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This article analyzes the views of representatives of the scientific community on ancient Chinese landscape painting, emphasis is mainly placed on views that concern the spiritual qualities of landscape painting, as well as rethinking concepts that ignore the significance of sensual perception. Landscape painting is usually considered as a spiritual work of Taoism: landscape painting developed from Taoist thought, Taoist philosophy determined the identity of the artistic style and the inherent spirit of landscape painting. Moreover, some researchers even believe that bodily contemplation of landscape painting means setting the very original nature of mountains and waters, and the "knowledge of the truth" is a spiritual process that is more blocked by the human capacity for sensual perception. Some of the scientists completely deny the possibility and truth of sensual perception of physical objects in landscape painting. The author of this article believes that the spiritual component of landscape painting lurks precisely in the value of sensual perception, and bodily contemplation of mountains and waters is impossible without the participation of the body, clear confirmation of which we find in the ancient Chinese theory of arts. Ancient Chinese works of art traditionally had a close connection with sensual perception through bodily contemplation. This process is not simply about capturing object information, but when the subject takes an active part in the vision of the object, when the subject gives feedback to the object, and through acquiring the object its meaning is transmitted. Only through bodily contemplation, the individual can fully feel the artistic value of landscape painting, and Taoist philosophy thus gains a real existence in landscape painting, becoming a kind of emotional thinking.

A priori priimdami daugiakalbystę kaip vertybę turime suvokti, kad ji nėra nuolatinė. Daugiakalbystė įmanoma tik dėl mūsų gimtosios kalbos, kuri sudaro esmines sąlygas išmokti kitų kalbų. Tačiau pati kalba kaip tradicija, t. y. gyvas procesas, yra veikiama kitų kalbų, todėl kalbos tapatybė nesuvokiama nesupratus jos curriculum vitae. Istorinis lietuvių kalbos kelias ateina kaip tik iš daugiakalbystės pasaulio. Būtų sunku įsivaizduoti Lietuvos Didžiojoje Kunigaikštystės miesto gyvenimą be žmonių, kalbančių lenkų, baltarusių, rusėnų, lotynų ir jidiš kalbomis. Tikroji daugiakalbystė neskirstė žmonių į „savus“ ir „svetimus“; ši skirtis atsirado vėliau, praėjus keliems šimtmečiams, kada miesto kultūroje ėmė nykti miestui būdinga daugiakalbystė. Ir visa tai pasireiškė kaip tam tikras susipriešinimas su „svetimais“, kaip pastangos sukurti tartum natūralią daugeliui žmonių tapatinimosi skirtį, kuri daro įtaką ir kalbiškai vienija. Daugiakalbiame pasaulyje vyravo suvokimas: nors ir skirtingi, visi esame „savi“. Tikroji, kasdienė, buitinė daugiakalbystė įgalino tarp kalbų ne tik informacinę komunikaciją, bet ir kontekstinės reikšmės sklaidą, mąstymo ir pasaulėvokos niuansų perėmimą. Atsiradus vienos, pačios svarbiausios ir racionaliausios „globalios“ kalbos hegemonijai, atsirado ir nauja komunikacija, kuriai nėra svarbu, kad žmogus mokėtų kelias kalbas (nesvarbu tampa net mokėti ir kaimyninių šalių kalbas), nes komunikacija vyksta per tam tikrą tarpininką ir ilgainiui apima įvairias gyvenimo sritis. Tačiau dvikalbystė nėra galutinis rezultatas; hegemoninė kalba peržengia lingua franca paskirties ribas ir siekia perimti gimtosios kalbos funkcijas. Tad koks yra pastarosios vaidmuo ir likimas? Būtent į šį klausimą ir siekiama atsakyti straipsnyje. Pagrindinės sąvokos: kalbinė tapatybė; gimtoji kalba; kalbos hegemonija. A priori accepting multilingualism as a value, we must understand that it is not permanent. It is empowered by our mother tongue, which creates an essential opportunity as well as a precondition for the acquisition of competences of other languages. However, the language itself, being a tradition, i.e., a living process, is affected by other languages, so the identity of a language cannot be understood without an understanding of its curriculum vitae. The historical path of the Lithuanian language comes from the world of multilingualism. Urban life in the Grand Duchy of Lithuania is unimaginable without the people speaking Polish, Belarusian, Ruthenian, Latin and Yiddish. Real multilingualism did not separate people into “us” and “other; this phenomenon emerged later, after some centuries, with the disappearance of urban multilingualism in the urban culture and manifesting as a certain opposition against the “others’, as efforts to create a natural for many people identity-divide which has impact and unities on the basis of a language. In the multilingual world the perception prevailed that we are all “us” but different. The real, conversational and every day multilingualism enabled the dissemination of contextual meaning, reception of different thinking and nuances of a global outlook rather than only communicating information. The emergence of one, the most important and rational, “global” language hegemony determines a new communication which does not require the competence of several languages (even the knowledge of the neighbors’ language), as communication proceeds through a certain mediator and in the long turn embraces various areas of life. However, bilingualism is not the final result; the hegemonic language trespasses the boundaries of the purpose of the lingua franca and aims at overtaking the functions of the native language. So, what is the role and destiny of the latter? This is what the study aimed at discovering. Keywords: linguistic identity; native language; language hegemony.

Time has a very important function in considering the identity of a person. It is the factor that brings identity into question. The core of the problem is the question of whether the person is the same as he or she was at another time. The problem of personal identity was one of the most important issues in Paul Ricoeurs philosophy. He considers this problem in the context of time and notes that traditional models of identity as sameness and as selfhood have been entangled in various aporias. He, therefore, proposes two new models of identity that are related in different ways to temporality: character and promise. Character is a model that changes over time through the acquisition or loss of various traits. The promise, on the other hand, is a model that resists the pressure of time attempts to keep a given word. In this way, these two different models create the framework for Ricoeur's concept of narrative identity. In this concept, time enables the development of action in a story. It allows the action to turn around, but it also allows the human being to look at the story of his or her life. Character and promise are models that allow the human being to look at his or her life as a certain temporal entity that is constantly threatened by unforeseen accidents and events but also constantly absorbs them and, through to time, gives the possibility of retrospection leading to synthesis. This synthesis allows us to look at a single life as a whole, belonging to the same person endowed with the character and challenge of keeping a promise.

The article discusses the symbolism of the rural and suburban landscape of the Holy Land in the New Testament. Based on the results of previous geographical and theological (exegetical) research of certain elements of the natural and cultural landscape, and studies of biblical texts and descriptions of landscape motifs in areas where Jesus Christ lived and worked, the article attempts to point out the symbolism that enriches mere facts about the geographical reality of the Holy Land. It has been determined that the most important natural-geographical forms and phenomena are clearly recognized in the rural and suburban landscape of the Holy Land, while the identity of the Jewish community formed by different human activities and ways of life is imprinted in the cultural landscape, which includes a related web of multiple dualities: the real and the imaginary, the natural and the supernatural, and the material and the spiritual.

In the romancer magnum opus of Enes Karić, consisting of five novels – Pjesme divljih ptica (2009), Jevrejsko groblje (2011), Slučajno čovjek (2013), Boje višnje (2017) i Bogovo roblje (2020) – questions arise from humanistic and Islamic theological-philosophical perspective considering harmony and disharmony from the internal, that is, spiritual transformation and external establishing of the identity. In the poetics of Karić’s narrative fiction, we can recognize the tradition of Andrić-Selimović model of narration, where we can follow spirituality and knowledge through road signs of central protagonists of his prose. These two fundamental categories rise over and integrate status and other special features of Karić’s characters into believable structural-compositional units. And all of them are somehow spherically connected; they are united by the author’s tendency to use their life actions to verify his ecumenical, intercultural and interreligious thoughts.

Uncertainty, unfolding in the most extreme forms in the period of one of the greatest global challenges– a threat to the health and wellbeing of people, caused by the pandemic, is gaining a form difficult to conceive in temporal and conceptual terms. In the perception of students, the young people on the brink of the first employment, the uncertainty primarily reflects in the estimate of possibilities of finding a job and opportunities to construct a professional identity. This paper examines the potential role of personal branding in the improvement of student opportunities to find the desired job, as well as the importance of higher education institutions as strategic partners in the process. This paper, among others, also emphasizes the importance of empowering students towards the recognition of the role of their knowledge and competencies acquired during the studies; the role which does not correspond to banal, oversimplified reduction of the role of education as means to meet the labour market needs.

This article starts from the analysis of the work “La sfida della convivenza” (2018), by Italian philosopher Alberto Pirni, to establish with it a dialogue around the principle of fraternity. In his essay, Pirni offers an essential lexicon to discuss the possibilities of social coexistence between different individuals, groups, communities and cultures in contemporary societies. The first part of the article offers a summary of the ideas of the author, who seeks to deepen the meaning of key concepts for the intercultural debate through a prevalently philosophical lens. In the second part, we establish a dialogue between Pirni's work and the reflections on the principle of fraternity, in its ethical and normative dimensions. The debate is based, above all, on the Italian, French and Brazilian literature about the theme. The central thesis is that the idea of fraternity can serve as guiding principle to the intercultural ethics defended by Pirni, as long as it is stripped of the excluding or reductive logics that still today is attributed to it. In the concluding remarks, we offer a brief reflection on the possibilities of using the idea offraternity as an intercultural ethical principle around which to structure deliberation spaces within multicultural societies. RESUMO Este artigo parte da análise da obra “La sfida della convivenza” (2018), do filósofo italiano Alberto Pirni, para estabelecer com ela um diálogo acerca do princípio da fraternidade. No ensaio em questão, Pirni oferece um léxico essencial para discutir as possibilidades da convivência entre diferentes -indivíduos, grupos, comunidades, culturas - nas sociedades contemporâneas. A primeira parte do artigo oferece um resumo das ideias apresentadas pelo autor, que busca aprofundar o sentido de conceitos-chave para o debate intercultural através de uma lente prevalentemente filosófica. Na segunda parte, estabelece-se um diálogo entre a obra de Pirni e as reflexões acerca do princípio da fraternidade, em suas dimensões éticas e normativas. O debate é feito com base nas literaturas italiana, francesa e brasileira acerca do tema. A tese central é que a ideia de fraternidade possa inserir-se na ética intercultural defendida por Pirni e servir-lhe como princípio-guia, desde que despojada das lógicas excludentes ou redutivas que ainda hoje lhe são atribuídas. A título de conclusão, apresenta-se uma breve reflexão sobre as possibilidades acerca do uso da ideia de fraternidade como um princípio ético intercultural em torno do qual estruturar espaços de deliberação dentro de sociedades multiculturais.

Thomas Szanto has recently argued that hatred could not be a fitting emotion because of its blurred focus. It thus cannot trace the properties of its intentional object. Although I agree with the core of Szanto’s account, I would like to discuss two connected issues that might be of importance. First, I want to address whether the unfittingness of hatred has anything to do with the possibility that the hated person does not identify with what they are hated for. I conclude that if the focus of hatred is blurred, hatred does not trace the identification of the hated person or group. Next, I propose a possibility that (certain) criteria of adequacy of hatred (why someone is treated by members of society as hateworthy) are embedded in the cultural and social framework in such a way that they are not necessarily intelligibly justified by their relation to the focus and import it has. Under such circumstances, with hatred still being unfitting, these criteria create quasi-correctness of hatred (actually, they trace properties of someone being hateworthy). If this is correct, it will enable us to keep the thesis that hatred cannot be fitting. At the same time, we could use political vocabulary to tackle hatred that is common in cases when a group will not give up their commitment to hatred and argue that some people or group of people is not to be hated under the hating group’s own criteria. Tomas Santo je nedavno uveo tezu da mržnja ne može biti podesna emocija zbog toga što je njen fokus zamagljen, te prema tome ona ne može pratiti svojstva svog intencionalnog objekta. Mada se slažem sa osnovom Santovog argumenta želeo bih nešto više pažnje da posvetim dva povezana problema koja mogu biti važna. Prvo ću se baviti pitanjem da li nepodesnost mržnje ima ikakve povezanosti sa mogućnošću da omražena osoba ne identifikuje sebe sa onim zbog čega je omražena. Zaključiću da, ukoliko je fokus mržnje zamagljen, mr žnja neće pratiti identifikaciju omražene osobe ili grupe. Zatim ću pokušati da ukažem na mogućnost da (izvesni) kriterijumi adekvatnosti mržnje (zbog čega se neko tretira kao vredan mržnje od strane članova društva) budu ukorenjeni u kulturalnom i socijalnom okviru na ta kav način da nisu neophodno opravdani svojom vezom za fokusom emocije i značajem koji on ima. Pod takvim okolnostima, mržnja bi i dalje bila nepodesna, ali bi ovi kriterijumi kreirali kvazi-korektnost mržnje (zapravo bi pratili svojstva koja određuju da li je nešto ili neko vredan mržnje). Ukoliko je to tačno, mogli bismo da zadržimo tezu o nepodesnosti mržnje, a da u isto vreme možemo da koristimo uobičajeni vokabular koji koristimo u slučajevima kada grupa ne odustaje od svoje mržnje i kada je potrebno da argumentujemo da neke pojedince ili grupe ljudi ne treba mrzeti čak ni prema kriterijumima same grupe koja je nosilac mržnje.

This article is devoted to the problem of interpretation and understanding of African philosophy as a phenomenon of intercultural communication. It is a question of the presence of stereotypes in perception and assessments of African philosophy: from the assertion of its interiority and non-philosophical character to the propaganda of its primacy in the whole of world philosophy as the theorized core of spiritual life. The author also indentified the significant obstacle in the study of African philosophy and understanding of its status in the history of world philosophy. Also the article touched the importance of African revival, and the key factors to its revival, the idea of Afrocentrism was also been mentioned as the key solution for the African revival. In this work, ethnophilosophy is further considered as the source of the whole philosophy of Africa. Attention is also paid to the problem of misunderstanding and misinterpretation of African philosophy and culture in the framework of world or universal philosophy and science. Also in the article, issue of searching for African identity is being raised, the ideas and impacts of some African thinkers, also socio-political concepts such as Pan-Africanism, Negritude, African socialism, African humanism, Afrocentrism and others, which had a serious impact on African socio-political life were also identified. The diversity of ethnic cultures, and its roles in the black continent were mentioned, and as well, emphasis on ethical issues, religions representations and superstitions.

Wenn man räumliche Planung verstehen möchte, ist es wichtig, die Selbstverständnisse und beruflichen Identitäten der handelnden Akteure zu kennen. Bislang ist dazu in Deutschland kaum geforscht worden. Der Beitrag basiert auf einem Forschungsansatz, der berufliche Identitäten als Ergebnis des Zusammenwirkens gesellschaftlicher Anforderungen und eigener Handlungen in den Fokus rückt. Es wird gezeigt, welche Rollen Regionalplanern von außen zugewiesen werden und wie Regionalplaner selber ihre beruflichen Identitäten wahrnehmen und daran arbeiten. Anhand von Dokumentenanalysen und autobiographisch-narrativen Interviews wird untersucht, welche Subjektpositionen in schriftlichen Diskursfragmenten, die sich auf Regionalplanung und Windenergie beziehen, zu finden sind, welchen äußeren Anforderungen sich Regionalplaner ausgesetzt sehen, welche Ansprüche sie selber an ihr berufliches Handeln stellen, welche Techniken des Selbst sie praktizieren und welche diesbezüglichen Spannungen sie wahrnehmen. Die Ergebnisse knüpfen an internationale Untersuchungen über planerische Identitäten an und können als Angebot an die Praxis gelesen werden, individuelle Praktiken und Spielräume der Identitätsarbeit zu reflektieren. If one wants to understand spatial planning, then one needs to know about the self-conceptions and professional identities of the key actors. So far, this has hardly been the object of scientific inquiries in Germany. This paper relies on a research design that analyses professional identities as resulting from the interplay of external discursive interpellations and own practices of identity work. It examines the roles, which are assigned to spatial planners at regional level in Germany, and how planners themselves perceive and shape their professional identities. The empirical part uses textual analyses and autobiographic narrative interviews to elucidate subject positions in published documents. It furthermore shows, which discursive interpellations spatial planners see themselves exposed to, which standards and norms they define for their professional work, which techniques of the self they employ und which tensions they perceive in this regard. The results tie in with international research on planners' roles and identities. The findings call on planning practitioners to reflect upon individual practices and existing opportunities of identity work.

El presente texto adquiere la forma de introducción del monográfico dedicado a Videojuegos como representación de la problemática social. Nos planteamos la importancia creciente de este formato para posicionar al jugador frente a gran número de problemáticas actuales, que cuestionan y critican aspectos de la realidad política, social o económica. Tal y como han planteado diferentes investigadores, tales como Daniel Muriel, Alberto Murcia o Ian Bogost, mediante este tipo de simulaciones y experiencias, el juego puede contribuir a confrontar nuestra identidad y empatizar con aquello que se nos muestra a través de la pantalla. Se produce un efecto de espejo, en el que las mecánicas y reglas de algunos de los más conocidos títulos videolúdicos, pueden plantearnos dilemas morales que van más allá de ganar o perder una partida.

n the official documents that regulate certain segments of education in Croatia, the terms Europe and European (identity) appear. In this paper the authors analyse the concept of European identity and reach the conclusion that it has not been unambiguously defined. The term European identity is closely connected within the European Union with multilingualism. Through a policy of multilingualism, the European Union strives to preserve language diversity in Europe. The authors of this paper start from the question of whether foreign language learning increases the feeling of being connected to Europe and present the results of a study that was conducted at the Faculty of Teacher Education in Zagreb in 2018/19.

This study examined a virtual exchange in which English as a Foreign Language (EFL) teacher candidates from Colombia were partnered with Spanish as a Foreign Language (SFL) teacher candidates from the United States. The eight (n = 8) participants interacted via videoconference for six weeks. Additionally, they watched recordings of their video meetings in order to reflect on their experiences and what they noticed about their interactions (Schmidt, 1990). Results from qualitative data showed participants’ awareness of their professional identity and professional development. Additionally, incorporating a reflective component, based on watching recorded synchronous sessions, into virtual exchange is shown to be a valuable tool for making connections between theory and practice.

Basılı ve çevrimiçi olarak karşımıza çıkan ve açıklama ve haber metinlerinden oluşan yazılı siyasi metinlerin siyaset, diplomasi ve uluslararası ilişkiler alanında kilit bir role sahip olduğu bilinmektedir. Öte yandan böylesine önemli bir yere sahip olan haber çevirisine ait çeviribilim araştırmaları yakın bir geçmişe uzanmaktadır ve alanyazında genel olarak ideolojik yönlendirmeler çerçevesinde tartışılagelmiştir. Ancak haber çevirisinin doğasının lisans düzeyindeki çeviri eğitimiyle uyuşup uyuşmadığı konusuna pek değinilmemiştir. Bu çalışma, şu araştırma soruları ile bu boşluğu doldurmayı amaçlamıştır. 1. Haber çevirisinin geleneksel çeviri eylemi ve öğelerinden ayrılan özellikleri nelerdir? 2. Haber çevirisinde çeviri ve editörlüğün birlikteliği düşünüldüğünde, lisans düzeyindeki basın çevirisi ders programına neler eklenebilir? Çalışma, haber çevirisinin geleneksel çeviri eylemi ve öğelerinden ayrılan özellikleri tek kaynak metnin olmaması ve çevirmenin kimliği olarak tesbit etmiştir. Çeviri eyleminin temel unsurları olarak bilinen kaynak, erek metin ve çevirmenin bunlara bakışı konusunda haber çevirisi alanının ezberbozan özellikleri bizi “çevirmen rolü, kimliği ve müdahalesi” tanımı üzerinde yeniden düşünmeye itmektedir. Çalışma, ayrıca, haber çevirisinin gerçeklerinden kopuk bir eğitimin ilgili kariyerde sorunlar getirebileceği yönünde farkındalık yaratmayı amaçlamakta, saha ile akademi arasında bir köprü kurma gayreti içinde, haber çevirisi ve editörlük eyleminin birlikteliğinin çeviri eğitiminde de yerini alması gerektiğini vurgulamaktadır. Bu amaçla, psikolojik ve mesleki yönden öğrenciyi bu alandaki bir kariyere daha iyi hazırlamaya yönelik olarak, dilsel beceri kazandırma çalışmalarının yanısıra, alan için farkındalık kazandırmaya, etkileşimli olarak ve simulasyonlar ile hem haber çevirisi hem de haber yazımına dönük çalışmalar ve ekip çalışmaları ve stajlarla simulasyonlar ders içeriğine eklenebilir.

Since the end of the second decade of the 21st century the Serbian people have been living on the ruins of Yugoslavia. In this country, formed over a century ago, the Serbs were united for the first time in their history, yet they gambled it away. How did this happen? While some interpretations emphasize the role of individuals, others give prevalence to structural elements. As a potential link between the two, this paper examines the influence different ideologies had on the creation of the Serbian identity in the 20th century and scrutinizes the role of these ideocratic tendencies in the process of nation building and state formation, as well as its integration and disintegration.

This paper describes the concept of corporeality in the context of science art and the role of technology in contemporary culture. Human corporeality is a body endowed with soul and meaning. It results from personal and social experience, historical development, or cultural context and its implicit impacts. The subject of this research is corporeal code that organize the nature of modern artistic productions and human being identity. Contemporary artists use the strategies of participation and interaction, forms of interventions to make art an agent of social change and to become active drivers for the new identity process activation. Problems of identity make up a significant layer in contemporary art. The identification process develops in them in various directions. We can characterize its evolution as a change of identities. Recognizing the role and intense impact of technology on contemporary culture, we can trace two main directions: one involves extension of human senses and abilities by creating new solutions, software and tools, that let us get advanced understanding of the reality, and the second one is based on presupposed physical capacities of the human corporeality. According this approach the understanding of reality as a reality given in sensations is disappearing. The virtual world comes to replace it, our essence becomes involved in the process of mixing and indistinguishability until its complete disappearance.

The Museum of Međimurje in Čakovec, situated within a former Zrinski residence, stores a stone bust collection containing portraits of 17th-century Croatian and Hungarian dignitaries. Most of the identified portraits have been modelled on Elias Widemann’s engravings from the series Icones Illustrium Heroum Hungariae. So far researchers have formed two opposing opinions concerning the collection’s interpretation: while some claim the collection was commissioned by the Zrinski family during the second half of the 17th century, others insist it was commissioned by the Festetics in the 1820s. This article proposes another engraved portrait series as a model for the collection, namely Franz Leopold Schmittner’s engravings published in Corpus Juris Hungarici (1751), which can be used to confirm or newly establish the identity of seven busts. The authors examine in what way this new find affects the interpretation of the collection’s commission and its contextualization within Croatian and Hungarian art., U Muzeju Međimurja Čakovec pohranjena je zbirka kamenih poprsja koja prikazuju hrvatsko-ugarske političke, gospodarske, vojne i crkvene velikodostojnike. Na osnovi usporedbe sa suvremenim grafičkim i uljanim portretima, dosadašnji istraživači identificirali su portrete triju hrvatskougarskih kraljeva (Ferdinand II., Ferdinand IV. i Leopold I.) te četrnaest uglednika (Nikola VII. Zrinski, Petar IV. Zrinski, Adam Zrinski, Fran Krsto Frankopan II., György Lippay, Pál Pálffy, Ferenc Forgách, János Héderváry, György Illésházy, András Izdenczy, Zsigmond Lónyay, Miklós Nadányi, István Palásthy i Franjo Wesselényi). Najveći broj skulptura nastao je po uzoru na bakrorezne portrete Eliasa Widemanna koji su objavljeni u seriji Icones Illustrium Heroum Hungariae (Beč, 1652.). S obzirom na to da dosad nisu pronađeni arhivski podaci ili dokumenti koji bi sa sigurnošću razjasnili okolnosti narudžbe, istraživači su na osnovi posrednih povijesnih podataka i izvora oblikovali dvije teorije o mogućem vremenu nastanka i naručitelju zbirke: jedni smatraju da su poprsja nastala u drugoj polovici 17. stoljeća pod pokroviteljstvom obitelji Zrinski, a drugi pak tvrde da su isklesana tijekom dvadesetih godina 19. stoljeća u sklopu projekta obnove čakovečkoga Staroga grada Ladislava Feštetića. Razmatrajući čakovečka poprsja unutar šireg konteksta zbirki koje sadrže portrete kraljeva i/ili velikodostojnika nastalih na području Hrvatsko-Ugarskog Kraljevstva od 17. do 19. stoljeća, u članku je – uz Widemannove Icones – predložena još jedna serija grafika kao mogući predložak za izradu poprsja. Riječ je o bakroreznim portretima koje je austrijski grafičar Franz Leopold Schmittner izradio za potrebe likovnog opremanja dvosveščanog pravnog zbornika Corpus Juris Hungarici (prvo izdanje: Trnava, 1751.). Na osnovi usporedbe Schmittnerovih bakroreza s čakovečkim kipovima, u članku je izložen novi prijedlog identifikacije šest poprsja (Ludovik I. Veliki – dosad identificiran kao Fran Krsto Frankopan II., Matija Korvin – dosad identificiran kao Ferdinand IV., Stjepan I., Andrija II., Marija i Ferdinand I.) te je potvrđen identitet poprsja Ferdinanda II. Otkriće nove serije grafičkih portreta koja je moguće poslužila kao predložak za izradu zbirke poprsja utječe na pitanje vremena njezina nastanka kao i naručitelja. S obzirom na to da su Schmittnerove grafike prvi put objavljene 1751. godine, izglednije je da su poprsja nastala početkom 19. stoljeća narudžbom Ladislava Feštetića, a ne sredinom 17. stoljeća u vrijeme obitelji Zrinski. Arhitektonski nacrti Carla Reichea (1822.), koji uključuju prikaz poprsja na glavnom i dvorišnim pročeljima dvorca, svjedoče o Feštetićevu planiranom, no neizvedenom projektu obnove čakovečkoga Starog grada, ali su ujedno i prvi dokument koji bilježi postojanje zbirke. Narudžba kamenih poprsja posljednjih članova obitelji Zrinski i njihovih suvremenika uklopila bi se u Feštetićevu naručiteljsku ulogu promicatelja kulta Zrinskih. Uključivanje portreta – u ovom slučaju hrvatsko- ugarskih – kraljeva unutar galerije uomini illustri u ono je vrijeme bila uobičajena praksa s osnovnom namjerom osnaživanja pojma nacionalnog identiteta i potvrđivanja legitimiteta portretiranih vladara.

The accord entered into by and between representatives of state and Church authorities on April 14th 1950 did not protect the Catholic Church from further repression. On February 9th 1953, the State Council decreed with regard to the filling of ecclesiastical posts in the Church. Through such normative, the state authorities awarded themselves the right to interfere with the human resources aspect of religious creed. A categorical objection (Non possumus!) to this policy determined the imprisonment of the Primate Cardinal Stefan Wyszyński. The primate’s detention offered proper political conditions to engage in this and other campaigns targeting the authority, independence, and identity of the Catholic Church. The clergy’s influence on public life was restrained, and the Church was deprived of independence. It might well be assumed that were it not for events of October 1956, the Church in Poland would have been permanently subjugated to the State.

The article was submitted on 25.01.2021. Приведены результаты квалитативного исследования, включающего интервью с молодыми людьми российско-немецкого происхождения, рожденными в Германии, то есть потомками поздних переселенцев из стран бывшего СССР. Базируясь на постструктуралистских теориях, постулирующих лингвистическую практику и дискурсивную атрибуцию социальных категорий как способ конституирования субъективности и соответствующей идентичности, авторы исследования сосредоточены на процессах формирования национально-этнокультурной идентичности у второго поколения поздних переселенцев и их опыте внешней аскрипции (приписывания) к национально-этнокультурным категориям. Заявленная тема подробно освещена с точки зрения первого поколения поздних переселенцев. Второе же поколение до определенной степени было обделено вниманием исследовательского сообщества. Однако условия формирования его идентичности в Германии значительно отличались в силу не настолько ярко выраженной заметности или даже невидимости миграционного опыта второго поколения граждан российско-немецкого происхождения в обществе. Для первого поколения поздних переселенцев характерен опыт двойной эксклюзии – из-за немецкого происхождения в России и из-за русского в Германии. Именно такая эксклюзия стала причиной так называемой неопределенности идентичности, особенно с учетом того, что отнесение их к категории «русских» немецкими согражданами воспринималось ими как ложная аскрипция. Второе же поколение не испытало двойной эксклюзии. Окружающее общество в целом воспринимает его представителей как немцев, тем самым усиливая и их самоидентификацию именно в этой роли. При этом они демонстрируют некоторую позитивную самоидентификацию как «русских», которая не активируется внешней аскрипцией, а поддерживается наличием в семейной среде национальных обычаев. Представители второго поколения, таким образом, могут с успехом совмещать обе идентификации. Для этого поколения неустойчивая промежуточная категория «российских немцев» как способ идентификации выходит из употребления, в то время как для первого поколения она служила и до сих пор служит стратегией преодоления двойной эксклюзии и происходящей из нее неспособности идентифицировать себя ни как «немцев», ни как «русских». В то же время мы видим, как семантическая категория «российских немцев» утрачивает свое значение и сливается с категорией «русских». Это обусловлено тем, что второе поколение не имеет опыта осознания своей «инородности» как не-русских (до эмиграции) и не-немцев (после эмиграции), а только лишь как русских в Германии. This essay presents the results of a qualitative interview study with young people of Russian-German origin born in Germany, i. e., the descendants of resettlers (Spätaussiedler) from the successor states of the former Union of Soviet Socialist Republics. Using poststructuralist theories that understand the linguistic practices and discursive attribution of social categories as modes of constituting subjectivity and corresponding identities, this study focuses on processes of natio-ethno-cultural identity formation among the second generation of Spätaussiedler and their experiences of being externally ascribed to certain natio-ethno-cultural categories. In the existing literature, this topic has been extensively addressed with regard to the first generation of Spätaussiedler, but not the second generation, whose conditions for identity formation in Germany are quite different due to their relative inconspicuousness, i. e., the invisibility of their migration background. For the first generation of Spätaussiedler, the dual exclusion as German in Russia and Russian in Germany was the cause of a persistent identity uncertainty, especially given that the labeling as “Russian” by supposed fellow Germans was perceived as a hurtful mis-ascription. The second generation, in contrast, is not subject to this dual exclusion. Surrounding society generally perceives them as German, thus reinforcing their corresponding self-identification as German. At the same time, there is a limited but positive identification with the category of Russian as well, which is less often activated by external ascriptions and rather fed by the presence of customs in the family context that are perceived as Russian. Members of the second generation are thus able to identify satisfactorily as both “German” and “Russian”. For this generation, the evasive intermediate category “Russian-German” therefore becomes obsolete as a source of identification, while it served and still serves as a first-generation strategy for coping with dual exclusion and the resulting inability to identify as either German or Russian. At the same time, a semantic emptying and a conflation of the category “Russian-German” with the category “Russian” takes place, which results from the second generation never having perceived its own cultural otherness both as non-Russian (before migration) and non-German (after migration), but only as Russian in Germany.

Innovation happens all around the Universe and is a fundamental mechanism of evolution. Living creatures cannot but exist and develop through innovation. Innovation happens through mutations that make sense in retrospect only. Natural selection makes certain mutations as beneficial and other as something that was already forgotten. As much as genes serve as quantized smaller units where innovation takes place in physical bodies, memes serve as basic quantized units of human culture. Memes as second replicators to genes obey similar laws of evolution and thus innovation as genes. Innovation can be propagated only by removing obstacles on one side and by allowing mutations to emerge as long as they do not destroy identity.

Upon the birth of the Spanish prince Baltasar Carlos in 1629, Spanish subjects feasted and put on pageants and processions in celebration. Numerous relaciones, or official reports, recounted the responses to the royal birth in the court cities of Madrid and Lima. Although the authors of these relaciones sought to project royal power, they also alluded to the ways in which local experiences, rank, race, and the particular aims of Spanish subjects complicated their imperial identities and their performances of loyalty. Subjects were not merely spectators; they were also participants and actors in these festivals. By performing loyalty to the new prince, people in court cities advanced their own corporate and individual agendas. In the process, they rewrote their relationships to the crown and each other.

‚Wohnen‘ stellt immer noch ein Thema dar, das in Bezug auf den Film weitgehend unbehandelt scheint. Obwohl Düllo (2008, p. 358) in seinem Artikel Wohnen im Film feststellt, dass die jeweiligen Wohnsituationen von Filmfiguren ausschlaggebend für deren Verortung im Leben und Handeln bzw. deren Verankerung in der diegetischen Handlungsebene und –aktion sind, wird der spezifischen Wohnraumgestaltung bislang sehr wenig Bedeutung beigemessen. Dabei sind es gerade Aspekte wie die räumliche Verortung der ProtagonistInnen im Wohnraum sowie das individuelle Ausgestalten der Wohnräume – das spacing (DÜLLO, 2008, p. 369f) -, die essentielle und für das Filmgeschehen signifikante Aussagen zur kulturellen, sozialen, psychischen und identitären Einbettung der Figuren in konkrete Kontexte und Räume liefern. Insofern repräsentieren filmisch abgebildete Wohnungen, Häuser, Orte und Nicht-Orte (AUGÉ, 1994) immer auch die diversen kulturellen und geopolitischen Kontexte, in denen sich die Filmfiguren aufhalten. Sie lassen Rückschlüsse auf individuelle bzw. kollektive Wohnkulturen zu, und damit auf den Status, den Wohnraum in den verschiedenen Kulturen innehat, sowie die Möglichkeiten, Wohnraum zu haben, zu erhalten, auszugestalten, oder auch nicht zu haben. Am Beispiel von zwei mosambikanischen Dokumentarfilmen, Hóspedes da Noite von Licínio Azevedo (2007) und Grande Hotel von Lotte Stoops (2010) soll die diversifizierte Wohnsituation im alten Kolonial-Hotel in Beira, wie sie sich in den beiden Filmen spiegelt, analysiert werden. Im Kontinuum zwischen Spielfilm und Dokumentation angesiedelt, werden neue Perspektiven auf die Verhandlung von ‚Wohnen‘ in kolonialer und postkolonialer Zeit, und damit auf die (Re-)Vision von Vergangenheit und Gegenwart in Mosambik präsentiert. ----------------------------------------------------------- HOUSING EM MOÇAMBIQUE – PLURALIDADE NO CINEMA MOÇAMBICANO O “habitar” ainda representa um tópico que parece em grande parte não abordado na análise de filmes. Embora Düllo (2008, p. 358) declare em seu artigo “Wohnen im Film” (“Viver no Cinema”) que as respectivas situações de moradia dos personagens fílmicos são cruciais para situá-las em suas vidas e em suas ações, isto é, determinar sua ancoragem no nível diegético da ação, muito pouca importância tem sido dada até agora à específica configuração do espaço habitado pelos personagens. No entanto, é precisamente o aspecto da localização espacial de protagonistas no seu espaço habitacional que fornece informações significativas a propósito da incorporação cultural, social, psicológica e identitária dos personagens em contextos e espaços concretos. Neste sentido, os apartamentos, casas, lugares e não-lugares (AUGÉ, 1994) cinematograficamente representados refletem sempre os diversos contextos geopolíticos nos quais os personagens do filme se encontram. Eles permitem tirar conclusões sobre culturas habitacionais individuais ou coletivas e, portanto, sobre o estatuto que o espaço habitado tem nas diversas culturas, bem como as possibilidades de ter, manter, ou mesmo não ter moradia, isto é, um espaço para habitar. Tomando como exemplos dois documentários moçambicanos, Hóspedes da Noite de Licínio Azevedo (2007) e Grande Hotel de Lotte Stoops (2010), serão analisadas as diferentes dimensões do habitar no antigo hotel colonial em Beira. Situadas na interface entre longa-metragem e documentário, serão apresentadas novas perspectivas sobre a negociação das formas do “habitar” nos tempos coloniais e pós-coloniais, bem como sobre as formas de (re)visão do passado e do presente em Moçambique. --- Original em alemão.

How are the concepts of charisma and authenticity jointly constructed in discourse, linked to each other, weighed against each other, played out – in order to build a social or (social) media identity of politicians and other public figures? This paper discusses these questions from a discourse and conversational linguistic perspective. Therefore, particular attention is paid to the self-attribution of charisma and the discursive negotiation of authenticity in connection with the former German Minister of Defense Karl Theodor zu Guttenberg. As an example, sequences from a talk show will be analyzed, which illustrate that the constructed (or demanded) authenticity can be categorized into three interdependent types: person-related (i), situation-related (ii) and ideal (iii) authenticity. Finally, it is postulated that the negotiation of an appropriate form of authenticity is also a question of power.

This paper aims to present a comparative analysis of caricatures published in Hungarian (Üstökös, Borsszem Jankó), Serbian (Bič, Vrač pogađač), Romanian (Gur’a Satului), and Slovak (Černokňažník) satirical press in Hungary in the second half of the nineteenth century. The depth of the connection between identity, nation building, and humour will be demonstrated. Theories of nationalism often emphasise the primacy of the role of the press and of print media in nation building processes. To investigate this, humorous printed sources have been selected. The comparison utilises and complements Anthony D. Smith’s definition of the ethnic core and reflects on Christie Davies’ theory of ethnic humour. Tethered by these concepts, the analysis of the caricatures investigates the following aspects: names for the Self and the Other, elements of culture and tradition (languages, habits, religions, supposed characteristics, clothing and bodily features), symbols of the Self and the Other, historical memories and myths of the common ancestry of the Self and the Other, and the definitions of “our” vs. “their” territory and homeland. This analysis reveals that the stereotypes observed in satirical magazines and the images of the Other and of the Self depicted through the use of humorous or ironic techniques can be effectively distinguished and connected to the nation building process and to the process of shaping “enemies”.

The article for the first time ever explores the recent non-fiction and poetry by the contemporary Australian writer Krissy Kneen, who has Slovenian roots through her maternal grandmother. Kneen’s writing, a literary tribute to her late grandmother Dragitca (Dragica Marušič), shows a desire to come to terms with her partly ‘Slovenian’ gut microbiome and DNA, as she herself claims. They, in her view, along with the other elements in the process of identity formation, interestingly importantly help to constitute an ethnic identity and, for that matter, any personal identity. This makes her writing very original within the extant diasporic literary production.

The dialogue between Jesus and the woman of Samaria, which is related in detail by the author of the fourth gospel, focuses on the sign of Jacob’s well and the living water in its first part (4:7b–15). The climax of this section combines the well, the gift of God and the identity of Jesus. By way of allusion, Jesus leads the woman to the recognition of His person’s mystery. If readers wish to comprehend the meaning of this conduct, they cannot limit themselves only to the biblical story of the patriarch Jacob. They must consider the Targum traditions. Only thus is it possible to understand how a woman of Samaria could recognize the mystery of Jesus, a Jew. Setting the story in the cultural context sheds light on the author’s intentions behind the inclusion of the narrative of 4:1–42 in Corpus Johanneum. This is important in relation to the land of Samaria which was then inhabited by people who varied in terms of ethnicity and religion. The woman whom Jesus met at Jacob’s well is described in such a way as to represent all Samaritans: descendants of proto-Samaritans and immigrant heathens. All of them were invited to draw from the source of salvation opened up by Jesus Christ.

Haben Schüler*innen mit Migrationshintergrund Bildungsnachteile, weil sie zweisprachig aufwachsen? Sprachliche Defizite gelten im deutschen Regelschulsystem als zentrale Ursache für die Bildungsbenachteiligung zweisprachig aufwachsender Schüler*innen mit Migrationshintergrund. Die vorliegende Studie erforscht bilinguales Sprachvermögen von Kindern im Kontext von Interaktion und Lernen und leistet damit einen Beitrag dazu, die bisher einseitige Perspektive auf Bilingualität und Bildung zu differenzieren.

The ongoing process of digitisation in academia and society in general has seriously challenged the identity and legitimacy of libraries, and not only since the onset of the COVID 19 crisis In contrast to the relatively stable underlying consensus from the pre-digital era, the central question of what a library should be and what services it should provide in the future is now disputed among experts In a critical analysis of Klaus Ceynowa's article 'Lessons from Lockdown', recently published in this journal, the present article outlines a vision of the future based on the Dresden strategy paper 'SLUB 2025' This vision regards library users as contributors, embraces new methods of knowledge representation, and substantially expands the traditional distribution and communication tasks of libraries, including in functional terms © 2020 Vittorio Klostermann All rights reserved

Changes in warfare, new weaponry and the absence of protective equipment meant that facial injuries were common during the First World War. The negative perceptions surrounding such wounds, described as ‘the worst loss of all’ (Anon. 1918), and the widespread expectation that facially disfigured combatants would be outcast from society, partly explain why facially injured combatants are rarely represented in wartime and interwar literature. This article however shows that the way in which the wounded combatants’ fates are portrayed in fiction differs significantly from these bleak predictions. \ud This article examines the figure of the facially disfigured veteran in British narratives published during the First World War and its immediate aftermath. Drawing upon popular fiction such as Florence Ethel Mills Young’s Beatrice Ashleigh (1918) and Muriel Hine’s The Flight (1922), this article explores literary representations of disfigurement and depictions of the physical, psychological and social consequences of disfiguring injuries. In a context in which anxieties over the masculinity of disabled veterans were increasing, the depictions of fictional mutilated ex-servicemen’s reintegration into society are discussed with special emphasis on the agency of women, who appear to have the power, in Macdonald’s words, to make men ‘whole’ again (Macdonald 2016: 54).

In this study, the creation of identity and institutionalization processes of the Ja’faris living in Turkeyare discussed in the context of social change in Turkey. Firstly, the historical process of Jafarismand its position in the Turkish society were examined. The effects of urbanization on the institutionalizationand identity building of Jafarism were investigated. Because social transformations andchanges taking place in Turkey with urbanization and modernization in the last century have led tothe emergence of new religious, ethnic and political identities in the country and to the process ofinstitutionalization.In this study, qualitative research techniques such as documentation, interview and direct observationtechniques were used. The migration processes of Ja’faris living in Turkey were examined utilizingthe Ottoman archive documents. To assess the situation of Ja’faris, living in Turkey today, is made ofinterviews with leaders and members of the Ja’farism. In addition, observations were made in placesof worship and research was conducted by participating in their some rituals.When the obtained data were evaluated, in the process of internal migration, that experienced in Turkey,it is seen that the Ja’faris began to settle in large cities. Because of, has been seen that, Ja’farismin Turkey has been institutionalized in parallel to the urbanization and modernization processes inthe Turkish society. This institutionalization was the determining factor in shaping the identity ofJa’farism. However, it has been observed that the identity of the Ja’farism in Turkey is not homogeneousbut it has diversity. In addition, it was determined that the mosque played a central role in theinstitutionalization of Ja’farism and the ashura ceremonies that performed in Muharram constitute anexample of institutionalization in the modern sense. The problems and demands of Ja’faris living inTurkey, are also included in the study.

Leila Sebbar, since the beginning of her literary work, has been describing her identity experience connected with her mixed family origins: the writer’s father was Algerian and her mother French. This prevailing thread in her texts demonstrates the weight of the (re)construction of identity, frequently incoherent and delicate, in order to confirm her ethnic and cultural affinity.The author of this article is interested in problems, so close to the writer, of identity and history. The point of departure of the reflection on Sebbar’s attitude towards mother tongues of her parents is the analysis of her autobiographical novel “Je ne parle pas la langue de mon père” (2003). “We are not born with one identity, an identity is always gained, built”, maintains Sebbar and through this statement she confirms the role of the cultural baggage in the broad sense of the word, in the life of an individual coming from a culturally diversified environment. The questions of the ignorance of the Arabic language also lead the writer to define not only the picture of the individual family history but also common history, the history of the inhabitants of Algeria during the French colonization. The Seine Was Red: Paris, October 1961 (1999) is a story in which its author continues to exploit, tirelessly, the issue related to the history of its two countries: Algeria and France. For Leïla Sebbar, to return to the traumatic events of the massacre of dozens of Algerians in Paris on October 17, 1961 means to enter into incessant dialogue with the painful past. It seems that the writer’s will to confront the past is one of characteristic qualities of her works. In an original, far from stereotypical, way she tries to disclose errors and fights the oblivion and repression of uncomfortable events from history. The aim of the article is to analyze the non-stereotyped strategies that Sebbar uses to build his characters and to reflect on the modes of representations of History and identity.

This article deals with the legal liability of collective person in the age of globalization. It touches the problem of the “person” in such fields as law, philosophy and sociology. The article presents the influence of globalisation on identity and the question of indi- vidualisation. Identity is defined as a process of internal and external adjustment. The processes of globalisation may contribute to the loss of cultural identity. The diverse nature of globalisation has given rise to new identities. Concurrently, the article also presents the challenges posed by globalisation, for instance: identity and freedom of in- dividualisation versus community and belonging. The author aims to make a short analysis according to the liability of collective persons throughout the history of civil and criminal law.

Through the introduction of a new hermeneutical model of communication in RE, this article intends to explore an innovative approach to developing Christian identi- ty in a secular university. The author holds a joint lectureship in religious education, catechesis and pastoral theological education. Religious education and catechesis are concerned with all aspects of the teaching of religion in schools, within the parish and any other pastoral setting. pastoral theological education is concerned with the place of learning within religious communities and the larger society. This distinction has resulted in this research proceeding along two parallel routes: the institutional educa- tional environment, religious communities and society as a background influencing our value change as well as the way we do RE in schools. The main concern of the author is to develop practical ways of enhancing the Catholic religious identity and theological literacy of students in the state secondary schools and universities in the UK, on the ba- sis of contemporary theological anthropology and educational theoretical foundations. This article is an investigation into a new understanding of the development of Catholic identity and new models of RE used in a contemporary secular university.

The entwined phenomena of migration, language and identity occupy a unique global position. Global mobility influences how human beings relate to one another on geographic, political, and social scales, and these connections and their individual parts stand in a mutually constitutive relationship. It is of utmost importance that academic discourses on these topics are addressed in ways that help positively shape the effects of global flows. Therefore, Anita Auer and Jennifer Thorburn from the University of Lausanne held a three-day conference from the 4th to the 6th of May 2017 at their university, which provided an interdisciplinary forum for discussion of concepts, ideas, and methods for researching migration, language, and identity. Scholars from around the world and across disciplines arrived to discuss the interrelated nature of these concepts.

"The present paper is devoted to the problem of representing food in the American media discourse. The author analyzes the social and linguistic factors of food representation in the media discourse, in particular, the ideas and social factors that guide the journalists as well as the linguistic form of food representation. Particular attention is paid to cognitive aspects: the author analyzes which components of the situational cognitive models are foregrounded in the media articles and by what linguistic means. The reasons for this process are also investigated. The author comes to a conclusion that the process of food representation in the American media discourse is determined by the aim of constructing a specific identity."

This article presents part of the results of the research carried out for the author's doctoral thesis in Anthropological Sciences about the migratory and identity processes of the Slovenians in Argentina. My aim is to problematise the culturalist perspective by comparing the linguistic practices of three groups of Slovenian immigrants and their descendants in Argentina: the first wave of immigration (1878-1888), that between the World Wars, and the one after the Second World War. First, the article offers a panoramic view of the historical linguistic practices of the Slovene speakers in Argentina. In then demonstrates that the Slovenian language is still partially conserved, fulfilling diverse functions in this context. Pričujoči prispevek ponazarja rezultate raziskave, izvedene za avtoričino doktorsko disertacijo s področja antropoloških ved o migracijskih in identitetnih procesih Slovencev v Argentini. Članek obravnava kulturološki vidik ter primerja jezikovne prakse treh skupin slovenskih priseljencev in njihovih potomcev v Argentini, in sicer potomcev prve imigracije (1878-1888), medvojnih priseljencev in priseljencev po drugi svetovni vojni. V prvem delu je z zgodovinskega vidika prikazana raba slovenščine v Argentini, v drugem pa avtorica dokazuje, da se slovenščina delno ohranja in ima različne sporočanjske funkcije.

A defined and formed identity is the foundation of human mental functioning. The sense of one’s own existence as an individual, together with the conscious image of oneself, plays a fundamental role in regulating behaviors. The ability to see the limits of one’s own body is a significant milestone in human development, because it allows the development of a global sense of self, and that is the basis for the process of identifying one’s own identity. The paper presents the contribution of Polish researchers (psychiatrists and psychologists) to understanding the phenomenon of the sense of self, identity, and their disorders with particular emphasis on schizophrenia. Method: A review of the available literature by Polish authors on the subject was undertaken by searching the following data-bases: Polish Bibliography of Medicine, CEJS, NUKAT and National Library Database, using the keywords: identity, self, personality, schizophrenia, ego, within time frame: 1970–June 2017. The article includes only those works which made the original contribution of Polish authors to research on the issue of self and the sense of identity, with particular emphasis on their disorders in schizophrenia. Results: The works of three Polish authors: J. Reykowski, J. Kozielecki and Z. Zaborowski deserve particular attention in the context of the definition of self and the sense of identity. The works of A. Kępiński, in turn, have contributed to understanding the problem of disorders of self in schizophrenia. Kępiński’s psychopathological concept was based on the analysis and description of the pathology of self, the pathology of the boundary self–the world, disorders of time-space order and the hierarchy of values. In these terms, he considered the structure of the psychotic world, especially in schizophrenia and melancholy. In his opinion, schizophrenic psychosis manifests itself primarily in the form of the blurring of the boundary self–the world and the pathology of self. The paper also presents the contribution of J. Zadęcki, M. Rzewuska, J. Wciórka, S. Steuden, M. Huflejt-Łukasik to understanding the disorders of the sense of self in schizophrenia. Conclusions: The views of Polish authors presented in the paper are an interesting contribution to world literature on research into disorders of self in schizophrenia.

Pancasila refers to the five rules which constitute the philosophical basis for the functioning of the “imagined nation” of Indonesia, announced on 1 June 1945 by Sukarno, the first president of Indonesia. From the very beginning, Pancasila aroused great emotions and was subjected to various interpretations. The ways in which it was understood as the fundaments of the state also varied many times from 1945. One thing beyond any doubt is that Pancasila has shaped Indonesian society, even though it has repeatedly been redefined and its significance questioned. The Pancasila Sakti Museum holds a particularly important place in the history of Indonesia and the memory of the inhabitants of this multi-ethnic, multi-cultural and multilingual archipelago. It is the best-known museum complex from the rule of General Suharto (1965–1998) for whom the state’s identity, culture, tradition and art became one of the most important elements of politics. For him the museum became the ideological foundation of the Orde Baru or New Order, as the time of his reign is referred to. To this day, it is a place of commemoration in the meaning of a lieu de mémoire. It is also a traumatic place marked by the martyrs’ death of seven generals in 1965. In the way it is constructed, it resembles a sanctuary where the deceased generals are “victims” as understood by Durkheim, who appear as instances sanctifying torment and fighting purposes. The article reveals the circumstances of the museum’s founding, the history of its development, and above all its significance in establishing the state’s identity for the Indonesian people.

Emotions are integrated into every sphere of people’s lives since they are one of the core elements of human beings. Being in a profession wherein human being is at the very center, teachers experience various feelings at different phases of their practice like happiness, anger, anxiety, satisfaction, shame, pride or love (Hargraves, 2000). Since motivation, performance anxiety and moral development are closely related to teaching context as emotional concepts, the role of emotions in pupils’ learning must be kept in mind if we are to understand the complexities that affect our job as educators and to prevent the 'dehumanization' of teaching practice at the extant sociopolitical context (Shapiro, 2010). With these in mind, the aim was to explore teachers’ and students’ perceptions of teachers’ emotional identities and how they are reflected in their practices. The significance of this study lies in associating teachers’ emotions with their professional identities, and linking them with students’ expectations from teachers. Four teachers and twelve students participated in this qualitative design which elicited data based on semi-structured interviews. Findings were categorized under teachers’ perceptions and students’ views of their teachers. Generally, it was observed that teachers were aware of their personal and professional identities and reflected them in their own teaching practices. Particularly, they knew that their emotional and professional identity change based on the social and cultural context they work in. Student participants, on the other hand, knew what to expect from their teachers and what kind of a relationship they must establish with them. In general, they want academic help from their teachers, but they also look for the support of their teachers whenever they need since they believe in the knowledge and life experience of their teachers. A number of pedagogical implications were drawn which would shed light on teaching practices to make them compatible with students’ needs.

Lietuvių kalbininkai mano, kad tarmės Lietuvoje gali išnykti. Mokslininkai, kurie visame pasaulyje dirba tam, kad užtikrintų kalbinės įvairovės išlaikymą, teigia, kad internetas suteikia nemokamas ir neribotas galimybes tą padaryti. Lietuvoje tarmiškai kalbantys žemaičiai naudojasi minėtomis galimybėmis ir neseniai tapo ypač aktyvūs socialiniuose tinkluose. Jie populiarina tarmę, tarminius produktus, diskutuoja jiems svarbiomis, su tarme ir identitetu susijusiomis temomis. Straipsnyje aprašomi žemaitiško identiteto elementai, kurie pastebėti ištyrus žemaitišku turiniu besidalinančių socialinio tinklo Facebook grupių įrašus ir komentarus. Tyrime naudojami metodai: kalbos palaikymas (angl. Language Maintenance), kiberkultūros metodas (angl. Cybercultures), diskurso analizė (angl. Discourse Analysis). Rezultatai atskleidžia, kad pagrindinis žemaitiško identiteto elementas – tarmė, dėl kurios, nepaisant didėjančios moralinės ir finansinės paramos, tarmiškai kalbantys žemaičiai vis dar jaučiasi stigmatizuojami. Visgi, žemaičiai labai palaiko vieni kitus ir skatina tarmę vartoti ne tik internete, bet ir realiame gyvenime. Tai, kad tiek daug žemaičių išreiškia pasididžiavimą tarme, yra geras ženklas tolesniam tarmės gyvavimui, o socialiniai tinklai yra vienas iš būdų, kuriuo tai gali būti užtikrinama. Lithuanian linguists believe that dialects in Lithuania are under threat of extinction. Many scholars who strive for language maintenance around the world suggest that the Internet provides free and unlimited possibilities to promote and maintain endangered or lesser spoken linguistic varieties. One of the dialect speaker groups in Lithuania, Samogitians, explore the aforementioned possibilities as they have recently become very active on social media. They promote the dialect and numerous Samogitian items as well as discuss various issues about their dialect and identity. The article analyzes the elements of the Samogitian identity as it is portrayed on various Samogitian pages on Facebook. The study employs several approaches, including Language maintenance, Cybercultures, and Discourse Analysis. The results reveal that the essential element of the Samogitian identity is their dialect due to which, in spite of the increasing moral and financial support, the speakers of the variety still feel stigmatized. Nevertheless, people who speak Samogitian support each other in using the dialect and promoting it not only on the Internet but in ‘real’ life as well. Since many Samogitians are proud of speaking the dialect and being Samogitian, it is a positive sign for the future maintenance, and social media is one of the most effective means through which it can be achieved.

SummaryThe scientific literature is replete with caustic criticism of teacher development programs. Many programs offer little evidence of success, which in turn has prompted educators towards an international appeal calling for fundamental structural change. A momentous catalyst for this change is the ubiquitous emergence of research on the development of teachers' professional identities. This article speaks to these criticisms through the research on teachers’ professional identity development by using an evidenced-based model which structures teacher professional identity development and applying it to the restructuring of existing teacher development programmes. This article presents theCulturometric Committed Communication(CCC) model as a structural framework for teacher identity development that can be used to systematize the revision of the contents of existing pre-service and in-service professional development programs for the purpose of developing teachers’ professional identities. CCC endorses a dual mission of respectfully regarding teachers’ professional identity and dutifully affirming learners’ cultural identity. This is an intentionally humanistic culturometric application centred on the recognition and valuing of each individual, teacher and learner, for facilitating the success of the pedagogic interaction. CCC is an evidenced-based model that supports the educational mission of teachers, both in adapting pedagogical practices to the learning context and in developing teacher’s professional identity through structurally embedded and empirically evidenced processes of reflection, collaboration and culturally responsive classroom management. Thus the success of these processes is evidenced through the programme. Functionally, its central focus is on (re)negotiating current programme content towards context-relevant cultural identity. Philosophically it is anchored in Culturometrics’ three tenets,viz: an operational definition of Cultural Identity as ‘Values in context’, an assumption that the purpose of all chosen behaviours is to affirm one’s cultural identity and the belief that Culturometrics is a Humanist philosophy. The Culturometric Committed Communication model is derived from these three tenets and used to ensure success in teaching and learning in different educational contexts.

The first part of the article notes the sudden and conspicuous interest for the problem of identity at the turn of the 21st century. It presents Modern and postmodern conceptualizations of collective identity of social theorists. In the second part, the text draws on the legacy of philosophical speculation of the same period. The article aims to show that many of the dilemmas faced by latter-day humanities in their efforts to articulate their thinking of identity as well as difference still have a relevant ?pre-game? in the structural and dialectical interrelatedness thematized by philosophers of classical German idealism and the ?philosophers of difference.? The text concludes that such ?metaphysical? reflection comprises an unavoidable element, which can only be ignored by social theory at its own peril, even if it is not bound by the reflection?s findings.

By studying the features and contexts of the discovery of annular brooches from Vojvodina the author puts forward a proposal of their typology, in an effort to comprehend their layered functionality, both utilitarian and symbolic - particularly apotropaic. Special emphasis is placed on the interpretation of individual inscriptions. By placing the presented brooches in a broader geographic context and comparing them with analogous finds from neighbouring states, the author reaches interesting conclusions about the time and manner of their use, their potential producers, the directions of their expansion, and the distributors and bearers, highlighting the differences between discrete groups of finds.

The article analyses, how the Lithuanian school education system teaches to understand language and evaluate linguistic phenomena (linguistic diversity, different language forms and varieties) as well as language functions (communicative and function of identity). Basis of the research are the newest Lithuanian language textbooks for the last two gymnasium grades (11-12th grades), published since year 2000. Using qualitative analysis method it is being investigated, what notion of language is presented to the pupils, how much the descriptive approach to language of contemporary linguistics and knowledge about language are present in the textbooks, and to what extent there still exist attitude of the so-called traditional (prescriptive) grammar and ideas of language corrections. Language teaching at school serves double function – on the one hand, school teaches literacy, where language is understood as a tool for creation and analysing of texts. On the other hand, language in itself is a study object, about which pupils at school receive a certain understanding. Therefore, the question arises, what notion of language is being formed in the Lithuanian education system on the gymnasium level through teaching material – Lithuanian (native) language textbooks. Does the teaching material for the last two – 11-12th – grades provide knowledge about language of contemporary science, as it might be expected in the education of the 21st century? Do the pupils get introduced to science-based notion of language, as it is accepted in current linguistics, which is a descriptive science, that seeks to study and describe all the aspects of a language descriptively, based on facts, without prejudices and evaluations. Or is it on the contrary being followed the notion of language, which is characteristic of normativity and prescriptivism and which is rejected by contemporary linguistics as not scientific. The research analyses five Lithuanian language textbooks for 11-12th grades, published after year 2000, which have been selected for the analysis using the database of textbooks and other teaching materials (https://www.emokykla.lt/bendrasis/mokykis/vadoveliu-db/naujausi-vadoveliai). The main question, that is being raised with this research, is whether and to what extent scientific or non-scientific notion of language is being formed in school language textbooks, what attitude is predominant, and which notion of language is prevalent, if different attitudes exist. The method of the research is qualitative discourse analysis of the textbooks, using the qualitative data analysis program NVivo. The results of the textbooks’ analysis show, that non-scientific notion of language is dominant in the Lithuanian education system. The majority of the analysed textbooks represent this notion. The main characteristics of this notion, visible in the textbooks, are prescriptivism, romantic images of language, ideology of linguistic nationalism. However, besides the dominant normative approach to language, the scientific, descriptive approach is also visible in the textbooks, though to a lesser extent than the normative approach. One of the analysed textbooks is different from the rest ones with its exceptionally descriptive approach to language as a study object.

Has the search for "consensus" in the dialogues of the Christian churches turned out to be a dead end street? Should the churches not rather start to emphasize their own respective "profile" more strongly? The paper examines Ulrich Kort-ner's thesis that recently a "paradigm change" "from ecumenism of consensus to ecumenism of differences" has taken place. According to Kortner, the plurality of denominations is at the same time a negative result of sinful selfishness, as it is a positive expression of the variety of creation and the polyphony of the Holy Spirit's gifts. Thus, neither simply conserving denominational identity, nor trying to overcome the separation of churches is good or bad in itself. Ecumenical dialogues, as Kortner puts it, should aim at leading churches to acknowledge that they need each other "to become whole", and to find so much common ground, that they can share Holy communion. The search for visible unity of the "people of God", however, according to Kortner, is limited by the fact that the Jews necessarily are part of this people. With reference to the dialogues of the churches, nevertheless, the paper interprets Kortner's concept as rather continuing than overcoming the idea of "ecumenism of consensus".

The text deals with the journeys of the Savina fraternity members in the 18th century, as well as their profound importance for the Savina Monastery and the local environment of Boka Kotorska. Establishing relations with distant Orthodox Christian lands and big spiritual centers, such as Russia or the Karlovci Metropolitanate, opened many possibilities. They collected donations for the Monastery maintenance and kept up with the Baroque religious and cultural models of the time. Thanks to the relations established during their journeys, the Savina monks transferred those models into the local community, shaping and strengthening the religious and ethnic identity of the Serbian Orthodox people in multicultural Boka Kotorska.

This article addresses the encounters of second-generation Eritreans with a new generation of refugees from Eritrea in Switzerland and identifies two main types of encounter: direct personal encounters and indirect in the public discourse. It suggests that the recently arrived Eritrean refugees present a new actor within the translocal social field with whom the second-generation Eritreans have to renegotiate their relation. We argue that these encounters frame the second-generation Eritreans' positionality within the translocal social field and influence their identity and their affiliation towards Eritrea and Eritreans. We find that encounters between second-generation Eritreans and new Eritrean arrivals are crucial moments through which second-generation Eritreans form their hybrid identity. Thus, the paper contributes to the debate on identity formation of the second generation by adopting a translocal perspective and provides insights into the diversity in the Eritrean diaspora in Switzerland.

The aim of the paper is to show the conditions of subjectivity constitution in terms of dialogue and the figure of the Other. The analytical and hermeneutical approach I hold is the foundation of interdisciplinary attempt to describe possible concepts of shared relation of the terms: consciousness, subjectivity and identity. The three appear to be recognized only in the ethical situation. It requires taking responsibility for the Other, for giving him the identity which mirrors one’s subjectivity. In this way the subject learns the limits and chances for gaining self-knowledge. The paper also presents a new approach towards redefining the definition of subjectivity, which includes artificially and medically enhanced entities.

The social identity approach was used to explore the inter-professional relations between nurse prescribers, pharmacist prescribers and general practitioners (GPs) in primary care in the United Kingdom. We investigated their social identities as prescribers, the influence of social structure in practice settings and the implications for further development of nurse and pharmacist prescribing. Interviews were conducted with 21 GPs, nurse prescribers and pharmacist prescribers in primary care from the south of England. Five themes emerged, including the ambiguous social identity of some nurse and pharmacist prescribers (‘a no man’s land’), constraining social structures (‘the doctor is king’), the content of GPs’ social identity (‘subtle prescribing’), the content of nurse and pharmacists’ social identity (‘more than just competent’) and context (‘engaging with each other’s identities’). At some GP practices, there was a willingness to engage with the different social identities and reframe them within the organisational context of a GP surgery. At these sites, where social identities were respected and supported, the social identity approach offered insight into how the resulting teamwork could lead to a shared practice identity focused on multi-disciplinary working. This research provides evidence of how professional and organisational identities can be enhanced and supported. Further, there is the potential for an intervention using the social identity approach to improve patient care.

Fuelled by political and social struggles as well as cultural and linguistic concerns, “identity” emerged as the central theme of linguocultural, cognitive and discursive studies in the XXI century. The article describes two fundamental notions of interparadigmal cognitivediscursive linguistic approach to identity research: discourse and discourse of identity. In doing so, it presents a brief history of discourse studies, examines debates in linguistics about discourse and text, summarizes main approaches to discourse definition and undestanding, reveals its two-aspect essence and suggests author’s understanding of the term “discourse of identity”. Identity is viewed as an emotionally charged discursive description of ourselves that is subject to change, so language “makes” rather than “finds” identity. Identities are thus discursive constructions that change their meanings according to time, place and usage. We may understand identity as regulatory discourses to which we are attached through processes of identification or emotional investment. Identity is wholly cultural and cognitive in character and doesn’t exist outside its representation in discourses. This theoretical basis enables to build up research methodology of collective identity as a cognitive-discursive result of society reflection, to construct linguocultural hyperconcept ENGLISH IDENTITY as a model for cognitive-discursive description of any ethnic-cultural collective identity and to typify the discourse of English identity in which this hyperconcept is verbalized.