Journal articles on the topic 'Filipe (1934-....)'

Статья посвящена репертуару вепсского сказочника Филиппа Семеновича Смирнова (1863 - 1938), тексты которого были зафиксированы в 1935-1936 гг. преимущественно на русском языке, и позднее составили отдельную архивную коллекцию русскоязычного фольклорного фонда Научного архива Карельского научного центра РАН. Основная часть сказок вошла в опубликованный в 1941 г. в Петрозаводске сборник «Вепсские сказки», подготовленный к изданию Г. Е. Власьевым. Ф. С. Смирнов, будучи грамотным человеком, пополнял свой репертуар за счет различных литературных произведений: многие тексты, записанные от него, восходят к сказкам А. С. Пушкина, П. П. Ершова, Х. К. Андерсена, лубочным сказкам, а также переводным рыцарским романам и повестям XVIII в. The article is devoted to the repertoire of the Vepsian taleteller Filipp Semenovich Smirnov (1863 - 1938), whose texts were recorded in 1935 - 1936 mainly in Russian and later made up a separate archival collection of the Russian-language folklore fund of the Scientific Archives of the Karelian Research Center of the Russian Academy of Sciences. Most of the tales were included in the collection "Vepsian tales", published in 1941 in Petrozavodsk and compiled by G. E. Vlasyev. F. S. Smirnov, being a literate person, replenished his repertoire with various literary works: many of the texts recorded from him go back to the tales of A. S. Pushkin, P. P. Ershov, Kh. K. Andersen, cheap popular (luboc) fairy tales, translated knightly novels and stories of the 18th century.

In the paper the results of a 3-year mycocoenological study carried out on 2 permanent plots marked in the <i>Violo odoratae-Ulmetum</i> association are presented and several ecological groups of fungi as regards substratum are discussed. Moreover, records made accidentally on macrofungi in the xerothermophilous <i>Lithospermo-Quercelum</i> Br.-Bl. 1932 and the <i>Linosyridi-Stipetum pulcherrimae</i> (Libb. 1932/1933) Filipek 1974 communities are mentioned.

The Spanish Civil War occupies an important place in the European collective memory. The film language and depiction of that conflict provide an important platform from which to study certain features of the European cultural matrix. This paper examines propaganda films produced by the Republican government, especially those films produced under the supervision of Luis Buñuel, the Spanish surrealist filmmaker. At the start of the war, the Aragonese filmmaker returned to Paris following a summons by the Spanish Foreign Ministry to collaborate with the Spanish embassy in Paris in counterespionage and propaganda. Buñuel’s main task was to gather, organize and edit pro-Republican footage. Unlike films made for viewing in Spain, the Paris-produced propaganda films were aimed at audiences in Europe with the objective of changing the doctrine of non-intervention in the conflict. They are also characterized by Buñuel’s theories and conception of documentary film-making, in which reflection and the psychological resources that motivate action or move an individual conscience predominate. This paper describes and analyses the film language and practice of that era, in particular the unique and emblematic film «España 1936» (1937). En la memoria colectiva de los europeos, la Guerra Civil española ocupa un lugar destacado. El lenguaje cinematográfico y la representación fílmica de esa contienda forman un ámbito relevante en el que estudiar algunos rasgos de la matriz cultural europea. El presente trabajo selecciona parte de la producción fílmica de propaganda del gobierno republicano, en concreto los filmes de montaje supervisados por Luis Buñuel. Al inicio de la contienda el cineasta aragonés vuelve a París siguiendo las indicaciones del Ministerio español de Asuntos Exteriores para colaborar, en la embajada española en la capital francesa, en diversas labores de contraespionaje y propaganda. Entre ellas y principalmente, Buñuel se ocupa de reunir, organizar y montar diverso material fílmico prorrepublicano. A diferencia de otras producciones proyectadas en España, los filmes parisinos de propaganda republicana se caracterizaron, en términos generales, por estar dirigidas a públicos de distintos países europeos con el objetivo de romper la doctrina de no intervención en el conflicto y se inscriben dentro de las teorías y concepción de Buñuel sobre el documentalismo filmado, donde primaba lo reflexivo y los recursos psicológicos que motivaran a la acción o a la toma de conciencia individual. El presente texto se ocupa, en ese contexto, de la descripción y el análisis del lenguaje y las prácticas fílmicas en esos años. De todas ellas, el filme «España, 1936» (1937), es a la vez un ejemplo emblemático y singular.

AbstractThis study reinvestigates the effects of primary imprinting of chicks with either a naturalistic stimulus or an artificial object on subsequent imprinting with artificial objects. Initial experience with a live chick (group C) or a yellow cylinder (group Y) had differential effects on the development of a secondary filial attachment in chicks. In chicks of both groups, growth of attachment to the novel imprinting object manifested itself rather abruptly, but the change in response to the novel object occurred later in C- than in Y-chicks. There was no difference between the groups in the outcome of secondary imprinting: chicks in groups C and Y eventually became equally strongly attached to their novel imprinting stimulus, and when exposed to a third object, chicks in both groups imprinted equally well on this object. Thus, (1) initial imprinting on a naturalistic stimulus postponed, but did not block secondary imprinting on an artificial object, and (2) within the lengths of exposure used, the capacity to form new filial attachments was not limited, contrary to the prediction of the competitive exclusion model for imprinting. Secondary imprinting was delayed for a longer time when chicks were exposed to the novel imprinting stimulus in an unfamiliar environment. This indicates that induction of fear in chicks interfered with the occurrence of secondary imprinting. This effect may havc contributed to the difference between groups C and Y in the length of delay of secondary imprinting. Possibly, separation from the first stimulus and exposure to the second stimulus was more fearful to C-chicks than to Y-chicks. Introduction Imprinting was originally described by LORENZ (1935, 1937) as an irreversible process. This does not necessarily mean that a young animal cannot form secondary filial attachments after having been imprinted on a

Este artículo explora la organización de la filial Rosario del Colegio Libre de Estudios Superiores (CLES), emblemática agrupación de fuerte impronta intelectual en el escenario argentino entre los años treinta, cuarenta y cincuenta del siglo XX. En particular, haremos énfasis en el contexto de inserción de la filial y en las tramas de sociabilidad que reunieron a un ecléctico grupo de colaboradores y simpatizantes, con plurales posiciones intelectuales, estéticas y políticas. En tal sentido, pretendemos detenernos especialmente en la figura de Olga Cossettini y su rol dentro de la gestación de la filial, de la que fue secretaria general entre los años 1951 y 1954.

King Edward VIII’s 1936 abdication has remained fixed in modern memory as a traumatic constitutional crisis wrapped in what many consider the most fateful love story of the century. The King’s determination to marry Wallis Simpson, “the woman he loved,” still feeds the mills of popular and academic history. The narrative, however, habitually focuses on the Anglocentric world of the Court of St. James, the Anglican hierarchy, and Stanley Baldwin’s Conservative government. This focus overlooks the key role of non-British participants in the crisis. This article views the abdication through a significant Canadian prism. In London, Ontario-born banker Sir Edward Peacock (1871–1962) served as the Receiver-General of the Duchy of Cornwall, the investment trust designed to support the duties of the Prince of Wales. As such, Peacock became Edward’s most intimate financial advisor as abdication loomed, a role now fully elaborated in light of hitherto unconsulted papers held at Queen’s University. Press baron Lord Beaverbrook played a more public role, joining with Churchill, as the King’s champion, using his mass-circulation newspapers to curry public sympathy for the beleaguered monarch. In Ottawa, Prime Minister Mackenzie King trod a characteristically cautious line between guarding Canada’s autonomy, won under the 1931 Statute of Westminster, while still preserving its filial tie to Britain.

Este estudo teve como objeto dimensionar a visibilidade da Cruz Vermelha Brasileira, Filial de São Paulo, na imprensa escrita no período de 1916-1930. Seus objetivos foram: descrever e analisar sua visibilidade na imprensa escrita e discutir os efeitos da crença simbólica da Cruz Vermelha Brasileira à sociedade. Os documentos de análise foram oriundos de um portfólio, do Centro Histórico Cultural da Enfermagem Ibero-americana, da Escola de Enfermagem, da Universidade de São de Paulo. Os resultados foram analisados com base nas concepções de Pierre Bourdieu, que apontaram para o círculo da crença simbólica, quando foram veiculadas 1.089 notícias na imprensa nacional e internacional. Neste sentido, a cada publicação de notícia sobre a Cruz Vermelha Brasileira, esta divulgava o órgão central no Brasil e, consequentemente, também a Cruz Vermelha Internacional.

In his Belgian period, around the time of the Second World War, the famous literary scholar Paul de Man not only wrote his much discussed articles in the national socialist press, he also worked as a literary translator. As opposed to Paul de Man’s other writings, his work as a translator has received little scholarly attention. In this article I focus on De Man’s translation activity in the context of the complex cultural-political situation in Belgium during World War II. I analyse the link between poetics and politics in his French translation of the Dutch novel De soldaat Johan by the Belgian author Filip de Pillecyn (1939). The article undertakes both a contextualisation of De Man’s position and a textual analysis of his translation.

For quite a while, scientific biography was relegated to a subordinate status in the history of science. In the last two decades, however, it has seen a revival, which can be explained both by its popularity among general audiences as it conveys a closer image of scientists and scientific practice, and science historians' reappraisal of biography as a literary genre and as a source for their research. When writing scientific biographies or using them as a source, however, historians have to contend with complex questions, such as the extent to which a particular biography is representative of larger patterns, and they face a variety of problems associated with the use of sources such as oral testimonies and obituaries. In this paper, the scientific lives of Joaquim Filipe Nery da Encarnação Delgado (1835-1908) and Francisco Luís Pereira de Sousa (1870-1931), both engineers working at the Portuguese Geological Survey, and Carlos Teixeira (1910-1982), a leading geologist working in the academia, will be analysed. Through this comparison, the authors aim to characterize the development of Portuguese geology in different contexts in the period spanning from the mid-nineteenth to the twentieth century.

In the essay the author analyses the problematics of genocide based on correspondence between Filip David and Mirko Kovač Kiedy kwitnie zło. Książka listów 1992–1995 (When evilflourishes. A book of letters 1992–1995) to later juxtapose it with studies on Shoah. She ponders the generational perspective of people whose lives were tarnished by the Nazi-Germany occupation (Filip David – born 1940, Mirko Kovač – born 1938). The article most of all aims at reconstructing the stances of the two authors of letters and showing genocide as a realm of incessant discussion, vague affects, unsystematized knowledge. The author undertakes an attempt to reconstruct only some of the topics and contexts accompanying the issues discussed in David’s and Kovač’s letters, particularly: the soul-searing descriptions of the Bosnian War of 1992–1995. She shows that the language facet of violence proves to be a challenge to reflecting on literature in the correspondence between the two intellectuals. When faced with the disintegration of hitherto social order in the former Yugoslavia, the nationalist discourse, as social studies and research on genocide suggest, prepares the ground for activation of violent behaviours, justifies them, and plays a key role in fomenting the genocidal repression. As a result of the said processes, the authorities create and reinforce nations’ cultural self-images, tighten the control over ethnic purity of collective identity,instigate conflicts between neighbours based on “the blood and soil myth,” cherry-pick the xenophobic discourse of the past, and force through with ethnical interpretations of culture.

RESUMO: Neste artigo relatamos e descrevemos as descobertas de nossa pesquisa realizada nos arquivos da Filial de São Petersburgo do Arquivo da Academia Russa de Ciências, onde foram consultadas os documentos do Instituto da História Comparada das Literaturas e Línguas do Ocidente e Oriente (ILIAZV), lugar de atuação de Valentín Nikoláievitch Volóchinov entre 1925 e 1932. A pesquisa documental permitiu o conhecimento da trajetória acadêmica e mesmo pessoal desse autor, na época em que produziu, entre outras, a obra Marxismo e filosofia da linguagem. Problemas fundamentais do método sociológico na ciência da linguagem. Entre os principais achados da consulta ao arquivo destacamos: a forte presença da teoria marxista em diversas atividades do ILIAZV, a participação de Volóchinov nessas atividades, a atuação de Volóchinov na seção de metodologia da literatura, a presença de temas de trabalhos de Medviédev e de Bakhtin em planos dos relatórios de Volóchinov entregues ao ILIAZV, o reconhecimento dos méritos acadêmicos de Volóchinov por pesquisadores do ILIAZV, a metodologia de trabalho de Volóchinov, as mudanças nas instituições acadêmicas soviéticas entre 1925 e 1932.

This present study was conducted to analyze the propaganda techniques used by Traveloka in their YouTube social media advertising strategy. The material of analysis were videos taken from 2015 to 2019. Anaylsis of propaganda techniques proposed by Filene in 1937 and followed by Abd. Kadir, Hasan & Sauffiyan, 2014 were used to identify how Traveloka persuade its customers. Finding shows that Traveloka used six techniques of propaganda in its advertising videos to; glittering generality, plain folks, card staking, visual symbol of power, music of propaganda and arousal of emotion to promote its products. The use of propaganda technique is very likely becoming one of the main reasons behind their customers and target audiences use of their services.

Eight taxa of Sorbus Linnaeus, 1753 sensu stricto (Rosaceae) from China have been studied karyologically through chromosome counting, chromosomal measurement and karyotype symmetry. Genome size was also estimated by flow cytometry. Six taxa, S. amabilis Cheng ex T.T.Yu et K.C.Kuan, 1963, S. hupehensis var. paucijuga (D.K. Zang et P.C. Huang, 1992) L.T. Lu, 2000, S. koehneana C.K. Schneider, 1906, S. pohuashanensis (Hance, 1875) Hedlund, 1901, S. scalaris Koehne, 1913 and S. wilsoniana C.K. Schneider, 1906 are diploids with 2n = 34, whereas two taxa, S. filipes Handel-Mazzetti,1933 and S. ovalis McAllister, 2005 are tetraploid with 2n = 68. In general, the chromosome size is mainly small, and karyotypes are symmetrical with predominance of metacentric chromosomes. Genome size variation of diploids and tetraploids is 1.401 pg –1.676 pg and 2.674 pg –2.684 pg, respectively. Chromosome numbers of S. amabilis and S. hupehensis var. paucijuga, and karyotype and genome size of eight taxa studied are reported for the first time. This study emphasised the reliability of flow cytometry in genome size determination to infer ploidy levels in Chinese native Sorbus species.

Eight taxa of Sorbus Linnaeus, 1753 sensu stricto (Rosaceae) from China have been studied karyologically through chromosome counting, chromosomal measurement and karyotype symmetry. Genome size was also estimated by flow cytometry. Six taxa, S. amabilis Cheng ex T.T.Yu et K.C.Kuan, 1963, S. hupehensis var. paucijuga (D.K. Zang et P.C. Huang, 1992) L.T. Lu, 2000, S. koehneana C.K. Schneider, 1906, S. pohuashanensis (Hance, 1875) Hedlund, 1901, S. scalaris Koehne, 1913 and S. wilsoniana C.K. Schneider, 1906 are diploids with 2n = 34, whereas two taxa, S. filipes Handel-Mazzetti,1933 and S. ovalis McAllister, 2005 are tetraploid with 2n = 68. In general, the chromosome size is mainly small, and karyotypes are symmetrical with predominance of metacentric chromosomes. Genome size variation of diploids and tetraploids is 1.401 pg –1.676 pg and 2.674 pg –2.684 pg, respectively. Chromosome numbers of S. amabilis and S. hupehensis var. paucijuga, and karyotype and genome size of eight taxa studied are reported for the first time. This study emphasised the reliability of flow cytometry in genome size determination to infer ploidy levels in Chinese native Sorbus species.

El artículo pretende esbozar la historia de la ocupación humana y económica de la región del Pacífico sur costarricense desde la llegada de los primeros pobladores sobre los que existen fuentes, hasta la implantación y posterior desarrollo de actividades de explotación bananera por parte de la Compañía Bananera de Costa Rica, filial de la United Fruit Company. La Compañía Bananera vendrá a insertarse a una dinámica poblacional y económica preexistente que condicionará sus estrategias de implantación. Por su parte, la voluntad estatal de arraigar la Compañía al país mediante los Contratos Bananeros se inscribe en el diseño institucional de poblar y desenclavar económicamente la Zona Sur costarricense. Por último se analiza la estructura operativa de la Compañía y se abordan brevemente las razones que motivaron el cese de operaciones así como sus repercusiones actuales.

ABSTRACT:Drawing on life stories, this article considers the relationship between urban working-class men and domesticity. Focusing on the spaces, objects and rites of men's homecoming, it questions perceptions of working-class men as peripheral to the inter-personal dynamics of family life and assesses how men's occupation of domestic space and time could be invested with emotive meaning by adult children. The article suggests that fathers were not simply figures of authority or masculine privilege but, rather, that the domestic interior was a space where men and their children navigated family roles and filial obligations to enjoy nurturing and intimate relationships more commonly associated with mothers. In doing so, the article stakes a claim to reconsider the idea that working-class homes were ‘a woman's place’ and view them more dynamically as inter-personal domains.

Górny Śląsk i jego zachodnia część – Śląsk Opolski ma swoje historyczne doświadczenia w zakresie polsko-niemieckich zmagań w dziedzinie życia gospodarczego. Aspekt ekonomiczny, starania o wzmocnienie organizacji i całych grup społecznych, pojawił się niemal natychmiast, gdy stało się faktem ożywienie narodowościowe w regionie. Decydującą rolę odegrała tu polska spółdzielczość. Ruch spółdzielczy narodził się jako społeczna samoobrona przed rosnącym wyzyskiem wczesnego kapitalizmu. Od założenia pierwszego banku ludowego w 1985 r. w Bytomiu do 1914 r. powstało 17 banków, 3 filie terenowe i 1 spółka parcelacyjna, we wszystkich powiatach z ludnością polskojęzyczną. Liczyły one w sumie ponad 13 tys. członków i około 30 tys. posiadających wkłady. Główny cel pracy – umocnienie gospodarcze społeczeństwa polskiego, realizowano przez udzielanie korzystnych kredytów, pożyczek na budownictwo mieszkaniowe, zakładanie drobnych przedsiębiorstw, warsztatów, sklepów, wyposażenie gospodarstw rolnych. Działalność banków nie ograniczała się do sfery ekonomicznej. Bardzo szybko stały się one ważnymi ośrodkami życia polskiego w poszczególnych powiatach. Z chwilą wybuchu II wojny światowej w ramach ogólnej akcji wymierzonej w przywódców mniejszości, spółdzielczość polska została zlikwidowana środkami polityczno-administracyjnego przymusu.

Patrick Bateson made outstanding contributions to the study of animal behaviour over a 50-year period, a field in which he was regarded as a world leader. His research involved analyses of the development, causal mechanisms, function and evolution of behaviour, and combined work in the experimental laboratory with observations of the natural behaviour of animals and theoretical analyses. With particular expertise on behavioural development, Bateson made seminal contributions to several topics, including filial imprinting, mate choice, developmental plasticity, the roles of behaviour and development in evolution, animal welfare and animal play. His research on imprinting in birds pioneered new methods, set new standards for behavioural research and shed new light on the interplay of internal and external factors during behavioural development. Recognizing that a complete understanding of behaviour requires investigation at a number of levels, Bateson's interactionist perspective led him to be highly critical of reductionism and of simple-minded use of terms such as ‘instinct’ and ‘innate’. Bateson published several influential books and well over 300 scientific articles, including a substantial number in flagship journals such asNatureandScience. His contribution to science was recognized with many honours, including a knighthood, the Frink Medal of the Zoological Society of London and the Distinguished Animal Behaviorist Career Award of the Animal Behavior Society. Bateson was also provost of Kings College Cambridge, president of the Zoological Society of London and biological secretary and vice-president of the Royal Society. A leading public intellectual in the early part of the twenty-first century, Bateson brought leadership and balanced judgement to many difficult issues, including the use of animals in medical research, dog breeding and hunting.

Resumo Este artigo analisa a criação do Instituto Behring de Terapêutica Experimental, no Rio de Janeiro em 1932, como primeira filial da firma alemã Behringwerke na América Latina, e seu confisco pelo governo brasileiro em 1943. Mediante uma perspectiva transnacional, interpretamos esta iniciativa não apenas como alemã, apesar de sua forte ligação com a diplomacia cultural alemã do período. O plano de expansão comercial para a América Latina começou e foi feito a partir do Rio de Janeiro, e provou-se providencial para preservar o mercado consumidor durante a Segunda Guerra Mundial, quando a Alemanha foi impedida de comercializar com o continente. O papel do Brasil em dar um tom ao mercado biofarmacêutico da região contrasta com a maioria dos trabalhos sobre suas relações com países da América Latina. Por fim, pretendemos também destacar como os interesses científicos e de negócios poderiam se fundir, mas serem apresentados apenas como uma iniciativa para o melhoramento do conhecimento científico.

El objetivo de este trabajo es analizar las consecuencias más graves que tuvo la Guerra Civil española de 1936 sobre el colectivo profesional de las matronas, exclusivamente femenino en esos momentos. A pesar de las dificultades que supone filiar y cuantificar las víctimas mortales de este conflicto bélico, se han identificado a varias matronas que fueron asesinadas durante la contienda por ambos bandos, debido a su afiliación política. Por otro lado, dada la independencia profesional y la relevancia social que estas profesionales sanitarias habían adquirido durante la Segunda República, se puede observar una represión claramente diferenciada, comparándola con la sufrida por otros colectivos femeninos, en la España franquista de la postguerra. Para ello se ha condensado parte de la abundante documentación localizada en diferentes archivos. Se recogen los cargos de los que fueron acusadas, las condenas que les fueron impuestas y los datos obtenidos de su paso por las cárceles franquistas y hasta su puesta en libertad.

Le mouvement coopératif aux Iles-de-la-Madeleine est intéressant à plus d'un point de vue. Son premier intérêt vient sûrement du fait que son introduction provoque une coupure dans l'organisation économique des Iles. Le second vient du fait qu'en l'espace de vingt ans on le retrouve dans tous les secteurs: production, consommation, épargne et crédit, services (transport et électricité). Ce mode d'organisation économique a donc pris une grande ampleur. On trouve, aux Iles, huit associations coopératives de pêcheurs (A.C.P.) dont six sont affiliées à une centrale. Elles couvrent l'ensemble du territoire francophone. Fondées entre 1932 et 1943, elles ont 648 membres en 1964, dont 54.3% sont actifs. Mais leur situation économique, en 1964 toujours, est assez précaire: seulement 38.1% des membres ont payé le capital social souscrit. De plus, 84.9% des pêcheurs actifs sont endettés vis-à-vis leur coopérative; dans quatre coopératives, cette dette dépasse largement le capital social payé. Le profit fait sur le poisson a une importance très variable dans les sources de revenus des coopératives: il ne dépasse pas 75% et peut n'atteindre que 28%.2 On constate donc que la situation des coopératives de production n'est pas très florissante. Les magasins coopératifs se sont détachés des coopératives de production au cours des années '40. Il en existe quatre en 1968: le Magasin coopératif de Havre-aux-Maisons, L'Unité, de Lavernière, La Sociale de l'Étang-du-Nord et L’ Éveil de Fatima. En incluant les coopératives de pêcheurs à caractère mixte (production et consommation), le secteur coopératif de la consommation contrôle 75% du marché, selon un gérant. C'est le secteur le plus florissant de la coopération aux Iles-de-la-Madeleine. On trouve six Caisses populaires aux Iles; fondées entre 1937 et 1947, elles sont situées à Lavernière, Havre-aux-Maisons, Fatima, Bassin, Havre-Aubert et Grande-Entrée. Elles contrôlent une grande partie des transactions bancaires, n'ayant comme compétitrice qu'une succursale de la Banque Canadienne Nationale, située à Cap-aux-Meules. Deux coopératives de services ont été fondées aux Iles : une coopérative de transport et une coopérative d'électricité. La première, fondée en 1943, a le monopole du transport avec le Québec et entre en compétition avec la Magdalen Islands Transportation Co. (une filiale de la Clarke Steamship) pour les liaisons avec les Maritimes. La seconde a été fondée en 1950, à l'instigation de l'Office d'électrification rurale. Toutes deux sont des coopératives régionales.

De presentatie van de De Pillecyn Studies III in Brussel op 13 februari 2008 geeft aan dat de belangstelling voor leven en werk van de Vlaamse auteur Filip De Pillecyn toeneemt. De eerste bundel verscheen in 2005.In de derde vinden we eerst studies over het literaire oeuvre. De eerste gaat over de betrouwbaarheid van de archivalia die ten grondslag liggen aan de roman over de priester Pieter Fardé. Vervolgens is er aandacht voor de romans Hans van Malmédy en Monsieur Hawarden, romans waarin het onvermogen van mensen om blijvende relaties aan te gaan centraal staat. Een thema dat vaker in zijn werk voorkomt. In de lichtvoetige en daardoor enigszins buiten het algemene patroon van De Pillecyns werk vallende roman De Veerman en De Jonkvrouw is er aandacht voor de literaire kritiek. Volgens een enkeling overschreed de roman de betamelijkheid. Bij de roman De soldaat Johan (1939) spitst de discussie zich toe op het al dan niet politieke karakter van de roman. Was het de opzet om een rechtse ideologie te verspreiden via deze historische boeren roman?Het maatschappelijke leven van De Pillecyn krijgt aandacht op het punt van zijn culturele collaboratie met het tijdschrift Westland. Ook komt zijn relatie met Hendrik Elias, zijn werk op het ministerie van onderwijs en zijn tocht naar Katyn in 1943 in bijdragen aan de orde.De bundel sluit af met studies over het woordgebruik in stukken over het Schelde, over zijn betrekkingen tot Antwerpen en een laudatio die gehouden werd bij de presentatie van de Russische vertaling van Mensen achter de dijk.________Large and wide like a polder landscape. Some short comments regarding the publication of the De Pillecyn Studies IIIThe presentation of the De Pillecyn Studies III in Brussels on 13 February 2008 demonstrates the increasing interest in the life and work of the Flemish author Filip De Pillecyn. The first volume appeared in 2005.The third volume first contains studies about the literary oeuvre. The first of these deals with the reliability of the archival documents that the novel about the priest Pieter Fardé is based on. Next it discusses the novels Hans van Malmédy and Monsieur Hawarden, which focus on the incapacity of people to form lasting relationships. This is a recurrent topic in his work. The light hearted and therefore – compared to De Pillecyns other work – somewhat atypical novel De Veerman en De Jonkvrouw (The ferryman and the maiden) pays attention to literary criticism. One or two people even considered that this novel transgressed the standards of decency. In the case of the novel De soldaat Johan (The soldier Johan) (1939) the discussion focuses on whether this novel was a political work. Was it his intention to propagate right-wing ideology by means of this historical peasant novel?De Pillecyn’s social life is reviewed from the perspective of his cultural collaboration with the magazine Westland. Other contributions discuss his relationship with Hendrik Elias, his work in the ministry of Education and his trip to Katyn in 1943. The volume concludes with studies about the use of words in essays about the Scheldt, his relation to Antwerp and a laudation which was pronounced at the presentation of the Russian translation of Mensen achter de dijk (People behind the embankment).

O presente artigo tem como objetivo mostrar que a Escola Americana de Curitiba dirigida pelas missionárias Mary Dascomb e Elmira Kuhl fazia parte da rede de escolas organizadas pelo educador Horace Lane. As fontes analisadas sugerem que tais missionárias estavam subordinadas às orientações pedagógicas e supervisão da Escola Americana de São Paulo. Esta tornou-se a base para a compreensão de outras escolas americanas implantadas no Brasil durante a atuação de Horace Lane como diretor e supervisor da obra educacional da Igreja Presbiteriana norte-americana. Postulamos que Horace Lane formou uma rede de escolas, principalmente, em cidades que contavam com o apoio de maçons, republicanos, presbiterianos e de pessoas ligadas a sua rede de sociabilidade. No caso de Curitiba, a escola foi organizada por causa do núcleo presbiteriano organizado no ano de 1884 e por causa da relação do educador com as referidas missionárias. Como parte da rede de escolas, a Escola Americana de Curitiba, de confissão de fé presbiteriana, concorria com as escolas de outras denominações religiosas que compunham o campo educacional paranaense.* * *This article aims to show that the American School of Curitiba led by the missionaries Mary Dascomb and Elmira Kuhl was part of the network of schools organized by the educator Horace Lane. The sources analyzed suggest that these missionaries were subordinated to the pedagogical guidelines and supervision of the American School of São Paulo. This became the basis for the understanding of other American schools implanted in Brazil during the performance of Horace Lane as director and supervisor of the educational work of the North American Presbyterian Church. We postulate that Horace Lane formed a network of schools, mainly in cities that had the support of Masons, Republicans, Presbyterians and of people connected to its network of sociability. In the case of Curitiba, the school was organized because of the Presbyterian nucleus organized in the year 1884 and because of the educator's relationship with the said missionaries. As part of the school network, the American School of Curitiba, with a Presbyterian faith confession, competed with schools of other religious denominations that made up the educational field of Paraná.

Disney’s Mulan (1998) has generated much scholarly interest in comparing the film with its hypotext: the Chinese legend of Mulan. While this comparison has produced meaningful criticism of the Orientalism inherent in Disney’s cultural appropriation, it often ironically perpetuates the Orientalist paradigm by reducing the legend into a unified, static entity of the “authentic” Chinese “original”. This paper argues that the Chinese hypotext is an accumulation of dramatically conflicting representations of Mulan with no clear point of origin. It analyzes the Republican-era film adaptation Mulan Joins the Army (1939) as a cultural palimpsest revealing attributes associated with different stages of the legendary figure’s millennium-long intertextual metamorphosis, including a possibly nomadic woman warrior outside China proper, a Confucian role model of loyalty and filial piety, a Sinitic deity in the Sino-Barbarian dichotomy, a focus of male sexual fantasy, a Neo-Confucian exemplar of chastity, and modern models for women established for antagonistic political agendas. Similar to the previous layers of adaptation constituting the hypotext, Disney’s Mulan is simply another hypertext continuing Mulan’s metamorphosis, and it by no means contains the most dramatic intertextual change. Productive criticism of Orientalist cultural appropriations, therefore, should move beyond the dichotomy of the static East versus the change-making West, taking full account of the immense hybridity and fluidity pulsing beneath the fallacy of a monolithic cultural “authenticity”.

Serge Lifar built his career during the 1930s, a decade crucial to understanding his ‘années noires’ – or ‘black years’, as the French historian Henry Rousso called the period of the German occupation of Paris (1940–1944). Lifar's powerful and respected position at the Paris Opéra, the social connections he had built and maintained and the psychological impact of exile: all these elements help clarify Lifar's accommodating attitude towards the German occupants of his adopted city. 1 During the 1930s Lifar came to be accepted in French intellectual society as the ‘heir’ of Serge Diaghilev. Through his publications he made a powerful contribution to the process by which Diaghilev's Ballets Russes assumed its paramount position in the development of modern ballet, a process set in motion by the impresario himself. 2 Lifar played this role chiefly in France. In the English-speaking world, where relatively few of his books appeared in translation, other writers served to canonise the Diaghilev endeavour, albeit for somewhat different ends. 3 A list of Lifar's publications in Russian and other languages (French above all) displays the growing influence of his actions and authority, the power of his connections (inherited primarily from Diaghilev), and his relentless will to overcome the problems of emigration as he secured not only success as a dancer and choreographer but also a public reputation as an intellectual. 4 The recent discovery of new evidence has led to the identification of the respected Pushkin authority Modeste Hofmann 5 as the writer whose unacknowledged work enabled Lifar to establish himself as an historian. This evidence, provided by Hofmann's grandsons André and Vladimir Hofmann, raises serious questions about the authority of Lifar's books. An interplay of subjective relationships is woven into the texture of these narratives in which survival and ambition, a paternal attitude and filial respect, exist in constant tension. Neither the making of these books nor the myth of Russian dance which they espouse can be understood without placing their authors in the milieu they shared in Paris as Russian émigrés.

O discurso de Getúlio Vargas no tempo em que foi presidente da República Federativa do Brasil vivenciado em dois momentos, sendo no seu primeiro mandato (entre os anos de 1930 a 1945), e no segundo mandato (1951 à 1954), se tornando assim, o presidente que mais tempo governou o Brasil, demonstra a produção de sentidos do sujeito na posição de poder. Esses dois momentos de posse constituem elementos para analisar as condições vivenciadas na história, e averiguar como a produção de uma discursividade se hegemoniza certos sentidos a seus interlecutores, produzindo efeitos de sentido que sustentam, explicam, e legitimam a ruptura dos efeitos de sentidos que produziram um regime democrático antes estabelecido no primeiro mandato, o que pode ser averiguado pelo método de AD. O método de Análise do Discurso (AD) concebe o interdiscurso como algo que constitui todos os discursos dando-lhes materialidade ideológica, histórica, e inconsciente, porque aí se inscreve os discursos outros que materializam os modos de relação social; nesse sentido, considera a linguagem como constitutiva dos sujeitos que se inscrevem/filiam a estratégias de interlocução, a partir de posições sociais ou de determinadas conjunturas históricas. O sujeito na posição de poder, pensa poder lançar mão de discursos para expor, informar, convencer, etc. aqueles que, em seu imaginário, compõem a 'massa social', acreditando que ambos, ele e os outros, são norteados pelos mesmos anseios e valores de uma mesma cultura e de uma mesma história, constituídos e interpelados ideologicamente produzindo os mesmos efeitos de sentidos. Assim, este artigo visa um estudo da possibilidade de controle da direção de sentidos sobre as "massas" sociais, nos discursos do sujeito presidente Getúlio Vargas, o que outrora pode ser analisado nos seus discursos de posse.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文首先介紹王鳳儀的人生，說明其開悟體驗如何塑成他的倫理療病術，並闡釋這種不尋常醫術的特點、哲理基礎、具體方法和一些案例，繼而分析倫理療病的作用機制和條件、它與中醫和西醫的相通與不同處，以及它的適用範圍。另外，本文還集中介紹王鳳儀的追隨者――劉有生對此術的繼承和發展。最後，文章總述這種倫理療病術的儒家性，表明倫理療病可以直接作用於人的生命倫理學。First, this paper presents the life of Feng-yi Wang (1864-1937), a peasant thinker who lived in northeastern China and shows how Wang’s experiences of enlightenment enabled him to invent an ethical cure. A serious disease with which Wang had been afflicted for more than 10 years was healed overnight by his sudden recognition that the origin of his illness was not the immorality of his brothers but his own hatred for them and by his profound repentance for this mistake. As a result of this experience, he realized that no universal principles exist for family relationships. Wang underwent two more experiences of enlightenment: the first during a desperate attempt to save a moral friend, and the second during three years spent besides his father’s tomb as an expression of filial love.Second, the characteristics, philosophical foundations and concrete applications of this unusual therapy are explained and some examples are provided. Wang identified the causes of illnesses in disorders of family and other ethical relations, and treated these illnesses by correcting the corresponding ethical disorders. Wang proposed that every human life has three dimensions, heavenly, psychological and desirous. Disease occurs when an individual’s heavenly disposition is obscured or damaged by passionate emotions arising from psychological states and/or desire. It has been argued that Wang regarded the heavenly dimension of human nature as embodied in family bonds, exemplified by the parent-child relationship. Wang’s method of treatment had three steps. First, the patient was encouraged to recognize the potentially fatal nature of her/his situation, and thus to speak with complete sincerity and commitment to finding a cure. Second, the patient’s way of life, especially her/his familial and other ethical relationships, were examined to determine the cause of her/his illness. Third, the patient was told why his/her behavior toward others was immoral and urged to repent thoroughly in front of the offended party, whether a living family member or an ancestor’s memorial tablet. Physical reactions to the treatment such as vomiting and weeping were taken as signs that the method had worked and the illness had been alleviated or cured.The third aim of this paper is to identify the mechanisms of Wang’s ethical treatment, the conditions for its success and the scope of its application. According to the Doctrine of the Mean, complete sincerity is the necessary condition for Wang’s treatment to succeed. A timely and skillful diagnosis arouses a patient’s conscience and encourages her/him to speak sincerely. Therefore, adequate communication is necessary between the diagnostician and the patient. Although Wang’s ethical treatment may seem better suited to psychic than physical ailments, Wang’s followers argue that it can be used to cure physical injuries. In the third section of the paper, Wang’s ethical approach is briefly compared with traditional Chinese medicine and modern Western medicine.Fourth, attention is paid to one of Wang’s followers, You-sheng Liu. In the fifth and final section of the paper, the Confucian properties of Wang’s ethical treatment are described and his approach to medicine is shown to directly affect the ethics of human life.DOWNLOAD HISTORY | This article has been downloaded 468 times in Digital Commons before migrating into this platform.

Prezentowany reportaż Jankiewa Pata jest poświęcony działalności Centralnej Żydowskiej Komisji Historycznej, dokumentującej zagładę polskich Żydów – wtedy pod kierownictwem Filipa Friedmana. Autor, przed wojną działacz Centralnej Żydowskiej Organizacji Szkolnej i Bundu, był uzdolnionym literacko dziennikarzem, odbywającym liczne podróże służbowe. W 1938 r. znalazł się w Stanach Zjednoczonych, by zabiegać o pomoc materialną na rzecz szkolnictwa w jidysz w Polsce. Ponieważ nie udało mu się opuścić USA przed wybuchem wojny, związał się z antynazistowskim Żydowskim Komitetem Robotniczym (Jewish Labor Committee). Działał tam także po wojnie. Jako przedstawiciel Komitetu przybył do Polski w 1946 r., by zebrać informacje o stanie żydostwa polskiego oraz udzielić wsparcia finansowego ocalałym i reprezentującym ich instytucjom

Después del estancamiento a nivel urbanístico que supuso la etapa autárquica, comenzó el verdadero “boom” urbano que doblaría el área urbanizada de la ciudad de Valencia. A partir de la solución estructural radio-concéntrica que planteaba el PGOU de 1946, se establecieron los nuevos ejes del desarrollo tanto urbanos como industriales, siendo el del oeste, el de Manises-Quart de Poblet-Aldaia, el especializado en la industria metálica.Pero el Plan no era viable sin una red de vías radiales que dieran a los caminos históricos la proporción adecuada a su nueva condición. Este es el caso del Camí Reial de Castilla que en el año 1953 se abría al tránsito, convirtiéndose en la nueva entrada de la carretera de Madrid a la ciudad de Valencia y la conexión con el aeropuerto de Manises.Se creaba así un gran eje comercial e industrial a lo largo del cual se instalarían grandes empresas dadas sus buenas comunicaciones con la capital del Estado. Es el caso de la embotelladora Coca-Cola (1958), de la fábrica de transformados metálicos FLEX (1961) o de la filial de S.E.A.T (1965), edificios todos obra del mismo arquitecto, Mauro Lleó Serret (1914-2001), y que se convirtieron en pioneros de la modernidad en la ciudad.La planta de embotellar Coca-Cola, aún siendo deudora de los modelos de Gutiérrez-Soto en cuanto a materiales, juega en su composición con volúmenes sencillos de una o dos plantas que macla con acierto relacionando el programa que contienen. La fábrica FLEX es un edificio industrial en altura que muestra en fachada la retícula estructural que lo sostiene que, aunque todavía de hormigón, se confirma como recurso compositivo que va acercando al arquitecto a las soluciones constructivas miesianas y finalmente, el edificio para S.E.A.T. constituyó un paso hacia la construcción estandarizada y la prefabricación, aunque todavía con recelos, en la solución de sus fachadas a base de muros cortina, brise-soleil y marquesinas metálicas.

Prometheus, chained to a rock, having his liver pecked out by a great bird only for the organ to grow back again each night so that the torture may be repeated afresh the next day must be the quintessential image of masculinity in crisis. This paper will consider Promethean myth and the issues it raises regarding 'creation' including: the role of creator, the relationship between creator and created, the usurping of maternal (creative) power by patriarchy and, not least, the offering of an experimental model in which masculine identity can be recreated. I argue that Promethean myth raises significant issues relating to anxieties associated with notions of masculinity and gender, which are subsequently transposed in Shelley's modernist recasting of the myth, Frankenstein. I then consider 'Promethean' science fiction film, as an area particularly concerned with re-creation, in terms of construction of the self, gender and masculinity. Prometheus & Creation Prometheus (whose name means 'forethought') was able to foresee the future and is credited with creating man from mud/clay. As Man was inferior to other creations and unprotected, Prometheus allowed Man to walk upright [1] like the Gods. He also stole from them the gift of fire, to give to Man, and tricked the Gods into allowing Man to keep the best parts of sacrifices (giving the Gods offal, bones and fat). Thus Prometheus is regarded as the father and creator of Mankind, and as Man's benefactor and protector; whose love of Man (or love of trickery and his own cleverness) leads him to deceive the Gods. Prometheus's brother, Epimetheus (whose name means 'afterthought'), was commissioned to make all the other creations and Prometheus was to overlook his work when it was done. Due to Epimetheus's short-sightedness there were no gifts left (such as fur etc.) to bestow upon Man – the nobler animal which Prometheus was entrusted to make. Prometheus, a Titan, and illegitimate son of Iapetus and the water nymph Clymene (Kirkpatrick, 1991), helped fight against the Titans the side of Zeus, helping Zeus seize the throne. More than simple indication of a rebellious spirit, his illegitimate status (albeit as opposed to an incestuous one – Iapetus was married to his sister Themis) raises the important issues of both legitimacy and filial loyalty, so recurrent within accounts of creation (of man, and human artifice). Some hold that Prometheus is punished for his deceptions i.e. over fire and the sacrifices, thus he is punished as much for his brother's failings as much as for his own ingenuity and initiative. Others maintain he is punished for refusing to tell Zeus which of Zeus's sons would overthrow him, protecting Zeus' half mortal son and his mortal mother. Zeus's father and grandfather suffered castration and usurpment at the hands of their offspring – for both Zeus and Prometheus (pro)creation is perilous. Prometheus's punishment here is for withholding a secret which accords power. In possessing knowledge (power) which could have secured his release, Prometheus is often viewed as emblematic of endurance, suffering and resistance and parental martyrdom. Prometheus, as mentioned previously, was chained to a rock where a great bird came and tore at his liver [2], the liver growing back overnight for the torture to be repeated afresh the following day. Heracles, a half mortal son of Zeus, slays the bird and frees Prometheus, thus Man repays his debt by liberation of his benefactor, or, in other accounts, he is required to take Prometheus's place, and thus liberating his creator and resulting in his own enslavement. Both versions clearly show the strength of bond between Prometheus and his creation but the latter account goes further in suggesting that Man and Maker are interchangeable. Also linked to Promethean myth is the creation of the first woman, Pandora. Constructed (by Jupiter at Zeus's command) on one hand as Man's punishment for Prometheus's tricks, and on the other as a gift to Man from the Gods. Her opening of 'the box', either releasing all mans ills, plagues and woes, or letting all benevolent gifts but hope escape, is seen as disastrous from either perspective. However what is emphasised is that the creation of Woman is secondary to the creation of Man. Therefore Prometheus is not the creator of humankind but of mankind. The issue of gender is an important aspect of Promethean narrative, which I discuss in the next section. Gender Issues Promethean myths raise a number of pertinent issues relating to gender and sexuality. Firstly they suggest that both Man and Woman are constructed [3], and that they are constructed as distinct entities, regarding Woman as inferior to Man. Secondly creative power is posited firmly with the masculine (by virtue of the male sex of both Prometheus and Jupiter), negating maternal and asserting patriarchal power. Thirdly Nature, which is associated with the feminine, is surpassed in that whilst Man is made from the earth (mud/clay) it is Prometheus who creates him (Mother Earth providing only the most basic raw materials for production); and Nature is overcome as Man is made independent of climate through the gift of fire. Tensions arise in that Prometheus's fate is also linked to childbirth in so far as that which is internal is painfully rendered external (strongly raising connotations of the abject – which threatens identity boundaries). The intense connection between creation and childbirth indicates that the appropriation of power is of a power resting not with the gods, but with women. The ability to see the future is seen as both frightening and reassuring. Aeschylus uses this to explain Prometheus's tolerance of his fate: he knew he had to endure pain but he knew he would be released, and thus was resigned to his suffering. As the bearer of the bleeding wound Prometheus is feminised, his punishment represents a rite of passage through which he may earn the status 'Father of Man' and reassert and define his masculine identity, hence a masochistic desire to suffer is also suggested. Confrontations with the abject, the threat posed to identity, and Lacanian notions of desire in relation to the other, are subjects which problematise the myth's assertion of masculine power. I will now consider how the Promethean myth is recast in terms of modernity in the story of Frankenstein and the issues regarding male power this raises. Frankenstein - A Modern Prometheus Consistent with the Enlightenment spirit of renewal and reconstruction, the novel Frankenstein emerges in 1818, re-casting Promethean myth in terms of science, and placing the scientist (i.e. man) as creator. Frankenstein in both warning against assuming the power of God and placing man as creator, simultaneously expresses the hopes and fears of the transition from theocratic belief to rationality. One of the strategies Frankenstein gives us through its narrative use of science and technology is a social critique and interrogation of scientific discourse made explicit through its alignment with gender discourse. In appropriating reproductive power without women, it enacts an appropriation of maternity by patriarchy. In aligning the use of this power by patriarchy with the power of the gods, it attempts to deify and justify use of this power whilst rendering women powerless and indeed superfluous. Yet as it offers the patriarchal constructs of science and technology as devoid of social responsibility, resulting in monstrous productions, it also facilitates a critique of patriarchy (Cranny Francis, 1990, p220). The creature, often called 'Frankenstein' rather than 'Frankenstein's monster', is not the only 'abomination to God'. Victor Frankenstein is portrayed as a 'spoilt brat of a child', whose overindulgence results in his fantasy of omnipotent power over life itself, and leads to neglect of, and lack of care towards, his creation. Indeed he may be regarded as the true 'monster' of the piece, as he is all too clearly lacking Prometheus's vision and pastoral care [4]. "Neither evil nor inhuman, [the creature] comes to seem little more than morally uninformed, poorly 'put together' by a human creator who has ill served both his creation and his fellow humans." (Telotte, 1995, p. 76). However, the model of the natural – and naturally free – man emerges in the novel from an implied pattern of subjection which demonstrates that the power the man-made constructs of science and technology give us come at great cost: "[Power] is only made possible by what [Mary Shelley] saw as a pointedly modern devaluation of the self: by affirming that the human is, at base, just a put together thing, with no transcendent origin or purpose and bound to a half vital existence at best by material conditions of its begetting."(ibid.) Frankenstein's power expressed through his overcoming of Nature, harnessing of technology and desire to subject the human body to his will, exhibits the modern world's mastery over the self. However it also requires the devaluation of self so that the body is regarded as subject, thus leading to our own subjection. For Telotte (1995, p37), one reflection of our Promethean heritage is that as everything comes to seem machine-like and constructed, the human too finally emerges as a kind of marvellous fiction, or perhaps just another empty invention. Access to full creative potential permits entry "into a true 'no man's land'…. a wonderland...where any wonder we might conceive, or any wondrous way we might conceive of the self, might be fashioned". Certainly the modernist recasting of Promethean myth embodies that train of thought which is most consciously aiming to discover the nature of man through (re)creating him. It offers patriarchal power as a power over the self (independent of the gods); a critique of the father; and the fantasy of (re)construction of the self at the cost of deconstruction of the body which, finally, leads to the subjection of the self. The Promethean model, I maintain, serves to illuminate and further our understanding of the endurance, popularity and allure of fantasies of creation, which can be so readily found in cinematic history, and especially within the science fiction genre. This genre stands out as a medium both well suited to, and enamoured with, Promethean reworkings [5]. As religion (of which Greek mythology is a part) and science both attempt to explain the world and make it knowable they offer the reassurance, satisfaction and the illusion of security and control, whilst tantalising with notions of possible futures. Promethean science fiction film realises the visual nature of these possible futures providing us, in its future visions, with glimpses of alternative ways of seeing and being. Promethean Science Fiction Film Science fiction, can be seen as a 'body genre' delineated not by excess of sex, blood or emotion but by excess of control over the body as index of identity (Cook, 1999, p.193). Science fiction films can be seen to fall broadly into three categories: space flight, alien invaders and futuristic societies (Hayward, 1996, p.305). Within these, Telotte argues (Replications, 1995), most important are the images of "human artifice", which form a metaphor for our own human selves, and have come to dominate the contemporary science fiction film (1995, p11). The science fiction film contains a structural tension that constantly rephrases central issues about the self and constructedness. Paradoxically whilst the science fiction genre profits from visions of a technological future it also displays technophobia – the promises of these fictions represent dangerous illusions with radical and subversive potential, suggesting that nature and the self may be 'reconstructable' rather than stable and unchanging. Whilst some films return us safely to a comforting stable humanity, others embrace and affirm the subversive possibilities advocating an evolution or rebirth of the human. Regardless of their conservative (The Iron Giant, 1999, Planet of the Apes, 1968) or subversive tendencies (Metropolis 1926, Blade Runner 1982, Terminator 1984), they offer the opportunity to explore "a space of desire" (Telotte, p. 153, 1990) a place where the self can experience a kind of otherness and possibilities exceed the experience of our normal being (The Stepford Wives 1974, The Fly 1986, Gattaca 1997 [6]). What I would argue is central to the definition of a Promethean sub-genre of science fiction is the conscious depiction and understanding of the (hu)man subject or artifice as technological or scientific construction rather than natural. Often, as in Promethean myth, there is a mirroring between creator and creation, constructor and constructed, which serves to bind them despite their differences, and may often override them. Power in this genre is revealed as masculine power over the feminine, namely reproductive power; as such tensions in male identity arise and may be interrogated. Promethean (film) texts have at their centre issues of what it is to be human, and within this, what it is to be a man. There is a focus on hegemonic masculinity within these texts, which serves as a measure of masculinity. Furthermore these texts are most emphatically concerned with the construction of masculinity and with masculine power. The notion of creation raises questions of paternity, motherhood, parenting, and identification with the father, although the ways in which these issues are portrayed or explored may be quite diverse. As a creation of man, rather than of 'woman', the subjects created are almost invariably 'other' to their creators, whilst often embodying the fantasies, desires and repressed fears of their makers. That otherness and difference form central organising principles in these texts is undisputable, however there also can be seen to exist a bond between creator and created which is worthy of exploration, as the progeny of man retains a close likeness (though not always physically) to its maker [7]. Particularly in the Promethean strand of science fiction film we encounter the abject, posing a threat to fragile identity constructions (recalling the plight of Prometheus on his rock and his feminised position). I also maintained that 'lack' formed part of the Promethean heritage. Not only are the desires of the creators often lacking in Promethean care and vision, but their creations are revealed as in some way lacking, falling short of their creator's desire and indeed their own [8]. From the very beginnings of film we see the desire to realise (see) Promethean power accorded to man and to behold his creations. The mad scientists of film such as Frankenstein (1910), Homunculus (1916), Alraune (1918), Orlacs Hande (1925) and Metropolis (1926) and Frankenstein (1931) all point to the body as source of subjection and resistance. Whilst metal robots may be made servile, "the flesh by its very nature always rebels" (Telotte, 1995, p. 77). Thus whilst they form a metaphor for the way the modern self is subjugated, they also suggest resistance to that subjugation, pointing to "a tension between body and mind, humanity and its scientific attainments, the self and a cultural subjection" (ibid.). The films of the 1980's and 90's, such as Blade Runner (1982), Robocop (1987) Terminator 2: Judgement Day (1994), point towards "the human not as ever more artificial but the artificial as ever more human" (Telotte, 1995, p.22). However, these cyborg bodies are also gendered bodies providing metaphors for the contemporary anxieties about 'masculinities'. Just as the tale of Prometheus is problematic in that there exist many variations of the myth [9], with varying accounts capable of producing a range of readings, concepts of 'masculinity' are neither stable nor uniform, and are subject to recasting and reconstruction. Likewise in Promethean science fiction film masculine identities are multiple, fragmented and dynamic. These films do not simply recreate masculinities in the sense that they mirror extant anxieties but recreate in the sense that they 'play' with these anxieties, possibilities of otherness and permeate boundaries. We may see this 'play' as liberating, in that it offers possible ways of being and understanding difference, or conservative, reinstating hegemonic masculinity by asserting old hierarchies. As versions of the myth are reconstructed what new types of creator/creature will emerge? What will they say about our understanding and experiences of "masculinities"? What new possibilities and identities may we envision? Perhaps the most significant aspect of our Promethean heritage is that, as Prometheus is chained to his rock and tortured, through the perpetual regeneration of his liver, almost as if to counterweight or ballast the image of masculinity in crisis, comes the 'reassuring' notion that whatever the strains cracks or injuries the patriarchal image endures: 'we can rebuild him' [10]. We not only can but will, for in doing so we are also reconstructing ourselves. Footnote According to Bulfinch (web) he gave him an upright stature so he could look to the Heavens and gaze on the stars. Linking to Science Fiction narratives of space exploration etc. (Encyclopedia Mythica – [web]) -The liver was once regarded as the primary organ of our being (the heart being our contemporary equivalent) where passions and pain and were felt. Both physically constructed and sociologically, with woman as inferior lesser being and implying gender determinism. This is further articulated to effect in the James Whale film (Frankenstein, 1931), where 'Henry' Frankenstein's creation is regarded as his 'first born' and notions of lineage predominate, ultimately implying he will now pursue more natural methods of (pro)creation. Frankenstein is seen by some as the first cyborg novel in its linking of technology and creation and also often cited as the first science fiction film (although there were others). For example in Andrew Niccol's Gattaca (1997), the creation of man occurs through conscious construction of the self, acknowledging that we are all constructed and acknowledging that masculinity must be reconstructed if it is to be validated. Patriarchy has worked to mythologise our relationship to (mother) nature, so that the human becomes distinct from the manufactured. What is perhaps the most vital aspect of the character Vincent in Gattaca is his acknowledgement that the body must be altered, restructured, reshaped and defined in order to pass from insignificance to significance in terms of hegemonic masculine identity. It is therefore through a reappraisal of the external that the internal gains validity. See Foucault on resemblance and similitude (in The Gendered Cyborg, 2000). See Scott Bukatman on Blade Runner in Kuhn, 1990. The tale of Prometheus had long existed in oral traditions and folklore before Hesiod wrote of it in Theogeny and Works and Days, and Aeschylus, elaborated on Hesiod, when he wrote Prometheus Bound (460B.C). Catchphrase used in the 1970's popular TV series The Six Million Dollar Man in relation to Steve Austin the 'bionic' character of the title. References Bernink, M. & Cook, P. (eds.) The Cinema Book (2nd edition). London: British Film Institute Publishing, 1999. Clute, J. Science Fiction: The Illustrated Encyclopaedia. London: Dorling Kindersley, 1995. Cohan, S. & Hark, I.R. (eds.) Screening the Male. London: Routledge, 1993. Hall, S., Held, D. & McLennan, G. (eds.) Modernity and its Futures. Cambridge and Oxford: Polity Press in association with The Open University, 1993. Jancovich, M. Rational Fears: American horror in the 1950's. Manchester and New York: Manchester University Press, 1996. Jeffords, S. Can Masculinity be Terminated? In Cohan, S. & Hark, I.R. (eds.) Screening the Male. London and New York: Routledge, 1993. Kirkup, G., Janes, L., Woodward, K. & Hovenden, F. (eds.) The Gendered Cyborg: A Reader. London: Routledge, 2000. Kuhn, A. (ed.) Alien Zone: Cultural Theory and Contemporary Science Fiction Cinema. London and New York: Verso, 1990. Sobchack, V. Screening Space. New Brunswick, New Jersey and London: Rutgers University Press 1999. Telotte, J.P. A Distant Technology: Science Fiction Film and the Machine Age, Hanover and London: Wesleyan University Press, 2000. Telotte, J.P. Replications. Urbana and Chicago: University of Illinois Press, 1995 Bulfinch's Mythology, The Age of Fable – Chapter 2: Prometheus and Pandora: (accessed 21st March 2000) http://www.bulfinch.org/fables/bull2.html Bulfinch's Mythology: (accessed March 21st 2000) http://www.bulfinch.org.html Encyclopaedia Mythica: Greek Mythology: (accessed June 15th 2000) http://oingo.com/topic/20/20246.html Encyclopaedia Mythica: Articles (accessed 15th June 2000) http://www.pantheon.org/mythica/articles.html