Identities

Private associations of the Graeco-Roman world have been examined in terms of conflict and control towards the state, as engines of sociability for the workers, and they were compared with the early Christian communities. Lately, they are perceived as integrated parts of the cities, as sources for personal identification and vehicles for civic integration. What has not been examined so far is whether these groups can be understood as agents of identities exceeding the polis borders? Could they have functioned as brokers of identities transgressing time and space, in other words as brokers of cultural memory and tradition? As it was the capital of Macedonia, a region that can be seen as a distinct cultural entity throughout Classical Antiquity, I pursue this question taking Roman Thessaloniki as a case study.

To advance understandings of how neoliberal ideologies are linked to peoples' everyday environmentalist practices, this article examines processes through which green neoliberal subjects are made. Bringing together critical perspectives on green neoliberalism and symbolic interactionist perspectives on identities, I develop the concept of green neoliberal identity work, a mechanism through which neoliberal environmentalist subjects are produced. I use environmentalists' promotions and uses of compact fluorescent light bulbs (CFLs) as a case study, and employ mixed qualitative methods and grounded theory analysis. Data were collected in North Carolina through interviews, participant observation, and texts. The data reveal four generic patterns of green neoliberal identity work: celebrations and renunciations of particular technologies, inclusive-talk, performing moral math, and technological progress-talk. These patterns show that framing green neoliberal subject formation th...

ABSTRACT This paper analyzes intercultural issues in marriages between Japanese men and women from former Soviet Union countries. Focusing on the differences in meanings and assumptions that guide couples in their marriages and the historical-cultural roots of these differences, the paper argues that spouses adapt, negotiate, and change their expectations to each other in response to the cultural encounters that deviate from their familiar cultural patterns. The data for the research was collected by the author between 2006 and 2014 in urban areas of Japan. It consists in-depth interviews with Russian-speaking women (48) and Japanese men (20), participant observation in couples’ homes, women’s gatherings, and communication in an online Russian-language community. The analysis reveals the effects of cultural differences on relationships between spouses in international marriages in Japan, discusses the fluidity and change of cultural notions over time, and explains how spouses justify these changes.

Suomalaiset kaupunkisuunnittelija-arkkitehdit luovivat ristiriitaisten odotusten ja vaatimusten kentässä Suomen kulkiessa venäläistämiskausien, ensimmäisen maailmansodan ja sisällissodan kautta itsenäisyyteen. He suunnittelivat kansallisesti tärkeätä keskusta; pääkaupunkia, joka näyttäytyisi katsojille suomalaisena mutta jossa samalla olisi modernin länsieurooppalaisen pääkaupungin tuntua. He loivat uudenlaista järjestynyttä kaupunkitilaa, joka takaisi edellytykset talouden kehitykselle mutta samalla kutoisi yhteen kielitaistelujen ja sisällissodan rikkomaa yhteiskuntaa. Kaupunkisuunnittelijoiden navigointia poliittisissa myrskyissä ja tyvenissä helpotti heidän kansallisen identiteetin rinnalle rakentamansa transnationaali ammatti-identiteetti. Olennainen osa tämän identiteetin rakentamista oli se, että kaupunkisuunnittelijat etäännyttivät omaa työtään kansallisesta ja paikallisesta politiikasta. Kaupunkisuunnittelijoiden ammattikuntaan kuuluminen tarkoitti toimimista ’yli kansallisten rajojen’ vaikka suuri osa suunnittelijoista työskentelikin vain omassa maassaan. He ammensivat ideoita ja inspiraatiota ulkomaanmatkoiltaan ja valtioiden rajat ylittävästä ammattiyhteisöstään, he legitimoivat työnsä paitsi taiteellisella luovuudellaan myös ’universaalilla’ tieteellisellä tiedollaan, ja he näkivät koko maailman (mahdollisena) työmaanaan. He olivat samaan aikaan suomalaisia ja kansakunnista riippumattomia taiteilijoita ja puolueettomia asiantuntijoita, joiden työvälineet toimivat kaikkialla ja joiden työmaa saattoi olla missä tahansa. He tekivät kansallista ja paikallista politiikkaa, mutta onnistuivat samalla pysyttelemään sen yläpuolella. Pohdin näitä kysymyksiä analysoimalla arkkitehti-kaupunkisuunnittelija Eliel Saarisen (1873–1950) ja muutamien hänen kollegoidensa toimintaa ja työuria. Miten Saarinen kollegoineen suunnitteli kaupunkikuvaa ja kaupunkitilaa, jotka vastasivat ajan moniin – osittain ristiriitaisiin – tavoitteisiin ja odotuksiin, ja miten hän samalla rakensi ja ylläpiti kaupunkisuunnittelijoiden transnationaalia ammatti-identiteettiä. Saarisen toiminnan ja suunnitelmien lisäksi on välttämätöntä ottaa mukaan analyysiin myös arkkitehtuurista ja kaupunkisuunnittelusta 1900-luvun alussa käytyä yleisempää keskustelua, koska ammattiryhmän identiteetti rakentui aina vuorovaikutuksessa muihin ryhmiin. Identiteettejä rakennettiin aina sisältä- ja ulkopäin. Tarkastelun pääpaino tässä luvussa on kollektiivisessa ammatti-identiteetissä ja sen rakentamisessa, mutta keskustelussa tulee esiin myös ammatti-identiteetti ryhmäkuntaisuuden muokkaamana yksilön itseytenä.

In this paper I will offer an analysis of cyber technology, cyberspace and cyborg from its appearance in fiction to its contemporary realizations, in order to show symbolic place of cyborg has changed, in the light of contemporary power relations. I will focus on the cyborg figure in literature and film, mainly the cyberpunk genre characteristic for fictionalization of the relations between individual, society and technology.

Ce travail s'intéresse à la migration musulmane queer dans le contexte canadien. Mobilisant un cadre queer critique, post-structuraliste et féministe, je postule que les queer musulman.e.s au Canada sont placés dans une double contrainte, d'un côté, le positionnement dans un contexte homonationaliste (Puar, 2013) caractérisé par l'injonction au dévoilement de la sexualité pour appartenir à une communauté LGBTQ, et d'un autre côté, l'injonction à une invisibilisation et une mise en silence au sein d'une « communauté musulmane ». En ce sens, en m'inscrivant dans un modèle intersectionnel (Collins, 2000), multidisciplinaire, anti-essentialiste et nuancé où des rapports de pouvoir, de race, de classe et de genre s'entrecroisent pour produire des trajectoires complexes ; j'explore cette intersection de deux identifications posées comme antagonistes dans le discours public.

This essay examines the lives of non-Indians who live as monastics in Rishikesh, India. As transmigrants, they cross national borders and occupy transnational social fields. However, they neither maintain a home outside of India nor use the language of displacement to describe their experience. They speak instead of feeling “at home” in India and of finally finding their place, thus unsettling the emphasis on displacement in models of transmigrant identities. I explore how Foreign Swamis experience India as home and point to certain characteristics that make India eligible to become “home” to non-Indians: discursive constructions of spiritual India, low cost of living, institutional support for the monastic life, and the Hindu doctrine of transmigration of the soul. Foreign Swamis are unusual, even radical, transmigrants in that most move from rich to poor country, with ascetic rather than worldly aspirations, and after renouncing family, employment, and country. Yet their narrative...

The concept of ‘core category’ is most associated with the grounded theory method developed by Barney Glaser and Anselm Strauss but has been utilised in relation to other qualitative methods such as phenomenology. The terminology varies and a core category may sometimes be referred to or indexed as core theme, core meaning, core variable, or central category. A core category is the main theme, story-line, or process which subsumes and integrates all lower-level categories in a grounded theory, encapsulates the data efficiently at the most abstract level, and is the category with the strongest explanatory power......

The People of Puerto Rico is a comprehensive ethnography of major types of rural communities in pre-1950 Puerto Rico but was less successful in reconnecting those localities in a coherent portrayal of the island's social formation. A reexamination of this work's best-known subcultures, Santa Isabel (Sidney Mintz' “Cañamelar”) and Ciales (Eric Wolf's “San José”), offers entry points to these communities, as well as to the key concepts that Mintz and Wolf constructed reciprocally through their research: rural proletarian and peasant, plantation and hacienda. Also present are the too-implicit spatial referents of these concepts—lowland and highland, foreland and hinterland—and their associated crop types, sugar and coffee. In this article, the historical space of Santa Isabel and Ciales will be reconsidered, in part with reference to often-overlooked nuances and caveats in Mintz' and Wolf's chapters. Foregrounding the spatial/ecological referent in “Cañamelar” and “San José” opens our sights to counterpoints between sugar and livestock, and to patterns of highland-lowland migration, kin networks, and social interaction. Familiar concepts take on new meanings as we discern supra-municipal, sub-insular, and intermediate island regions and move closer to specifying historical situations (Mintz) while renewing our theorization (Wolf).

The article deals with objectives and results of Russian consulates’ political work in Outer China (Xinjiang, Outer Mongolia and Manchuria) in the middle of the XIX– early XX century from the perspectives of national security, regional security and the “power balance” in the international system.
The majority of the consulates in Western China and Outer Mongolia were established in the second half of the XIX century, in accordance with Sino-Russian treaties of 1851-1881, while consulates in Western Mongolia and Man-churia opened only in the early XX century, after Russia’s defeat in the Russo-Japanese war. Russian consulates’ status in Outer China used to be very specific. Firstly, they possessed an exterritorial right and consular jurisdiction. Secondly, since the consulates as well as the Imperial Legation in Beijing were the only Russian official institutions in Qing Empire until the beginning of the XX century, so the sphere of consular competence was both diverse and extensive. Besides fulfilling traditional consular functions (protection of Russian citizens’ rights, assisting development of Russian trade, etc.), the consuls served as diplomatic representatives and political agents. Thirdly, the consuls were quite autonomous in decision-making, therefore the level of Russia’s influence and effectiveness of Russian policy implementation in Outer China were to high extent dependent on them.
In spite of numerous difficulties faced by diplomats in the remote districts of China, Russian consular institute in Outer China in the period under study succeeded to provide appropriate protection of the Empire’s commercial and political-strategic interests. Their work made a significant contribution to strengthening the “multi-factor equilibrium” in Russia-China interaction, regional security in Central and North-Eastern Asia and maintaining the “balance of power” in the international system.

There have been an increased number of people rough sleeping, especially those whom are immigrants. The financial cuts in services for these people and the short fall in research on immigration and homelessness proposes the need for research. This will be explored from a social identity perspective. This research looks into the differences within immigrant homeless individuals’ identity and the identities of English homeless people. Episodic-narrative semi-structured interviews were carried out with eight individuals, four English and four immigrants. Thematic analysis was used to examine the data recorded and this showed the following themes. Three themes were found to be present within both conditions: addiction, institutions and the presence of others. Two distinct themes were found in each condition. Within the English condition it was parenthood and being young. Within the immigrant condition it was alone and loss. This shows the need for different interventions for different subgroups of homeless individuals, due to the different ways in which they view themselves and the different negative effects of stigmatised identity they experience. The implications of analysis and need for further specific research is discussed throughout the study.

This Master´s Thesis deals with feminism in reggaeton music. Throughout discourse and documentary analysis, it tries to answer the question how female artists appropriate reggaeton scene as space for feminist agency. Main features of reggaeton music are described and placed within a wider historical and geographical context. Special attention is paid to gender power relations in the reggaeton discourse and dance.  There is a short presentation of women artists whose song lyrics, video-clips and media discourses are then analyzed.  The conclusions concern possible shifts in the female artists´ representations and gender identities in reggaeton.

Through ethnographic and historical inquiry, this article inspects the usefulness of the concept of hybridity for an  analysis of Rio’s samba and carnaval. If differentiated from mestiçagem, the concept of hybridity can productively be put to use. The discourse on mestiçagem is the basis for dominant narratives of national identity and celebrates  samba and other Afro-Brazilian cultural forms as symbols of Brazilianness and racial democracy. Such political use of culture was initiated by President Vargas’s appropriation of  subaltern performance genres in his populist project of  modernity. At the same time, as expressions of Afro-Brazilian culture, samba and carnaval are contested  performances; many celebrate the “racially democratic” character of samba spaces as a core domain of Afro-Brazilian sociability. This article traces the roots of samba and carnaval in Rio de Janeiro and examines their current import for a politics of identity by drawing from interviews and fieldwork at escola de samba Unidos da Cereja. The article stresses the methodological importance of  addressing multiple practices and voices emerging in the context of samba performances. The concept of hybridity can thus describe Afro-Brazilians’ use of culture in the  negotiation of power imbalances and alternative values.

This thesis aims to deal with the newest Multiliteracies theory on learning and literacy. Much research has indicated that acquiring literacy in out-of-school practices works out in a more effective way than in school fields, but depends on the children’s social context and the individual way one is handling available resources.
Taking video games for granted as one of the most attractive out-of-school literacy practices of today’s children, the question lies in what exactly happens con-cerning digitally illiterate children’s learning and their engagement in digital litera-cy practices, with regard to four case studies deriving from the specific Muslim community of Thrace - Greece. In order to answer the above question we focused on the “transfer” learning principle, as Gee puts it, which is incorporated in video games structure. The research consisted of two parts: the subjects were recorded while taking part in digital events with video games, while, at the same time, a re-search on their personal background was being run. Data derived from the computer screen were processed with the toolkit Consalvo & Dutton suggest. On the other hand, data from of the children’s everyday life were analyzed with the Gee’s “iden-tities” analysis tool.   
According to the research results, what children “transferred” during their engagement with video games was in connection with their social context and the personal way one is able to handle and take advantage of the available resources. An important role was also played by the video games’ genres, as their multimodally designed structure helps players interact with the game. In many cases the mutual influence between the participants went a long way towards “scaffold” learning, as Bruner and Vygotsky put it, and expanded their “zone of proximal development”. In the end, it came of the data that not only did players need to have handling expertise but also to enact “professional identities”. Concluding, practices with video games have a lot to tell us about literacy and learning, provided formal education takes these findings into consideration.

Antoni Espino i Òscar Jané, vinculats al Grup de Recerca d’Història Moderna Manuscrits de la UAB, aborden una de les temàtiques que més interès genera darrerament en la historiografia internacional: la frontera com a experiència. Espino començà la tasca investigadora influït pel corrent de la New Militar History, que estudia la interrelació entre societat i guerra en l’Antic Règim, i derivà més tard cap a un enfocament cultural de la història bèl·lica. Òscar Jané compta amb una sòlida trajectòria en l’estudi del fenomen fronterer, participant en diversos estudis comparatius dobre l’Època Moderna i la Contemporània. Guerra, frontera i identitats [Afers, Catarroja-Barcelona, 2015, 282 pp.] està dividit en dos grans blocs que responen a l’àrea dèstudis de cadascun dels autors: guerra i territori; identitat i frontra. En el primer apartat s’hi estudien com quedaren afectats Vic, Tortosa i la Vall d’Aran entre la finalització de la Guerra dels Segadors (1652) i la de la Guerra de Successió (1702-1714). El segon bloc conté un capítol que reflexiona sobre el control de les fronteres durant l’Antic Règim; dos estudis regionals (Andorra i la Cerdanya) entre els segles XVI i XVIII i l’anàlisi de la implantació de la frontera franco-francesa entre els segles XVII i XIX. A partir, doncs, d’estudis de casos concrets, es poden extreure conclusions de caire general, fet que es veu facilitat per la introducció de capítols sobre casos internacionals. Es tracta, doncs, d’un llibre de gran actualitat metodològica i historiogràfica. (L’Avenç, 417 (2015), p. 72)

ABSTRACT This article illustrates the interface of ethnic identities and a multi-ethnic learning environment in a predominantly Chinese society. Hong Kong – whilst reputed as an Asian international city – has displayed reticence in promoting multicultural initiatives and inclusiveness at a policy level. In this context, this study draws on a sociocultural perspective and interviews with a group of ethnic minority Filipino secondary school students. The interview data point to juxtapositions of ethnic identities with reference to students’ interactions with peers from same and different ethnic groups, ethnic in-group practices, and a schooling discourse that reflects Chinese language expectations and recognition of cultural diversity. The analysis, as a result, specifies how schooling experiences in this case become grounds for identity tensions in being a Filipino and a Hong Kong person. These tensions caution against tacit sociocultural relations in learning environments resulting from school-initiated multicultural practices without broader and explicit policy support for culturally diverse student population.

The article focuses on the football Ultras and their involvement in the stadium as a social situation and contextual environment from a linguistic point of view. The focus of the article is on the Fiorentina Ultras - Ultras Viola - as it is a very big community of
football followers with a historical role in the Italian Ultras phenomenon. Among the different means of communication adopted by the Ultras Viola, the article focuses on the
analysis of the banners exposed in the stadiums (114 banners exposed by the Fiorentina Ultras from the season 2004/2005 to 2008/2009). The banners are, together with the
choruses, the foremost mean adopted to communicate and they can be seen as a sort of crystallization of the Ultras’ messages. A sociolinguistic, sociosemiotic and sociosemantic
analysis of the banners allows us to identify the styles of communication and the different ways of expression as well as the constitutional dynamics of the Fiorentina Ultras’ identity.
Key words: Football Ultras, Linguistics, Communication

Motion picture is among the major media products drawing the attention of many Zimbabweans nowadays. The Broadcasting Services Act (2001) which stipulates that up to 75% of all programming should be local resulted in the rise and proliferation of a local film and music industry in Zimbabwe. The drama Fidelis is a product of this phenomenon. It is salient to point out that it is not the only drama that came out of this epoch but rather it is just a metonym of the whole lot. In the drama impressions and suggestions about the Zimbabwean landscape are made therefore studying the themes as they are raised and interviewing viewers is crucial as Hall (1973) posits that audiences do not passively interact with media text but they have their own interpretations and readings of it.
Fidelis ceases to be just a drama but an attempt to retell the Zimbabwean story. The media are active players in the representation of reality; ergo it is crucial to treat all media products with suspicion and with the intention of wanting to uncover the story behind the story, (Jenkins 1996).The guiding notion is that each media product carries polysemous text and can be interpreted in different ways. Most importantly however, in the drama Fidelis, the story of Zimbabwe through the landscape selected and also the roles assigned to the actors is retold.
This study interrogates the assumptions raised in the drama about the Zimbabwean culture, way of life and current status. Notably the drama poses religious undertones that need to be carefully analyzed, it exposes certain traditional aspects of the Zimbabwean culture such as rituals (kurova guva), beliefs like witchcraft (defined by the new oxford dictionary as the use of magic powers especially evil ones) and practices such as traditional marriages as well as institutions like the village tribunals.
I engaged ordinary Zimbabweans who watched the drama in a bid to give them a voice on the matter so that they become participants in the retelling and representation of their own personalities.

In the twenty-first century, the advent of biomedicine has seen genealogy become geneticized, technologized and commodified. Critiquing the epistemological claims of genetic genealogy and the uses to which genetic genealogy is put, this article traces the revelatory, affective and performative aspects of genetic genealogy as mediated spectacle. It explores how, and with what consequences, genetic genealogy reconfigures kinship in technologized form, reproducing familiar social classifications and taxonomies of 'race' alongside bioconvergent identities and subjectivities, on the basis of the significance of heritage for individual and collective identifications. Finally, it theorises bioconvergence as a process based on competing yet interdependent truth-claims, creating subject positions, identities and communities, which subsume the socio-cultural into the biological.

This research explores the lived realities of transgenders who enter the Hijra community and the various forms of social exclusion that these individuals face and the ways in which they respond, thereby shaping their identity. It focuses on the lives of the transgenders that helps construct their identity as a 'hijra'. The symbolic interactionist perspective and labelling theory are used as theoretical anchors. Some of the main forms of exclusion that the respondents spoke of are familial ostracisation, physical and verbal abuse, forced sex, extortion of money and materials by the police and arrests on false allegations; restricted access to education, health services and public spaces and a severe curtailment of livelihood options. One of the significant coping mechanisms is the process of becoming members of a hijra community and enrolling in a 'guruchela' relationship. In exploring the nuances of this turn and the experience of exclusion, the study contributes to a discussion on the implementation of affirmative action of the state.

In 1950, Turing proposed to answer the question “can machines think” by staging an “imitation game” where a hidden computer attempts to mislead a human interrogator into believing it is human. While the cybercrime of bots defrauding people by posing as Nigerian princes and lascivious e-girls indicates humans have been losing the Turing test for some time, this paper focuses on “deepfakes,” artificial neural nets generating realistic audio-visual simulations of public figures, as a variation on the imitation game. Deepfakes blur the lines between fact and fiction, making it possible for the mere fiction of a nuclear apocalypse to make itself real. Seeing oneself becoming another, doing and saying strange things as if demonically possessed, triggers a disillusionment of our sense of self as human cloning and sinister doppelgängers become a reality that’s open-source and free. Along with electronic club music, illicit drugs, movies like Ex Machina and the coming sex robots, the primari...

Το ζήτημα της ταυτότητας απασχολεί την έρευνα της εφαρμοσμένης γλωσσολογίας «για πάνω από 30 χρόνια» (Block 2009). Ιδιαίτερα από το 1995 και εξής μετά την έκκληση της Bonny Norton Pierce «να συμπεριληφθεί μία συνεκτική θεωρία της κοινωνικής ταυτότητας» (Block 2009, 2013a) στις γλωσσολογικές σπουδές, οι έρευνες που ασχολούνται και διερευνούν το πολυπρισματικό αυτό ζήτημα συνεχώς αυξάνονται.
Η έννοια της ταυτότητας συνδέεται εν πολλοίς με δύο βασικές θεωρητικές παραδόσεις. Από τη μια, την ουσιοκρατική, παράδοση στην οποία η ταυτότητα εκλαμβάνεται ως ένα σταθερό σύνολο χαρακτηριστικών που εμπίπτει στις ευρύτερες δημογραφικές κατηγορίες των κοινωνικών επιστημών. Από την άλλη, τη μεταδομιστική ή μεταμοντέρνα, παράδοση στην οποία η ταυτότητα θεωρείται ως σύνθετη κοινωνική κατασκευή που υπόκειται συνεχώς σε αλλαγή και διαπραγμάτευση στο πλαίσιο της καθημερινής πρακτικής και διεπίδρασης. Σε αντίθεση με την πρώτη παράδοση που εστιάζει κυρίως στη συλλογική ταυτότητα1, η μεταδομιστική εξετάζει πώς το υποκείμενο συγκροτεί την ταυτότητά του, δια του λόγου, στα πλαίσια ποικίλων επικοινωνιακών γεγονότων, ιστορικών και κοινωνικοπολιτισμικών συμφραζομένων.
Τα τελευταία χρόνια, κυρίως λόγω της συμβολής της κοινωνικής σημειωτικής (Kress 2015· Van Leeuwen 2005), η ταυτότητα έχει αρχίσει να μελετάται ως πολυτροπικό προϊόν. Η εστίαση έχει μετατοπιστεί, πιο συγκεκριμένα, από τη γλώσσα σε όλα τα σημειωτικά μέσα με τα οποία μπορούν να εκδηλωθούν όψεις της ταυτότητας. Η λεγόμενη «πολυτροπική στροφή» (Jewitt 2009), ενταγμένη στα πλαίσια της μεταδομιστικής παράδοσης, βλέπει τη διαμόρφωση της ταυτότητας ως μια ενεργητική διαδικασία που χαρακτηρίζεται από τη διαχείριση ποικίλων σημειωτικών πόρων. Υπό αυτήν την έννοια, στις έρευνες με πολυσημειωτικό προσανατολισμό, η ταυτότητα δεν θεωρείται μια προκαθορισμένη και σταθερή οντότητα αλλά ένα δημιουργικό και πολυεπίπεδο πολυτροπικό επίτευγμα.
Ο στόχος της παρούσας εργασίας συνίσταται στην ευσύνοπτη επισκόπηση των άνωθεν παραδόσεων στη μελέτη της ταυτότητας εντός των πλαισίων της εφαρμοσμένης γλωσσολογίας. Ειδικότερα, θα συζητηθεί ο τρόπος με τον οποίο η ταυτότητα «οράται» στις έρευνες με ουσιοκρατικό, μεταδομιστικό και πολυσημειωτικό προσανατολισμό αντίστοιχα. Δεδομένης της πολυπλοκότητας του ζητήματος και της ακαδημαϊκής «πολυφωνίας», ωστόσο, μία διεξοδική ανάλυση είναι αδύνατη. Γι’αυτό, εστίαση θα δοθεί στα κυρίαρχα χαρακτηριστικά που διακρίνουν τα συγκεκριμένα επιστημολογικά παραδείγματα.

This work presents a study that discusses about the experiences of young gay men, followers of christian beliefs and members of religious institutions self-denominated inclusive churches – emergent phenomenon that arises as an alternative to the public LGBT christian. This is a qualitative research with etnografhic feature, operationalized by a narrative/biographical method. Starting from a psychosocial perspective, the problem that guided the study focused on the experiences of young gay christians to then be able to identify the relationships that these guys establish between their own sexuality and religion/religiosity. With this purpose, drew up a historical path, building a theoretical overview of some intersections between christian religions, sexualities and Psychology. Are contemplated, thereby, issues such as transformation of sex in sin/moral problem, depathologization of homosexuality, fundamentalism, prejudice and homophobia. It is also the perspective of historicity that discusses the plurality of category “youth” and presents what comes to be the young gay christians. A similar effort is carried out concerning the inclusive churches, considered here as a social and religious movement that is heterogeneous and not unified. Based on the concepts of experience and identity, was held an investigative practice through observations in an inclusive denomination located in Belo Horizonte, Minas Gerais (Brazil). Likewise, were also collected the narratives of five lads attending church, for in this way, to analyze the importance of religious experience for these subjects, and to evaluate the contributions of a friendly space for the construction and affirmation of a homosexual identity. Thus, at the end of study, it was found that the young member of inclusive church enjoys an environment that provides new experiences and receives him in in their diversity. Therefore, there is no need to keep sexual orientation in secret, and this subject can participate in church activities. Besides the difference in relations, there is a difference in the discourse of preaching that, in inclusive context, does not adopt any derogatory character of the homosexuality (as is done by the other institutions). Thus, adherence to an inclusive church helps in healthy perception of self, because if these individuals were placed in non-inclusive churches, in open harmony with their sexuality, probably would be excluded and prevented from exercising such participation.

A presente dissertação apresenta um estudo que discorre acerca das experiências de jovens homossexuais do sexo masculino, adeptos de crenças cristãs e que frequentam instituições religiosas que se autodenominam de igrejas inclusivas – fenômeno emergente que se coloca como alternativa para o público LGBT cristão. Trata-se de uma pesquisa qualitativa com cunho etnográfico, operacionalizada através de um método narrativo/biográfico. Partindo de uma perspectiva psicossocial, o problema que orientou o estudo focou as experiências dos jovens gays cristãos para, então, poder identificar as relações que estes sujeitos estabelecem perante a própria sexualidade e a religião/religiosidade. Para tanto, traçou-se um percurso histórico, construindo um panorama teórico sobre algumas interseções entre as religiões cristãs, as sexualidades e a Psicologia. Contemplou-se, deste modo, questões tais como a transformação do sexo em pecado/problema moral, a despatologização da homossexualidade, o fundamentalismo, o preconceito e a homofobia. É também pelo viés da historicidade que se discute sobre a pluralidade da categoria “juventude” e se apresenta o que vem a ser o jovem gay cristão. Igual esforço é realizado sobre as igrejas inclusivas, que, aqui, são consideradas como um movimento social e religioso heterogêneo e não unificado. Tendo como base os conceitos de experiência e identidade, realizou-se uma prática investigativa por meio de observações em uma denominação inclusiva situada em Belo Horizonte, Minas Gerais, e da coleta de narrativas de cinco jovens que a frequentam para, desta forma, poder analisar a importância da vivência religiosa para estes sujeitos, bem como avaliar as contribuições de um espaço acolhedor para a construção e afirmação de uma identidade homossexual. Sendo assim, ao final do estudo, constatou-se que o indivíduo que frequenta uma igreja inclusiva dispõe de um ambiente que lhe proporciona novas experiências e o acolhe em sua diversidade. Não há, portanto, necessidade de manter a orientação sexual em segredo, e o referido sujeito pode ainda participar das atividades da igreja. Além da diferença nas relações, há uma diferença no discurso das pregações que, em contexto inclusivo, não adota um caráter depreciador da homossexualidade (como é feito pelas demais instituições). Desta maneira, a adesão à uma igreja inclusiva auxilia na percepção saudável de si, já que se estivessem inseridos em igrejas não-inclusivas, tais indivíduos, se em aberta sintonia com a sua sexualidade, provavelmente seriam excluídos e impedidos de exercer tal participação.

Traditional historical research envisaged two clearly defined entities in ancient Dalmatia, i.e. Slavs and Romans. Today, different interpretations are being developed. The Slavic migration was not massive and the newcomers settled next to the indigenous inhabitants of Dalmatia. However, Dalmatia
came under two separate, Byzantine and Carolingian, powers, under the Treaty of Aachen in AD 812.
The border that came into being did not reflect the existence of two already separate groups, but rather it created such a partition. The Slavic groups were united under a local dux and were used by a group of warriors – who called themselves Croats – to impose their rule over the Dalmatian Slavs. Shortly
after AD 820 the reign (regnum) of the Croatian gens was established under Frankish suzerainty.
There were also ecclesiastical boundaries which did not coincide with the political lines of demarcation.
An attempt to overcome the division of Dalmatia began with the appointment of Tomislav, the rex Croatorum, as governor of Byzantine Dalmatia. After the synod of Split in AD 928 the old ecclesiastical borders were re-established. But boundaries between the Latin and Slavonic liturgies remained
in place, as did the zones of influence of the saints and their respective cults.
The examination of different lines of demarcation and boundaries enables us to construct a complex
picture of Dalmatian/Croatian society. It is seen as a multiple network which marked the social entities and identities that were created by the coexistence of opposites and contacts along diverse borders.

Author(s): Katerina Kolozova | Катерина Колозова Title (English): Sheer Life Revolting: The Concept of Life and its Political Meaning in Spinoza, Agamben and Butler Title (Macedonian): Бунтот на голиот живот: Концептот за животот и неговото политичко значење кај Спиноза, Агамбен и Батлер Translated by (English to Macedonian): Ognen Čemerski | Огнен Чемерски Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 7, No. 1-2 (Summer 2008 - Winter 2009) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute  Page Range: 71-98 Page Count: 27 Citation (English): Katerina Kolozova, “Sheer Life Revolting: The Concept of Life and its Political Meaning in Spinoza, Agamben and Butler,” Identities: Journal for Politics, Gender and Culture, Vol. 7, No. 1-2 (Summer 2008 - Winter 2009): 71-98. Citation (Macedonian): Катерина Колозова, „Бунтот на голиот живот: Концептот за животот и неговото политичко значење кај Спиноза, Агамбен и Батлер“, превод од ...

This talk will raise awareness of somewhat hidden prejudices and preconceived ideas about the identities of ancient people, based on material culture in various forms. Often such ideas cannot really be substantiated from current knowledge of objects, and textual references, if they exist, are also not as straight forward as we would wish. Firstly, individuals may have had more identities than immediately apparent and not each one is easily recognisable in the archaeological record. Further, research shows that some ideas about ancient Egypt and its inhabitants are rooted in antiquated culture-historical paradigms, which go back to ideological narratives. It is time to highlight those problems and avoid simplistic historical narratives in favour of more complex reconstructions. The lecture will provide some theoretical background of archaeological thinking with a proposal to reconstruct ancient life’s circumstances and realities, with a case study set in the late Middle Kingdom (c. 1800-1700 BC).

If you aced the American Civilization Course (ACC-X), The American Studies Research centre rewarded you with an all-expenses paid 6 week resident fellowship at the centre in the woods of Osmania University campus in Hyderabad, India, to research a topic of your choice. So I decided to delve into the interface of Architecture, Poetry & Philosophy via the works of Louis Kahn, Rainer Marie Rilke and Martin Heidegger.

I also used the opportunity to teach myself roller skating by hijacking the Centre’s unutilized basketball court. At the Seminar while interfacing architecture, poetry and philosophy, I was skating on thin ice.

The typewritten paper was in the ASRC archives all these decades, while all along an unseen cyclostyled draft lay in my files. It is now seeing the light of the day in response to my recent session (Dec. 29, 2021) with graduate students of Cairo University.

 1. Ponto de situação Os Moçárabes, os seus valores e realidades, e tudo o que envolve a realidade histórica, social e cultural dos cristãos que permaneceram vivendo dentro da sociedade andalusî, continua sendo um tema complexo, com o seu quê de controverso e de polémico. Vários autores espanhóis, alguns franceses e um que outro italiano, têm trabalhado com alguma persistência e profundidade sobre a temática moçárabe. Sobre a mesma temática elaborámos recentemente um ponto de situação, com especial incidência nos últimos 60 anos, e é constatável, na última década e meia, um novo e claro dinamismo, mercê de novas abordagens epistemológicas, e de novos objetos de estudo dentro deste âmbito científico. Vamos aqui abordar, sucintamente, os pontos que consideramos os mais importantes para a compreensão daquela extensa, mas diferente comunidade, e dos valores que os identificaram e nortearam ao longo de cerca de meio milénio, entre os primórdios do século VIII e os meados do século XIII, em al-Andalus, mas especialmente no Gharb.

This paper reconsiders the emergence of an iconographic formula in the context of Western Anatolia in the sixth and fifth centuries BC, which came later to be termed the 'Funerary Banquet' or 'Totenmahl'. Consisting usually of a single  male shown in a 'sympotic' context (reclining on a kline, with drinking service), flanked by attendants and often accompanied by a female consort, this formula is known earlier, and elsewhere, but the standarisation of the image type as a funerary motif at this juncture is notable. The paper addresses why this phenomenon occurred there and then, and whether there were specific meanings associated with it. It argues that the motif emerged in a context of heightened competition in drinking culture in both the Achaemenid Empire and the late Archaic Aegean zone. While the 'funerary banquets' of Western Anatolia never displayed overt signs of eschatological significance, its ambiguity meant that it was particularly resonant in funerary contexts, and could accommodate multiple explanations on the part of viewers, encouraging investment with funerary meaning which eventually affected its further trajectory in later periods. (See also Introduction of the volume for general discussion of the 'funerary banquet' motif in ancient art and its interpretation.)

In an age of increasing globalisation and political fragmentation, does the nation have the relevance it once had? Is the re-scaling of political and economic processes associated with a similar re-scaling of national identities? The aim of the present paper is to offer an answer to these two questions on the basis of both quantitative and qualitative data recently collected for Western Europe. Cross-country trends for both national pride and national attachment are analyzed through Eurobarometer Standard surveys. Furthermore, the notion of national attachment is discussed in relation to qualitative data collected in four regional case-studies in Western Europe. On the basis of this analysis I argue that, when viewed ‘from below’, i.e. from the eyes of ordinary citizens, national identity continues to shape the predominant ways in which people make sense of themselves and others.

Την περίοδο των διακοινοτικών ταραχών 1963 – 1964, 231 οικογένειες Αρμενίων εκτοπίστηκαν από τα σπίτια τους στη Λευκωσία (εντός και εκτός των τειχών) ως αποτέλεσμα της βίαιης εκδίωξής τους από Τουρκοκύπριους εξτρεμιστές. Η παρουσία των Αρμενίων ήταν πιο έντονη στην οδό Βικτωρίας, την κύρια κεντρική αρτηρία του λεγόμενου Αρμενομαχαλά, και στις γύρω οδούς, όπου κυριαρχούσε το αρμενικό σύμπλεγμα. Στο σύμπλεγμα συγκαταλέγονταν η Αρμενική Μητρόπολη Κύπρου, ο Καθεδρικός Ναός της Παρθένου Μαρίας, το Δημοτικό Σχολείο Μελικιάν-Ουζουνιάν, καθώς επίσης και το Μνημείο της Αρμενικής Γενοκτονίας ενώ στην ίδια γειτονιά βρίσκονταν και οι τρεις αρμενικές λέσχες της Λευκωσίας: Αρμενική Λέσχη, το Armenian General Benevolent Union (στο εξής A.G.B.U.) και η Α.Υ.Μ.Α. Πέρα από τα συγκεκριμένα κτήρια στο σύμπλεγμα συγκαταλέγονται τρόπον τινά οι αυλές που επικοινωνούσαν είτε με τον χώρο της εκκλησίας, είτε μεταξύ των σπιτιών, οι οποίες αποτελούσαν χώρο συνεύρεσης, ανταλλαγής απόψεων και ιστοριών από το παρελθόν ενός λαού, η συλλογική μνήμη του οποίου γύρω από την εθνική ταυτότητα, την ιστορία και τον πολιτισμό, έχει διαμορφωθεί αφενός από το τραύμα της Γενοκτονίας και αφετέρου από τη μάχη για επιβίωση. Μέσα σε αυτό το πλαίσιο, όπως οι ίδιοι έχουν αποδείξει και παραδεχθεί, η διατήρηση της ταυτότητας αποτελούσε και αποτελεί ζωτικό στοιχείο της ίδιας της ύπαρξής τους.
Η παρούσα δημοσίευση αποτελεί μέρος Διπλωματικής Εργασίας που εκπονήθηκε για το πρόγραμμα Νεότερης & Σύγχρονης Ιστορίας στο Τμήμα Ιστορίας-Αρχαιολογίας, του Πανεπιστημίου Κύπρου με επόπτη Καθηγητή τον κύριο Γιώργο Καζαμία και σκοπό έχει να αναπτύξει το ιστορικό πλαίσιο γύρω από τον εκτοπισμό των Τουρκόλπηκτων Αρμενίων του 1963-1964 και να παρουσιάσει το νομικό πλαίσιο που θεσπίστηκε σχετικά με την περίπτωσή τους.

RESUMEN
En el siguiente trabajo, se analizarán las formas en que el cine afro brasileño, como fenómeno contemporáneo de reciente aparición que trata sobre el negro y la problemática racial, actúa como dispositivo crítico de las estructuras sociales dominantes de carácter racista. Para ello partiré del Tercer Cine como corriente pionera en abordar de forma crítica la cuestión racial en las sociedades poscoloniales. Se trata, por tanto, de un estudio comparativo interdisciplinar entre los filmes de ambas épocas,
en el que, además del fenómeno cinematográfico, se estudiarán la forma en que son representadas las identidades individuales y colectivas, las relaciones de poder, el racismo o los estereotipos, sin perder de vista los contextos sociohistóricos en que están inseridos los filmes de ambas épocas y las corrientes ideológicas que los permean.

ABSTRACT
In the following work, we will analyze the ways in which Brazilian Black Cinema, as a recent contemporary phenomenon that deals with black and racial problematic, acts as a critical device of dominant social structures of a racist nature. For this purpose, I will start analyzing the Third Cinema as a pioneering current in addressing critically the racial question in postcolonial societies. It is, therefore, an interdisciplinary comparative study between the films of both eras, in which, in addition to the cinematographic phenomenon, we will study the way in which individual and collective identities are represented, power relations, racism or stereotypes, without losing sight of the sociohistorical contexts in which the films of both eras are inserted and the ideological currents that permeate them.