlowe, Lady Macbeth in Macbeth and Cleopatra in Antony and Cleopatra by William Shakespeare, as well as the eponymous character in The Duchess of Malfi by John Webster. The theory of the king's two bodies by Ernst Kantorowicz, once applied to queenship, sheds light on the complex alliance between the queens' gender identity and their political authority. This leads to a reflection on the importance of spectatorship, representation and theatricality in their exercise of power. These elements draw a parallel between the characters under scrutiny and a historical figure. As a matter of fact, the Renaissance was a period deeply influenced by feminine reigns, among which that of Elizabeth I in England. Her use of her gender identity and of theatrical representation may offer a useful point of comparison with her fictive counterparts to better understand her influence upon the evolution of the representation of queens on stage. ; Ce mémoire examine la figure des reines dans le théâtre anglais de la première modernité à travers les personnages tragiques de Didon dans Dido, Queen of Carthage , de Christopher Marlowe, de Lady Macbeth dans Macbeth et de Cléopâtre dans Antony and Cleopatra de William Shakespeare, ainsi que du personnage éponyme de The Duchess of Malfi de John Webster. La théorie des deux corps du roi d'Ernst Kantorowicz, appliquée aux souveraines, permet de mieux comprendre l'alliance complexe entre leur identité de genre et leur autorité politique. Cela mène à une réflexion sur la place accordée au regard et à la théâtralité dans leur exercice du pouvoir. Ces éléments créent un parallèle entre les personnages étudiés et un personnage historique. En effet, la Renaissance fut une époque fortement marquée par des règnes féminins, notamment celui d'Élisabeth I en Angleterre. Son rapport à son identité de genre et au spectacle permet de la comparer à ses homologues fictives pour mieux comprendre son influence sur l'évolution de la représentation des reines sur scène.

The article explores how the EU populist radical right in opposition to its national governments uses the concept of rights and freedoms when constructing identities. The research is based on a discourse analysis of speeches given by the leader of the French Rassemblement National Marine Le Pen in the run-up to the 2019 European parliamentary elections. The analysis of discursive strategies employed in these texts allows to empirically demonstrate and elaborate some of the existing theories on key ideological and discursive features of the populist radical right and its positions on rights and freedoms. It also shows, however, that these models need to be reviewed or altered in a number of aspects. The research corresponds to the existing models as it shows the opposition the Self vs. the Other to be one of the central elements in the populist radical right discourse. For instance, when speaking about rights and freedoms, Marine Le Pen constructs the identity of the French people and European peoples by opposing them to the negative Other along two axes: vertically – by constructing a populist opposition to the elites – and horizontally – by constructing a nativist opposition to alien identities. The people is predicated to possess various rights, the Rassemblement National is represented as the defender of these rights, while the elites and the aliens are depicted as a threat to these rights. Yet, these oppositions are not always clearly articulated with numerous 'grey zones' systematically constructed: the research demonstrates that the depiction of some actors in a positive or negative way depends on context. The European identity constructed by the populist radical right is also ambivalent: it is not completely rejected although the ongoing European integration project – the EU – is reproached for infringing rights and freedoms. In general, the analysis allows to conclude that the populist radical right in the EU should be regarded as an active contester in the ongoing interpretive struggle over the concept of rights and freedoms rather than its enemy.