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This autoethnographic reflection explores the nature of Denzin's notion of epiphany, an identifiable moment of lived experience that one can identify as a turning point in one's understanding of oneself and one's relationship to the world. The recurring, longitudinal but unpredictable characteristic of remembering the epiphanic moment as it erupts throughout one's life leads to the description of epiphany as if it has a life of its own. Thus the epiphany compels the researcher to return to and explore that life-altering moment. The emotional urgency induced by the epiphany thus turns the methodological instruction—that one must constantly return to that moment—into an imperative, meaning one must constantly reexamine the epiphany because the epiphany of its own accord demands reexamination.

The Swedish Residence hasa better view than Sparks St.I was hanging out on Sparks Street yesterday with a former government official, and I had an epiphany.  No, it was not about how underwhelming Sparks Street is.  It was about the affinity Canada and I have for each other.  I have long had a chronic case of FOMO: fear of missing out.  I attribute it to being the youngest of four kids.  I distinctly remember only hearing about how wonderful the first few years of Saturday Night Live were, but not being able to stay up late enough to watch for myself.  Had I know that years later I would be able to consume heaps of old SNL via videotapes and repeats, maybe I wouldn't feel so left out?Canada, similarly, has a deep and abiding case of FOMO. Hey, folks, there's a small club of folks buying nuclear subs, but you can't join since you have no plans!  Oh noes, no C in AUKUS, the Australia/UK/US group of advanced weapons tech sharing.  Yeah, it may be more than subs, but it is mostly about subs.  In talking to my friend yesterday, we talked a bit about AUKUS, that the FOMO was mostly coming from outside of government among the pols and the pundits.  It was not the first time  I sensed Canada's FOMO panic about various things.And I have internalized it.  When folks talk about transatlantic relations, emphasizing US-Europe in NATO-adjacent stuff, I am quick to remind folks that Canada is in NATO, too.  Pre-CANSEC reception at Swedish residenceSo, Canada and I both identify with Rudolph, who was left out of various reindeer games.  Which leaves us both trying to get into various collaborations even if they don't always make sense.  For Canada, that is AUKUS.  For me, it could be CANSEC.  I am spending tomorrow at the annual tradeshow of the Canadian defence industry.  Yes, I will be hanging out with arms dealers.  Ok, not the exotic ones, but those carrying business cards bearing BAE, Saab, General Dynamics, Lockheed, whatever (I lead with the Swedes since I was at a nice reception last night that was the pre-CANSEC party hosted by the Swedish embassy).  Will I be in the market for some fancy new artillery?  Anti-aircraft weapons?  A helicopter?  No, of course not.  I will be in the room, which is all I need.  I have seen pics and tweets in previous years and felt left out.I do think I will get some benefit from being inside the room besides assuaging my FOMO--meeting both government and industry folks and hearing them complain about each other.  Last night, one rep from a company I will not name suggested that all of the requirements that are piled onto a defence contract by the government of Canada almost make it not worthwhile to do business here.  He was speaking of the offsets--that each contract needs to be way more expensive because they have to pay for jobs in Canada.  Which reminded me of my fave campaign graphic--the cover of the Liberal Defence Platform of 2015: Notice that the promise eight years ago was not to buy ships to defend Canada but to create jobs by investing in the Navy--which nicely omits .... ships.  Just spending money on jobs where shipbuilding might be happening but ships actually being finished ... not so much.  I go to these things because I never know will the networking will lead.  That I have met a lot of folks over the years, and I was never very strategic about who I needed to meet--but that enough of those connections paid off in unexpected ways.  For example, there was a dinner where I sat next to a pollster which lead to inviting that pollster's firm to join the CDSN, which happened to mean that the Chancellor of Carleton at that moment was a key participant in a CDSN organiational meeting since Nik Nanos of the Nanos survey firm was also heading Carleton's Board of Governors.  Completely unintentional on my part, but super handy ultimately.  So, yeah, the times I have been in the room have been sufficiently beneficial that my FOMO has not been sated--that I might miss something if I am left out.  And thus I understand why Canadian punditry and media get into conniptions about being left out of AUKUS and other groups even when Canada is not going to buy any subs anytime soon.  So, the irony is that I fit really well in Canada, that I don't feel left out, because I always fear being left out.

W opublikowanym w roku 1975 tomiku North (Północ) irlandzki poeta Seamus Heaney odnosi się do konfliktu w Irlandii Północnej, przywołując wydarzenia z odległej przeszłości i odwołując się do mitu. Tematem wierszy jest nie tylko cierpienie niewinnych ofiar przemocy, lecz także próba odpowiedzi na pytanie, czy możliwe jest zakończenie konfliktu i uzdrowienie społeczności, które w tym konflikcie uczestniczą – tak na poziomie indywidualnym, jak i na poziomie zbiorowości. Judith Lewis Herman w monografii Trauma and Recovery: The Aftermath of Violence from Domestic Abuse to Political Terror (1997) twierdzi, że powszechnie znane doświadczenie wglądu, umożliwiające radzenie sobie z traumą i w wyniku tego uzdrowienie, polega na uświadomieniu sobie własnej historii, w tym wypartych uczuć i wspomnień. Takie doświadczenie jest dostępne nie tylko jednostkom, ale całym społecznościom, twierdzi Herman. W tomiku North jednym z ważniejszych wydarzeń, które umożliwiają poecie zmierzenie się z przeszłością, jest obecność wikingów na terenie Irlandii w VIII i IX wieku. Ten temat ze szczególną siłą powraca w trzech wierszach analizowanych w artykule: Funeral Rites, North i Viking Dublin: Trial Pieces. Obrazy przywołujące Irlandię ery wikingów są tutaj dwuznaczne, często szokujące. "Ja" liryczne oscyluje między głosem jednostki i głosem zbiorowości. Symbole odnoszące się do skandynawskich najeźdźców są przejmowane przez irlandzkich Celtów, a częścią procesu umożliwiającego zrozumienie bliższej przeszłości staje się uświadomienie sobie, jak bardzo złożona jest tożsamość każdej społeczności. Heaney ostatecznie sugeruje, że uzdrowienie jest możliwe, ale proces, który może do niego doprowadzić, jest niezwykle trudny i długotrwały. W wierszu North głosy przeszłości są nie tylko źródłem wiedzy określającej własną tożsamość, ale również instruują, że zrozumienie własnej przeszłości staje się możliwe również poprzez akt uzewnętrznienia historii w czynności pisania.

The paper is dedicated to the scientific publication and commentary on the construction and painting of the Epiphany Cathedral in Kostroma Epiphany Convent of Anastasia (CIR4010) in 1559-1562/63. The Cathedral was built with the blessing
of St. Macarius, Metropolitan of Moscow, on the initiative and at the expense of Hegumen Isaiya (worldly Shaposhnikov) and the monastic brothers, as well as on the donations made by Prince Vladimir of Staritsa and others. The paper states that the Cathedral was consecrated by Archbishop Nikandr of Rostov on June 8, 1559, on the day of the namesake of Feodor, son of Ivan the Terrible, and the consecration ceremony was of a Church-state character. The inscription contains unique information, which has not been preserved in other sources, about the attachment of particles of the relics of St. Theodore the Black, Prince of Yaroslavl and his offsprings David and Konstantin in the antimins of the consecrated Church, as well as the fresco painting of the Cathedral, produced in 1562/61. Thus, the published inscription is a unique monument of memorial epigraphy, reporting both information on the architectural and art history of Kostroma in the late 1550s to the early 1560s, and containing important material about reverence of St. Theodore, Prince of Yaroslavl, and his offsprings in Kostroma land.

The Aporia of Freedom systematizes social theories in a new manner, alternative both to the pluralistic concept, according to which social theories are incommensurable, and to the concept which postulates a theoretical synthesis in social sciences. Kaczmarczyk argues that famous social theories constitute interrelated attempts to solve the same problem, called the aporia of freedom. The problem concerns the relation between existential assumptions of social determinism and human freedom. Although these ideas turn out to be mutually exclusive, they seem to be necessary for the construction of a coherent and empirically convincing social theory

Article entitled "Los signos de los tiempos" [the signs of times] about the negative influence of the clergy onto the social, economic, financial, religious, and political conditions of Mexico. / Artículo intitulado "Los signos de los tiempos", en el que se señalan los efectos nocivos del clericalismo en las condiciones sociales, económicas, financieras, religiosas y políticas de México.

Tragedy, Aristotle tells us, is a mimēsis of a praxis. Euripides' Iphigeneia at Aulis not only imitates an action: it is an exploration of the very possibility of action, both dramatic and political. Produced posthumously in the Spring of 405 BCE, the play is structured by aporia, a paralysis of political will that also paralyzes the plot and threatens to unwrite reality itself. The play attempts to loosen this bind by rooting political decision in the individual will of an autonomous agent, first Agamemnon, then Iphigeneia. But this process fails: the play's many and notorious changes of mind identify decision as the political act par excellence, but also represent the moment of decision as a madness (in Kierkegaard's phrase), as the agent, far from generating his or her own act, is subsumed and obliterated by it. The dramatic aporia resolved by the character's choice is merely shifted to that choice itself, which exposes the mysterious gap between praxis and prattōn. Moreover, to the extent that the play succeeds in suturing action to an agent, that individual agent – simultaneously savior and scapegoat – effaces the collective deliberation of democratic politics: real political agency is replaced by the fantasy of a super-subject who will act on behalf of and in place of the demos. Staging praxis as a problem, the play's mimēsis becomes a meditation on the failure of political agency and of democratic politics

Tragedy, Aristotle tells us, is a mimēsis of a praxis. Euripides' Iphigeneia at Aulis not only imitates an action: it is an exploration of the very possibility of action, both dramatic and political. Produced posthumously in the Spring of 405 BCE, the play is structured by aporia, a paralysis of political will that also paralyzes the plot and threatens to unwrite reality itself. The play attempts to loosen this bind by rooting political decision in the individual will of an autonomous agent, first Agamemnon, then Iphigeneia. But this process fails: the play's many and notorious changes of mind identify decision as the political act par excellence, but also represent the moment of decision as a madness (in Kierkegaard's phrase), as the agent, far from generating his or her own act, is subsumed and obliterated by it. The dramatic aporia resolved by the character's choice is merely shifted to that choice itself, which exposes the mysterious gap between praxis and prattōn. Moreover, to the extent that the play succeeds in suturing action to an agent, that individual agent – simultaneously savior and scapegoat – effaces the collective deliberation of democratic politics: real political agency is replaced by the fantasy of a super-subject who will act on behalf of and in place of the demos. Staging praxis as a problem, the play's mimēsis becomes a meditation on the failure of political agency and of democratic politics ; Facultad de Humanidades y Ciencias de la Educación

"In April 1967, Robert F. Kennedy knelt in a crumbling shack in Mississippi trying to coax a response from a listless child. The toddler sat picking at dried rice and beans spilled over the dirt floor as Kennedy touched the boy's distended stomach and stroked his face. After several minutes with little response, the senator walked out the back door, wiping away tears. In Delta Epiphany, Ellen B. Meacham tells the story of Kennedy's visit, while also examining the forces of history, economics, and politics that shaped the lives of the children he met in Mississippi in 1967 and the decades that followed"--