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This study analyzes the limas house as reflect of Palembang cultural identity, which is interpreted as the identity of "as to becoming". The change in the limas house as a cultural marker is adaptive and dynamic following changes in cultural identity, mainly a family structure, kinship relationship, gender, and marital status. This research uses a qualitative method with the structuralism and phenomenological approach. The informant criteria determined purposively. The data was collected using observation, in-depth interviews, and documentation. The study uses structural analysis to find the structure of form and the layout of the limas house. The analysis of cultural studies is carried out to provide context for the dynamics of changes in cultural identity that affect changes in the limas house. The results showed the structure of the limas house reflects the organizing the layout of the house according to family structure, kinship relationship, gender, and marital status as the cultural identity Palembang. The cultural identity is dynamic through the processes of production and reproduction, thus influencing changes in the limas house. The dynamics of change show the limas house can accommodate social continuity. Limas house is an arena that shows cultural identity through building changes that are adaptive to the social processes. Limas house needs to be protected, maintained, and developed through reinterpretation and revitalization in line with the cultural dynamics of the society.

The shift from positivistic to interpretive and critical paradigms within qualitative research entails a certain messiness in its methodology and analyses. This aligns with an entailed abandonment of objectives to arrive at absolute truth. I argue in this article that the same levels of messiness and uncertainty should apply to the definition and characterizations of perhaps the primary knowledge-producing activity within qualitative inquiry, the research interview. Untethering this concept from unnecessary delimitation might, or so I argue, allow for fresh perspectives concerning its uses and analyses, revealing less positivistically “loaded” deployment strategies and opening up vast vistas for future research.

Using neoclassical thought as his entry point, Yahya M. Madra offers a vital prolegomenon to a recalibrated critical political economy. Madra’s reinterpretation of the economic field pivots around what he calls the theoretical-humanist problematic, suggesting that an ontologically inflected recharacterization of economic thought is essential to any serious development of progressive alternatives to dominant mainstream forms of political economy. After outlining the constituent elements of theoretical humanism and some of Madra’s key conceptual moves, this essay explores several analytical, normative, and ideological implications of such a redrawing of the boundaries of economic thought. Madra’s intervention opens up at least three lines of inquiry regarding the theoretical-humanist problematic: the relative amplitude of tensions internal to different economic approaches in its orbit, including their capacities to resist or escape its gravitational pull; how it circumscribes the scope of concrete, normative visions; and how everyday practices and identifications reinforce or depart from related ideological fantasies underpinning it.

This article focuses on private art collections that play a relevant role on the art market while reducing its information asymmetry. Knowledge of how art consumers such as private art collectors show preferences for specific artworks may allow to identify collecting patterns based on the preference of some artworks’ signs. Understanding these patterns is essential for evaluating the impact of art collectors on the art market. The evolution of the art market shows complex consumption systems that shape the cognition and behavior of actors such as private art collectors. Consequently, to be a key art collector and to progress as such in today’s art world implies a constant reinterpretation about what it means to consume and to collect art. This paper explores the collection of one of the most important art collectors in the world, the French tycoon François Pinault. More precisely, his background as a key collector was examined, and a number of preferences toward particular signs which connote his collected artworks were identified. All the collected artworks were observed through a descriptive data analysis of the Pinault Collection’s exhibition catalogues, published from 2006 to 2015, enforced by the statistical decision tree classifier. Results show how the Pinault Collection is shaped by collecting preferences that can be described as collecting patterns. As a preeminent collector and owner of one of the two major auction houses in the world, Pinault’s consumption preferences and decisions may impact the art market, for instance through signals and by influencing other art market players or the artists’ careers.

This article contains the author’s experience in composing gamelan composition, “Aruhara”. In the composing process of “Aruhara”, the author was inspired by the Genderan of Ada-ada Ngobong Dupa presented by Sumiyati. In order to create the gamelan composition “Aruhara”, the author uses reinterpretation approaches. The steps of composing the piece are: observation, exploration, elaboration, rehearsal, and finalization. The process that has been passed has resulted new offers in addressing the gender instrument, such as the use of patterns, techniques, musical scales and the connection between the instruments. The author hopes this article can be useful as an alternative source to learn gamelan compositions for gamelan composition learners, and it can provides an overview about the discourse, also the performance of Indonesian composers.Keywords::Composition, Gamelan, Gender, Aruhara, Karawitan

The most common image of the European Quarter of Brussels is built on the idea of a clean, free, safe and controlled space that attracts people with high economic, social and cultural capital, and a growing number of "passing" users (tourists or consumers). Against this background, our research aimed to investigate the nexus between the material, symbolic, normative and discursive construction of the EU district time-space, on one hand, and everyday life, on the other. To do so, we explored the potential of a rhythmic and nonrepresentational approach in deconstructing dominant socio-spatial-temporal representations, scraping off the layers of the commonly-known to unveil alternative chronotopes. In this article, we present and discuss a reinterpretation of our experience and discuss the results of our analysis through four chronotopes linked to the spatio-temporal rhythms we observed, rhythms we have called Public time-space, Interstices, Intersections and Traces-as-remains.

Food avoidance is a negotiated and changeable compromise among religious prescriptions, social pressures, and personal predilections. Just as the formal rules reflect the structures of social and political authority, moreover, the culturally intimate space of personal practice may reflect contextual changes leading to sometimes agonized re-assessments of what is acceptable; it may also be a surer guide to insiderhood than the rules themselves. Studying food avoidances as a dynamic space of agency through reinterpretation and transgression may also illuminate the lability of political identities, on which concerns over the significance, appropriateness, and efficacy of boycotts–themselves often involving contestations over food–shed particularly revealing light.

It is a core feature of the conception of freedom as non-domination that freedom requires the absence of exposure to arbitrary power across a range of relevant possible worlds. While this modal robustness is critical to the analysis of paradigm cases of unfreedom such as slavery, critics such as Gerald Gaus have argued that it leads to absurd conclusions, with barely-felt constraints appearing as sources of unfreedom. I aim to clarify the demands of the modal robustness requirement, and offer a reinterpretation of its place in the conceptual framework of freedom as non-domination. I illustrate this point through a discussion of low-probability threats of interference which are central to Gaus’s critique, which I term ‘distant threats’. I argue that those committed to robust conceptions of freedom should still be concerned by these kinds of threats, which will sometimes constitute genuine sources of unfreedom. But rather than leading to absurd conclusions, we should instead view them as diagnostic of deficiencies within existing regimes of non-domination. The challenge posed by distant threats of domination to the republican conception of freedom does not prove it implausible, but illustrates some of its most important insights about the social and economic conditions of free status, and the fragility of that freedom.

The polemic in the discussion of women's domestic and public roles is the inaccurate interpretation of gender in the perspective of social, economic, legal, political and religious construction. As a result, one of the sexes is marginalized and subordinated. Women and men are not placed as human beings who have equal opportunities. The error in interpreting the two roles of the human type is called gender bias. It is a must to carry out reinterpretation so that there is a shared awareness that there are equal opportunities and treatment in carrying out their duties as servants of God.

The objective of this article is to analyze in the short story Barbazul (2017), authored by the writer and illustrator Anabella Lopez, the representation of women in patriarchal society, considering the socio-historical contexts of the classic story matrix – adapted by the French author Charles Perrault – and from contemporary reinterpretation, as the same time as to describe the female figure emphasizing the feminine behavior through the structural elements of the narrative. To achieve the proposed objectives, we combine some theoretical and critical contributions from Candido (2002), Ceccantini (2011), Bozzetto Junior (2009), Andruetto (2012) and Zolin (2005). The reading of the literary text points out that the protagonism of the characters Barbazul and his wife represents the transfiguration of reference features to the reality in dealing with the conditions of oppression suffered by women in a perspective of disruption of female submissions promoted by patriarchy. The literary work Barbazul highlights a reframing of the feminine through an aesthetic reelaboration on literature, that humanizes and emancipates the presupposed readers children and youth. Keywords: Children's and youth literature. Fairy tale. Barbazul. Representation of women.

El presente trabajo, pretende reflexionar sobre los algoritmos, su naturaleza jurídica y la importancia para el derecho; elementos piramidales como los datos personales, el big data, el software y la inteligencia artificial que en conjunto constituyen un ecosistema jurídico poshumano, afectando las dinámicas sociales, económicas y jurídicas. A partir de lo enunciado, se generan reflexiones sobre el derecho como parte fundamental del ecosistema. De acuerdo a los objetivos planteados, partiré de las dos principales corrientes del derecho: tanto el ius positivismo como el ius naturalismo. La investigación es de corte documental, teórica y legislativa; por tanto, el método de investigación elegido será fundamentalmente el nominalismo, empero lo holístico servirá de manera transversal. En esa línea, las técnicas empleadas son de estilo documental, a través del análisis de doctrina, normativa y jurisprudencia. Es necesario realizar una reinterpretación, otorgando nuevas visiones al régimen y la dogmática jurídica en su relación con los principios y derechos. Los principios básicos del derecho sirven como orientadores ante los fenómenos tecnológicos y permiten identificar la necesidad de reconocer derechos como el anonimato o la criptografía. El reto consiste en reducir la exclusión y discriminación heredados, por medio de regulaciones algorítmicas reflejo de un nuevo paradigma ético, justo y equilibrado, incluyendo los sectores periféricos que regularmente no son parte de la data formal o el establishment.

The interpretation of QS. Al-Hujurat 13 revolves as the creation of human which refers to Adam and Eve. In fact, human terminology in contemporary discourse refers to the definition of human as a homo sapien. Homo sapien refers to humans not only as biological but also social. By using the method of Tafsir Maqashidi, this article develops an understanding of Tafseer. Here, the Tafsir Maqashidi will be used as a method of reinterpreting the term al-Nas in QS. Al-Hujurat 13. The results of this article indicate that QS. Al-Hujurat 13 does not refer to Adam and Hawa, but it discusses the creation of humans that previously had other parties. The other party here starts from God, parents, family, society, living and dead beings, and the universe. Apart from that, this article also shows that the social aspect of the verse includes not only fellow Muslims, fellow humans, but also all God's creatures. These two understandings explain the similarities of Al-Nas and homo sapien in the context of humans as one of the species of living things on this earth. From here, humans are required to hifdzh Al-Aql, hifdzh Al-Din, hifdz Al-Nashl, hifdzl Al-Mal, hifdzh Al-Nafs, hifdzh Al-Bi'ah and hifdzh Al-Daulah as maqashidi QS. Al-Hujurat 13 which can be widely felt in human life.

An analysis of the interview of three psychoanalysts on the relationship between psychoanalysis and religion highlights the clear discrimination of these specialists towards Afro-Brazilian religions. It so happens, however, that the pais and maes de santo know how to use elaborate resources against oppression to defend themselves, even through a playful reinterpretation of psychoanalysis.

When we talk about historical revisionism, negative connotations as a rule are prevailing. Prohibition of revision of certain historical interpretation and assessment is one of the tasks of historical policy which is carried out by adopting so-called «memorial laws». Taking care of the formation of the desired representations of the past (narratives) is directly related to the interests of institutionalized power in its own stabilization and strengthening. Power is a function of the community, whose identity is formed historically. Consolidation of collective identity through the support and reproduction of common representations of the past is one of the tools to strengthen power. At the same time, the very nature of human experience acquisition which is permanent mediation of the horizon of the past and the present, presuppose a reinterpretation of this past. Major shifts in the experience of generations, which occur as a result of certain social changes, lead to a new look at the past of the community. In this sense, rethinking and rewriting history becomes necessary to clarify, update, rationalize the collective identity, which is problematized by new experience. Historical policy can both respond to this need for identity transformation through re- thinking representations of one’s own past and come into conflict with it. In the latter case, the narratives transferring by institutional power begin to conflict with the communicative memory of the generation experiencing a shift. One of the tools of self-preservation of power in this situation is blocking of living historical experience, which can take various forms. The culmination of such a blockade is «hermetization» of historical time that take place in totalitarian state. The living historicity of experience, which requires a constant rethinking of one’s own historically inherited identity, is replaced by an artificial, time-frozen identity, which, precisely because of this nature, becomes fragile and doomed to destruction. On the other hand, the rewriting of history initiated by the authorities within the framework of historical policy may face resistance to the representations of the past rooted in the communicative and cultural memory. The resistance of historical narratives indicates that the collective memory and the identity founded in it are not only a power construct, but also a spontaneous layering of sediments of historical experience. In today’s world of global communications and unified everyday practices, historical narratives are beginning to play an increasing role, as they remain the only seat of identity. At the same time, this process reinforces the conflict potential of communities, which can be observed in many examples of the revival of historically motivated political ambitions. In this situation, a critical clarification of various interpretations of the past becomes a means of rationalizing the historically inherited identity of communities as a necessary condition for intercultural dialogue.

The notion that the Qur'an is always relevant all the time and space can also be applied to hadith. Its due to hadith itself, in fact, is an embodiment of Qur’anic teachings which means it comes from God’s revelation-Allah directly. Therefore, the slogan should not only be comprehended on rhetoric limitation, but rather be applied in religious life, national life, and state of life regularly. Considering the length of time and space in which starting from the emergence of Hadith until nowadays, of course, the gap between the hadith and the reader space was founded. Furthermore, added with the dark stories and dark histories in the past such as the phenomenon of hadith forgery, of course, it adds to the tension and the extent of the gap. According to the fact as mentioned, lead the researcher to conduct this study. Moreover, as a form of problem-solving to minimize the gaps, it really necessary attempts. Maintaining the values of hadith and the main objectives of hadith is the answer that can be pursued through two important attempts, there are: The first one is contextualization and revitalization of the hadith message. This step is carried out to reveal the fundamental message of the hadith in order to answer the gap as well as a bridge time and space, and the second one is applying it to the ulumul hadith principles, such as asbabul wurud and also is influenced with local wisdom. Furthermore, the scope of this study not only limited to focusing on studying the reconstruction of interpretations of hadith but also includes information on how to produce meaning and apply the concept of contextualization of the hadith's message. In addition, studying of how to explain the contextualization of hadith with the context of contemporary Indonesia through the reinterpretation and reproduction of the meanings of three phenomena; 1) the unification of the hijriyah calendar in Indonesia, 2) the reading of sighat ta'liq for the bridegroom, and 3) the inheritance of different religions.

Over the past two decades, there have been attempts to apply ideas from figurational sociology founded by Norbert Elias in research of different aspects of organizational life. The central contributions are derived from his theory of the civilizing process and the principles of process sociology. While this research mostly is relevant for contemporary organization theory, many contributions tend to emphasize Elias’s relational approach to the neglect of his functionalism, which underlies the whole corpus of Elias’s works. Rediscovery of Elias’s functionalism opens up the way for a fruitful reinterpretation of the central concept of his sociology, figuration, and enables to find new ways of combining figurational sociology with more familiar approaches to organization theory, in particular, with contingency theory. This helps to identify the factor of technology in the theory of the civilizing process and place it in the context of the concepts of figurational sociology such as interdependence, power and subjectivity, which enhances the analytical strength of figurational approach to organizations. The paper discusses some applications of figurational sociology to date and points to new directions in the study of organizations with the use of the conceptual tools of figurational approach.

This article tackles the theories of global justice whose “Chinese-style” cosmopolitanism is espoused by the notion of tianxia 天下. Specifically, I first examine the Chinese-style cosmopolitanism driven by the reinterpretation of tianxia. In doing so, I claim that it retains the very fallacy that can be found in liberal cosmopolitanism in failing to provide us with a regulative principle through which different justifications for justice can be steered toward a democratic deliberation between states. Second, through analyzing Dialogue on Mount Uisan (Uisanmundap 醫山問答) by Hong Daeyong 洪大容 (1731–1783), I explore an alternative conception of tianxia in which all countries are placed on an equal footing rather than in a hierarchy. Finally, putting forward the ethics of differences in Dialogue on Mount Uisan, I will suggest a principle of reciprocity in which non-domination as a regulative principle can help better establish a discursive stance between states without a central hegemon.

Departing from the reading of theories that raise themes as translation, adaptation and parody, we see that there is an intertextual link between them, making possible here a theoretical articulation. The theoretical instrumental starts from names like Silviano Santiago, Linda Hutcheon, Gerard Genette, Umberto Eco, among other critical names, whose reflections we list here by domain of performance and approximation. After comparing the theoretical articulation of these domains, it can be noted that there is an intertextual bridge among them, not seeing here as a segregation, but a fruitful conjunction on the way in which these themes in the field of Letters and Arts dialog with the presence of intertexts, even because if we think of theories of translation, adaptation, parody and intertextuality, each statement is a reinterpretation, an intertextual presence (even if not explicit) of a previous theoretical proposition. Thus, within the scope of theory, this work here chooses to show separately how each of these themes dialogues with the theory of intertextuality.

O objetivo desse estudo é analisar as potencialidades das atividades circenses na ressignificação das relações interpessoais no cotidiano escolar, encorajadas pela ampliação artística e afetiva ao longo do processo de ensino e aprendizagem dessa prática corporal. O processo foi desenvolvido durante um semestre letivo, em uma escola pública (municipal) da cidade de Bauru-SP, com participação de 28 crianças de uma turma de 5º ano do Ensino Fundamental. A análise dos dados, fundamentada na análise de conteúdo, evidenciou três categorias correspondentes às práticas corporais, às experiências estéticas e o protagonismo e coletivo infantis como potencializadoras para a transformação das relações sociais. Na primeira categoria a cooperação e o respeito foram fortalecidos. Já a segunda promoveu trocas de experiências e a criação artística coletiva, e a terceira o fortalecimento da autonomia e do diálogo. Com isso, as atividades circenses revelam-se potente caminho para a (re)construção qualitativa das relações sociais na escola.

This position paper seeks to address the operational logic that created the conditions for the pandemic to take hold. Grasping the crisis as an opportunity for an anthropological inquiry across disciplines, this exploration firmly anchors design inside the social commitment required by breathing bodies and life-enabling atmospheres. By infusing the self-understanding of design with experiences and conceptions from Eastern and Western 'breathwork' practices the adaptation strategy in uncertainty shifts from perpetuating the status quo towards the creative reinterpretation of internal priorities. It also changes the nature of our projects, from making to enacting, from preprogrammed solutions to earthly engagement, from interfacing with inert matter to caring for living matters. Taking our universally shared breath as the resounding call for action, 'breathful' design is about the never-finished, perpetually opening task of persisting through bodily vigilance, diligence, and self-critical forsight for 'knowing what to do when no one knows what to do'. © 2021 Universidade do Vale do Rio dos Sinos. All rights reserved.

Socio-political, economic and cultural changes in recent decades, multiplied by the deep social crisis that has engulfed the modern world, have affected not only production and political processes but also education. These new external and internal factors cause the need to adjust the existing conceptual foundations of training teachers to work in the New Ukrainian school, which determines the topicality of our study. The article analyzes the theoretical and methodological aspects of the professional development of a history teacher and their reflection in the semantic, operational and contextual components of the qualification component of the pedagogical skills of the New Ukrainian School teacher. The concept of “New Ukrainian School” is described as a key reform of the Ministry of Education and Science of Ukraine and the state educational policy of Ukraine on quality assurance of education is analyzed. It was found that according to the State Standard basic platform for the formation of the integral image of the pedagogical skills NUS teacher is formed by fourteen core competence. It creates a perfect image of the teacher. It is established that in the theory the teacher professionalism is defined as a specific psychological and personal production, characterized by professional competence and the ability to perform creatively professional tasks. The specification of cognitive-technological qualities are necessary for mastering the historical sciences is given, which in its content and form is based on the dual mechanism of mastering historical material in the direction from the knowledge of the historical fact to awareness of it as a part of one's own life. It is substantiated that the leading role in the teacher’s professional development is in his ability to innovate, components of which are a clear motivation and meaningful innovative position, the ability not only to join innovation processes but also to be the initiator. According to the results of the study, the updated functional component of the professional activity of the New Ukrainian School teacher directs his professional evolution towards the modernization of the established general education model and causes reinterpretation of its place and role in the native education environment.

In this article, humour is viewed as a strategic resource for informing in media discourse. It is analyzed through the case of “Evening Meduza”, a Russian-language nightly newsletter, received via email or Telegram messenger. A media linguistics analysis of polycode hypermedia text is used to identify communicative linguistic means, contributing to a comic reinterpretation of news on the paratextual, intratextual and visual-illustrative level. News messages in the newsletter are created in the format of compressed “packagings” (a term borrowed from Chafe) with embedded links, following which an addressee goes to the page with source text or concomitant informational resources. Humour is analyzed in packagings as well as in whole text and paratext blocks. Humorous means are revealed in three vectors of analysis: empathy in packaging texts, paratextual focus interaction, and news visualization. The change of narrative perspectives in text packages allows the authors to shift the focus of contrast within a newspiece and create humorous content while showing empathy to readers with different presuppositional expectations. The author’s signature always includes a prepositive ironic addition (attribution) that highlights one of the issue’s news elements and forces the audience to reread the newsletter in order to understand the semantic relation. Subheadings create a comic contrast, focusing on individual parts of the reference content while preparing the reader to perceive the news of the day interconnectedly. A mandatory humorous component in the block “And – picture” was found to show the news event in a visual semiotic code using a demotivator style that expresses a pun.

A major strand of opposition to the West's/Global North's scientificising hegemony has recently been retrieved through Santos’ reinterpretation of Cusanus’ 15th-century doctrine of learned ignorance. Though Cusanus has been marginalised, his doctrine imbues a profound epistemic humility conducive to our present need to reconfigure education. Contributing to this retrieval, I define learned ignorance as an epistemic principle of humility, adherence to which conduces towards reconditioning learning and teaching as non-finalised, processual activities within a genuinely intercultural pluriverse of knowledges. Agreeing with Santos’ marginalisation thesis and his advocacy of recovering similarly silenced voices from within Western discourse, I argue that learned ignorance in some works of English literature and philosophy has also been marginalised. One of the most famous lines from Pope—‘A little Learning is a dang'rous Thing’—has been widely misunderstood through failing to recognise the poem's learned ignorance elements. My reinterpretation of Pope suggests a possibly more extensive literary form of opposition to the scientificisation of knowledge. I also examine another marginalised, educationally significant retrieval of learned ignorance by Hamilton. His learned ignorance standpoint fundamentally opposes the scientificisation and instrumentalisation of knowledge and learning. The discussion identifies the counterhegemonic status of this epistemic principle of humility and intimates its paradigm-shifting opportunities through some brief closing suggestions concerning how learned ignorance enriches Freire's emphases on the importance of ‘love, humility and faith’ as essential to the ‘horizontal relationship’ between teacher and student of an educational dialogue founded on trust.

We synthesize how the tools of molecular anthropology, integrated with analyses of skeletal material, can provide direct insights into the context-specific experiences of racial structural violence in the past. Our work—which is emblematic of how biological anthropologists are increasingly interested in exploring the embodied effects of structural and race-based violence—reveals how anthropology can illuminate past lived experiences that are otherwise invisible or inscrutable. This kind of integrative research is exposing the legacies of structural violence in producing anatomical collections and the embodied effects of structural violence evident within individuals in those collections.

Magic realism as a literary narrative mode has been used by different critics and writers in their fictional works. The majority of the magic realist narrative is set in a postcolonial context and written from the perspective of the politically oppressed group. Magic realism, by giving the marginalized and the oppressed a voice, allows them to tell their own story, to reinterpret the established version of history written from the dominant perspective and to create their own version of history. This innovative narrative mode in its opposition of the notion of absolute history emphasizes the possibility of simultaneous existence of many truths at the same time. In this paper, the researcher, in efforts to unfold conditions culturally marginalized, explores the relevance of alternative sense of reality to reinterpret the official version of colonial history in Salman Rushdie’s Midnight’s Children from the perspective of magic realism. As a methodological approach to respond to the fiction text, magic realism endows reinterpretation and reconsideration of the official colonial history in reaffirmation of identity of the culturally marginalized people with diverse voices.

Nos estudos contemporâneos da moral, não é comum vermos muita referência às contribuições de Max Weber, apesar do seu estatuto de fundador desse subcampo. Com o intuito de recuperar e atualizar essas possibilidades da sociologia weberiana, propõe-se a leitura de dois conceitos sob a ótica da moral: a liberdade em relação a valores (Wertfreiheit) e a ação racional com relação a valores. Para tanto, somou-se a exposição desses conceitos na obra original do autor com os esforços interpretativos reunidos em torno de Wolfgang Schluchter. Com isso, conclui-se positivamente em relação à contemporaneidade de ambos os conceitos. Por um lado, a discussão em torno da liberdade em relação a valores continua a dividir opiniões dentro do campo da sociologia da moral, sem um consenso definitivo. Por outro, a releitura do conceito da ação com relação a valores permite uma centralidade maior desses elementos ideais, que se mostram constitutivos não só da obra weberiana, mas da própria realidade social. Assim, a partir de conceitos nucleares da sociologia compreensiva, é possível expandir a contribuição weberiana para a sociologia da moral.

This article was written with the aim of understanding the environmental crisis from the perspective of creation theology, particularly with regard to the anthropocentric understanding of society when looking at nature. In this article, researchers examine human perspectives on nature, then proceed to things that affect people's state of mind by harnessing nature, and end with an ecological study of the theology of creation. The method used is qualitative research with a descriptive approach. Research sources use literature survey techniques and narrative criticism to explore concepts of creation theology by examining anthropocentric understanding for dealing with environmental crises. So that we can describe that the reinterpretation of the theology of creation is a way of dealing with anthropocentric concepts.

Explication of history from the point of view of the present, its interpretation in order aimed at presenting an argument for one's modern ideological positions is known as "presentism". On the one hand it is a destructive phenomenon because it distorts an understanding of the past and even provides the broader audience with false facts about events that never actually took place. However, on the other hand, as it is argued in this article, an ideologically neutral historiography of events, especially those related to international relations, is practically an utopian and unattainable ideal. Reconstructing history to legitimize or critique the ideological positions of the modern world order is a ubiquitous phenomenon, illustrated in this article by the example of Swedish-Finnish relations. Since presentism distorts the understanding of the past and also is inevitable, this article discusses two strategies for its application that can minimise its negative side effects. The first is the purposeful and open presentist position of a researcher who reinterprets the works or events of the past within his or her methodological framework to track those ideological components that led to the emergence of relevant ideologies or paradigms later. This position is also known as a new reading of the text. The second is the reinterpretation of events or texts through the practice of rethinking them from the standpoint of their actor or author, a kind of "living through" the role and context of the time, trying to understand how people thought and reacted in the past to what others wrote and why. This article points out that the second position agrees with the methodological requirement of the Cambridge School of Intellectual History. Promising for further research is the search and analysis of presentist positions in the interpretation of the modern role of Ukraine on the international arena and its place in the system of international relations.

The article contains general review of the state of Australian education in context of teaching subjects of religious direction; historical review of system of education is done, since the times of land settlement of the continent; key changes that happened in Australian society regarding reinterpretation of the place of subjects of spiritual direction in the educational state program were highlighted. Key reasons the caused the transformation of understanding of importance of teaching religion in state educational establishments are defined and described, these are demographical changes that happened in Australian society after the World War II and eventually led to necessity of upbringing the ability of understanding and respect of citizens towards the representatives of different beliefs and values, forming cultural pluralism in pupils of these schools, which is the determinative feature and demand towards democratic society and transformation from catechistic approaches towards pedagogical approaches in teaching subjects of spiritual upbringing, which had its main feature in forming the pupil’s ability to manifest positive influence of religion for the development of the society; to understand peculiarities of basic church traditions and educate tolerance and sense of respect for all religions as representatives and providers of all-human values. Result of rethinking by Australian society for the important role of religion for the democratic development of the state is indicated, which led to the practice of studying according subjects of spiritual direction in state schools, having given for the pupils the chance to receive knowledge and abilities as result of studying miscellaneous religious beliefs. The review is done regarding opportunities and conditions for teaching religion in educational establishments of Australia by representatives of religious confessions; principles of choice of the content of program of subject of spiritual direction and criteria for its estimation by school administration and also the keeping of democratic rights of parents and pupils, that content the freedom of choice towards of subjects of this kind are noted. The article contains the presumption that the experience of teaching subjects of spiritual direction can be valuable for Ukrainian education at modern stage of its development in the context of value-directed education of pupils of secondary schools.Key words: Australia, religious education, democracy, multi-confession, multi-culture, cultural pluralism, state schools, teaching religion, catechistic approaches, pedagogical approaches.

The article is devoted to the consideration of the Islamic intellectual tradition from the point of view of the possibility of correlating it with the social and hu­manitarian aspects of science, formed in the traditions of European culture. The reason for this study was postmodernist interpretations of the processes of the Islamization of knowledge as ways to overcome the dichotomy of science and religion. These interpretations are based on the social, in fact, idea of the civilizational identity of Muslims living and working today in European countries (including those working in the field of science) and Muslims of the traditional Islamic East. The authors, however, associate the prospects of a re­newed interpretation of the Islamic scientific tradition with the possibility of its rethinking in the context of the post-nonclassical concept of scientific rationality. This concept makes it possible to overcome the interpretation of “western” and “eastern” knowledge, which reaches the point of opposition. Such a rethinking is unfolding today, in particular, in the course of the reinterpretation of historically established Islamized intellectual trends. The authors come to the conclusion: the Islamization of education in the East, begun by 9th century intellectuals (primar­ily from among the Muslim Ummah) on the didactic foundations laid down in the Qur’an and Sunnah, implied a rethinking of the cultural status of various fields of knowledge from the standpoint of the corresponding value orientations, which, in principle does not contradict the modern understanding of science as an axiologically oriented system. The very possibility of this kind of correlation of the value aspects of knowledge opposes the “scientific marginalization” of Is­lam and presupposes the delineation of the semantic content of Islam as a cul­tural regulator that also orientates science and Islam as a system of rigid reli­gious ideas.

Over the past few years an emerging class of writers, particularly women, have taken up the task of analysing Islam and the Quran from their perspective. In the process of rereading and reinterpretation of the Holy text, women bring about their own personal experiences and doubts into consideration for a better understanding. These women writers aim to highlight how the previous interpretations were moulded to satisfy male interests only. They deny any such beliefs and interpretations which only serve the male members of the community, neglecting their women counterparts. Reading it through the lens of Islamic feminists, therefore, subverts all such beliefs.

The second edition of O atleta e o mito do heroi celebrates not only the twentieth year of the publication of this seminal work, but the intellectual trajectory of one the most important thinkers of the Brazilian Olympic Movement, Katia Rubio. At the head of Grupo de Estudos Olimpicos of USP (BRA), she brought the human condition of athletes to the center of contemporary sports imagery, considering their voices, memories, and subjectivities as privileged sources of knowledge about the meanings, contradictions, injustices, and potency of sport. The relationship that her work established between athlete and mythical journey demands a concentration of interdisciplinary effort and methodological rigor to the apprehension of trajectories which, beyond the obligatoriness to the search for winning, also stand out dedicated to a certain fidelity to a desire to Being. A desire that offers us a fortune of images, such a set of gestures of confrontation against the forces of dehumanization that often make sport their instrument. As a result of a reinterpretation and dialogue with Rubio's work, the present reflection supports the idea that the athlete and the hero's myth, more than social and anthropological categories, represent the headquarters of a Becoming Human.

In patriarchal culture, some hadith texts are as main sources of legitimacy for dehumanization of women. The hadith texts are documented in the popular hadith books. This, encourages the strong notion that Islam supports discrimination against women. Whereas, the Prophet Muhammad SAW. has made great efforts in humanizing women. The role of the Prophet in humanizing women is manifested in the discourse of hadith. thus, a new understanding is needed in interpreting misogynistic hadiths. In this context, this study aims to reread the misogynistic hadiths in al-Kutub al-Tis'ah (Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan at-Turmudzi, Sunan Ibn Majah, Sunan ad-Darimi, Musnad Muwaththa' Iman Malik, Musnad Ahmad bin Hanbal) that related to women as personal, worship, marriage, and public spaces. To achieve this purpose, this study uses takhrij method by confirming from various hadith. As part of the data analysis, this study used gender analysis to map the form of discrimination and reinterpretation of the hadiths. The study conclude that there are 60 misogynistic hadith texts in five forms (22 subordinations, 18 violence, 15 stereotypes, 3 marginalizations, and 2 double burdens), caused by textual, partial and unhistorical interpretations. The rereading of the hadith texts is done holistically by linking and presenting verses of the Qur'an, hadiths and other texts integratively, comprehensively, taking into account historical aspects, and basic ideas of hadith. Keywords: Hadith Text, Misogynist, al-Kutub al-Tis`ah, Humanizing Women

The article aims at analysing online depression forums enabling lay reinterpretation and criticism of expert biomedical discourses. Firstly, two contrasting interpretations of depression are reconstructed: expert psy-discourses are confronted with the phenomenological descriptions of lay experiences, with a special emphasis on online forums as empirical platforms hosting such debates. After clarifying the general theoretical stakes concerning contested ‘depression narratives’, the results of an online ethnography are introduced: the main topics appearing in online discussions are summarised (analysing how the abstract tensions between lay and expert discourses appear in the actual discussions), along with the idealtypical discursive logics (analysing pragmatic advises, attempts of reframing self-narratives and expressions of unconditional recognition). Finally, based on these analyses an attempt is made to explore the latent functionality of online depression forums by referring to a secular ‘ritual healing’ existing as an unreflected, contingent potential.

The purpose of this report is to provide an overview of the preparation and implementation of Community Service activities at the Bali Institute of Design and Business in making murals at the Astagina Padangsambian Klod Denpasar field. The benefit of this report is that it provides an overview of the process of preparing and working on a mural as a form of cultural re-interpretation which also supports the vision and mission of Denpasar City as a cultural-minded creative city. The method used in the process and work of this Community Service is to prepare designs inspired by Balinese culture such as kite, congklak, tajog, Barong dance, etc. which are then visualized through a mural with a flat design with attractive colors. The results of the Community Service activities through the reinterpretation of Balinese culture on the mural at Astagina Field, Padangsambian Klod, give a new color to the Astagina field walls as well as provide cultural education to the local community and the general public.

While relatively stable, the functions of the armed forces and the ways of their implementation still undergo certain changes from time to time. This creates difficulties for their theoretical and methodological interpretation, as well as the need to rethink the concepts of the army in military sociology. The late 20th and early 21st centuries are considered by military sociologists to be a key period in terms of changing social roles, mission, functions and structure of the armed forces. The article pays special attention to theoretical approaches to their rethinking in the modern army.

Legal existentialism holds a prominent place in the center-of-human philosophical and legal concepts. One of the most widely recognized representatives of legal Existentialism is the eminent German jurist Werner Maihofer.The article is dedicated to contribution of post-Soviet jurists to understanding the concept of W. Maihofer’s legal thinking and to identifying in their work underlined issues that need further philosophical and legal development.The results of the study revealed that contemporary Ukrainian law philosophers mainly rely on an intersubjective approach as a means of explaining the existence of law and its cognition, which may explain both the relevance of the ideas of the German jurist and its role for the philosophical thought of the present. It was found that in independent Ukraine, S. I. Maximov was the first one to address views of W. Maihofer. He adopted Maihofer’s phenomenal logic of his ideas in developing the concept of legal reality. Based on the author’s classification of ways of understanding was determined the place of the Maihofer’s concept in non-classical law philosophy. The most significantcontribution to the study and popularization of legal views of W. Maihofer in the post-Soviet space was made by O. V. Stovba. He first introduced the main publications of the German jurist to scientific circulations; systematized and summarized the critical remarks of foreign researchers regarding thelegal ideas of the German jurist; outlined his own vision of the main advantages and disadvantages of the Maihofer’s concept and suggested ways of its further development; analyzed and implemented the original reinterpretation of his understanding; demonstrated the heuristic potential of his ideas as part of the methodological basis for the concept of temporal ontology of law. The prospects of further elaboration of philosophical and legal problems of W. Maihofer’s work are determined. They are conditioned by the need to answer the questions posed by critics of his concept; the existence of conflicting assessments of commentators; lack of research in certain aspects of the concept.

This study aims to make the contemporary Hungarian jazz field the focus of a sociological investigation, based on a critical reinterpretation of Bourdieu's relational theory of artistic fields. It aims to grasp the logic of symbolic distinctions by analysing the free/mainstream dichotomy. This dichotomy of historically constituted poles is understood as a system of structuring oppositions that play a decisive role in the position-takings and prestige-construction of jazz musicians. The analysis of qualitative data shows how different evaluations and interpretations of shared musical references are instrumentalised in order to occupy positions in the field. Further, this article argues that such a qualitative analysis of local jazz fields transcends the national context, since culturally hybrid jazz diasporas offer an excellent terrain for analysing how the circulation of transnational artistic references influences the cultural dynamism of local fields that are embedded within global networks of cultural production.

The article discusses a new hypothesis of coevolutionary-macromutational origin of human language, through the prism of which this planetary-noospheric phenomenon is proposed to be considered as a natural artifact of holisticsynergetic coevolution of nature, society and culture. The following assumption has been suggested: the proposed hypothetical idea is a resonance of the former two philosophical theories: the fusion theory and the thesis theory, which were regarded by scientists either as natural or artificial (conventional / conditional) nature of human language. At the same time, they did not completely deny the origin of the human language as a result of various types of activities. The represented arguments helped to confirm the views of anthropologists, culturologists and other scholars. The creation of various artifacts (tangible and intangible) took place in all stages of evolution: geogenesis – biogenesis – psychogenesis – anthropogenesis and at a subsequent stage of Homo sapiens. However, language as the most important product of global evolutionism was formed at the stage of anthropogenesis, in particular as a corollary to the molecular mutations of human brain. The term “coevolution” has been transferred to the sphere of linguoanthropogenesis. In conjunction with the hypothesis of macromutation the natural artifact origin of human language is consistently explained under the scenario of biogenesis – sociogenesis – culturogenesis. The essence of the hypothetical result is that a qualitatively new driving force for the continuation of this scenario can be noospherogenesis, which is determined by historical and cultural development of mankind, its activities in all spheres of life and, most importantly, by the planetary high-tech mind.

The issues raised in this article are women and infertility in the context of Christian theology. Interpretation of biblical texts and Christian traditions has led to injustice and discrimination, especially for women. Therefore, constructive and contextual theology is needed to realize liberating understandings for women and men. The goal to be achieved is to offer contextual biblical theology so that the meeting between culture and biblical texts produces a spirit of equality, a spirit that liberates and upholds human values. Using the synthesis model, this article shows that a reinterpretation of the texts of the Scriptures is necessary. Reinterpretation includes the nature and purpose of marriage, the role and position of women, and the theological meaning behind the story of infertility in the Scriptures. The purpose of marriage must be understood in the maturity of faith that each husband and wife are called to enjoy exclusive togetherness in the context of a covenant with God as the initiator. The Bible shows that from the very beginning, God created humans, men, and women in His image. This indicates that men and women have an equal position even though they have differences. Meanwhile, barrenness becomes rhetoric that lifts stories from women in ancient times to emphasize that God is the owner of the womb, and He has the power to control who, when, and how pregnancy occurs.

The article contains an analytical review of linguistic works devoted to the reinterpretation of pronouns as a grammatical class of Russian words. Pronouns are words that are difficult to systematize according to the characteristics on the basis of which parts of speech in the language are distinguished. The purpose of the study is to consider the most important works in the field of linguistics, to generalize the views and approaches in the description of the pronominal class and to determine the most productive of them. The subject of research in this article is the works on pronouns, published in the late XX and early XXI century. The analysis revealed the main problems and trends in the description of the pronominal class in modern Russian linguistics. It was found that pronouns require special description schemes, since they differ in their properties from all other words at the categorical level. The most productive approach to describe them is the functional one, which makes it possible to study pronouns, taking into account the specifics of their use in texts and communication. Among several methods of functional research, the most effective is the description of pronouns according to the effective function.

This article reviews the current discourse on urban struggles to bring to the surface strategies of interpretation, which deal with theoretical concerns insinuated by the situated existence of struggling subjects. The first part, concentrating on the domain of “negative places,” contrasts interpretive strategies distinguished by their orientation to the phenomena of local solidarities, alternatively, solidar- ities organized by collective projects. The second part turns from “negative places” to “other places” to consider the strategy of interpretation operating with the concept of affective solidarities. The article argues for a critical reinterpretation of affective solidarities in reference to Foucault's idea of “other places” to disclose how the disobedient subject's transfiguration into collective sub- jects of solidarity is entwined with the diversity of modes in which the corporeal existence of subjects is situated in the world.

The linguocultural worldview is clearly manifested in gender-marked phraseologisms. Phraseology is a most effective means for representing the national specificity of a language. The article is devoted to the problem of actualization of the gender component of phraseological units semantics in modern German. The aimof the research is to study phraseological units with the concept “a single man/woman”. The given work characterizes conceptual markers actualized in phraseological units of the German language, taking into consideration the influence of cultural, historical and biological factors on theconcept content. Gender stereotypes that have an impact on the formation of the concept “a single man/woman” in German was found out by means of the survey. On the basis of the phraseological fund the author has traced representation of the sphere “way of life”, namely “a single man/woman” from the point of view of the gender linguistics. The reinterpretation of the forms of life in German phraseological field has been emphasized in the article. As a result of the investigation it was discovered that verbalization of the stereotyped national ideas about the way of life of single people is not gender-neutral. The formation of gender stereotypes is influenced by various factors. The main of them include social and economic conditions, psychobiological characteristics of a person, and value orientations.The analysis of the language material certifies that traditional patriarchal views on the woman’ place in society, the tradition to attribute lots of negative feminine qualities to women and unwillingness of them to live according to old traditions in many cases causes the choice of a way of life. Based on the culturally meaningful content and connotations of German phraseological units, an attempt has been made to explain universal and specific features of the concept “a single man/woman”.Keywords: German language discourse, concept, phraseological unit, gender, “a single man/woman, linguistic and cultural aspect.

Moral implications of the decision-making process based on algorithms require special attention within the field of machine ethics. Specifically, research focuses on clarifying why even if one assumes the existence of well-working ethical intelligent agents in epistemic terms, it does not necessarily mean that they meet the requirements of autonomous moral agents, such as human beings. For the purposes of exemplifying some of the difficulties in arguing for implicit and explicit ethical agents in Moor’s sense, three first-order normative theories in the field of machine ethics are put to test. Those are Powers’ prospect for a Kantian machine, Anderson and Anderson’s reinterpretation of act utilitarianism and Howard and Muntean’s prospect for a moral machine based on a virtue ethical approach. By comparing and contrasting the three first-order normative theories, and by clarifying the gist of the differences between the processes of calculation and moral estimation, the possibility for building what—one might call strong “moral” AI scenarios—is questioned. The possibility of weak “moral” AI scenarios is likewise discussed critically.

OBJETIVO. Tomando en cuenta los dos sentidos clásicos de la vulnerabilidad en ciencias sociales —el antropológico y el social—, el propósito de este artículo es introducir la conceptualización butleriana de la vulnerabilidad —entendida como acto de poder y resistencia— como herramienta teórico-metodológica clave para entender y analizar las experiencias perinatales de las mujeres. MATERIAL Y MÉTODO. La tesis de referencia analizó diversas instancias de la atención médica del proceso perinatal en la ciudad de La Plata, con técnicas metodológicas complementarias: observaciones con distintos grados de participación en cursos de preparto y salas de espera; entrevistas en profundidad a mujeres-madres, varones-padres y profesionales de la salud; y un extenso corpus de charlas informales y presencias en el campo, entre 2013 y 2019. RESULTADOS. En el trabajo de reinterpretación del corpus de datos, se advirtieron tres sentidos principales en que emergió la vulnerabilidad de las mujeres asociadas a la atención obstétrica de sus procesos reproductivos: a) Vulnerabilidad frente a la decisión médica (pérdida de autonomía); b) Vulnerabilidad potenciada por otras vulnerabilidades asociadas; c) Vulnerabilidad y resistencia, empoderamiento. CONCLUSIONES. A partir del cruce entre una lente conceptual novedosa para entender la vulnerabilidad, analicé experiencias de partos de mujeres platenses. Advertí que en estas experiencias y teniendo en cuenta sus propias evaluaciones de atención en distintos ámbitos —público, privado o domicilio— es posible rastrear tres tipos de vulnerabilidad: a) a la decisión médica —pérdida de autonomía—; b) potenciada por otras vulnerabilidades; y, c) como catalizadora del empoderamiento., OBJECTIVE. Taking into account the two classic senses of vulnerability in the social sciences—the anthropological and the social—the purpose of this article is to introduce the Butlerian conceptualization of vulnerability—understood as an act of power and resistance—as a key theoretical-methodological tool for understanding and analyzing women’s perinatal experiences. MATERIAL AND METHOD. The reference thesis analyzed various instances of medical care of the perinatal process in the city of La Plata, with complementary methodological techniques: observations with different degrees of participation in prepartum courses and waiting rooms; in-depth interviews with women-mothers, men-fathers, and health professionals; and an extensive corpus of informal talks and presences in the field, between 2013 and 2019. RESULTS. In the reinterpretation of the data corpus, three main senses were noted in which the vulnerability of women associated with obstetric care of their reproductive processes emerged: a) Vulnerability to medical decision (loss of autonomy); b) Vulnerability enhanced by other associated vulnerabilities; c) Vulnerability and resistance, empowerment. CONCLUSIONS. Starting from the cross between a new conceptual lens to understand vulnerability, I analyzed birth experiences of women from La Plata. I warned that in these experiences and taking into account their own evaluations of care in different areas -public, private or home-it is possible to trace three types of vulnerability: a) to the medical decision—loss of autonomy—; b) powered by other vulnerabilities; and, c) as a catalyst for empowerment., Facultad de Humanidades y Ciencias de la Educación, Instituto de Investigaciones en Humanidades y Ciencias Sociales

The issue of violence against women not only occurs in the space of action or the form of direct violence but also in the way of indirect violence, among others through the understanding of the biblical text that discredit women. This study aims to carry out a postcolonial feminist interpretation of Ezekiel 16: 15-22. This text, if understood, literally contains pornographic ideological messages that confront women as victims. Qualitatively, the interpretative analysis approach helps the writer to reinterpret the meaning of Ezekiel 16: 15-22 and find its relevance to the feminist struggle in the present. For this reason, the study of literature is the choice of writing to study various references related to the issues discussed. The results of this study indicate that certain Bible texts written in a patriarchal context have a picture of discrimination against women. With the feminist postcolonial approach, the reinterpretation of discriminatory texts can be done by emphasizing that both men and women were created equally by God.

The article considers the economic theory at the main stages of its formation in relation to the phenomenon of justice. A variant of the topic disclosure is implemented through: a) distancing from existing and widespread practices of its knowledge; b) using the experience of these practices as a source and empirical material for diagnosing points of contact and discrepancies between the economic and legal approaches to justice, existing trends and distortions in economic and legal thought; c) extracting the desired understanding of what the justice economy is through analyzing and solving the problems of the research process devoted to it. Following this methodological course, we found that justice in economic theory is in a paradoxical state. And this state is not accidental. It is caused, as it was found out, by a number of circumstances. First of all, the impact of the negative experience of the knowledge of justice and the organization of its work in practice that underlies economic knowledge. Then the influence of stereotypes and biases that arose on its basis. Under the weight of a combination of these factors, science has removed justice from its sphere of competence and scientific and practical development. At the same time, the study found that the contradictions identified in the economic idea are the property, and their struggle provides its Genesis. The main achievement of science is that it, despite its negative experience, gave this very experience. Its reinterpretation and verification in the modern socio-economic context makes it possible to make sure that justice can and should be considered as an economic enterprise.