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The relevance of the study is conditioned by the necessity to bridge gaps in Ukrainian music history, including unfairly forgotten names of musicians.The main objective of the study is to investigate Constantine von Feist's stages of life and fields of creative activity as little known composer, teacher and pianist.Methodology of the article is complex. It includes: a method of historical and systemic analysis which helps to consider C. von Feist's activity under certain historical conditions and to define his role in formation of Ukrainian music culture; a method of search and generalization of archive documentation which helps to use reliable and trustworthy information in exposition of fact-based material; a method of musically-theoretical analysis — aimed to thorough study of music compositions along with their content and form, to reveal imagery by means of the system of music expression means used by composer; a method of systematization and generalization which makes it possible to summarize all available data and to make a grounded conclusion.The article pays attention to the fact that C. von Feist's activity was not studied by Ukrainian musicology before. However, culturally educated part of the society of the 19 century knew his works very well, as C. von Feist was a concert-giving pianist, composer and teacher.The musician was born in Poland. He was educated in Warsaw conservatory. In 1842 he moved to Kharkiv. The newspapers of that time said that the musician`s talent development took place exactly in Kharkiv ground. Here he became known as a composer, experienced and conscientious piano teacher and pianist-performer whose concerts always attracted the audience. C. von Feist's name was also well known abroad. Exemplary remarks about musician's activity were published in "The Warsaw courier" and in Vienna's newspapers.During Kharkiv period C. von Feist paid the most attention to composing. He wrote mainly salon pieces and military marches which were popular at that time and which he often dedicated and presented to emperor's family representatives. C. von Feist was repeatedly granted Supreme favour and was awarded with valuable gifts. Among such compositions are the marches: "The Horse trot" (1845), "The Infanterian March" (1850), "The Triumphant March" (1852), "The march in remembrance of Sacred Crowning of His Imperial Highness" (1857), and also large pieces for piano: "Cecilia Mazurka" (1855), "Nocturne" (1858), dedicated to Grand duchess Olga Fyodorovna (ne Cecilia Augusta), "Grand valse" ("The Bridal Fiery Waltz"), dedicated to Grand Duke Nikolay Nikolayevich on the occasion of the wedding of His Imperial Highness (1856).In 1860-ties C. von Feist moved to Moscow. He continued to compose and the tradition to dedicate his works. Two marches: "The Ceremonial March" (1862) and "The Millennial Festive March" (1862) written on the occasion of Their Imperial Highness's "general happy arrival" in Moscow and of "millennial reign of Russian government" respectively, were traditionally addressed to members of imperial family. Today the manuscripts of these compositions are kept in The National Russian Library.The musician's further life was connected mainly with pedagogical activity: the pianist bent every effort to foundation of music schools in towns and cities of the Russian Empire.In 1873 C. von Feist opened a private music school in Voronezh which was considerably popular among townspeople. In the middle of 1870-ties the musician moved to Ukraine and founded music schools in Sumy (1874) and in Nizhyn (1876).In 1881 he created vocal-instrumental school in Kyiv. Most researchers consider it to be among the first private educational establishments in Ukraine. The school was approved by Ministry of the Interior. Playing the piano, singing and music theory were taught there.In due course C. von Feist set himself the task to transfer Kyiv school to another town. He turned to the governor of Kamianets-Podilskyi with this idea but the first was refused. In 1885 the musician addressed a petition to the mayor of Mykolaiv, in which he suggested his assistance in transferring the educational establishment to the town entrusted to him. One of the schools head's conditions was: a subvention of 1200 rubles a year for teaching children from low-income families. But this time the musician did not obtain the consent as well.Having cancelled his plans to move to another town, C. von Feist continued teaching in Kyiv, where his creative activity was at last appreciated. In 1889 the Shah of Persia granted the school head of Kyiv music school the highest badge of honor of his country — "The Order of the Lion and the Sun". Having received this precious reward, intended for foreigners, C. von Feist, a famous musician, became fairly recognized for his talent and hard work.Results and conclusions. C. von Feist's fruitful creativity is a major contribution to development of Ukrainian music culture. His pedagogical achievements in formation of domestic musical education are especially important. Opened music schools, in particular for teaching children from low-income families, caused the growth of music level of the inhabitants, formation of the system of primary music education. C. von Feist's creative legacy as composer, the bulk of which have not survived, reflects aesthetic tendencies and genre priorities of Russian music of the 19 century. ; Охарактеризовано творчество композитора, педагога, пианиста Константина Францевича фон Фейста, рассмотрены отдельные этапы его жизненного пути и направления творческой деятельности, воссоздан творческий портрет художника, раскрыта его роль в культурно-художественной жизни Украины середины XIX века. К. фон Фейст был талантливым концертирующим пианистом. Как композитор, он писал преимущественно популярные в то время салонные пьесы и военные марши, которые щедро посвящал членам императорской семьи по случаю юбилеев, государственных праздников и различных жизненных событий. Воплощая свой замысел, К. фон Фейст внимателен к каждой детали: он каллиграфически чётко вносил все знаки акцентуации, педализаци, разные штрихи, динамические градации. Его автографы производили впечатление утончённой графической работы. Кроме того, он активно проявил себя на педагогическом поприще, в частности, его считают одним из основателей частных музыкальных школ в Украине. В учебных заведениях, открытых музыкантом в Воронеже, Сумах, Киеве, Нежине, учились дети из семей состоятельных и бедных горожан. По воспоминаниям современников, он был добросовестным и опытным преподавателем. Композиторское наследие К. фон Фейста преимущественно утеряно, однако отдельные материалы, сохранившиеся в фондах библиотек, свидетельствуют о его высоком профессионализме и мастерстве. Опусы художника неоднократно благосклонно принимали представители императорской семьи, вознаграждая его ценными подарками. Плодотворная деятельность К. фон Фейста является весомым вкладом в развитие украинской культуры, особенно музыкального образования. Композиторское наследие К. фон Фейста отражает эстетические тенденции развития русской музыки во второй половине XIX века. ; Розглянуто постать композитора, педагога, піаніста Костянтина Францовича фон Фейста. Охарактеризовано окремі етапи його життєвого шляху та напрями творчої діяльності, змальовано творчий портрет митця, розкрито його роль у культурно-мистецькому житті України середини XIX століття. З'ясовано, що К. фон Фейст був талановитим концертуючим піаністом. Композитор К. фон Фейст писав переважно популярні на той час салонні п'єси і військові марші, які щедро присвячував членам імператорської родини, даруючи з нагоди ювілеїв, державних свят і різних життєвих подій. Утілюючи свій задум, К. фон Фейст уважний до кожної деталі: він каліграфічно чітко виписував усі знаки акцентуації, педалізації, різноманітні штрихи, динамічні градації. Його автографи справляють враження витонченої графічної роботи. Він активно виявив себе на педагогічній ниві, зокрема його вважають одним із фундаторів приватних музичних шкіл в Україні. У закладах, які відкрив музикант у Воронежі, Сумах, Києві, Ніжині, навчалися діти з родин заможних і бідних городян. За спогадами сучасників, він був сумлінним і досвідченим викладачем. Композиторська спадщина К. фон Фейста здебільшого втрачена, проте окремі матеріали, які збереглися у фондах бібліотек, свідчать про його високий професіоналізм і майстерність. Опуси митця неодноразово прихильно сприймали представники імператорської родини, нагороджуючи його коштовними подарунками. Плідна діяльність К. фон Фейста становить вагомий внесок у розвиток української культури, особливо музичної освіти. Композиторський доробок К. фон Фейста відбиває естетичні тенденції розвитку російської музики у другій половині ХІХ століття.

КОБРІЙ Ольга – доктор педагогічних наук, професор, кафедра загальної педагогіки та дошкільної освіти, Дрогобицький державний педагогічний університет імені Івана Франка, вул. Івана Франка, 24, Дрогобич, 82100, УкраїнаE-mail address: olha_kobriy@ukr.netorcid:0000-0003-3098-5878 ResearcherID: https://publons.com/researcher/1967189/olha-kobrii/ ЯЦІВ Оксана – здобувач кафедри загальної педагогіки та дошкільної освіти, Дрогобицький державний педагогічний університет імені Івана Франка, вул. Івана Франка, 24, Дрогобич, 82100, УкраїнаE-mail address: 30x05x@gmail.com orcid:0000-0002-9537-398X Бібліографічний опис статті: Кобрій, О., & Яців, О. (2019). Pedagogical conditions for young people's consciousness formation in the creative heritage of M. Shlemkevych. Людинознавчі студії. Серія «Педагогіка», 9/41, 38–49. doi:10.24919/2413-2039.9/41.175695.Історія статтіОдержано: 24 квітня 2019Прорецензовано: 7 червня 2019 Подано до редакції: 20 липня 2019Доступ он-лайн: 24 вересня 2019 Journal homepage:http://lssp.dspu.edu.ua/p-ISSN 2313-2094e-ISSN 2413-2039© 2019 The Authors. Human studies. Series of «Pedagogy» published by Drohobych Ivan Franko State Pedagogical University & Open Journal Systems. This is an open access article under the CC BY-NC-SA 4.0 license (http://creativecommons.org/licenses/by-nc-sa/4.0/).У статті виявлено впливи різноманітних спільнот на становлення світогляду молодих людей і педагогічні умови розвитку духовної сфери українців у спадщині Миколи Шлемкевича, які стосуються використання таких методів самовиховання, як самопізнання, самоспостереження, самооцінка, самоаналіз. Це означає, що зроблено акцент на участі самої людини у своєму вихованні, отже – проведений пошук демократичних шляхів формування світогляду кожної молодої людини та розширення її духовного світу. Обґрунтовано висновок, що шляхи утвердження духовних цінностей та інших ідеалів добра, пошук засобів формування людяності, тобто її гуманізації, є основою для розширення і збагачення внутрішнього світу людини, її змужніння, глибокого проникнення у світ моральних цінностей, саморозвитку. Охарактеризовано важливі педагогічні умови становлення світогляду українців, виявлені у творчій спадщині М. Шлемкевича, – пошук способів досягти правди, щастя, гармонії в житті суспільства та кожного українця, повернути їх до духовності, відбудувати довіру один до одного, захищати свої переконання, свобода вибору, віра, праця особистості, яка полягає у застосуванні її здібностей та можливостей для вдосконалення суспільства, є засобом перетворення світу і водночас служінням одне одному, ближньому, сім'ї, народові, та праця над собою. Акцентовано на їхньому практичному значенні для розвитку духовності особистості й удосконалення українського суспільства, їхній ролі у формуванні свідомості української молодої людини. Розкрито значення віри для процесу становлення світогляду молодої людини та її роль у формуванні її свідомості й духовному оздоровленні українського суспільства. Досягти високого рівня удосконалення моральності людини можна через виявлення християнського світогляду, відомі способи практикування у чеснотах (смирення, прощення, покаяння, молитву, сповідь тощо). Уявлення про віру як потужний стимул для розвитку духовних сил людини та людської творчості дають підстави для пошуку механізмів утвердження віри у свідомості молодих людей. Дієві способи морального вдосконалення українців для М. Шлемкевича пов'язані з їхньою діяльністю, пошуком правди й справедливості в житті і передбачають страждання, долання перешкод, забезпечення стану спокою, покаяння, прощення, випробовування себе у вірі. Одночасно для пошуку правди М. Шлемкевич рекомендував також оптимізм, побудову довір'я до українців, віру в ідеали добра, краще майбутнє. Під час реалізації педагогічних умов становлення світогляду українців важливо подбати про створення національного культурно-просвітницького середовища, коли мають враховуватися звичаї, обряди, традиції, особливості національного спілкування, менталітет, мова, національна символіка, історія, релігія, фольклор, етикет, національне мистецтво, побут. ; KOBRII Olha – Doctor of Pedagogical Sciences, Professor, General Pedagogics and Preschool Education Department, Drohobych Ivan Franko State Pedagogical University, Ivan Franko Str., 24, Drohobych, 82100, UkraineE-mail address: olha_kobriy@ukr.netorcid:0000-0003-3098-5878 ResearcherID: https://publons.com/researcher/1967189/olha-kobrii/ YATSIV Oksana – PhD Student at the Department of General Pedagogy and Preschool Education, Drohobych Ivan Franko State Pedagogical University, Ivan Franko Str., 24, Drohobych, 82100, Ukraine E-mail address: 30x05x@gmail.com orcid:0000-0002-9537-398X To cite this article: Kobrii, O., & Yatsiv, O. (2019). Pedagogical conditions for young people's consciousness formation in the creative heritage of M. Shlemkevych. Liudynoznavchi studii. Seriia «Pedahohika» – Human Studies. Series of «Pedagogy», 9/41, 38–49. doi:10.24919/2413-2039.9/41.175695.Article historyReceived: April 24, 2019Received in revised form: June 7, 2019 Accepted: July 20, 2019Available online: September 24, 2019 Journal homepage:http://lssp.dspu.edu.ua/p-ISSN 2313-2094e-ISSN 2413-2039© 2019 The Authors. Human studies. Series of «Pedagogy» published by Drohobych Ivan Franko State Pedagogical University & Open Journal Systems. This is an open access article under the CC BY-NC-SA 4.0 license (http://creativecommons.org/licenses/by-nc-sa/4.0/).The article reveals the influence of various communities on the world outlook formation in young people and pedagogical conditions for the spiritual development of Ukrainians based on the heritage of Mykola Shlemkevych, which concern the use of such methods for self-education as self-cognition, self-observation, self-assessment, self-analysis. This means that the emphasis has been placed on the person's own participation in his/her education, thus – the research has been done on the democratic ways for the world outlook formation in every young person and expansion of his/her spiritual world.It is substantiated that the ways of establishing spiritual values and other ideals of the good, search for means of forming humanity, that is, humanization, are the basis for expanding and enriching the inner world of man, his maturing, deep penetration into the world of moral values, self-development. There have been characterized important pedagogical conditions for the world outlook formation in Ukrainians, that have been discovered in the creative heritage of M. Shlemkevych, they are – search for ways to achieve truth, happiness, harmony in the life of society and every Ukrainian, to bring them back to spirituality, to rebuild trust in one another, to defend one's convictions, freedom of choice, faith, work of personality, which insists in applying one's abilities and opportunities for the perfection of society and is a means of transforming the world and, at the same time, serving one another, one's neighbour, the family, the people, and work over oneself. It is emphasized on their practical significance for the development of personality's spirituality and improvement of Ukrainian society and their role in shaping the consciousness of the Ukrainian young man.There have been revealed the significance of faith for the process of young person's world outlook formation and its role in consciousness formation and spiritual recovery of the Ukrainian society. A high level of perfection of human morality can be achieved through discovery of a Christian outlook, known ways of practicing in virtues (humility, forgiveness, repentance, prayer, confession, etc.). The idea of faith as a powerful incentive for the development of spiritual powers of man and human creativity provides grounds for seeking mechanisms to establish faith in the minds of young people.Effective ways of moral improvement of Ukrainians, according to M. Shlemkevych, are connected with their activity, search for truth and justice in life, and presuppose suffering, overcoming obstacles, providing a state of peace, repentance, forgiveness, and testing oneself in faith. At the same time, in order to search for truth M. Shlemkevych also recommended optimism, building up trust in Ukrainians, faith in the ideals of the good, and a better future. During the implementation of the pedagogical conditions for the world outlook formation in the Ukrainians, it is important to create the national cultural and educational environment taking into account customs and traditions, peculiarities of national communication, mentality, language, national symbols, history, religion, folklore, way of life, national art.Acknowledgments. Sincere thanks to the head of the General Pedagogy and Preschool Education Department, Drohobych Ivan Fanko State Pedagogical University, Prof. Chepil Mariya.Funding. The authors received no financial support for the research, authorship, and/or publication of this article.No potential conflict of interest was reported by the authors.

In the proposed study on the example of the cultural and spiritual situation in Germany in the end of 18th and 19th centuries, cultural and epistemological foundations for conversion to mythological imagination as strategies of social integration and national modernization were clarified, as well as – outlined political risks that follow from this. In the context of the growth of secular everyday life, focused on «exceptional humanism» of self-realization, people saw themselves as the highest value and went on the path of anthropocentric «disenchantment» of the world. At the same time, the prevailing philosophy of Cartesianism, with its opposition between the soul and the body, in the epistemological context of which was disseminated by rational discourse, exhausted its creative resource regarding the instruments of modernization and social integration of the fragmented German society. With the development of the German-speaking urban environment («bürgerliche Gesellschaft»), which slowly entered the struggle for civil rights, the need for modern national identity was formed. Dynastic political norms for centuries held the imagination and mind beyond the ideas of the rule of law on power: «The Germans, their political elite want to combine incompatible – to be a nation-state and empire at the same time» (Plesner). Under those conditions, the German communicative environment tends to contrast the organic German «culture» – the non-German artificial «civilization». Under the influence of the ideas of Romanticism, imagination and thinking turns to myth-creativity. From the point of view of romanticism, the relation between myth and mind has a different meaning than from the point of view of science. Here the true order of things accessible to reason relates not to the present, directed to the future, but to the past, since the truth that has already been realized in it is inaccessible to the present knowledge. From the point of view of romantics, the myth should not mock, but hear «the voice of the distant past» in it. «Myth becomes a bearer of one's own truth, inaccessible for rational explanation» (Gadamer). It was the return of the authority of non-discursive forms of reason, or the conversion to such a state of understanding, the inner meaning of which is its unity with the emotional experience of reality. Hegel's «Program» is becoming an illustrative one, which, in one way or another, was shared by almost all his contemporaries: «We must create a new mythology, but such a mythology should stand in the service of ideas, be the mythology of reason. Until we provide the ideas of aesthetic, that is, mythological character, people will not be interested in them. On the other hand, until mythology becomes intelligent, the philosopher will refrain from it». Artistic romanticism combined with the struggle for civil rights and the civilian modernization of social relations. However, the path of this development, unlike the Enlightenment, was perceived through the sublime importance of language, art and culture. Language is considered as a special mythological reality. Nietzsche expresses the belief that culture can develop only in myth delineated horizon of understanding. It is about the destruction of that horizon of understanding, which is defined by non-modern cultural traditions and decadent rational civilization advancement. For Nietzsche, «the world can be justified solely as an aesthetic artistic phenomenon,» which enriches our lives with Dionysian tragedy, deceit, joy and completeness? The new mind must also be emotionally enthusiastic and not devoid of instinct. F. Nietzsche concludes that «Without myth, each culture loses a healthy natural creative force, only the myths covered horizons embraces the entire movement of culture in unity». This means the «revaluation of all values» of the West and the creation of a new superman. Unlike all his contemporaries, the Marxists radically rejected myth-making, considering it to be the past state of mankind. They firmly advocated the scientific outlook and issued for him a Marxist theory as the only true revolutionary understanding of reality. However, this did not prevent Marxists from constructing an exclusively totalitarian state with a destroyed civil society and a man, just as in ancient mythological reality, deprived of freedom and security. Thus, myth-creation is determined by the function of understanding as comprehension, which is defined by the horizon of culture with all its symbolic, linguistic-poetic, artistic, subjects, economic, technological, sensory, emotional, narrative and other factors. Its main resource is bodily-emotional; its purpose is the sensory-emotional perception of reality through the simulation of affection by means of representative and epistemic-discursive guidance. The construction of a universal civil (civilizational) identity concerns its international ethical self-determination in the context of the semiosis and the philosophy of the embodied mind. Key words: mythology, comprehension (understanding), secularization, romanticism, social integration, culture, Nietzsche, national identity, civilization, Marxism, embodied mind, semiozis. ; У пропонованому дослідженні на прикладі культурно-духовної ситуації в Німеччині з кінця ХУІІІ до кінця ХІХ століть з'ясовуються соціальні й епістемологічні підстави для навернення до міфологічної уяви як стратегії соціальної інтеграції і національної модернізації, а також окреслені політичні ризики, які з цього випливають. За умов наростання секулярного повсякдення, орієнтованого на «виключальний гуманізм» («exclusive humanism») само-здійснення, людина вийшла на шлях антропоцентричного «розчаклування» світу. Водночас, панівна тогочасна філософія картезіанства з її протиставленням душі і тіла, в епістемологічному контексті якої поширювався раціональний дискурс, вичерпувала свій творчий ресурс щодо інструментів модернізації і соціальної інтеграції пофрагментованого суспільства. За тих умов у повсякденній і публічній сферах Німеччини складається тенденція протиставлення німецької «органічної культури» – ненімецькій «штучній цивілізації», а під впливом ідей Романтизму відбувається навернення мислення до міфотворчості. Міт, з погляду романтиків, треба не висміювати, але почути в ньому «голос далекого минулого». «Міт стає носієм своєї власної істини, недоступної для раціонального пояснення» (Гадамер). Йшлося про повернення авторитету недискурсивних форм розуму, або навернення до такого стану розуміння, внутрішнім змістом якого є його єдність з позасвідомими когнітивними чинниками й емоційним переживанням реальності. Показовою стала «Програма Геґеля», ідеї якої, так чи інакше, поділяли майже всі його сучасники: «ми повинні створити нову мітологію, але така мітологія повинна стояти на службі ідей, бути мітологією розуму. Доти, доки ми не надамо ідеям естетичного, тобто мітологічного характеру, народ не виявить до них зацікавлення. З іншого боку, доки мітологія не стане розумною, філософ буде її цуратися». Особливу роль у наверненні до проблем мітотворчості відіграли представники романтизму і філософія Ніцше. Він послідовно висловлює переконання, що культура може розвиватися тільки в окресленому мітом горизонті, а «життя можна виправдати винятково як естетичний мистецький феномен», що насичує його діонісійними трагізмом, оманою, радістю і повнотою. «Новий розум» має відійти від занепадницької нігілістичної традиції і навернутися до реального життя, яке є наснажене волею, емоціями, інстинктами, почуттям краси і потребою в мистецтві. Це засвідчує «переоцінку всіх цінностей» моралі, метафізики і світогляду Заходу і програмує на створення «надлюдини». На відміну від своїх сучасників, марксисти радикально відкидали мітотворчість, вважаючи її давно минулим станом людства. Вони твердо обстоювали потребу в науковому світогляді і видавали за нього свою теорію, як єдино істинне революційне розуміння історичного процесу і реальності. Проте, це не завадило марксистам, орієнтованим на «пролетарську солідарність», умоглядними засобами сконструювати винятково тоталітарну державу зі знищеним громадянським суспільством і людиною, подібно як у давній мітологічній дійсності, позбавленою свободи і безпеки. Обґрунтовано, що для мітотворчості ключовою є функція розуміння як осягнення реальності; її головний ресурс – тілесно-емоційний, її призначення – чуттєво-емоційне сприймання дійсності і моделювання афектації засобами репрезентативних та епістемно-дискурсивних настанов. Конструювання універсальної громадянської (цивілізаційної) ідентичності стосується її міжнародного етичного і правового самовизначення у контексті семіозу і філософії втіленого розуму. Ключові слова: мітологія, розуміння, секуляризація, романтизм, соціальна інтеграція, культура, Ніцше, національна ідентичність, цивілізація, марксизм, втілений розум, семіоз.

Recently, there has been a lot of talk about consumer empowerment through new information and communication technologies. Corporate captains of marketing, Wired Magazine's neo-libertarian techno-utopians, marketing consultants of the digital economy and many marketing academics agree that we all have more choices, more information, more entertainment, more transparency, and lower prices thanks to Amazon, Facebook, Youtube, and all the rest. We are liberated from the burdens of material ownership, free to access digital objects and services in ways that satisfy our needs in highly targeted and efficient ways. The empowerment through technology chorus is so loud and cohesive that we generally take the message for granted. And in some limited respect, consumers may feel empowered when shopping on Amazon.com or in the malls with their iPhones on hand. But let us be very clear about the idea of empowerment that is promoted by the cheerleaders of what Jodi Dean (2005) calls communicative capitalism. Real empowerment, so much should be clear, will never be "granted" to consumers by those in economic (and thus political) power. In the final analysis – and putting aside for a moment the fact that even empowered consumers are still interpellated first and foremost as subjects of consumption – the ideal of the empowered consumer (rational, enlightened, informed, restrained, un-manipulable) is completely antithetical to the needs of capital and the marketing regime within consumer capitalism. Therefore, any call for actual consumer empowerment would automatically be a radical demand and an insurgent claim aimed at undermining and replacing capital's power to dominate the consumer totally. In the end, it is important to recognize that any technology employed by marketing today becomes a technology of enclosure (even if never completely successful), which permits empowerment only in a version sanction by capital. That is why marketing (and capital more generally [see Lazzarato, 2004]) today is biopolitical. It wants to govern life completely while appearing to not govern at all. In this chapter we argue that new technologies in contemporary marketing management are best thought of as technologies of enclosure. On the one hand, marketing encloses the subject as individualized and individuated consumer. On the other, marketing aims to enclose (ie., capture, make proprietary, appropriate) what is common or collectively produced or cherished by individuals as inalienable expressions of personal identity and agency. At the same time that marketing encloses, it operates ideologically, although not in the classical Marxist sense of creating a false consciousness. Rather, the challenge for marketers is to enclose and capture the subject and the common while appearing not to do any of these things. By accepting as non-ideological terms such as choice, identity, fulfillment, empowerment, enrichment, collaboration, creativity and so on, marketers and consumers alike choose to believe, just as anyone sensible would believe, that new techniques and technologies of enclosure are really just good marketing practice aimed at value creation and delivery, not customer domination and exploitation. We should remember that an atmosphere of distrust has accompanied the development of marketing from the beginning and marketers have long been suspected of being professional manipulators, devising salacious techniques and technologies with which to incite, manipulate and exploit consumer desire and anxiety. As Packard put it fifty years ago, "[T]hese depth manipulators are in their operations beneath the surface of conscious life, starting to acquire a power of persuasion that is becoming a matter of justifiable public scrutiny and concern" (1957, pp. 9-10). More recent popular indictments of marketing include Adam Curtis's documentaries on The Century of the Self, Naomi Klein's No Logo (2000), and the BBC series The Men Who Makes Us Spend (presented by Jacques Peretti). Criticism of marketers is compounded by widespread consumer cynicism regarding the genuineness of marketing messages (see Gabriel and Lang, 1995). Interestingly, the emerging generation of online marketers– typically referred to as digital or social media marketers – see marketing's crisis of legitimacy directly tied to what it considers the corporate, top-down marketing methods devised in the 1970s and 1980s and designed to discipline and control consumers. For a new generation of tech-savvy marketers, imbued with a solid dose of techno-libertarian ideals of independence and a frontier mentality that rejects top-down authority and bureaucracy in favor of self-organizing systems, radical autonomy and freely collaborative networks, a dramatic shift in mindset was needed in the age of participatory media and Big Data. In a radical turn propagated, for example, by prominent social media marketing experts like Solis (2010) and Stratten (2010), marketing has to be 'un'-done. The term 'un-marketing' rises to prominence in the consulting literature and offers a reframing of marketing that rejects corporate-controlled top-down techniques, and favours horizontal, collaborative, and participatory customer engagement (Kutcher, 2010, Stratten, 2010, 2014). In this context, the idea of online customer communities gains popularity because it provides a fantasy of restructuring marketplace relations according to principles of co-creation, sovereignty, equality, and sharing. More recently, what we call Big Data marketing is framed according to similar registers where data magnetizes consumers and marketers to a shared ethos of the "opt-in" economy (Godin, 1999). Big Data marketers – at least in the version propagated by Google's Hal Varian, for example – pose innocuously enough as personal recommendation and consulting agents for consumers who in return for giving up personal information receive ever more relevant, valuable, and desired information, goods and services (Zuboff, 2015). Who would not like such a deal that appears to be based on liberal ideals of good intentions on all sides and the equal distribution of costs and benefits, even as companies manage communities and customer data not on behalf of consumers but on behalf of corporate profit. In sum, new marketing technologies – from blogs to communities to surveillance-based collaborative filtering and recommender systems – no matter how invasive, ever-present and insidious, have been framed by technology-driven marketers as democratizing and equalizing forces reshaping the contemporary marketplace in favor of the consumer. Customer and brand communities are happy places of collaboration and collective value creation governed by an ethos of mutual respect, sharing and dispersed control. Big Data Marketing, which aspires to intensifying consumer surveillance and control (Zuboff, 2015), is often presented as part of the contemporary ethos of collaborative 'in-this-together-ness' and collective support structures between companies and consumers. Marketers are asked to employ Big Data to better understand, assist, support and connect with customers; the technology magnetizing both exchange parties to a fantasy of better products, better choices, better experiences, better prices, better service and generally happier lives. To live in a world where companies strain to innovate and please consumers, all we need to do in return is give companies complete access to our personal information. Such a request makes sense to a generation of marketing professionals and consumers that have grown up with Google, Facebook and Amazon tracking its every move. In the next section we explore critically new marketing technologies such as online customer communities and Big Data, and possession of digital objects as consumer lock in. .We suggest that these technologies are technologies of Biopolitical Marketing. They aspire to enclose all forms of life for profit. We suggest that marketing innovation is now structured according to the imperative of biopolitical marketing: the making, valorizing and enclosing of all forms and expressions of life.

Education of students in today's conditions requires new ideas and concepts that are related to the peculiarities of the socio-economic situation in society, namely: revaluation of values, changes in priorities of prestigious professions, contradictory attitude to education in the labor market, lack of a clear youth policy, adequate to modern conditions.Today's education should become not just one of the subsystems of the social sphere, which satisfies a number of personal needs, but also a specific domain of social life, in which the future is modeled, resources of development are formed, and the negative effects of the functioning of other social institutions are compensated. As a result, the education system essentially extends its sphere of influence. One of the most important characteristics of student youth is its social needs, a large proportion of which is implemented in the field of education. Concerning higher education, certain requirements are put forward regarding the implementation of social needs of student youth; at the same time it is the institutional environment that mostly influences the formation of student social.Defining the development vectors of the education system requires the search for answers to questions relating to contemporary students, its social needs and expectations in relation to higher education, as well as the clarification of the conditions correspondence that education creates to realize its demands. The article highlights the peculiarities of student social needs in the field of education and their implementation; the content of such concepts as «needs», «social needs», «educational needs» were clarified.It was emphasized that social needs are connected with the inclusion of the individual in the family, in various social groups and communities, in the various spheres of production and non-production activities, in the life of society as a whole. These are the needs for work, social and economic activity, as well as spiritual culture, that is, everything that is a product of social life. They are needs of a special kind, the satisfaction of which is necessary to support the life of the social person, social groups and society as a whole.Social needs are met by the organizational efforts of society members through social institutions. Satisfying needs ensures social stability and social progress, dissatisfaction generates social conflicts. Social institutions are the leading components of the social structure of society, which integrate and coordinate the actions of society members, social groups and regulate social relations in various spheres of public life. Four groups of social needs were defined:- Vital for the social person needs, whose dissatisfaction leads to the elimination of a social person or the revolutionary transformation of social institutions, within which this satisfaction occurs;- Needs, the satisfaction of which ensures the functioning of the social person at the level of social norms, as well as allows the evolution of social institutions to be realized;- Needs, the satisfaction of which occurs at the level of minimum social norms, which ensures the preservation of the social person, but not its development; - Needs, the satisfaction of which provides comfortable (for data of socio-cultural area and social time) conditions of operation and development.The article gives attention to the relation between the concepts of «social needs» and «educational needs» and shows where they overlap. The existence of educational needs is an essential feature of students. Educational need is a need arising from the contradiction between the existing and necessary (desired) level of education and encourages the person to eliminate this contradiction.Educational needs were defined as the needs for the formation of the education means of those personal qualities that contribute to personal self-realization and the formation of personal qualities in the field of education that will enable them to obtain the desired social benefits and improve the social well-being of the individual. Such qualities are: high level of intellectual development; theoretical knowledge and practical skills necessary for professional activity; communicative skills and a high level of culture; personal qualities (integrity, workability, creativity, etc.). Education itself is a factor that allows the formation and accumulation of socially significant qualities in an individual's arsenal that enable them to receive the benefits, satisfy the urgent needs and be realized as an active and active-oriented member of society.It was emphasized that in today's conditions, students according to their characteristics are quite different from all other sections of the population, first of all ideological formation, influence mobility and their kinds of needs, which to a great extent determine its social well-being.Social needs of students are considered in connection with the functions of education, primarily with the functions of intelligence reproduction of society, vocational, economic and social. The article used data from nationwide surveys of students «Higher Education in Ukraine: Students' Public Opinion» and «Higher Education in Reform Conditions: Changes in Public Opinion» conducted by Ilko Kucheriv Democratic Initiatives Foundation in 2015 and 2017 respectively; the data of a sociological survey «Values of Ukrainian Youth», conducted in 2016 by the Center for Independent Sociological Research «OMEGA», by request of Ministry of Youth and Sport of Ukraine.Based on the data of sociological research, we concluded that the level of social needs satisfaction of students in the field of higher education is not high. We need more detailed analysis of students who are studying at various educational institutions, as well as to identify the trends that are characteristic for education sections in different areas of study. ; В современной социологии научные поиски исследователей активизируются в направлении изучения сущностных характеристик студенческой молодёжи как особой социальной группы, которой присущи динамичные изменения, значительная степень мобильности по социальным показателям, высокий интеллектуальный потенциал и активное участие в социальных преобразованиях. Внимание ученых к студенческой молодёжи обусловлено высокой динамикой развития общества и изменением статуса и роли студенчества в нём. Одной из наиважнейших характеристик студенческой молодёжи выступают её социальные потребности, часть которых реализуется в сфере образования.К высшему образованию выдвигаются определённые требования относительно реализации социальных потребностей студенческой молодёжи. В то же время оно является той институциональной средой, котрая в наибольшей мере влияет на формирование социальных потребностей студенчества.В статье обоснована актуальность исследования социальных потребностей студенческой молодёжи, освещено их содержание, уделено внимание характеристикам современного студенчества. Освещены потребности студенчества, которые удовлетворяются в процессе учёбы в высшем учебном заведении и досуговой деятельности, которая осуществляется в образовательной среде.Уточнены понятия «социальные потребности», «студенческая молодь», «образовательные потребности». Охарактеризованы потребности студенчетства как специфического слоя, уделено внимание комплексу социальних потребностей студенческой молодёжи, которые удовлетворяются при помощи института образования. ; У сучасній соціології наукові пошуки дослідників активізуються у напрямку вивчення сутнісних характеристик студентської молоді як особливої соціальної групи, якій притаманні динамічні зміни, значний ступінь мобільності за соціальними показниками, високий інтелектуальний потенціал та активна участь у соціальних перетвореннях. Увага науковців до студентської молоді зумовлена високою динамікою розвитку суспільства і зміною статусу і ролі студентства у ньому. Однією з найважливіших характеристик студентської молоді виступають її соціальні потреби, велика частка яких реалізується у сфері освіти.До вищої освіти висуваються певні вимоги стосовно реалізації соціальних потреб студентської молоді, водночас вона є тим інституційним середовищем, яке впливає найбільшою мірою на формування соціальних потреб студентства. У статті обґрунтована актуальність дослідження соціальних потреб студентської молоді, висвітлено їх зміст, приділено увагу характеристикам сучасного студентства. Висвітлені потреби студентства, які задовольняються у процесі навчання у вищому навчальному закладі та суспільній і дозвіллєвій діяльності, яка здійснюється у освітньому середовищі.Уточнено сутність понять «соціальні потреби», «студентська молодь», «освітні потреби». Охарактеризовано потреби студентства як специфічної верстви, приділено увагу комплексу соціальних потреб студентської молоді, які задовольняються за допомогою інституту освіти.

This thesis explores the complexity of the notion of heritage from a Caribbean context, both specific and intimately linked to world movements since the sixteenth century. It examines the in-between that characterizes heritage, between the inherited dimension-perceived as an inalienable given, and the dimension constructed in the present for a becoming, manifested by what one wishes to transmit to the future generations. The heritage unfolds in the singular-collective relationship of which it invokes the imaginary world, the connections between spaces and different temporalities. It can be perceived as a barometer of the capacity of societies to fit into a communication order envisaged as an act of sharing. The proposed multidirectional perspective confronts historicized mobilizations of a patrimony that is a tool of the powers taken up in political, economic and technical convergences, in which the order of knowledge is also forged, to the social functions of heritage which refer to a quest for meaning, social bonding, resources and is part of complex territorialities.The Caribbean, a polythetic territory, presents an unprecedented point of view to question this heritage / territory couple and the problematic paradigms that its institutionalization naturalized during the period of formation of European national identities, a period correlated with the emergence of Modernity. The Transatlantic Slave Trade, the slave system based on race and then colonization, is a history associated with suffering, a complex transnational past, the sharing of which is still problematic, a legacy that no one wishes to accept, but which still impact social relations. The capacity to perform, to cope with the contribution of each one, to transmit know-how has been deployed in the Caribbean societies with and against the systems of oppression, as a form of resistance and survival, an essential vital resource from a practical and symbolic point of view. Long ago rejected from the normative space of the heritage, these legagy incorporate perceptions that are incompatible with the definitions and the fixed treatment methods of the institutional heritage articulated around the material productions. The Caribbean poetic and intellectual discourse from the years 1960-1970 was forged in a double dynamic, associating the critical deconstruction of the instituted order initiated by the first generation with an imaginary of the common space inspired by the will to revalorize the heritages, their creativity and the ability of Men to reinvent the imaginations of the world based on the Relation. This Caribbean project is here read as the proposal of a creative heritage break linked to the maling of a territory in breach with the superposition-fusion of the political, physical and cultural space imposed by the prism of the national imagination. This thesis takes as its starting point the traces of these relational dimensions in which historical constructions, multiple trajectories and territorialities intervene, and then tries to bring to light the naturalized paradigms, the inheritances and the contemporary constraints which participate in this heritage impediment which is not unrelated to conflicts arising from the treatment of the past in public space.The last movement puts this research in perspective of the observation of effective projects: the digital libraries of the Caribbean. The author analyzes the methods of construction, questions the individual and collective contexts and the multiple territorialities that intervene in these ultimate heterotopies of the Caribbean, manifestations of the Caribbean utopia. This observation makes it possible to measure the obstacles of all kinds (technological, legal, economic, professional) facing actors engaged in projects that aim to shape or reveal relations between territories that are both distinct and connected and to treat the heritage both as traces of the past and as a living, dynamic phenomenon, constantly enriched by contemporary experiences.The different intertwined scales of analysis and the Caribbean cross-sectional approach make it possible to sketch different levels of action in order to reposition the treatment of the past and the transmission of resources in a common space envisaged as relational. ; Cette thèse explore la complexité de la notion de patrimoine depuis un contexte caribéen, à la fois spécifique et intimement lié aux mouvements du monde depuis le XVIe siècle. Elle s'intéresse à l'entre-deux qui caractérise le patrimoine, entre la dimension héritée -perçue comme un donné inaliénable, malgré soi-, et la dimension construite au présent pour un devenir, manifestée par ce que l'on souhaite transmettre aux générations futures. Le patrimoine se déploie dans la relation singulier-collectif dont il convoque les imaginaires du monde, les connexions entre des espaces et des temporalités diverses. Il peut être perçu comme un baromètre de la capacité des sociétés à s'inscrire dans un ordre communicationnel envisagé comme un acte de partage. La perspective multidirectionnelle proposée confronte des mobilisations historicisées d'un patrimoine outil des pouvoirs, pris dans des convergences politiques, économiques et techniques dans lequel se forge également l'ordre de la connaissance, aux fonctions sociales du patrimoine qui renvoient à une quête de sens, de lien social, de ressources et s'inscrit dans des territorialités complexes.La Caraïbe, territoire polythétique, présente un point de vue inédit pour remettre en question ce couple patrimoine/territoire et les paradigmes problématiques que son institutionnalisation a naturalisé pendant la période de formation des identités nationales européennes, période corrélée à l'émergence de la Modernité. La Traite négrière transatlantique, le système esclavagiste fondé sur la race puis la colonisation constituent une histoire associée à la souffrance, un passé transnational complexe dont la mise en partage est encore problématique, un héritage que personne ne souhaite accepter et qui marque pourtant encore à divers égards les rapports sociaux contemporains. La capacité à performer, à composer avec l'apport de chacun, à transmettre des savoirs-faire s'est déployée dans les sociétés caribéennes avec et contre les systèmes d'oppression, comme une forme de résistance et de survie, une ressource vitale essentielle du point de vue pratique et symbolique. Longtemps rejetés de l'espace normatif du patrimoine, ces héritages incorporent des perceptions peu compatibles avec les définitions et les modalités de traitement figées du patrimoine institutionnel articulées autour des productions matérielles. Le discours poétique et intellectuel caribéen à partir des années 1960-1970 s'est forgé dans une double dynamique, associant la déconstruction critique de l'ordre institué initiée par la première génération, à un imaginaire de l'espace commun inspiré de la volonté de revaloriser les héritages, leur créativité et la capacité d'action des Hommes à réinventer des imaginaires du monde fondés sur la Relation. Ce projet caribéen est ici lu comme la proposition d'une rupture patrimoniale créatrice liées à un territoire en rupture avec la superposition-fusion de l'espace politique, physique et culturel imposé par le prisme de l'imaginaire national. Cette thèse part sur les traces de ces dimensions relationnelles dans lesquelles interviennent des constructions historiques, des trajectoires et territorialités multiples, puis tente de mettre au jour les paradigmes naturalisés, les héritages et les contraintes contemporaines qui participent de cet empêchement patrimonial qui n'est pas sans relation avec des conflits que suscitent le traitement du passé dans l'espace public.Le dernier mouvement met ces recherches en perspective de l'observation de dispositifs effectifs : les bibliothèques numériques de la Caraïbe. Il en analyse les modalités de construction, interroge les contextes individuels et collectifs qui les animent et les territorialités multiples qui interviennent dans ces hétérotopies ultimes de la Caraïbe, manifestations effectives de l'utopie caribéenne. Cette observation permet de mesurer les obstacles de tous ordres (technologiques, juridiques, économiques, professionnels) auxquels sont confrontés les acteurs engagés dans des projets qui ambitionnent de façonner ou de révéler des relations entre des territoires à la fois distincts et connectés et de traiter le patrimoine tant comme traces du passé que comme phénomène vivant, dynamique, sans cesse enrichi des expériences contemporaines.Le croisement de différentes échelles d'analyse et l'approche transversale caribéenne permettent, en filigrane, d'esquisser différents niveaux d'action pour repositionner le traitement du passé et la transmission des ressources dans un espace commun envisagé comme relationnel.

El presente trabajo de graduación tiene como objetivo general, indagar sobre las razones por las cuales no se han apropiado las Tecnologías para la Información y la Comunicación en la práctica pedagógica de una institución educativa oficial de Colombia, problema que es general en este sector, a pesar de la disponibilidad de recursos tecnológicos, de las políticas educativas públicas que promueven la inclusión de las Tecnologías para la Información y la Comunicación. Lo que evidencia que la actividad docente está sustentada en un currículo que no es pertinente, no inclusivo y descontextualizado. Se seleccionó el área de Humanidades pues tiene como objetivo desarrollar las competencias comunicativas, ya que en la actualidad los estudiantes deben manejar adecuadamente los códigos tecnológicos, sin desconocer que las competencias comunicativas son transversales e interdisciplinares y no pueden ser de compromiso exclusivo de una sola área. Para ello se planteó una investigación de corte cualitativo en la cual un grupo de docentes y estudiantes, además de participar en el estudio, formulan una estrategia para comenzar a dar solución al problema, con acciones que involucran a los directivos de la institución, a los docentes y a los estudiantes. Los datos se recogen a través de entrevistas, planeación y observación de clases, inventario de recursos tecnológicos y revisión del currículo. Igualmente el análisis de los resultados se hace en forma participativa como un paso importante para sensibilizar a directivos y docentes sobre la urgencia de implementar estas tecnologías en la práctica educativa. Para validar los resultados se diseñó y aplicó una encuesta online dirigida a 24 docentes de tres de instituciones educativas también oficiales, la cual arrojó resultados similares a los de este estudio en el cual se encontró que la razón principal por la cual los docentes no están utilizando estas tecnologías es por falta de alfabetización digital, la cual es también necesidad de los estudiantes. Otro hallazgo importante tiene que ver con el concepto de los docentes ya que no las consideran necesarias, que promueven el sedentarismo y no fomentan la creatividad, otros por su parte por el hecho de no ser competentes para manejarlas, se sienten inseguros. Con lo anterior se pone de manifiesto la urgencia de procesos de alfabetización digital y el desarrollo de la competencia mediática tanto en docentes como estudiantes, los cuales no pueden ser de responsabilidad exclusiva de los gobiernos sino también de las directivas de las instituciones y de los docentes mismos, como una manera de ofrecer una educación acorde con las necesidades del medio y transformadora de la realidad. ; Instituto Tecnológico y de Estudios Superiores de Monterrey ITESM ; 1. Capítulo 1. Planteamiento del problema………………………………. 1 1.1 Antecedentes……………………………………………………….…… 1 1.2 Pregunta de Investigación………………………………………….…… 5 1.2.1 Problemas que se desprenden………….……………………… … 5 1.3 Objetivos…………………………………….………………………. 5 1.3.1 Objetivo general………………………………………………… 6 1.3.2 Objetivos específicos……………………………………………… 6 1.4 Justificación…………………………………………………….….……. 7 1.5 Viabilidad……………………………………………………….………. 11 2. Capítulo 2. Marco Teórico……………………………………….……… 13 2.1 Tecnologías Digitales………………………………………….………… 13 2.2 Ventajas y desventajas de las tecnologías digitales…………….……… 16 2.2.1 Ventajas…………………………………………………………… 21 2.2.2 Desventajas………………………………………………………… 17 2.3 Tecnologías digitales, recursos Tecnológicos en y para la educación…. 19 2.3.1 Algunos posibles usos de las computadoras en la escuela…………. 21 2.4 El proceso de enseñanza – aprendizaje…………………………………. 25 2.4.1 Cómo organizar el proceso de enseñanza-aprendizaje……………… 27 2.5 La actitud del docente frente a las Tics………………………………… 31 2.6 La actitud del estudiante frente a las TICs……………………………… 32 2.7 Formación de docentes en el uso y aplicación de las TICs……………… 35 2.8 Planes de estudio 38 2.9 Didáctica………….…………………………………………………… 41 2.10 Competencias básicas de Lengua Castellana e Inglés 44 2.11 Planes, programas y proyectos en Colombia para fortalecer el uso de las TICs en educación 50 3. Capítulo 3. Metodología 54 3.1 Enfoque Metodológico seleccionado 54 3.2 Método de recolección de datos 55 3.3 Definición del Universo y la Muestra………………………………… 56 3.3.1 Población y muestra 56 3.4 Método de recolección de datos 57 3.4.1 Observación cualitativa 57 3.4.2 Entrevista semiestructurada 59 3.4.3 Revisión de documentos, registros, materiales y artefactos 60 3.5 Procedimiento a utilizar para el análisis de la información 61 3.5.1 Codificación 65 3.5.2 Organización de los datos según categorías y criterios 65 3.5.3 Organización de resultados y análisis de la información…………. 65 4. Capítulo 4. Análisis de Resultados 67 4.1 Recursos Tecnológicos disponibles en la institución 67 4.2. Actitud de los docentes ante las TICs 69. 4.3. Actitud de los estudiantes ante las TICs 79 4.4 Nivel y procesos de capacitación de los docentes para el uso de las TICs… 83 4.5. Políticas, planes y programas departamentales y locales para la promoción del uso de TICs 87 4.6 4.6 Propuestas de solución planteadas y en ejecutadas a partir del proceso de Investigación realizado ……………………………………………… 90 5. Conclusiones 97 5.1 Recomendaciones y sugerencias 100 Apéndices 104 Apéndice A Guía de Observación de actividades de clase 105 Apéndice B Guía de Observación, reunión de docentes 106 Apéndice C Guía de Entrevista para aplicar a docentes 107 Apéndice D Guía de entrevista para aplicar a estudiantes 108 Apéndice E Lista de Chequeo, recursos tecnológicos 109 Apéndice F Formato de Bitácora de Investigación 110 Apéndice G Lista de verificación para revisión documental 111 Apéndice H. Matriz de Organización de datos recolectados 112 Apéndice I. Carta de autorización de la institución educativa 113 Apéndice J. Fotografías que evidencian el problema 114 Apéndice K. Fotografías del trabajo de campo 115 Listado de Referencias……………………………………………………. 116 Currículum Vitae 123 ; Maestría ; The general objective of this graduation work is to investigate the reasons why Information and Communication Technologies have not been appropriate in the pedagogical practice of an official educational institution in Colombia, a problem that is general in this sector, to Despite the availability of technological resources, public educational policies that promote the inclusion of Information and Communication Technologies. This shows that the teaching activity is supported by a curriculum that is not relevant, not inclusive and decontextualized. The Humanities area was selected because its objective is to develop communicative competences, since currently students must adequately handle technological codes, without ignoring that communicative competences are transversal and interdisciplinary and cannot be exclusively committed to a single area. . For this, a qualitative research was proposed in which a group of teachers and students, in addition to participating in the study, formulate a strategy to begin to solve the problem, with actions that involve the directors of the institution, the teachers and students. Data is collected through interviews, class planning and observation, inventory of technology resources, and review of the curriculum. Likewise, the analysis of the results is done in a participatory way as an important step to sensitize managers and teachers about the urgency of implementing these technologies in educational practice. To validate the results, an online survey was designed and applied to 24 teachers from three also official educational institutions, which yielded results similar to those of this study in which it was found that the main reason why teachers are not using These technologies are due to the lack of digital literacy, which is also a need for students. Another important finding has to do with the concept of teachers since they do not consider them necessary, they promote sedentary lifestyle and do not promote creativity, others for their part, due to the fact of not being competent to handle them, feel insecure. This highlights the urgency of digital literacy processes and the development of media competence in both teachers and students, which cannot be the exclusive responsibility of governments but also of the directives of institutions and teachers. themselves, as a way of offering an education in accordance with the needs of the environment and transforming reality.

Rezension von: Sabine Andresen / Rita Casale / Thomas Gabriel / Rebekka Horlacher / Sabina Larcher Klee / Jürgen Oelkers (Hrsg.): Handwörterbuch Erziehungswissenschaft, Weinheim/Basel: Beltz 2009, 924 S.

Professor David Dabydeen is a Guyanese-born writer, critic and academic at the Centre of Caribbean Studies at the University of Warwick. In 1993 he became Guyana's ambassador at UNESCO and is still a member of their Executive Board. He has been Guyana's ambassador to China since 2010. Professor Dabydeen has also won several international and national prizes such as the Commonwealth Poetry Prize, the Quiller-Couch Prize, and the Hind Rattan (Jewel of India). Among his works are Slave Song (1984), The Intended (1991), Disappearance (1993); and Our Lady of Demerara (2004). He also co-edited The Oxford Companion to Black British History in 2007. RB[1]: You are both a writer and a university professor of comparative literature. Do you know yourself first as a writer or a university professor?DD[2]: First as a writer. When I was a boy that is basically all I wanted to be. As a teenager I wrote the usual self-pitying stuff and, at 16 or 17, I attempted a novel in verse, inspired by some story in the Bible, I forgotten which; but gave up after a couple of pages. Why want to be a writer? I don't know. In my youth in Guyana I never encountered a writer. I think it must have been youthful aspiration to emulate the writers of Nancy Drew and Hardy Boys novels, which were standard childhood fare in Guyana. Also, since I come from a large family, it must have been the regular escape to the New Amsterdam public library to be alone, and whilst there( the place was usually empty), discovering books in the Ladybird series on great scientists, great politicians etc. I distinctly remember reading about Benjamin Franklin, Madame Curie, Alexander the Great, and others, at the age of nine or ten. There were also the odd books on Greek myths, lavishly illustrated for children. The story of Andromeda chained and naked and threatened by a monster, before being saved by Perseus, awakened unfamiliar boyish erotic feelings… perhaps not 'unfamiliar '( I was 8 or 9 ) but certainly the first time a book had aroused such feelings. When I was about 11 or 12 I came across V.S. Naipaul's MIGUEL STREET and was awed by how it made our lives in Guyana so familiar. It was set in Trinidad but the characters lived down my street. A great contrast to the Andromeda story which was exotic and erotic as opposed to the familiar lives of ordinary folk described by Naipaul.Being an academic has also been important to my writing. Firstly, you get a lot of time to read and discuss books with very bright students. Teaching in seminar groups has been amazingly exciting at times, and that intellectual excitement, sensuous in intensity, inspires the act of writing. I used to teach MA courses on Black British Literature and on Literature and Slavery. Certainly, Olaudah Equiano's autobiography in 1789, which I read multiple times for teaching purposes, left an impact on my writing, which is dotted with 'Equiano' figures ( people who moved from deprivation to the craft of writing, through cunning and an inclination for mischief mostly). Secondly, as an academic, you are exposed to theory, which can fertilised your writing and give it a 'metaphysical' content. Overexposure leads to didacticism, which I am sure my writing suffers from. As Derek Walcott says, you shouldn't "put Descartes before the horse." Most importantly, being an academic pays the bills, so whilst hunger has provoked a lot of writers, I preferred to have a house rather than a hovel. Growing up in Guyana was to exist in relative lack of material things. Many years ago I met Maya Angelou, she had kindly invited me to her house, and she had cooked a lovely Southern meal. She said: "I drive a Cadillac. I don't do bicycles, which were my youth. And I eat meat, because all I had as a child was garden vegetables'. I appreciated her extravagance, though deep down she was a kindly person, and generous. RB: You are also a politician. In 2010 you were appointed as Guyana's Ambassador in China. How have you proved yourself as a politician?DD: I don't belong to any political party in Guyana, but I enjoyed a close friendship with Cheddi and Janet Jagan. Cheddi had been cheated out of office as a result of the CIA and the British Government, in the 1960s, because he was a committed man of the left. In 1984, when I was appointed to Warwick University, I invited Cheddi to lecture there. He had no money, so the University and a travel agent friend, Vino Patel, were persuaded to provide his economy ticket and accommodation whilst at Warwick. We treated him as the true President of Guyana. All the national elections had been fiddled, and he was kept out of office for decades. Warwick offered him a platform, when other places thought of him as a 'has been'. He visited about five times, then in 1992, the Berlin Wall having fallen and the Cold war ended, the Americans allowed us to have free and fair elections, supervised by President Carter and Cheddi Jagan won and became President of Guyana. I was his regular houseguest from 1992 until 1997 when he died. He taught me more about how colonialism behaved than any textbook. He had lived through the colonial period and was jailed by the British in 1953. All his life was dedicated to the betterment of the poor: he was fiercely concerned with reducing and eliminating poverty. In return for his great hospitality, all I could do was to edit and publish some of his political speeches. He also asked me to be his Ambassador at Large and to sit on the UNESCO Executive Board representing Guyana. He had no money, since he inherited a bankrupt country in 1992, so it was an amazing honour to serve him pro bono. One day I will write something more extensive about him… one of the stories he told me was about Fidel Castro. The two of them were friends and political comrades in the late 50s and early 60s. It was Cuba who supplied us with food in the early 1960s when the CIA formented strikes and shortages in Guyana. Castro, however, needed allies in the region, against American embargo, so when Cheddi was manoeuvred out of Office, Castro started to court the friendship of our new autocratic Prime Minister, Forbes Burnham, and more or less dropped his relationship with Cheddi. I learn from this that politics trumps decency; that politicians by and large are opportunists. Learning this first hand from a great and ethical politician like Cheddi Jagan was more powerful than learning this from textbooks.As to Janet Jagan, his wife, who, when he died, was elected President in our national elections, with an enhanced vote, she was an astonishingly generous host. My role was to edit and publish her short stories for children. She was a bit lonely in Guyana, in terms of only a few people to share her passion for the arts, so whenever I showed up, a bottle of wine was uncorked, or better still, a bottle of Bailey's Irish Cream( we had a local equivalent). She too had been jailed by the British in 1953, so, again, I learnt from her intimate details of Guyana's struggle for independence, and the callousness of politicians ( Forbes Burnham had attempted to murder her in the 1964 but his bomb went off in the wrong place in the Party's Headquarters, killing a young activist instead, Michel Forde. Janet suffered from minor injuries.)As to Walter Rodney, Guyana's internationally renowned historian, assassinated by Forbes Burnham and the State apparatus in 1980( the International Commission of Enquiry into his death was issued to Guyana's Parliament last month), it was an enlightened decision on the part of the University of Warwick to set up an annual Memorial Lecture . The Walter Rodney lecture has been given, since 1985, by some of our leading Caribbean scholars, like Hilary Beckles, Carolyn Cooper, Harold Goulbourne, Michael Gilkes, Clem Seecharan, Ken Ramchand, Verene Shepherd and others.I don't think I have proved myself as a politician in any concrete way. My only possible 'political' act was, in 2012-2013 lobbying the Government of Guyana vigorously and regularly to set up an International Commission of Enquiry into the death of Walter Rodney. I took full advantage of my friendship with the then President, Donald Ramotar, who was readily sympathetic to Pat Rodney's written request for such an Inquiry( Walter's widow). As a member of the Walter Rodney Foundation's Advisory Group, I liaised with Pat Rodney and in 2013 the Government of Guyana agreed to set up the Commission. I don't think this was a 'political' act on my part, merely the obligation I felt to Walter Rodney, a fellow academic whose books were monumental. RB: How do you define politics?DD: In a small underdeveloped or developing country, politics normally is about the acquisition of power over state resources for the benefit of family and friends. Idealism goes out of the window as soon as the politician assumes Office; the struggle then is for survival and continuation of Office, so very little good gets done, political energy being spent on maintaining and expanding the arena of privilege. Exceptions are rare, people like CheddiJagan, Nelson Mandela…Cheddi was famous for his frugal lifestyle. He died intestate, owning no property. He never stole from the national treasury, rare for a politician from the developing world. Had Rodney lived, he would have been a leader of exemplary ethics. I should add my admiration for a previous, undemocratically elected President of Guyana, Desmond Hoyte, who, long before the Rio Summit and long before 'Climate Change' was topical, bequeathed a million acres of Guyana's rainforest to the Commonwealth, for the study of sustainable development (the Iwokrama Project). This was in 1989. It was an act of rare vision by a Caribbean politician. So, politicians like Hoyte might have been elected by crookery, but can prove to be significant and visionary leaders. I enjoyed cordial relations with him, when he was President (1985-1992) as well as when he was Leader of the Opposition, again based on books. We talked a lot about Egbert Martin, the first Guyanese poet and short story writer (19th century), and about the Guyana Prize for Literature which he had instituted in 1987, in the hope of bolstering the literary and intellectual life of Guyana and its Diaspora. He had a wonderful library, and he cared deeply for literary achievement. We talked little about party politics, except about the sharing of political power and the Mandela Rainbow ideal. Towards the end of his life he was all for power sharing, though he had enough integrity to worry about where oppositional ideas would come from if we were all in alliance. RB: Do your political affairs affect your creative writing?DD: There is no direct link, though I have written about the dereliction of Guyana under the autocratic rule of Forbes Burnham. My new novel-in-progress, set partly in China, is provoked by the unimaginable cruelty imposed on the people by the Emperors and their warlords. So, politics breeds in me a despair which can stimulate writing. One of the great disappointments, living in Britain, was Tony Blair's loss of idealism ( he seemed abundantly idealistic , which is why people voted him into Office in 1992) and the lies he told about Iraq's military capacity to justify a hideous and bloody invasion of Iraq. On the other hand, in Britain, there were politicians like Jo Cox, who was visionary and full of promise( she was murdered recently), and who made all of us feel hopeful and glad to be alive. If only we had a handful of such politicians in Guyana! I am privileged to enjoy a long-standing friendship with Clare Short, the former Labour politician whose heart is as big as Mount Kilimanjaro.RB: You have often depicted Guyanese characters and settings in your fiction such as Disappearance (1993), The Counting House (1996), and Our Lady of Demerara (2004). Does it mean that you still live in your past? and that you know yourself devoted to your homeland?DD: I do live in the past, in that my childhood in Guyana left indelible memories of family and friends and village landscape. Especially the creole language we spoke at home, and the creative tension with the 'proper' English we spoke at school. The slippages between the two are fascinating, with potential for comedy and pathos. The vigour of creole is always with me.Leaving Guyana as a boy was exciting (the prospect of adventure) but then proved to be lonely and hurtful, since I was never settled in England. On the one hand, England was a world of books but at the same time a world of grunting and guttural 'skinheads' daubing racist slogans on walls and threatening to assault immigrants. London has changed profoundly since the 60's and 70's, it is now a diverse space, enriched by waves of immigrants from the Commonwealth and from Europe. There is still a strong undercurrent of racial hostility, but more in the north of England, hence the recent vote to leave the European Community. Many in the north of England have not got accustomed to the loss of Empire and the new order of the free movement of goods and people. This hostility is at the ideological level, and contradictory, because on a day to day level, people are, by and large, decent to each other, irrespective of ethnicity. London is different; it is run by people of immigrant backgrounds: nurses, doctors, builders, hotel and retail staff, care workers. I am astonished at how much has changed, and I am excited to be living in London. The creative energy of the city is palpable, and the diversity of people is inspiring. I no longer feel culturally or physically threatened, as in the 1960's and 1970's. In other words, I feel London is home, but so is Guyana. I return to Guyana at least once a year, to renew my sense of the past, to be refreshed by creole language and creole ways, and to be awed and terrified by the rainforest. I also keep writing about Guyana partly out of a sense of obligation to the place. We only have a handful of writers, so I feel it is important to write about the place. Guyana came into modern being, in a sense, through literature: I am thinking specifically of Walter Raleigh's DISCOVERIE OF GUIANA (1596), the first text about us. RB: Why do you often depict historical tensions and challenge traditional cultural representations of the slave in your novels?DD: Guyanese history, in relation to contact with Europe, is stark: the decimation of indigenous people, the enslavement of Africans, the system of Indian indentureship. It is stark in terms of the immensity of suffering, and the sheer injustices of colonial rule. Yet, we became acquainted with Samuel Johnson's DICTIONARY and the magical properties of the English language; with the lyricism and storytelling of the Bible, of Shakespeare, of Victorian poetry. These new texts supplemented the ones we brought from Africa and India ( the KORAN, the RAMAYANA) . Ancient and living Carib, Arawak and other Amerindian stories fertilised the situation. We rewrote and reimagined our inheritance, hence Walcott, Naipaul, Jean Rhys, Pauline Melville, Grace Nichols, John Agard, and a host of others. I write about the injustice (historical, but also self-inflicted in our postcolonial condition) but more about the urge to creativity and expression that emerged from being on the margins; the fierce resolve to become educated, literate, creative, venturing beyond boundaries. Our postcolonial politicians may have failed us repeatedly, but I am forever astonished at how resilient Guyanese are. When I visit parts of India, parts of China, the nature of poverty there is brutal and overwhelming. We don't have that level of deprivation, because we have created the means of survival and the prospect of abundance, whether on the plate or on the page. RB: Do you believe that there is any nation on earth that enjoys true freedom and independence?DD: I don't know what true freedom or independence mean, we are all constrained and liberated and catapulted into creativity by being with each other. However, I recall what Walcott said about slavery: that the enslaved African being herded to the cane fields would have seen something sensationally beautiful along the way, given how lush Caribbean landscapes are. A hummingbird or kiskadee or blue-saki or brightly coloured viper…Walcott said that such encounters with beauty were moments of freedom which could only be partially understood, partially described, because they also contained the seeds of tragedy and terror. If you venture into Guyana's rainforest, you will experience the sublime which contain elemental terror and a tragic sense of how life is constantly being destroyed and remade and destroyed by tooth and claw.[1] Ruzbeh Babaee[2] David Dabydeen

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The withdrawal of U.S. troops from Iraq in December 2011, once seen as a triumph for the Obama administration, became a cautionary tale as the rise of ISIS prompted their return in 2014.
This is one reason why U.S. troops have remained in Iraq, despite the successful dismantling of ISIS by the end of 2018. Since then, the degradation of ISIS has continued, and any benefits of keeping U.S. troops there as a stopgap against its resurgence are now overshadowed by the risks of exposure to the tit-for-tat game of face-saving exchanges of fire, with Iran-aligned militias.
In Iraq, Washington cannot have it all, but with a touch of creativity and realistic expectations, it can still adequately safeguard its interests after U.S. troops leave, likely with reduced cost and better outcomes.The United States remains the most important enabler of Iraq's security forces and largest single donor of humanitarian assistance to Iraq. Congress has approved $1.25 billion in Foreign Military Financing (FMF) for Iraq — allocated at $250 million annually — from 2019 through 2023. Since 2014, the U.S. has delivered a total of $3.5 billion in humanitarian aid to Iraq. This aid extends well beyond self-serving interests to tangibly improve the lives of Iraqis, including rehabilitating nine water treatment plants in Basra, a stronghold of Iran-aligned militias, providing clean water to 640,000 people, and offering cash assistance to those displaced in Erbil due to the war with ISIS. The U.S. has invested tens of millions of dollars in other projects, too, from the maintenance of the Mosul Dam to the preservation of historic and cultural sites, to financing higher education. In many other countries, such investments would earn Washington's leaders great respect. Not so in Iraq, where Secretary of State Antony Blinken wore body armor during his visit to Baghdad last November. But this measure is aimed at protecting against a specific segment of Iraqi society, namely certain Iran-aligned militias and largely stems from the Trump administration's choice to assassinate Qods Force commander Qassem Soleimani, who was accompanied by Abu Mahdi al-Muhandis, deputy head of the Popular Mobilization Forces (PMF), outside Baghdad's airport in 2020.
Other underlying issues that haunt the relationship include lingering resentment from the early years of the U.S. occupation (of which the younger generation has no recollection), real and perceived violations of Iraqi sovereignty by U.S. strikes, opportunistic blame-shifting by Iraqi politicians, and a significant gap between the expectations of ordinary Iraqis for U.S. commitment to their country and the actual level of U.S. investment. This dynamic has created, at times, an antagonistic attitude towards the United States, notwithstanding substantial aid.
The dynamic is further complicated by the ongoing presence of U.S. troops in Iraq. While some Iraqis genuinely desire the withdrawal of U.S. troops, the arrangement serves the Iraqi government and certain quasi-integrated Iran-aligned militias quite well. The U.S. troop presence helps contain ISIS, ensures ongoing U.S. aid to Iraq, and provides Iran-aligned militias with a new self-serving adversary in place of ISIS, while they enrich themselves with corrupt business schemes.
Another reason Iraq is willing to accommodate U.S. troops is the influence exerted by the U.S. Federal Reserve over its economy given Iraq's lack of a functional banking system. There is also a widespread concern that if Iraq were to expel U.S. troops, the U.S. might cease permitting dollar transactions, thereby isolating its economy. Although the Iraqi government will periodically express concerns over U.S. strikes violating Iraqi sovereignty, it stops short of expelling U.S. troops. However, with each attack on U.S. troops by Iran-aligned militias and the subsequent retaliatory strikes, the U.S. military mission in Iraq encounters challenges shaped by Iraqi and U.S. domestic politics, along with the potential for U.S. casualties.
The more pertinent question for U.S. policymakers is how this arrangement serves U.S. interests?
Washington lacks the troop numbers, capacity, political will, or plain foolishness to try to defeat the Iran-aligned militias, and retaliatory strikes only deter them temporarily. Washington is poorly placed to fully understand let alone influence Iraq's intricate politics and elite bargains. Thus, it's time to envision ways to protect U.S. interests in Iraq without a prolonged deployment of troops.
Acknowledging some hard truths is the initial step. Iraq will always be a more vital interest to Iran than it is to the United States. Most Shi'a stakeholders, spanning the Iraqi political spectrum, would prefer to be independent of pressures exerted by either the U.S. or Iran; they think of themselves, after all, as Iraqis. If forced to choose, they would hitch their wagons to Iran rather than the United States — Iraq will always be on Iran's border and, for the foreseeable future, will depend on Iran to meet Iraq's energy needs.
The presence of Iran-aligned militias in Iraq is a lasting reality. The primary U.S. objective in Iraq should be a politically stable Iraq, averting significant sectarian violence and territorial losses to groups like ISIS. As David Schenker, senior fellow at the Washington Institute for Near East Policy, recently argued, the latter can be achieved by leaving a modest U.S. presence in the Iraqi Kurdish region to aid counterterrorism efforts. What proponents and critics of withdrawal often get wrong is that they view Iraq as an adversary. It doesn't have to be if relations are normalized.
Polls indicate that economic development and corruption are more significant concerns for the average Iraqi today than security. A considerable number of Iraqis desire a more assertive U.S. stance against corruption, increased engagement in development initiatives, and a more candid critique of their political system's shortcomings. Washington should leverage its strengths, such as establishing robust anti-money laundering frameworks, implementing technical projects, maintaining infrastructure, and promoting human development.
These tangible forms of aid prove more impactful than other efforts dedicated to nurturing media and civil society, domains better suited for homegrown development. U.S. troops grant insights into the political and security developments of the country, but Washington should still be able to focus on areas where U.S. assistance is genuinely desired and needed after their withdrawal and potentially with less risk.
U.S. Ambassador Alina Romanowski is venturing into Iraqi society as much as possible, considering the restrictions she faces. In March of last year, she visited Mosul for the first time — a city liberated in part by overwhelming U.S. airpower and largely undergoing reconstruction with help from the U.S. after the ISIS conflict — a trip long made impossible due to security restrictions. She has engaged with various political leaders, including former Prime Minister Haider al-Abadi and Shi'a theologian Ammar Al-Hakim.
However, her freedom of travel is limited compared to European counterparts, and she faces obstacles in meeting certain political and military figures for various reasons, not the least of which is that some are Specially Designated Nationals under U.S. sanctions. Removing U.S. troops could make it more politically tenable for U.S. diplomats to engage with Iraq as it is.
The low U.S. troop presence is invisible to most Iraqis. This doesn't mean it can't be used as a political football in intramural Iraqi games. But it is no accident that in the wake of each groundswell for ending the U.S troop presence, no action is ever taken. The Iraqis, who recognize the fragility of their state building enterprise, are not eager to experiment with a landscape devoid of U.S. troops. Many Iraqis outside of the Iran-aligned militias also see the U.S. military presence as a counterweight to Iranian influence. Some also fear that if U.S. troops leave, the benefits they receive through U.S. management of their monetary system will also go away.
It is not the U.S. military presence per se that is the problem from a restraint perspective. It is rather the fortress mentality of the official U.S. civilian presence. This imposes a heavy cost on the sustainability of diplomacy worldwide.
The U.S. Embassy operations in Baghdad cost about $1 billion per year. If this were a Defense Department responsibility, this figure would merit a shoulder shrug. But in comparison, the State Department's budget is miniscule — a vivid illustration of U.S. priorities — and its outlays in Iraq crowd out diplomatic initiatives elsewhere. The U.S. can withdraw militarily from Iraq, while continuing to facilitate temporary training missions. Most importantly, the U.S. should engage more broadly with Iraqi society and leave behind the fortress mentality that has hobbled U.S. diplomacy in Iraq.

The Convention on the Rights of the Child, approved by the General Assembly of the United Nations on 20 November 1989, states in Article 2 that "States Parties shall respect and ensure the rights set forth in the present Convention to each child within their jurisdiction without discrimination of any kind, irrespective of the child's or his or her parent's or legal guardian's race, colour, sex, language, religion, political or other opinion, national, ethnic or social origin, property, disability, birth or other status." Therefore, the child becomes a citizen from birth and is competent to learn from birth. Competent in learning, asking questions, seeking answers, and generating a culture of their own. By affirming the right to be recognised as a citizen of the present, competent, culture-generating, we affirm the strength and extraordinary potential of the child and their right to express it. Infant-toddler centres and preschools are excellent educational places, where to build the paradigm of care and community for the child as citizen. Not all-encompassing places for education, but essential. They help to process, rework and update childhood data, to define childhood and to be defined by them and to define societies. It is not just the care of the child, it is the child's culture, it is the child's look at the world, their generative whys. The great cultural and political "revolution" of the last century – never completely accomplished – is making children active protagonists, leaving them their autonomy, considering them as holders of rights and culture. But now we know that society needs its childhood, too. ; carla.rinaldi@unimore.it ; Fondazione Reggio Children – Centro Loris Malaguzzi (The Reggio Children – Loris Malaguzzi Centre Foundation) ; Acemoglu D., Robinson J. 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학위논문(석사)--서울대학교 대학원 :행정대학원 행정학과(행정학전공),2019. 8. 이수영. ; Culture and arts policy is national policy action to improve the quality of life by promoting cultural and art activities of the people. In most countries, support for arts and culture has become a universal policy. The government regards art as public goods, corrects market failure (Baumol;2012), and supports arts to promote the social benefits of art. Also, many governments have included not only artistic activities but also various cultural activities enjoyed by the people in their daily life within the scope of culture and arts policies. However, as the government's budget for the art has grown, there have been many debates and confrontation concerning government arts funding. Arts advocates say the arts programs can benefit communities both regarding individual enrichment and as a tool for driving economic development. In contrast, the critics insist government arts funding using tax can threaten the autonomy and creativity of arts. These days, the Ministry of Culture, Sports, and Tourism (MCST) in Korea have funded a lot of culture and arts projects. MCST's budget is approximately $5.28 billion won in 2019, and the ministry awarded the budget to local governments and art organizations. In 2005, MCST changed the Culture and Arts Agency into the Arts Council Korea. This change was the effort to ensure the autonomy of art based on the arm's length principle. The Arts Council Korea comprises nationally and internationally renowned artists, distinguished scholars, and arts patrons appointed by the President like National Endowment for the Arts (NEA). The council, not MCST, reviews and makes recommendations for art funding. However, Korean artists and art organizations highly depend on central government support. So, Park Geun-Hye administration made a 'blacklist' and exclude artists from government funding. As a result, the government's budget support caused a negative impact on the autonomy of the Korean Arts. Therefore, many people insist that Korean culture and arts policy need to be changed from the central government-driven to the private sector-led. Also, the "arm's length principle" that supports art but does not intervene art is also becoming more important in Korea. Reflecting this, the primary goal of MCST in 2018 is 'Innovation in Cultural Administration.' The ministry tries to coordinate their role in art funding and find new ways to encourage the autonomy of arts organizations. Even if there is a problem with the government-centered support, transferring authority to related organizations and private sectors cannot be the only solution. This study will analyze how the policy implementation makes a difference in policy performance such as the satisfaction of the people and the achievement of the policy goal. This research will compare the successful case with failure case; Travel week and Art education. My hypothesis is the more central government share their authority with local government, public agency and the private sector in the policy implementation, the higher policy performance they can get. The first major finding was that the fact that the central government has a higher authority in culture and arts policies does not mean low policy performance. As shown in the case of travel week, even if the Ministry of Culture, Sports and Tourism had more authority in implementing policies in legal, organizational and budgetary aspects, policy performance was so high. In contrast, in the case of arts education, MCST transferred legal and organizational authority to ARTE and the regional centers. Also, the second major finding was that when the central government gives authority to local governments or public institutions in culture and arts policies, the hypothesis that policy performance will be high does not apply to arts education. This study has identified that even if decentralized, policy performance cannot be higher when the accredited institutions have failed to manage policy performance properly. Above all, arts education shows that even if the central government, local government, and public institutions share their roles and cooperate, policy performance cannot be high if this division of roles is not efficient. In conclusion, the hypothesis presented at the beginning of the study does not apply to travel weeks and art education. The findings of this study will suggest art policy implementation that can guarantee the autonomy of arts and the accountability of policy. These findings will contribute in several ways to our understanding of government art funding and provide an implication for how government supports the arts. ; 문화예술 정책이란, "국민의 문화예술활동을 진작시켜 삶의 질을 향상시키기 위한 국가 차원의 정책적 행위"이다. 대부분의 국가에서 문화예술에 대한 지원은 보편적인 정책이 되었다. 예술을 공공재로 보고 시장실패(Baumol)를 교정하고, 예술로 인한 사회적 편익 때문에 국가는 예술에 대해 지원을 한다. 또한 예술행위만이 아니라 국민이 일상에서 향유하는 다양한 문화활동도 문화예술정책의 범위 안에 포함되고 있다. 그러나 문화예술에 대한 중앙정부의 지원의 양과 범위가 확대되면서 정부 지원의 사회적 편익, 또는 지원의 경제적 파급효과와 관련된 갈등이 나타나고 있다. 특히 정부의 조세를 활용한 문화예술 활동이 문화예술의 창조성을 침해한다는 비판이 있다. 현재 한국의 문화예술정책의 정책 추진체계에서는 다수의 문화예술사업이 중앙정부를 통해 예산이 편성되고, 지자체, 문화예술 유관기관, 민간단체로 예산이 전달되고 있다. 정부는 2005년 문화예술진흥원에서 문화예술위원회로 문화예술정책 추진체계를 바꾸면서, '팔길이의 원칙'을 기반으로 한 예술 지원의 자율성을 확보하고자 하였다. 그러나 한국 문화예술의 중앙정부에 대한 의존도는 높았다. 그 결과, '블랙리스트'라는 정부의 예산 지원이 민간의 자율성을 침해한 사건이 발생하였다. 따라서 문화예술정책은 국가주도형에서 민간주도형으로 변화할 것을 요구받고 있다. 이것은 문화예술정책에서 문화체육관광부 중심이 아닌, 중앙정부, 지자체, 공공기관, 민간단체의 역할 분담과 추진 구조 개편을 의미한다. 또한 지원은 하되 간섭은 하지 않는다는 '팔길이의 원칙'도 다시 부각이 되고 있다. 이를 반영하여 2018년 문화체육관광부 업무 계획의 주요 목표는 '문화행정의 혁신'이다. 문화체육관광부는 문화예술위원회의 개편과 함께 지원 기관 간의 역할을 조정하고, 예술단체의 자생력을 높일 수 있는 지원방식을 찾고자 한다. 올해 5월 '사람이 있는 문화–문화비전 2030'를 통해, 한국문화예술위원회의 명칭을 '한국예술위원회'로 변경하고 예술 지원 독립기구로서의 위상을 강화하는 계획을 발표했다. 소위원회를 현장 예술인 중심으로 구성해 상시적 협치 구조를 마련할 계획이다. 문화체육관광부는 예술지원의 '팔길이원칙'을 구현하기 위해 '지원 심의 불간섭 원칙'을 천명하고, 정책 수립과 행정적·재정적 지원에 집중하는 한편 지원금 배분은 예술위에서 독립적으로 수행하고자 한다. 그러나, 문화예술정책에서 중앙정부 중심의 지원에 문제가 있다고 해도, 정책 집행과정에서의 분권화가 정책 성과에서 어떠한 변화를 가져오는지에 대한 분석 없이, 관련 기관과 민간 부문에 권한을 이양하는 것을 유일한 해결책으로 볼 수는 없다. 따라서 본 연구는 여행주간과 학교예술강사파견이라는 두가지 사례를 정책 집행과 정책성과를 비교 분석하여, 문화예술정책 집행과정에서의 분권화가 국민의 만족도, 정책 목표 달성 등 정책 성과에서 어떻게 차이를 만드는지를 분석하였다. 이를 위해 문화예술정책의 집행에서 '중앙정부가 법적, 조직적, 예산적 측면에서 가장 큰 권한을 가질수록, 정책 성과는 낮아질 것이다.'라는 가설을 설정하였다. 본 연구는 두 가지 주요한 연구 결과를 도출하였다. 첫째, 중앙정부가 문화예술정책집행에 있어 더 많은 권한을 가지고 있을 때, 정책성과가 낮다는 것을 의미하지 않는다. 여행주간에서, 문화체육관광부가 법률, 조직, 예산 측면에서 정책을 집행할 수 있는 권한을 지방정부, 공공기관 등에 비해 더 많이 가지고 있음에도 정책성과는 우수했다. 둘째, 중앙정부가 지방정부나 공공기관에 문화예술정책의 권한을 이양하여, 분권화를 시도할 때, 정책 성과가 높을 것이라는 가설은 문화예술교육에는 적용되지 않았다. 예술강사파견 사업에서 문화체육관광부는 법적, 조직적 권한을 한국문화예술교육진흥원과 지역문화예술교육지원센터에 이양했다. 즉, 예술강사파견사업은 분권화를 하더라도, 중앙정부와 지방자치단체, 공공기관 등의 역할 분담이 효율적이지 않으면 정책 성과가 높을 수 없다는 것을 보여주었다. 즉, 연구에서 제시된 가설은 여행주간과 문화예술교육에는 적용되지 않는다. ; Table of Contents Abstract ⅰ List of Tables ⅷ List of Figures ⅸ Chapter Ⅰ Introduction 1 1. Background and Purpose of the Research 1 2. Scope of the Research 4 Chapter Ⅱ Literature Review 5 1. Theoretical Background 5 1.1 Models of public support for the arts 5 1.2. The arm's length principle in arts 7 1.3 Culture and arts policy process of major countries 8 1.4 Culture and arts policy process of Korea 13 1.5 Pros and Cons for government art funding 16 2. Previous studies on culture and arts policy implementation and performance 19 2.1 The relationship between policy implementation and policy performance 19 2.2 The decentralization in culture and arts policy 21 2.3 The policy performance in culture and arts policy 26 3. Conceptual framework and theory 28 3.1 Culture and Arts Policy implementation: Decentralization and Cultural Governance 28 3.2. Policy performance in culture and arts policy 30 4. Summary of Literature Review 32 Chapter Ⅲ Research Design and Methodology 34 1. Research Questions 34 2. Analytical Framework 35 2.1 Independent Variable 35 2.2 Dependent Variable 37 3. Methodology 38 3.1 Two case studies of culture and arts policy 38 3.2 The Cases to be studied 39 3.3 Source of Data 41 Chapter Ⅳ Analysis 42 1. Policy Definition 42 1.1 Travel week 42 1.2 Support for arts instructors in schools 43 2. Policy Implementation 45 2.1. Legal aspect (Law and guideline) 45 2.2. Organizational aspect 52 2.3. Financial aspect 58 3. Comparative Analysis of Policy Performance 61 3.1. Structure of Fiscal Program Self-Assessment (MOEF) 61 3.2 Comparing the total score of the Fiscal Program Self-Assessment 63 3.3 Travel week 63 3.4 Art education 67 4. Lessons learned from the comparative analysis of the policy implementation 69 4.1 Policy implementation and policy performance 69 4.2. Travel Week 71 4.3 Art Education 74 Chapter Ⅴ Conclusion 81 References 84 Abstract in Korean 91 ; Master

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URL://www.gemius.com.ua /./internet-auditorija- ukrainy-ijul-2015-goda.html9. Kelly K. (2009) Health Science Libraries: future trends. An Leabharlann. The Irish Library.№ 18(1). Retrieved from: http://epubs.rcsi.ie/libraryart/4.10. Mesenbourg T. L. Measuring the Digital Economy / US Bureau of the Census, Suitland, MD. 2001. Retrieved from: https://www.census.gov/content/ dam/ Census/library/workingpapers/2001/econ/umdigital.pdf.11. Tapscott D. The Digital Economy: Promise and Peril in the Age of Networked Intelligence. McGraw-Hill, 1995. 342 p.12. Taking leadership in a digital economy / Telstra corporation limited, Deloitte digital. November 2012. Retrieved from: deloittedigital.com.au / telstra.com. ; У статті уточнено сутність та особливості прояву цифрової економіки, яка розвиваються з експоненційною швидкістю, докорінно змінюючи суть бізнесу, де матері- алізує, демонетизує та демократизує усі галузі національної економіки, виявлено її вплив на умови господарювання й управління підприємствами, окреслено передумови, можливості та обґрунтовано завдання й заходи щодо зміни цінностей, пріоритетів та орієнтирів побудови якісно нових моделей управління підприємствами на основі сучасних цифрових технологій, що забезпечить перехід від культу ефективності й раціональності до перенесення акцентів на відкритість, демократизацію, соціологізацію, креативність організаційних процесів, нерівноважність та нелінійність управлінських ієрархічних ланцюгів, непередбачуваність і різноманітність траєкторій успішного розвитку підприємств. Ключові слова: цифрова економіка, підприємства, управління підприємствами, нові моделі управління, цифрові технології. Список використаної літератури1. Апалькова В. В. Концепція розвитку цифрової економіки в Євросоюзі та перспективи України. Вісник Дніпропетровського університету. Серія: Менеджмент інновацій. 2015. Вип. 4. С. 9-18.2. Гройсман В. Цифрова економіка здатна стрімко підвищити ВВП. Новини економіки. 8 вересня 2017.3. Коляденко С. В. Цифрова економіка: передумови та етапи становлення в Україні та світі. Економіка. Фінанси. Менеджмент: актуальні питання науки і практики. 2016. № 6. С. 105-112.4. Краус Н. М., Клаус К. М. Інноваційне табло України. Східна Європа: економіка, бізнес та управління. – 2017. – № 6. [Електронний ресурс]. URL: http://www.easterneurope- ebm.in.ua/6-2017-ukr.5. Криворучко О. С., Краус Н. М. Імперативи формування та домінанти розвитку цифрової економіки у сучасному парадигмальному контексті. Парадигмальні зрушення в економічній теорії ХІХ ст.: ІІІ Міжнародна науково-практична конференція, 2–3 лист. 2017 р.: тези доповідей. Київ: КНУ ім. Т. Шевченка, 2017. С. 681–685.6. Норец Н. К., Станкевич А. А. Цифровая экономика: состояние и перспективы развития. Инновационные кластеры в цифровой экономике: теория и практика: Научно- практическая конференция с международным участием 17–22 мая 2017 года / под ред. д-ра экон. наук, проф. А. В. Бабкина: тезисы докладов. Санкт-Петербург: Изд-во Политехн. ун-та, 2017. С. 173–179. [Электронный ресурс]. URL: http://inecprom.spbstu.ru/files/inprom-201езисі 7/inprom-2017.pdf.7. Цифрова адженда України – 2020 (―Цифровий порядок денний‖ – 2020). Концептуальні засади (версія 1.0). Першочергові сфери, ініціативи, проекти ―цифровізації‖ України до 2020 року. / HITECH office. грудень 2016. 90 с. [Електронний ресурс]. URL: https://ucci.org.ua/uploads/files/58e78ee3c3922.pdf.8. Gemius. [Електронний ресурс]. URL://www.gemius.com.ua /./internet-auditorija- ukrainy-ijul-2015-goda.html9. Kelly K. (2009) Health Science Libraries: future trends. An Leabharlann. The Irish Library.№ 18(1). Retrieved from: http://epubs.rcsi.ie/libraryart/4.10. Mesenbourg T. L. Measuring the Digital Economy / US Bureau of the Census, Suitland, MD. 2001. Retrieved from: https://www.census.gov/content/ dam/ Census/library/workingpapers/2001/econ/umdigital.pdf.11. Tapscott D. The Digital Economy: Promise and Peril in the Age of Networked Intelligence. McGraw-Hill, 1995. 342 p.12. Taking leadership in a digital economy / Telstra corporation limited, Deloitte digital. November 2012. Retrieved from: deloittedigital.com.au / telstra.com.