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Introduction. The “capture” of the public life of the entire world community by COVID-19 for the second year requires not only a colossal concentration of material, financial and health resources of the humanity, but also comprehension of the new reality of human existence in the world. Philosophy is impossible without the anthropological aspect, which determines the historical and the geographical significance of the world development by man and the most acute problems of the present social life, thanks to the production of modern socio-anthropological knowledge, its integration into educational and industrial practice, a birth of the new quality of the formation of a worldwide knowledge economy, therefore the relevance of the chosen problem is undeniable. The aim of our paper is the socio-anthropological dimension of the universality of human existence base don there cognition of universal values in the global coordinate system of today. Research methodology was determined by the materials of the historical-sociological, philosophical-anthropological and socio-philosophical directions, and we recognized the cultural-historical, structural-functional, comparative and typological methods as basic. Research results. One of the main socio-anthropological collisions is still the philosophical problem of the universality of human existence and the "one-dimensionality" of an individual. The idea of human universality causes the emergence of the integrated knowledge manifested in the archetype of the Microcosm. Generic human universality is acquired in the system of modern civilization due to a kind of "technicalization" of the human individual existence. Since the nature of the human race manifested in the contradictions of generic universality and one-sidedness of human life is not identical, there is always the eternal question of its future existence, because the past is a world of realized and lost opportunities and perspective is always an unknown world, despite modern forecasting techniques in various areas of human activity. If the biological necessity of human existence is innate and cannot be fundamentally changed, then social necessity is mastered by man in his life and has its own characteristics. In particular, a social necessity arises the very given world and an aspect of human ancestral existence, which can be joined only through the development of forms of national and world culture through language, learning the meanings of life symbols, activities, etc. Social necessity is not a "superstructure" over the biological aspect of human ancestral existence, it is its organic component, which provides harmony in the need to communicate and unite people in communities. Discussion. The modern anthropological perspective is less formalistic and can use the materials of social anthropology, which presents meaningful models and mechanisms of social behavior, to find common ground between the originally social and modern multivariate forms of social organization. Socio-anthropological principles of creative human existence are widely represented in Ukrainian philosophical thought. Reproduction of peculiar semantic layers of subject-activity worldview, among which the main one is the project of creating one's own life in the world, including all the versatility of dimensions of human existence could be found in the works by V. Bychko, L. Drotianko, V. Tabachkovsky, N. Khamitov, G. Kovadlo, E. Andros and many other researchers. Conclusion. We can identify three methodological directions of the modern specificity of the socio-anthropological dimension of cognition – a systematic approach, structuralism, and structural-functional analysis. We can note that social anthropology focuses on socio-biological, universal, cultural-anthropological and personal qualities of man, taken in its historical and social fluidity and worldview system of archetypes. The most adequate way of human socio-cultural existence in Ukraine can be carried out only on the basis of archetypes of life and world order developed over thousands of years on its territory, which theoretical and practical carrier in modern conditions is social philosophy and anthropology. У статті проводиться соціально-філософське дослідження колізії у відношеннях універсального існування людського світобуття та «одномірності» окремої людини з точки зору теоретико-методологічної проблематики сучасності. Можемо визначити три методологічних напрями сучасної специфіки соціально-антропологічного виміру пізнання – це системний підхід, структуралізм і структурно-функціональний аналіз, та зазначити, що соціальна ан-тропологія концентрує свою увагу на соцібіологічних, загальнолюдських, культурно-антропологічних та особистісних яко-стях людини, взятих в її історико-соціальній плинності і світоглядній системі архетипів.

Philosophy has attempted to resolve questions about the meaning of language through representational and inferential semantic theories. In the work of Robert Brandom, the inferential theory is accorded explanatory priority over the representational, such that the latter can be adequately accounted for in the former’s terms. This paper argues that the representational and inferential theories should be accorded equal rank in the order of explanatory priority. Not only are assertions of explanatory priority unnecessary to account for semantic value, but explanatory strategies that reduce the imagistic quality of representation to inferential articulation do not account for important phenomena that are captured by the notion of meaning as an image. Building on the semiotics of C.S. Peirce and its reception in sociolinguistics, the paper theorizes a functional interdependency of representational and inferential aspects of meaning that explains both successful and unsuccessful linguistic and conceptual/analytical practices. The theory scaffolds a semiotic account of alienation and epistemic conflict, with resonances for both philosophy and critical theory. Finally, the theory furnishes a semiotic analysis of the phenomenon of conceptual reification that occurs even in critical analyses that seek to denaturalize their object of inquiry.

深刻な人手不足により，日本政府は外国人労働者の受け入れを促進してきた。医療現場では，多文化・多言語対応が求められている。本稿では，医療系大学におけるワークショップ授業「多文化社会におけるコミュニケーション」で得られたデータを基に，在留外国人や彼らの暮らしに対する医療系大学の学生の意識を考察し，授業における体感型ワークが学生の意識を変化させる可能性を持つことを示す。 授業後のアンケートの結果から，多くの学生が在留外国人も暮らしやすい体制づくりへの貢献を希望しながらも，彼らの日常に思いを巡らせたことがないことが明らかになった。このことは，多くの学生が在留外国人の日常を「他人事」として捉えていることを示唆している。授業における2 つのワークは，学生に外国人児童生徒が経験している状況を体感させ，馴染みのない場所での暮らしや「やさしい日本語」の必要性について理解を深めることを可能にしたと考えられる。, With a serious labor shortage, the Japanese government has accepted more workers from overseas. It leads to the pressing need for cultural and linguistic competence in healthcare. In response, this paper aims to illuminate how much the students aiming to be healthcare professionals understand about foreign residents’ way of life, analyzing the data from a workshop-style class on communication skills for multicultural coexistence at a medical university in Japan. In addition, this paper suggests that a simulated experience in the workshop can change the students’ perspective on foreign residents. The questionnaire after the class showed that few students had thought about foreign students’ way of life although most of the students had an interest in building a society where foreign residents can also live comfortably. It implies that many of the students may be indifferent toward foreign residents’ daily lives and experiences and perceive such matters as “someone else’s business.” However, through two workshop activities, the participants firsthand realized the experience that many international students at Japanese schools have. Consequently, all the participants realized what life in unfamiliar places was like and the needs for Yasashi Nihongo.

Among many literary terms found in the Lexicon Latinum (1742) by Andrija Jambrešić and Franjo Sušnik (auctor and scriptor — book writer; impressio — printing; libellus — booklet; typographeum — print house; typographia — to know how to set and print letters etc.) we can also find the term libellarium — bookcase, bookshelf, for keeping different letters and papers. This descriptive definition of libellarium sums up all the three areas this journal is dedicated to — the history of the writting, the history of books, and the history of memory institutions, which is the reason why this term was selected as the name of the journal. The main aims of Libellarium are motivating and promoting the research of the history of the written word, books and heritage institutions. The Croatian written and printed heritage offers infinite possibilities of research using the most current research methodology, which has not been applied in earlier research. The editorial board of Libellarium therefore invites research papers that will throw more light on the Croatian written and printed heritage, as well as papers that will promote research in line with the prevailing and the most current research paradigms. Such a blend of source and methodology is supposed to improve research methods, increase the interest in investigating the history of the written word, books and heritage institutions, and eventually result in their establishment as modern scientific disciplines in Croatian scholarship. This especially refers to the history of books, which has, in the past 50 years (starting with the pioneering book by Lucien Febvre and Henri-Jean Martin L’Apparition du livre published in 1958) evolved as a discrete scientific discipline with a developed research methodology that leans on the achievements of the history of literature, history in the narrow sense, cultural anthropology, sociology, librarianship, and many other sciences. There is only a handful of research papers from Croatia published in the past few years which follow, but also critically examine, the authors such as Robert Darnton, Roger Chartier, Paul Saenger, and other prominent scholars, as the modern research methodology has still not been sufficiently applied in humanities and social sciences research in Croatia. The editorial board of Libellarium wishes, on the one hand, to motivate modern research such as the interaction between the book and the reader, preparation of the manuscript or the printed text for the reader, appropriation methods, etc., and on the other, motivate the examination of the whole corpus of original sources for the history of (especially Croatian) books, as well as the interplay of social, cultural, intelectual, economic, legal and political circumstances that provided the conditions for the production, distribution and appropriation of texts, i.e. work that would establish firm foundations for future research. In line with this orientation, the first issue of Libellarium brings papers devoted to two issues. The papers by Aleksandar Stipčević, Željko Vegh and Slavko Harni present some of the possible sources for the history of books: private library inventories, records of canonical visitations and bibliographies. The papers by Jelena Lakuš, Maja Krtalić, Zorka Renić and Tatjana Kreštan examine the social circumstances of reading, librarianship and periodical publishing: preconditions for reading in Dalmatian reading societies in the early 19th century, the possibilities of publishers’ advertisements in newspapers from Osijek in the late 19th century, and the context of publishing local weekly journal (Tjednik bjelovarsko-križevački) in the late 19th and early 20th century. The paper by Andy White on the modern digital environment and the return of the age-old idea of a universal library may seem to be different from the two prevailing strands in other papers in this issue, but it also focuses on the examination of the general social and technological framework that accentuates this idea in certain historical periods. In addition to publishing research papers, Libellarium will also publish reprints of sources for the history of books. In this issue, following the paper by Slavko Harni, we bring the bibliography Književnost bosanska by Ivan Franjo Jukić. Finally, following the tradition of research journals, Libellarium will also publish reviews of important works on the history of the written word, books and heritage institutions.

For the professionals who work or volunteer with detained migrants, providing care or advocacy requires navigating morally tumultuous double binds and exposure to an environment of harm. Working in immigration detention spaces has a cost, both for the professional’s mental health and for the detainees who rely on professionals’ capacity to intervene in a system of harm and neglect. Using a moral injury framework, this paper explores the landscape of professionals’ moral injury experiences, from sources of injury to strategies of management. Ethnographic interviews with detention employees, case workers, forensic psychologists, and medical evaluators revealed a range of strategies and outcomes of moral injury. While professionals used strategies like moral numbing or avoidance to protect themselves and continue providing care, the withholding or lessening of care has consequences for the detainees relying on their intervention. Yet not utilizing strategies has its own cost, as professionals experience burnout, trauma, and hauntings. In attempting to intervene or lessen harm, care becomes a justification for and a source of violence in professionals' lives. Understanding how policies and structural forces come to create the circumstances of moral injury is critical not only for understanding individual experiences of harm, but to identify ways to disrupt systemic sources of violence. Examining the moral dimensions to professionals' experiences and distress allows for more informed, targeted interventions to disrupt this harm and empower professionals’ efforts to provide care and advocacy within detention spaces.

This paper assesses whether there is an appropriate relationship between the cultural context of consumer behavior and cultural anthropology. While these two fields are not seen as identical, they are often related to similar constructs such as attitudes, behavior, beliefs, cultural influence, and the influence of reference groups. People of the same culture behaving in an organized way. To be very specific, cultural anthropology is mixed up with the cultural context of consumer behavior to some extent. Cultural anthropology and consumer behavior are conceptualized as problems to be understood at varying levels of complexity, from individuals acting alone to large groups of people. Surveys of 235 people were conducted, who are also members of a model organization. This study finds out how the two areas of cultural anthropology are related to consumer behavior’s cultural aspect. Toward this end, this paper illustrates ways in which the perspective of cultural anthropology can be applied to cultural issues of consumer behavior. A relational model was also proposed.

The article contributes to the history systematization of the visual anthropology area. The author considers and conceptualizes the stages of this discipline formation not only in accordance with the logic of self-understanding of its representatives, but also taking into account the genesis of optical media. The parameters of video production prove not only the instrumental role of visual anthropology in relation to the field of cultural anthropology, but also allow the latter to be a science in the strict sense of the term; that is, to have not only theoretical generalizations but also a rich empirical base. The inability of textual forms of recording anthropological material to adequately capture the cultural practices of traditional communities has also revealed the preserving and even salvage potential of the video production. However, the dominant of writing as a basic practice of science and its definition as a transparent carrier of scientific discourse did not allow to understand, at the initial stages. the innovative potential of visual anthropology, the specifics of its optics and methodology. The article pays attention both to the specifics of the practice of fixing video products (painting, photography, cinema, and the Internet) and to the forms of the representatives reflection of anthropological thought about their influence on the anthropology subject field. In this article, particular attention is paid to the degree of differentiation of cultural anthropology subject fields and visual anthropology against the background of basic transformations of cultural research. The influence of basic theoretical guidelines, in particular the principle of historical rationalism, participation in the formation of visual anthropology area itself, is also defined. In addition to theoretical principles and procedures of description, as well as comprehension of visual products and guidelines of research communities, the methodological significance of other parameters, formed as basic units of visual anthropology, are analyzed: technical parameters of optical media, the order of signifiers of visual representations, communication between video production and the audience. The author presents the disciplinary and historical context of the genesis of visual anthropology, as well as analyzes the conceptual logic of collective work edited by Paul Hockings “Principles of Visual Anthropology,” which is considered a fundamental work for self-awareness of this research area., Стаття робить внесок у систематизацію історії поля візуальної антропології. Авторка розглядає та концептуалізує етапи становлення цієї дисципліни не лише відповідно до логіки саморозуміння її представників, а й з урахуванням ґенези оптичних медіа. Параметри організації відеопродукції довели не просто інструментальну роль візуальної антропології щодо поля культурної антропології, а дозволили останній бути наукою в строгому значенні терміна, тобто мати не лише теоретичні узагальнення, а й багату емпіричну базу. У статті проаналізовано як особливості практик фіксації відеопродукції (живопису, фотографії, кіно, інтернету), так і форми рефлексії представників антропологічної думки щодо їх впливу на предметну сферу поля.

This paper argues that Economics can learn from Cultural Anthropology and Qualitative Sociology by drawing on a judicious mix of qualitative and quantitative methods to become more “reflexive.” It argues that reflexivity, which helps reduce the distance between researchers and the subjects of their research, has four key elements: cognitive empathy, the analysis of narratives (potentially enhanced by machine learning), understanding process, and participation (involving respondents in research). The paper provides an impressionistic and non-comprehensive review of mixed-methods relevant to development economics and discrimination to illustrate these points.

This paper contributes to the burgeoning literature on content moderation by focusing on its practice in relation to localized social media contexts, an area which remains under-researched. It makes two key contributions. Firstly, it presents the results of a study on moderation practices in relation to place-named Facebook groups across Greater London. Drawing on in-depth interviews with administrators and moderators from 16 Facebook groups, we focus on exploring how such administrators and moderators negotiate an apparent ‘orientational’ tension between ‘translocality’ and ‘locality’. On the one hand, we explore how administrators and moderators oriented partly to what might be understood as the 'translocal' space of Facebook as a platform. On the other hand, we also sought to understand how such administrators and moderators orient to the localised situation surrounding the place-named Facebook group. Our second key contribution aligns with the conference theme on co-dependence and social media, outlining a conceptual approach for researching the geographical contexts or ‘place’ of content moderation more broadly. We emphasize the inherent, practical locality of content moderation. Drawing on a long tradition of relational approaches in human geography, cultural anthropology and philosophy, we conceptualize ‘locality’ as something produced through practical action, rather being pre-given, specific geographical locations. Approaching the place or context of content moderation relationally, rather than via geographical scales such as local or global, might not only provide a more context sensitive approach, but also, underline the limits of large-scale moderation, whether by platforms or governments, or through human or algorithmic interventions.

This paper examines the diagnostic classification of PTSD in view of how traumatic experiences are perceived, articulated, and responded to in locally meaningful ways. Drawing on cases from Haiti (James 2016) and Indonesia (Lemelson, Kirmayer, and Barad 2007), two disparate social contexts that have both incurred deep suffering under acute political violence, I reflect on the applicability of the PTSD construct to cultural contexts that are different from the Western-scientific milieu from which it was born and became institutionalized. I argue that making sense of individual suffering requires close attention not only to the circumstances under which the traumatic experiences unfold but also to the ways in which individuals interpret and respond to their suffering. In this context, the PTSD category is but one of many cultural systems of meaning that provide a framework for understanding and responding to one’s pain. As such, uncritical and universal applications of Western notions of trauma that disregard locally situated experiences of suffering, its meanings, and culturally salient coping strategies run the risk of both misinterpreting behavior and prescribing treatment that conflicts with locally meaningful categories of understanding. Simultaneously, understanding traumatic experience necessitates a recognition of its critical relational dimension, not only because trauma often involves painful ruptures to social relations but also given the role that social relations play in healing processes. The implication of this is that psychiatric models that pathologize trauma and neglect the role that culture and social relationships can play in healing are insufficient for explaining and treating subjective suffering everywhere.

Abstract. One of the central objectives of gerontology is to provide categories and criteria for practical application. In contrast, cultural anthropology describes and interprets processes observed in various practical contexts but does not aim to create practical applications. For concepts such as “culture,” this discrepancy in goals might be the source of misunderstandings and even conflicting definitions. Bringing together the perspectives of both disciplines on culture, this paper illustrates the pitfalls of an understanding of culture grounded in geographical origins. It focuses on the situation in Germany and thereby addresses a universal problem using certain conceptions of culture in the context of aging and migration. In conclusion, it presents alternative approaches, while also addressing methodological issues.

This paper discusses three recent book publications devoted to a detailed description and reflection of methodology. These are three different contributions that focus on different disciplinary approaches to STS methods: sociology (via Meier zu Verl's monograph "Daten-Karrieren und epistemische Materialität" [Data Careers and Epistemic Materiality]), cultural anthropology (represented by Estalella's and Criado's edited volume "Experimental Collaborations") and, across these discussions, an interdisciplinary lens (brought in by Wiedmann et al.'s "Wie forschen mit den' Science and Technology Studies'?" [How to do research with 'Science and Technology Studies'?]). Based on these publications, a transformation of STS method reflection can be traced. We have now arrived at the gratifying state that the methods literature aims to build bridges to mediate between methodological ideals on the one hand and research realities on the other. At the same time, the field creatively reflects on the diverse effects of STS method practices.

Gunung Merapi (Mountain of Fire) is the guardian of a cosmogonic-sacred landscape, and one of the most dangerous volcanoes in the world. Its eruptions are well studied, however, the relationships among ritual, science, protection and grassroots disaster management arising after the 2006 and 2010 eruptions are mostly overlooked. This paper fills this gap in the literature, through qualitative research that explores local perceptions and places respiratory protection in a larger ecology of protective practices during, and after, volcanic crises. In a previous study, 99% of respondents in Yogyakarta used masks to protect from inhaling volcanic ash. In order to understand the respiratory protective practices developed, in the last decade, to cope with Merapi's eruptions, we need to engage with the emergence of the local volunteer-led grassroots monitoring systems. Although these networks were formalised by agencies, they were originally set-up in a bottom-up fashion to respond to pyroclastic flows and other life-threatening volcanic hazards. Our research found that they play a key role in the distribution of masks and respiratory health narratives, thus influencing the wide adoption of certain types of respiratory protection. Disaster management agencies, village heads, ritual experts and volunteers participating in these monitoring networks share spiritual signals (dreams) and scientific ones (seismic data, health narratives) and masks as part of their response to volcanic crises. Our findings about these Merapi networks challenge dominant assumptions in the Disaster Risk Reduction literature that tend to equate building resilience with the substitution of problematic ‘cultural beliefs' for ‘scientific facts’.

U ovom diplomskom radu obrađuje se tema Kulturna antropologija Brača. Sve ono što je temelj ovoga rada zapisano je u pamćenju i uspomenama otočana. Nažalost, upravo iz tog razloga što ta tradicija živi samo u sjećanju ljudi ona se svakim danom sve više gubi. Rad je temeljen na različitim kršćanskim blagdanima kroz godinu, od božićnog razdoblja pa nadalje. Zapisani su brojni običaji i priče kojih se najstariji stanovnici rado prisjećaju. Ne čudi onda činjenica da je većina terenskih zapisa religiozne tematike, no ima i brojnih običaja vezanih uz hranu, radove u polju i sl. Sve ono što sam zapisala moje kazivače čini osobama kakve i jesu danas, a to su svi oni pokušavali prenijeti i na mlade naraštaje. Dakako, u današnje moderno doba sve se više gubi značaj tradicije i usmenih predaja, a na važnosti dobivaju neke prolazne i naizgled bezvrijedne stvari. Otok Brač još uvijek ima ponešto sreće što je koliko-toliko udaljen od većih gradskih središta i mladi se naraštaji nastoje odgajati na način kakav je i nekad bio., This final thesis deals with the topic of the Cultural anthropology of Brac. All that is the basis of this paper is written in the memory and memories of the islanders. Unfortunately, for this reason that this tradition only lives in the memory of people, it is increasingly lost every day. The work is based on various Christian holidays through the year, from the Christmas period onwards. Numerous customs and stories that the oldest residents are happy to remember are written. It is not surprising then the fact that most of the field records are religious topics, but there are also numerous customs related to food, field works, etc. All that I wrote down my tellers makes the people they are today, and they all tried to convey to the young generations. Of course, in today's modern times, the importance of tradition and oral traditions is increasingly lost, and give more importance to some transient and seemingly worthless things. The island of Brac is still somehow lucky that it is as far away from the larger city centers and young generations seek to be raised as it used to be.

Why have the effects of COVID-19 been so unevenly geographically distributed in the United States? This paper investigates the role of social capital as a mediating factor for the spread of the virus. Because social capital is associated with greater trust and relationships within a community, it could endow individuals with a greater concern for others, thereby leading to more hygienic practices and social distancing. Using data for over 2,700 US counties, we investigate how social capital explains the level and growth rate of infections. We find that moving a county from the 25th to the 75th percentile of the distribution of social capital would lead to a 18% and 5.7% decline in the cumulative number of infections and deaths, as well as suggestive evidence of a lower spread of the virus. Our results are robust to many demographic characteristics, controls, and alternative measures of social capital.

As a part of a larger qualitative study to understand HIV-risk factors and impacts on people living with HIV (PLHIV) (52 women and 40 men) in Belu and Yogyakarta, Indonesia, this paper reports the influences of cultural practices and religious beliefs on sexual relationships and behaviours of participants as contributors for HIV transmission. This study was conducted from June to December 2020. Data collection was conducted using one-one-one in-depth interviews. Participants were recruited using the snowball sampling technique. Data analysis was guided by a qualitative data analysis framework. The findings showed that cultural practices in Belu related to the use of bride wealth, managing spousal disputes, marriage, and condom use, influenced spousal relationships and sexual behaviours or practices which contributed to HIV transmission. Javanese cultural practices and expectation of an ‘ideal wife’, Islamic religious beliefs about expected husband-wife relationships, forbidden premarital sex, and the participants’ individual interpretation of their religious beliefs about condom use spousal sexual relations, also influenced spousal sexual relations and behaviours, which supported HIV transmission among the participants. The findings indicate the need for HIV education programs that address cultural practices and religious beliefs for community members and population groups to enhance their understanding about HIV, condom use, and how cultural practices and religious beliefs play a role in HIV transmission. The findings also indicate the need for involvement of religious leaders in HIV education programs to bring insights to people and help them interpret their religious beliefs in health promoting ways. Future studies that explore different aspects of culture and religion which may contribute to HIV transmission are recommended.

This paper uses data from a community cross-sectional survey to examine the factors that are associated with justification of physical violence against women. Results indicate that respondents who were married at the time of the survey were less likely (OR = 0.29; CI = 0.17–0.52) to agree that it is justified for a man to physically assault his partner that their counterparts who were single. The likelihood to justify physical violence was less likely to happen among respondents with primary education (OR = 0.49; CI = 0.39–0.62), secondary education (OR = 0.40; CI = 0.31–0.53) and vocation or tertiary education (OR = 0.28; CI = 0.19–0.41) than among respondents with no education. Protestants were less likely (OR = 0.77; CI = 0.64–0.94) to justify physical violence than the Catholics. Respondents who were not formally employed were more likely (OR = 1.66; CI = 1.32–2.08) to justify physical violence than their counterparts who were in formal employment in the last three months preceding the survey. Respondents who agreed that it is okay for a man to control his partner’s movements (OR = 1.27; CI = 1.04–1.55), it is okay for a man to have sex with his wife anytime (OR = 2.28; CI = 1.87–2.78), alcohol is the main reason for violence against women (OR = 1.67; CI = 1.33–2.10), men need sex more than women (OR = 1.57; CI = 1.23–1.99) and women know where to obtain support in case of violence (OR = 1.42; CI = 1.00–2.02) were more likely to justify physical violence than respondents who disagreed. The likelihood to justify physical violence was less among respondents who agreed that: violence is not the only way to deal with disagreements (OR = 0.54; CI = 0.33–0.86), it is possible for men to stop violence (OR = 0.62; CI = 0.47–0.82) and it is acceptable for a woman to ask her partner to use a condom (OR = 0.61; CI = 0.51–0.73) than their counterparts who disagreed. There is need to increase investment in social norms change programmes in order to strengthen contestation of tolerance of physical violence among men and women in Uganda.