Suchergebnisse

Проаналізовано соціально-філософські аспекти сутності понять «громадянська освіта», «політична освіта» та їх роль у процесі формування політично активної особистості. Зазначено, що громадянська освіта є комплексним напрямком навчально-виховної роботи, яка поєднує у собі елементи політичної, правової і етичної освіти. ; The social and philosophical aspects of the essence of concept «civil education», «political education» and theirs role in process of formation of political active person are analyzed. It was noted that civil education was a complex direction of educational work, which combines elements of political, legal and ethical education. ; Проанализированы социально-философские аспекты сущности понятий «гражданское образование», «политическое образование» и их роль в процессе формирования политически активной личности. Указано, что гражданское образование является комплексным направлением воспитательной работы, которая сочетает в себе элементы политического, правового и этическогообразования.

The conceptualisation of masculinity in the traditional sense has been viewed as a complex mix of attitudes, behaviours, and abilities (powers) possessed by diverse groups of individuals. It is supposed that neither these sets nor the individuals who compose them have remained consistent across time and among societies. In this paper, I will be exploring the varying degrees of masculinity that is exhibited by men of different communities portrayed in Tamil Karisal literature. Gender relations are also defined along the lines of Caste and status. 'Karisal' meaning 'black soil' encompasses the arid regions of Southern Tamil Nadu and Karisal literature depicts the lives of the people living in such regions. Traditional traits of masculinity such as being valiant, dominant, and knowledgeable is more expected from the upper caste men whereas such traits are not encouraged among men belonging to the marginalised sections of the rural Karisal landscape. This paper will also look at how gender relations exist between the men and women of both dominant and lower castes in the Karisal region. It can also be noted how virtues associated with femineity such as chastity, subordination and obedience are expected from upper caste women who do not cross household boundaries but Dalit women, out of economic necessities, are made to work as agricultural labourers in the fields and are prone to being harassed by men of all castes. For this study, the texts for analysis are short stories from Along with the Sun (2020) compiled by Ki. Rajanarayanan and the novel Koogai (2015) written by Cho Dharman.

The article attempts to recreate the process of organizational development of the Luhansk eparchy of the Ukrainian Orthodox Autocephalous Synodal Church of 1922-1936. It was found out that due to the conditions of aggravation of confessional division the representatives of the renewal movement managed to minimize their reformation provisions during 1926-1928. The Synodal Church managed to stabilize the institutional crisis. With the appointment of Bishop Veniamin to a vacant for a long time throne, with the active support of local authorities, the Luhansk diocese has reached its greatest development, covering in its structure about a quarter of the Orthodox communities of the district. It is determined that since the Ukrainian-centric ideological principles of the Synodal Church were not fully embodied in the practical activities of the renewal clergy, the emergence of the Conciliar Episcopal Church as a relatively canonical alternative Reformation denomination of Ukrainian Orthodoxy became relevant in Ukraine. In particular, in the Luhansk region, as a result of the unconstructive methods of Bishop's Photius (Topiro) governing, it was the local diocese of the UCEC that became a refuge for the renewal communities, almost doubling the number of its own parishes during 1928-1929. It is proved that the development of the Synodal Church in the Luhansk region was marked by the lack of an effective system of government, the low discipline of the clergy, and especially given the change in state policy in the field of religion. The historical circumstances of the confessional division of Ukrainian Orthodoxy in the interwar period on the example of a separate region are highlighted. Further research on this topic requires clarification of a number of ethnocultural, political, linguistic, and canonical issues of local renewal communities, which will expand the understanding of the religious worldview of the local population and propose new conceptual approaches to overcoming church divisions.

The article is devoted to the analysis of the creative heritage of Panteleimon Kulish in the context of modern realities. Scientific work of Panteleimon Kulish is extremely wide. It includes the general concept of Ukrainian culture and language, the problems of development of the Ukrainian nation, its mentality and historical mission. The proposed article deals, first of all, with the problem of personal orientation of the author related to the "internal" and "external" in human, in his mind and heart. Panteleimon Kulish was not a single researcher who drew attention to the mental feature of Ukrainians in the juxtaposition of heart and mind, feelings and logic. The mental character of such a struggle continues in the opposition to the "city" and "countryside" as an embodiment respectively of civilization and culture. The culture appears for P. Kulish to be something sacred, ancestral and spiritual, which, in fact, creates an inner person. It is argued that in a certain sense the orientation of the movement of civilization and culture is diametrically opposed. Since civilization tends to unify and standardize, culture focused on spiritual potentials, tends towards individuality and uniqueness. Globalization, as a civilization movement leads to integration of the processes and the transformation of national culture towards its unification. The main idea of Kulish reflections during his whole life was an attempt to preserve the national identity of the Ukrainian people, their language and culture, customs and traditions and, at the same time, to involve Ukrainians into the European community. Therefore, the fears of Panteleimon Kulish, concerning civilization pressure on the national culture have undeniable reasons. Finally, the author of the article turns to Kulish thoughts about the problem of the personality of human, his destiny, his national way of life, and also the problems of self-knowledge.