Frédérick Nadeau, Tristan Boursier, Isaac Gnocchini
This article analyzes the phenomenon of Active Clubs (AC), a transnational far-right network that combines physical training, virilist fraternity, and accelerationist discourse. Inspired by the Rise Above Movement, these clubs present themselves as fitness spaces while functioning as vectors of radicalization through masculine sociability and self-transformation. The analysis is based on a corpus of over 1,000 publications from Canadian, French, and American Telegram channels, as well as media resources produced by the movement itself. Two key concepts structure the analysis: metapolitics, understood as a cultural strategy for spreading ideology outside traditional electoral channels; and bodily engagement, which refers to the embedding of ideological commitment in everyday gestures, physical routines, and community rituals. This article shows that Active Clubs embody a contemporary form of fascism disseminated under the guise of an attractive lifestyle, staged through performative digital content.
Yuri Sergeevich Kostylev, Alexandra Vasilievna Tikhomirova
The article examines the names of minerals derived from toponyms found in the Urals. The material for the study was sourced from specialized works on the mineralogy of the region, Russia, and the world. The aim of the research is to analyze the word-formation patterns characteristic of detoponymic mineral names, both in motivational and formal terms. The detoponymic pattern ranks as the second most frequent for mineral names, accounting for 21% of the total number of Ural mineral names (with the most frequent pattern being the deanthroponymic one). Given the diversity of the mineral nomenclature in the Urals, it can be inferred that this ratio is applicable to official scientific mineralogy in general. The most common way of forming a detoponymic mineral name involves using the name of a place directly associated with mining as the base lexeme, typically in its full initial form, followed by the addition of the typical mineral name suffix -it. The name of a man-made object (such as a mining site) is most frequently used as the donor token. In the motivational aspect, deviations from this pattern are rare, occurring when the mineral is named not after the place of discovery, but a neighboring object. Additionally, several minerals are named after celestial bodies. In the formal aspect, deviations manifest as various modifications of the base lexeme (often through truncation), which results in the formation of a compact and user-friendly term. These deviations, both motivational and formal, are linked to the desire to create a euphonic term that fits into the scientific terminological system and avoids ambiguity. The mineral names examined reveal a tendency to associate the resulting term with a significant place for the name-giver and the professional community. Moreover, naming based on mining enables specialists to draw conclusions about the mineral’s characteristics from its name.
This article primarily examines the routes used by the ancient Baltic population along rivers, lakes and portages in the historical Novgorod-Pskov lands during the period preceding Slavic colonization. A detailed analysis of Baltic communication routes is preceded by a brief review of the principal water-portage routes employed by medieval Novgorodians. In reconstructing the Slavic travel routes, the following factors are considered: (1) the conditions of the hydrographic network that favored the establishment of water-portage routes; (2) medieval written accounts of water communications; and (3) toponymic evidence. In contrast, reconstructing the ancient Baltic water-land routes is more challenging. With written records no longer available, hydronymy becomes the primary source of evidence, making reliable etymological interpretations of Baltic water names essential. The water routes used by the Balts are indicated by the following markers: (1) the duplication of names for neighbouring yet hydrologically disconnected (different-basin) water features; (2) a chain-like distribution of Baltic hydronyms that is clearly distinct from later Slavic toponymy; and (3) the water-communication semantics inherent in Balticisms. Drawing on the etymologies of substrate names and taking these indicators into account, the author substantiates the existence of a water-portage route Runa — Mizgutnya — Runa, along which the Balts from the Upper Volga lakes area entered the basin of the Pola River. A branch of the Runa route was a path linking the different-basin rivers Polovizma (Polovizna) and Polovizna (Polovizn’). Another Baltic route ran along the contiguous rivers and lakes Pylets — Pylka — Tsevlo — Tsevlа — Polisto — Polista. The Balts also utilized the large rivers Lovat and Shelon, as indicated by the etymology of these hydroonyms. An indirect route along the Netesma River (< Baltic *Netiesum(-a, -as), meaning ‘indirect distance’) enabled the Balts to travel from the Western Dvina to the Volga, offering an alternative to the direct route via Lake Okhvat. Finally, the Balticisms Tisva and Tesova point to movement along straits, equating in meaning to the Slavic hydronym Prost’ and the term prost’ ‘direct route.’
يتناول هذا المقال تطور مفهوم الهوية في المغرب، والسياقات التي صاغته فيها الحركة الوطنية، فبعد صدور "الظهير البربري" سنة 1930، ستحاول الحركة الوطنية صده والاحتجاج ضده، بدعوى أن هذا الظهير يهدف إلى تقسيم المغاربة بناء على ثنائية العرب/الأمازيغ، ومن هنا تأسست الحركة الوطنية تنظيميا، وجعلت من النضال من أجل اللغة العربية والدين الإسلامي إحدى أولوياتها، وقامت بصياغة الهوية المغربية بناء على هذين العنصرين، وهو ما أخذت به دساتير المملكة المغربية منذ سنة 1962، بعد ذلك ومع تغير السياقات السياسية والاجتماعية، ظهرت مطالب حول إعادة تعريف الهوية المغربية، فكانت الحركة الأمازيغية من الأصوات القوية التي طالبت بذلك، حيث رأت أن الهوية المغربية هي هوية متعددة الأبعاد، وليس هوية ذات بعد واحد، وقد نجحت هذه الحركة في الضغط على الدولة في هذا الاتجاه، وتمت دسترة التعددية اللغوية والتنوع الثقافي في دستور المملكة لسنة 2011.
This article proposes to analyse the multiple interpretations, for the book of poems Desapariencia no engaña by the Argentine writer Néstor Ponce, concerning the topic of the missing persons during the terrorism of State in Argentina (1976-1983). The poems present the horror of the dictatorship in a new way. These texts will be analysed taking into account two main ideas: the concept of installation, typical of the conceptual contemporary art and that of synecdoche. The bodies of those missing are made present via poetic language. These voices break the silence by speaking about passion, memories, and everything that is connected to life. Hereby an antithesis is established between absence and presence, confinement and freedom, ignorance and memory. A heterotopia is constituted. Ponce travels to hell, as Ulises, to give a voice to “the hooded ones”, the tortured ones, the massacred ones, the missing ones and with these tales he constructs a fragmentary memorial on the unique historical experience of these taken lives.
تبرز أهمية الموضوع كون إن مدينة أردبيل أحدى أهم مدن المشرق الإسلامي و التي ظهرت أهميتها السياسية و الاقتصادية والاجتماعية مع بداية الفتح العربي الإسلامي فهي دار الأمارة والمعسكر، وقد اختلفت الآراء حول بناء هذه المدينة فقد ذكر إن أول من أنشأها فيروز الملك، أما السمعاني وياقوت الحموي ذكروا من بناها ونسبت اليه هو أردبيل بن أرميني بن لنطي بن يونان، وتتصف بخصوبة أراضيها وجمال طبيعتها وتتخللها أهم الانهار في حوض نهر الرس والكر وتمتاز بكثرة الجبال فيها وأهمها جبل (سبلان) وعلى راس هذا الجبل عين عظيمة تمتاز بمياه عذبة وكذلك وجود البحيرات وأهمها بحيرة(أرمية)ذات المياه المالحة وكثيرة السمك، وقد كان مصدر مهم لاقتصاد المدينة، كون يسلط الأضوء على معرفة العلوم والعلماء في مدينة أردبيل أضافة للعلماء الذين وفدو اليها. لذلك أكتسبت الدراسة أهمية كبيرة في الدراسات لاسيما في حقل التاريخ الإسلامي.
The article analyzes the cultural and civilizational consequences of a long experience of Ukrainians' perception of the biblical picture of the world and the corresponding principles of its development. The author's reasoning is based on the thesis that the very acquisition of the Bible as a sacred text created the space of a common language - the language of values and the language of symbols. The present "European world", even as a globalized phenomenon, has historically emerged as the embodiment of an ideal, symbolic "biblical world". In turn, the over-millennial affiliation of Christianized Ukraine to the "biblical world" has become an extremely important symbolic marker and cultural and ideological factor of civilization.
Adopting the principle of biblical historicism coupled with the idea of biblical history as a universal, universal Holy History of Salvation, our ancestors, along with other Christianized peoples, were given the chance to see themselves as full participants in world historical drama. The same universal principle led to the formation of a new model of interpersonal communication - communication, which united families and tribes in nations, and nations into international unity. We still know this unity as Europe - either staying in it or seeking to rebuild and strengthen its ties with it. And, despite the fact that this unity always seemed to be a political, cultural, civilizational unity, it was basically a spiritual and mental unity. The “biblical world”, as a center of norms and symbols, was embodied in the various social and cultural forms of the great Europe.
The author outlines a panorama of common cultural ideas and values that have been learned by our ancestors over a thousand years ago, the source of which is the biblical worldview. In particular, the idea (and at the same time the value) of indisputable and unceasing progress is analyzed — as the idea of historical progress in the development of each individual, each local society, as well as humanity as a whole. It is shown that the possibility of such progress is justified by the affirmation of the value of personal creative effort in the transformation of the world — an effort that involves creativity and initiative. The basis for the creative world transformation for the human development is the value of rational (including scientific) knowledge of the world.
However, it has been shown that the ideas of progressism, personal creative activism, rationalism and pragmatism in the European mentality are substantially counterbalanced by several important values, which are also of biblical origin. In this context, the idea of personal and collective responsibility for what humans is being done in the world is emphasized. This value — as the maxim of socially significant behavior — in our culture is a powerful safeguard for personal or group selfishness and particularism.These values can be realized in a system of constantly updating communities. Community, communication is the basis of a a fulfilling personal and collective life, both religious and secular.
On the concrete examples of the analysis of the reception of the European biblical experience by the figures of the Kiev theological tradition of the late XIX - early XX centuries, the author demonstrates the perception by the Kiev authors of this period of polyphonic unity of the European world, the normative and symbolic core of which was the Bible. The author reasonably argues that by comparing the foreign experience of mastering and applying the Bible with the domestic, "home" situation, Kiev theologian researchers objectively strengthened the idea of a universal "biblical world". The "biblical world" - as the unity of the spiritual-symbolic and ethno-geographical principles, is, to put it now, the "geopolitical phenomenon" - has been globalized and modernized. As a result, there were also challenges to Ukrainian culture and society. These challenges remain relevant every time we attempt modern Ukrainian state and national-cultural construction.
The author's current conclusion is that even now our self-awareness as Europeans, as full members of the global community of nations, requires us to read the Bible as a source of meaning shared with the rest of the world, with the experience of other nations.
Osmanlı Devleti Kıbrıs’ı fethettikten sonra adanın ihtiyaçları doğrultusunda adaya Anadolu’nun birçok bölgesinden çeşitli mesleklere sahip olan insanlar da göndermiştir. Lefkoşa Sicillerinden öğrenildiği kadarıyla, Osmanlı idaresi boyunca adada yaklaşık 100 civarında esnaf grubu faaliyet göstermiştir. Bu zanaat dalları incelendiğinde, hemen hemen hepsinde adadaki Müslüman ve gayrimüslim halkın karışık olarak birlikte çalıştıkları görülür. Adada faaliyet gösteren zanaat dallarından birisi de Ekmekçi esnafıdır. Ekmeğin hammaddesi olan buğday üretiminde meydana gelen iniş ve çıkışlar direkt olarak ekmek fiyatlarını etkilemekteydi. Günümüzde olduğu gibi ekmek halkın temel tüketim maddelerinden birisi olduğu için bu işi yapan ekmekçiler, sıkı bir denetim altında tutulurlardı. Sicildeki narh kayıtlarında ekmekçilerin ürettikleri ekmeklerin çeşidine, fırınların adlarına, fırında çalışanların isimleri ile ücretlerine, sattıkları ekmeğin ve ekmekçilerin ürettikleri diğer ürünlerin fiyatlarına rastlanmaktadır. Söz konusu çalışmada Lefkoşa Şer‘i Sicillerinden yola çıkılarak elde edilen veriler yerli ve yabancı kaynaklarla desteklenmiştir. Sonuç olarak Kıbrıs toplumun bir parçası olan Ekmekçi esnafının adanın sosyo-ekonomik tarihine yaptığı izler irdelenmiştir.
The development of the European civilization is a history of fight between the Few and the Many. Aristocrats resisted to commoners, musicians and Philistines were at enmity; the cultural elite and crowd don’t understand each other. John Fowles considers this problem in the philosophical essays «Wormhole» and «Aristos». The writer comes to a conclusion that the solution of the matter is impossible if to consider this problem only within social aspect. Heroes of the novel «Collector», representatives of two hostile parties, can neither overcome this conflict, nor leave it without loss. Fowles is sure that the watershed between the Few and the Many has to pass in each individual, but not between individuals. The choice between to be Aristos or to be lowbrow there is a choice of each person. So, people are in a condition of a choice, and it is incentive for their personal development.
The aim of the article is to evaluate the methodological and ideological developments in the historiography of the epoch of the Grand Duchy of Lithuania in the comparative perspective of the last century. Methodologically, "the Golden Age" is exactly recorded at present in the Lithuanian historiography of the Grand Duchy of Lithuania. After reestablishing independence in 1990, Lithuanian historians refused the heritage of Soviet historiography, started integrating the Western theoretical discourse and have created a unique model of the development of the Grand Duchy of Lithuania in the European civilization, proposed by Edvardas Gudavičius. The receptions and transformations of this paradigmic model have been continuing until now in the transition from the political history to the history of society and everyday life, from an ethnolinguistically monoperspective to the liberal multicultural great narrative. Ideologically, the developments in the Lithuanian historiography of the Grand Duchy of Lithuania are analyzed on the basis of nowadays' comparative studies of nationalism. This allowed to uncover the ethnocultural positions of interwar Lithuanian historians, the intuitionalism of the Soviet times and the constructivism of today, which implicate the cognitive step from "the plough of the nation" to the "Lithuanian europeism" in the Lithuanian collective consciousness.
Irak Selçukluları Devleti, Sultan II. Tuğrul’un 17 Mart 1194 tarihinde Rey yakınlarında yapılan savaşta Harezmşah Tekiş’e yenilip, öldürülmesinden sonra tarih sahnesinden çekilmekteydi(1). Aslında bu olay, yaklaşık 40 yıldır devletin bünyesinde yaşanan birtakım siyasî çalkantılar sebebiyle, büyük ölçüde yıpranmış olan bu devlete son ve öldürücü darbenin vurulmasından başka bir şey değildi.
El problema está en nosotros. La violencia y el maltrato en la familia no es un fenómeno aislado, como durante tanto tiempo nos empeñamos en creer, ya que el índice y las estadísticas desafían nuestra incredulidad. Si nos adentramos en la realidad, encontraremos un fenómeno complejo, multifacético y extendido: violencia conyugal, maltrato infantil, abuso sexual intrafamiliar, maltrato a personas ancianas y a discapacitados... son algunos de sus manifestaciones más frecuentes. Lo encontramos en todas las clases sociales y en todos los niveles socioeducativos. Adopta diversas formas: maltrato físico, maltrato psicológico, abuso sexual, abandono y negligencia.
History of Civilization, Latin America. Spanish America