Journal articles on the topic 'Memel Territory'

Memes function as “digital graffiti” in the streets of social media, a cultural electronic product that satirizes those in power. The success of a meme is measured by “going viral” and reproduced like a germ. I am interested in analyzing these eckphrastic texts in the context of the construction of the wall between the US and Mexico. I examine popular memes in Mexico and in the US from both sides of the political spectrum typing “border meme” in a Google search and by analyzing their trends in the same search engine. I believe these “political haikus” work as an escape valve to the tensions generated in the cultural wars that consume American politics. The border is an “open wound” (as Mexican writer Carlos Fuentes said) that was opened after the War of 1847 that resulted in Mexico losing half of its territory. Now the wall functions as a political membrane to keep out the “expelled citizens” of the Global South from the economic benefits of the North. Memes help to expunge the gravity of a two-thousand-mile concrete wall in a region that shares cultural traits, languages, and an environment that cannot be domesticated with monuments to hatred. Memes are rhetorical devices that convey the absurdity of a situation, as in the example below of a border wall with an enormous “piñata” that infantilizes the State-funded project of a fence. The meme’s iconoclastography set in motion a discussion of the real issues at hand, global economic disparities and the human right to migrate on this small planet of ours.

Game localization and translation have an intricate connection with global business and marketing operations, allowing these products to cross complex sociocultural and linguistic borders and reach players from a growing variety of territories (O’Hagan and Mangiron, 2013). Aware of the diversity of its target audience and the profit provided by the distribution of its products in these locales, the game industry has increasingly invested in localization and translation for its titles. Although this is still a relatively new strategy, game localization and translation already witness the impact of expectancy and professional norms (Chesterman, Memes of Translation, “Bridge Concepts in Translation Sociology”). This study aimed to investigate how these norms operate and converge by analyzing the game Uncharted 3: Drake’s Deception and the comments made by players about its fully localized version in Brazilian Portuguese. The results obtained from the analysis of gameplay and comments shed light on the relationship between expectancy and professional norms across the agents involved in the localization and translation of this sort of materials, which allowed for a better understanding both of what Brazilian users expect from a translated game and of what is actually done according to the professional norms.

Funny military music videos are popular videos featuring soldiers dancing to chart hits, usually parodying other Internet music video memes. This article is interested in the conditions of seeing these videos, of their being seen, in specific relation to their military-ness and their American-ness – US soldiers, on a US military base in occupied territory, dancing to US pop music, circulating on US social media sites, watched by a US public. This article claims that as insistent expressions of a popular, militarized, everyday culture, funny military music videos are exemplary assemblages of the visual conditions of the American military imaginary.

The territory-wide protest in Hong Kong in 2019, originated from a proposed amendment bill on the extradition of fugitives to China which triggered massive protests. In an incident, the police shot a female medic in the eye which outraged the public. A Korean celebrity initiated an online movement by uploading a selfie covering his right eye to Twitter showing solidarity with the victim. The eye-covered image signifies the girl who lost her eye as a political victim, gaining wide sympathy. The sub-campaign constructed an image of resistance against police brutality which strengthened the wider movement in Hong Kong and helped to win support in other parts of the world. The campaign also linked the emotions of the two places by recalling Koreans’ memory of their historical struggle for democracy. The sub-campaign generated symbolic resources accumulating through the production and reproduction process online and subsequently benefited the wider social movement for political change.

(analítico)Presentamos una iniciativa y proponemos una metodología transdisciplinaria para cultivar la memoria biocultural, basada en los procesos de participación y materialización en comunidades de práctica (educativas). Presentamos el proyecto «Escuchando a los abuelos», que buscó facilitar diálogos intergeneracionales en tres escuelas mapuche (~ 90 niños y niñas) en Wallmapu, Chile. «Escuchando a los abuelos» utilizó a las aves como protagonistas de narrativas locales sobre el territorio. Cocreamos un ciclo de cinco pasos para promover la participación y la materialización. Los niños y niñas desarrollaron un ejercicio de abstracción para dar significado a las narrativas que ellos mismos recopilaron para crear memes positivos sobre las aves. Estos memes fueron comunicados dentro y más allá de sus comunidades. Concluimos que la experiencia de los abuelos debe ser honrada para contrarrestar la actual extinción de la experiencia biocultural. Palabras clave: Arte-ciencia; comunidades de práctica; educación ambiental; etnoornitología; extinción de la experiencia; mapuche; socio-ornitología.

Le traité de Versailles, en privant la Prusse orientale et l’Allemagne du contrôle de l’embouchure du Niémen (Memel), a créé un problème diplomatique insurmontable tant la situation au début des années vingt du jeune État lituanien était jugée alors sans avenir et les intérêts des puissances régionales (Allemagne, Pologne) et européennes contradictoires. De plus, l’application du principe des nationalités se heurte à la vivacité de l’identité germanique des Memelois face à un sentiment national lituanien encore en construction. La France doit s’impliquer dans le contrôle militaire d’un territoire alors qu’elle n’a que peu de moyens et d’influence. Et «l’occupation française» s’éternise vu l’incapacité française à trouver une solution qui puisse à la fois satisfaire ses intérêts géopolitiques présents et futurs et assurer une stabilité à la région (refus d’une ville libre ou d’une annexion lituanienne). Faute de décision, la France va devoir s’incliner face au coup de force lituanien de 1923.

The central thesis of this paper is that memetic practices can be crucial to understanding deception at present when hoaxes have increased globally due to COVID-19. Therefore, we employ existing memetic theory to describe the qualities and characteristics of meme hoaxes in terms of the way they are replicated by altering some aspects of the original, and then shared on social media platforms in order to connect global and local issues. Criteria for selecting the sample were hoaxes retrieved from and related to the local territory in the province of Alicante (Spain) during the first year of the pandemic (n = 35). Once typology, hoax topics and their memetic qualities were identified, we analysed their characteristics according to form in terms of Shifman (2014) and, secondly, their content and stance concordances both within and outside our sample (Spain and abroad). The results show, firstly, that hoaxes are mainly disinformation and they are related to the pandemic. Secondly, despite the notion that local hoaxes are linked to local circumstances that are difficult to extrapolate, our conclusions demonstrate their extraordinary memetic and “glocal” capacity: they rapidly adapt other hoaxes from other places to local areas, very often supplanting reliable sources, and thereby demonstrating consistency and opportunism.

El objetivo de este trabajo es analizar la representación de la violencia en los memes creados y compartidos en Facebook en el marco de los ataques armados ocurridos contra transportistas del 8 al 11 julio de 2023 en la ciudad de Chilpancingo, Guerrero, México. Tales eventos paralizaron la ciudad y generaron un clima de terror que llevó al cierre de escuelas y negocios, además del autoconfinamiento de la población. Estos contenidos, más allá del sentido humorístico que se les atribuye, actúan como un espacio semiótico que puede visibilizar la violencia regional y sus problemáticas asociadas como la corrupción, impunidad e ingobernabilidad. Se retoma el análisis del discurso como perspectiva teórico-metodológica desde un enfoque multimodal y con un corpus integrado por diez imágenes estáticas que proliferaron en esta red social durante dicho período, lo cual permitió conocer cómo se construyeron los sentidos, así como los elementos destacados en cada uno de estos materiales durante un momento de crisis como el experimentado en este territorio. Estos hallazgos permiten dar cuenta del uso de los memes como una forma de protesta y expresión de descontento, ayudando también a comprender la influencia de la violencia en el contexto político y social de Chilpancingo.

The article is devoted to investigating a number of issues within the forest landscape of the Fako-Meme, south west region of Cameroon. An assessment of the history of economic development and use of forest in the studied territory was carried out. It was observed that the rate at which these forests are been hewn down for various purposes under the pretext of development leaves much to be desired. The deforestation of the forest with the attendant problems of resource degradation, environmental mutation is a cause for alarm. In order to understand the mutations taking place in the forest landscape, the history of forest use in 4 different periods: 1) the pre-colonial era (before the arrival of European explorers), (2) German colonial rule (1884-1916), (3) British colonial rule (1916-1961) and (4) Independence and post Independence Cameroon (1961-present day). It was observed that during the pre-colonial era the forest landscapes were very stable. Forest degradation in the territory started with the introduction of extensive mechanized agriculture introduced by the colonial masters through the opening of large agro-industrial plantations of rubber, palms and bananas. This forest ecological region suffers from a number of challenges. These problems were investigated in detail with proposals made for the sustainable management of forest resources in this forest ecosystem situated in the heart of the humid tropical region of the South West of Cameroon. These forests provide for a wide range of human needs ; medicine, timber , fuel wood, non- timber forest products (NTFPs), food crop production and cash crop cultivation. The pattern of land-use change in the Fako-Meme region was studied in three distinctive periods (1978, 2000 and 2015). The results revealed that anthropogenic activities have been systematically raping the forest landscapes so that the environments are only a skeleton or shadow of their former selves. This is an ecological region in which forest gives way to farmlands and plantations. In this respect, we see that what was a forest landscape in the past is now consisting of a succession of cocoa farms, palm, rubber as well as other economic cash crop plantations, with cocoa being the most important cash crop in the region. Evidence from our analysis reveals that this region has lost 42% of its forest cover within the period 1978-2015. This dynamic can be considered catastrophic. If this trend continues uninterruptedly in the region, then in 60-70 years, the Fako-Meme and the slopes of Mount Cameroon will remain without forest. It is easy to imagine the consequences of this. The study calls for urgent adaptive environmental strategies for the sustainable management of forest and its resources in the region.

Le PDL-145T et les inegalites de developpement regional en RD Congo. Essai d'analyse de la concentration du financement Le Programme de développement local des 145 territoires (PDL- 145T) entend accroitre l'efficacite des politiques publiques_et réduire rapidement la pauvrete et les inegalites spatiales en RD Congo. Son financement obéit à une logique égalitariste : chaque territoire, quels que soient le nombre de ses secteurs/chefferies, sa population et sa taille, reçoit le même nombre d'unités monétaires pour realiser les memes objectifs. Cette philosophie est loin d'etre équitable et moins adaptee aux objectifs du programme pour des raisons évidentes. Le meilleur critere de répartition des fonds du PDL-145T est le nombre de secteurs par entité ; critere qui minimise les écarts entre territoires.

The media image changes all year round, it is formed due to many factors. The proposed work considers the concepts of brand and image of the region’s territory. The process of image and brand formation, their components and the difference between the two concepts. The purpose of this article is to demonstrate and analyze the relationship of the city’s media image with the image and brand in regional media. The article provides a review of the literature on the topic of the study: brand creation strategies, brand objectives in the territorial aspect and the algorithm for its construction are considered. The relationship of the city’s media image in the media with the brand and image is analyzed. The author focuses on the factors influencing the image in the media: residents, comments, ratings, etc. The article analyzes four communities in the VKontakte social network: “Chelyabinsk memes for every day”, “Our Chelyabinsk”, “Channel 31”, “1obl.ru | Chelyabinsk News”. The article examines what city residents and authors of posts pay attention to, what materials receive the most feedback, where, how and with the help of what the region’s media image is formed in the social network. The author of the article comes to the conclusion that both concepts complement each other and are directly related to the media and the city’s media image. Residents and authors of communities also have a direct influence on the media image, since it is with their help that the region’s image is directly transmitted in the media space. The brand and image of the territory, their development contribute to the improvement of the overall media image, competitiveness with other regions and the attraction of tourists.

Se plantea un acercamiento al currículo intercultural desde los referentes de la perspectiva biológica y la configuración de las teorías evolutivas dando una interpretación antropológica a la interculturalidad dentro de los procesos biopedagógicos, que evidencia posibles mecanismos de adaptación biológica en los seres humanos que contribuyen a la identidad de los individuos y que puede ser trasmitidos por codificación cultural (memes) y por medio de procesos educativos dentro de un territorio, independiente de la clasificación social de los individuos dentro de la comunidad. Al respecto, se desarrolla una interlocución teórica con distintos autores en torno a las categorías de cultura e interculturalidad en relación con los planteamientos de las teorías de la herencia dual. Posteriormente, se plantea una serie de interrogantes que se desaprenden de las posibilidades de pensar la educación y la interculturalidad desde una perspectiva biológica. Finalmente, se reflexiona alrededor de las bases conceptuales mediante los cuales los grupos sociales coevolucionan desde la perspectiva educativa.

El objetivo fundamental del trabajo es analizar la configuración del territorio español en grandes áreas a partir de la interacción espacial de los flujos telefónicos. Las redes que se articulan a partir de los flujos de telecomunicación y telemática cuentan con unas características muy diferenciadas de las del conjunto de redes de transporte. De su estudio se desprenden dos características muy significativas: la jerarquía de control, ya que los flujos son marcadamente asimétricos, y ponen de relieve una vea más las desigualdades existentes entre las distintas provincias y, lo que es más importante, entre éstas y las grandes áreas metropolitanas; y la independencia espacial, puesto que la distancia juega un papel menor en la configuración espacial de los mismos, especialmente en el nivel más alto de la jerarquía metropolitana. Los flujos principales se dirigen siempre hacia aquellas provincias donde el nivel de actividad terciaria y la concentración poblacional es, independientemente de la distancia, mayor. Madrid domina la estructura nacional de los flujos telefónicos, seguida, a mayor distancia, de Barcelona.
 
 [fr] L'objectif principal du travail consiste à analyser la configuration du territoire espagnol dans des grandes aires à partir de l'interaction spatiale des fluxes téléphoniques. Les réseaux que s'articulent à partir des fluxes de télécommunication et de télématique comptent avec des caractéristiques très différénciées des de l’ensemble de réseaux de transport. Deux caracteristiques trés significatives on se détachent de leur étude: la hiérarchie de domination, puis que les fluxes sont vraiement asymétriques et ils ressortent, une autre fois, les inégalités éxistentes entre les différentes provinces et, le plus important, entre elles et les grandes aires métropolitaines; et l'indépendance spatiale, puis que la distance joue un role moins important a la confifsUration spatiale des memes, sur tout au niveau le plus haut de la hiérarchie metropolitaine. Les fluxes les plus importants toujours s'adressent jusqu’à les provinces oú le niveau d'activité tertiaire et la concentration de population sont, indépendamment de la distance, le plus hautes. Madrid domine la structure nationale des fluxes téléphoniques, et après, un peu plus loin, on y trouve Barcelona.

The article highlights the importance of the national identity of future teachers in the context of the Russo-Ukrainian War. The author analyzed a number of regulatory documents in the field of the establishment of Ukrainian national and civil identity, as well as the works of domestic philosophers, civic figures, psychologists, and teachers who considered various aspects of national identity. The article highlights negative factors in the education of the national identity of the young generation and analyzes the ways on which the formation of the national identity of future teachers should be based: the introduction of the Ukrainian studies component of the educational process of future teachers as a modern form of strengthening their national identity; development of topics for student final qualification papers, research and creative projects of a national-patriotic orientation, which will contribute to strengthening the formation of a nationally conscious citizen-patriot of Ukraine; involvement of students of higher pedagogical education in participation in public life; encouragement and support of social and cultural student initiatives; popularization of student charity projects, volunteer centers, humanitarian centers; participation of students of higher pedagogical education in the organization of education of schoolchildren from various educational areas, meaningful leisure time for children; proving the need to expand the information field (participation in cyber troops of Ukraine writing articles for “Wikipedia” about russian war crimes on the territory of Ukraine, the truth about the war in different languages, creating web-based platforms that archive crimes and human rights violations); involvement of students in the preservation of national cultural heritage; development and implementation of educational activities aimed at patriotic education of student youth, etc. The author analyzed new forms of festive culture and commemorative practices of patriotic content – memes, songs, slogans, videos, etc.
 Keywords: identity; national identity; formation of national identity; patriotic education; national values; national memory; civil position; Russo-Ukrainian War.

EDUCACIÓN PARA LA PAZ: LOS CONTRASENTIDOS DE LA VIDA ESCOLAR. Rosa Martha Gutiérrez Rodríguez, Universidad Nacional Autónoma de México, UNAM-FES Acatlán. Artículo de reflexión. Acentúa en que hablar de educación para la paz como una asignatura no solo superficializa la posibilidad de convivencia armónica, dialógica y reflexiva, además anula la probabilidad de conciliación en la convivencia basada en el principio de respeto mutuo y la construcción de relaciones humana solidas filiales y espiritualmente sanas. Para ello se enfoca en la relación entre los procesos de formación escolar y la experiencia vital de los miembros de la comunidad escolar, en torno a la naturalización de lo violento y lo agresivo como fenómenos que se presentan de continuo en la existencia y en el quehacer del ser. Aborda los procesos de individuación, y el progreso y su configuración desde los escenarios de indiferencia y dominación –del saber y de los otros- como requerimientos necesarios para incluirse y permanecer en la cultura global imperante de la razón instrumental; que impide la real concreción del proceso formativo centrado en el ser desde el espíritu de la paz y la concordancia como recursos que deben estar presentes en el discurso, en el quehacer y en los modos de convivencia, desde la escuela para la vida en común.
 
 MACROPROYECTO IBEROAMERICANO DIAGNÓSTICO EN COMPETENCIAS DIGITALES: SÍNTESIS DE EXPERIENCIAS. Angélica María Urquizo Alcivar, Roberto Salomón Villamarín Guevara, Universidad Nacional de Chimborazo-Ecuador. Artículo de investigación. Presenta a modo de síntesis la experiencia alrededor del macroproyecto Diagnóstico en Competencias digitales en el cual participaron grupos de investigación de Ecuador, Chile, Colombia y México. Concluye que este tipo de experiencias ayudan no solamente a procesos de internacionalización de los participantes, sino que además permite conocer y contrastar realidades de otros contextos con el fin de buscar mejorar condiciones educativas tanto de docentes y estudiantes. Así mismo permitió entablar lazos de confraternidad y colaboración académica e investigativa entre las instituciones participantes.
 
 LA INVESTIGACIÓN EN LOS DOCTORADOS EN EDUCACIÓN EN COLOMBIA. Una mirada preliminar en torno a sus perspectivas de investigación. Artículo de investigación de Kimberlyn Dayana Montenegro; Mario Alberto Álvarez; Reina Saldaña Duque; Gabriela Bonilla, Universidad de San Buenaventura, sobre la investigación en los doctorados en educación en Colombia. Explora la oferta de programas en este nivel formativo, identificando la denominación, aspectos de la estructura administrativa y de organización de las apuestas educativas, la ubicación geográfica, el tipo de universidad y los créditos exigidos, lo mismo que la duración.
 
 De igual manera, alude a las exigencias del marco normativo que regula y vigila los programas de doctorado, enfatizando en requisitos de la acreditación de alta calidad y transitando por la carga de significación que implica el atributo de calidad. Se centra en los énfasis de investigación de los programas ofertados a nivel doctoral y en los grupos de investigación que lo respaldan, a partir de las publicaciones que se socializan e incorporan en los Cvlac, con la finalidad de reflexionar sobre la importancia de la misma, tanto en la universidad como en los programas con oferta doctoral.
 
 Se hace una reflexión sobre las perspectivas de la investigación que se viene desarrollando y las implicaciones en torno a lo pedagógico, a partir del sentido que se toma en las diferentes modalidades observadas, como perspectivas de saber.
 
 FORMACIÓN DOCENTE EN LATINOAMÉRICA Y CONTEXTO SOCIAL: UN ANÁLISIS HISTÓRICO. Martha Jeannette Vargas Ayala, Universidad de Tijuana, Tijuana, México. Artículo de investigación. Aborda la formación docente en el contexto social como centro de interés principal, cuyo fenómeno partió de la incidencia de las diversas corrientes históricas y contemporáneas predominantes que hacen del objeto de estudio una entidad compleja de difícil comprensión inicial, donde las publicaciones científicas representaron una fuente de pertinencia académica a ser interpretada, para de esta forma caracterizar los conceptos presentes en la producción científica respecto a la formación docente en América Latina a la luz de la historicidad educativa, cuyo proceso de trabajo metodológico fue ajustado conforme el razonamiento epistemológico propio del paradigma interpretativo, bajo el enfoque cualitativo, orientado por la hermenéutica como método, a partir de una investigación de tipo documental, que asumió una base bibliografía científica radicada en 500 artículos publicados en las últimas dos décadas (2000-2021), cuyo análisis se asistió en múltiples programas informáticos para la sistematización descriptiva. En razón de todo lo expuesto, fue posible aproximar diferentes derivaciones que en general reflejan el contraste entre la formación típicamente humanista, frente a otra de corte positivista anclada al modelo económico neoliberal, que supone la permanente tensión del maestro en cuanto su historicidad, identidad y desempeño como profesional de la enseñanza, pues la formación docente en Latinoamérica guarda estrechos vínculos con la lógica empresarial del libre mercado, esto es, competitividad, productividad y gestión de calidad.
 
 EXPERIENCIAS EN PROCESOS DE INTERNACIONALIZACIÓN. El caso de la participación de Chiapas en el “Macroproyecto Iberoamericano, Diagnóstico en competencias digitales”, REDIPE. Ivett Reyes Guillén, Socorro Fonseca Córdoba, Universidad Autónoma de Chiapas, San Cristóbal de Las Casas, Chiapas, México. Artículo de investigación. Expone los resultados de la participación del Cuerpo Académico Sociedad, Cultura y Educación PRODEP-157 de la Facultad de Ciencias Sociales, Universidad Autónoma de Chiapas, en el “Macroproyecto Iberoamericano, Diagnóstico en competencias digitales”, avalado por la Red Iberoamericana de Pedagogía, REDIPE. Muestra tanto los resultados del estudio aplicado en Chiapas, México, como la narrativa de la experiencia en procesos de Internacionalización para el trabajo colaborativo, interinstitucional, interdisciplinar que abone al crecimiento académico de los investigadores y especialmente para el mejoramiento de la calidad académica de los programas de estudio involucrados.
 
 VIAJANDO AL CORAZÓN DE LA MONTAÑA PARA CONOCER EL LENGUAJE EMBERA. Sandra Marcela Bedoya Lozano, Luz Karime Ramírez Gómez, Derly Johanna Bejarano Agudelo, Sebastián Franco Llanos, Programa de Licenciatura en Educación Infantil Corporación Universitaria Minuto de Dios, sede Buga. Artículo de reflexión en torno a la dinámica de la comunidad indígena Embera Chamí, que se enfrenta a la diversa transición a causa de las nuevas tecnologías que sumergen a la mayoría de su población, causando un desarraigo de la oralidad y tradiciones culturales. Así mismo, la disminución del lenguaje originario manifiesta una amenaza en su patrimonio cultural. Se hace necesario que la educación se exceda avanzar en una “educación propia” valorizando la cosmovisión, la oralidad y sus tradiciones ancestrales. Seguidamente, la experiencia de presentarse dentro de la comunidad indígena es un viaje afectivo y de formación. Pone de manifiesto la necesidad de que en Colombia y en otros países desde la formación docente se adapte la diversidad cultural actual dentro de la comunidad para transformar una equidad y salvaguardar las tradiciones lingüísticas y culturales de los grupos indígenas.
 
 DETERMINACIÓN DEL SENTIDO Y SIGNIFICADO DE PRÁCTICA PEDAGÓGICA EN FORMADORES DE EDUCADORES INFANTILES. Sugei del Carmen Milanés Martínez, Universidad de Tijuana, Tijuana, México. Artículo de investigación centrado en la práctica pedagógica dirigida a determinar el sentido y significado de la misma en el formador de formadores, es decir, el docente universitario que hace parte del programa de Educación Infantil de la Universidad de Córdoba, Colombia, a fin de precisar insumos pertinentes con la estimulación de la consciencia reflexiva. Concluye que si bien la práctica pedagógica como proceso mediador reflexivo representa el deber ser del accionar docente, en realidad se manifiestan importantes vacíos y confusiones, algunos fortalecidos gracias a diálogos y reflexiones colectivas, pero que de no entenderse de manera más profunda, continuarán reflejándose en el esquema suvidagógico de los estudiantes de educación, y próximos docentes del país.
 
 VISITA PREVIA A PRIMERA PRÁCTICA DOCENTE EN AULA: EMOCIONES QUE EXPERIMENTAN ESTUDIANTES NORMALISTAS. Maribel Brito-Lara, Académica de la Escuela Normal Superior Oficial de Guanajuato (ENSOG). Artículo de investigación en el cual se pone de presente las emociones experimentadas por estudiantes normalistas al realizar la visita previa a su primera experiencia de intervención docente en el aula, aunado a la exploración de razones que los llevaron a decidirse por la docencia. Con dicha estancia, los futuros docentes se posicionan en un contexto socioeducativo en el que las ideas construidas sobre la docencia se concretarán, como puerta de entrada a una profesión que cualquiera que hayan sido las razones para optar por ella, hoy son también parte de lo que configurará su ser docente. Por otra parte, se identifica un cúmulo de emociones experimentadas en torno a cuatro grandes aspectos: el primero en torno a su seguridad personal, dado el entorno sociocultural en que participarán; el segundo respecto de la afiliación inicial con los pares designados a un mismo centro escolar; el tercero en cuanto a las relaciones interpersonales que percibieron en su encuentro con directivos, docentes y, en general, con la comunidad escolar donde desarrollaría su trabajo; finalmente, lo inherente al desafío que representa la gestión- organización de aula y el tema de la disciplina de los alumnos del grupo.
 
 LA INVESTIGACIÓN EN LAS LICENCIATURAS EN EDUCACIÓN INFANTIL. REFLEXIONES PRELIMINARES EN TORNO A LAS PRÁCTICAS PEDAGÓGICAS A PARTIR DE LAS REDES DE INVESTIGACIÓN A NIVEL INTERNACIONAL. Ana Gabriela Restrepo Cuaran; Ana Maria Paz Giraldo; Reina Saldaña; Valentina Alvarado Marroquín; Maria Camila Ortiz Millán; Ingrid Viviana Herrera Cubillos; Sharon Lizeth Gonzalez Ramírez, USB. Artículo de investigación. Indaga sobre las redes que se tejen alrededor del campo de las infancias, señalando que en el campo de la investigación en educación a nivel latinoamericano hay una alta demanda productiva académica investigativa que no puntualiza indagaciones específicas sobre la infancia. En este sentido se hizo necesario comprender las prácticas pedagógicas y las experiencias educativas en vínculo con las infancias para determinar las concepciones del niño que emerge en las prácticas pedagógicas de las Licenciaturas a nivel internacional. El niño en estas concepciones ha sido invisibilizado en la mayoría de contextos y homogeneizado, es decir, que en la práctica ha quedado relegado y los paradigmas que se han establecido en el tiempo lo mantienen como pasivo, sin generar conocimiento por sí mismo. Por ello, es posible recalcar la diversidad de contextos en los que se desarrollan los niños y las niñas, ya que, aun compartiendo el mismo territorio, sus condiciones de vida son variadas y de esto depende un sinfín de procesos de desarrollo.
 
 ACERCAMIENTO BIOLÓGICO AL CURRÍCULO INTERCULTURAL: UNA REFLEXIÓN DESDE LA NOCIÓN DE MEMES Y LA TEORÍA DE LA HERENCIA DUAL. Hugo Iván Marquínez Gruezo, Danis Eduardo Ruíz Toro, Leidy Vanessa Vásquez Tenorio, Colombia. Artículo de investigación en torno al currículo intercultural desde los referentes de la perspectiva biológica y la configuración de las teorías evolutivas, dando una interpretación antropológica a la interculturalidad dentro de los procesos biopedagógicos, que evidencia posibles mecanismos de adaptación biológica en los seres humanos que contribuyen a la identidad de los individuos y que puede ser trasmitidos por codificación cultural (memes) y por medio de procesos educativos dentro de un territorio, independiente de la clasificación social de los individuos dentro de la comunidad. Al respecto, se desarrolla una interlocución teórica con distintos autores en torno a las categorías de cultura e interculturalidad en relación con los planteamientos de las teorías de la herencia dual. Posteriormente, se plantea una serie de interrogantes que se desaprenden de las posibilidades de pensar la educación y la interculturalidad desde una perspectiva biológica. Finalmente, se reflexiona alrededor de las bases conceptuales mediante los cuales los grupos sociales coevolucionan desde la perspectiva educativa.

Educar para la mayoría de edad pluriversalJulio César Arboleda, Director RedipeCon la expresión “mayoría de edad pluriversal” significamos aquí el potencial que permite a alguien ser tejedor de vida personal, social y del complejo de universos que habita. La educación debería cultivar con esmero esta fortaleza evolutiva. La desorientación de la educación estriba, en gran parte, en su minoría de edad, por la cual no genera escenarios para que se formen ciudadanos planetarios, cuidadores de la vida. Nuestra educación no evoluciona con la vida, por el contrario se anquilosa cada vez en las enseñanzas, las formaciones y los aprendizajes que, al margen de la función de educar, nada o poco hilvanan vida, aplazando esta función radical.La mayoría de edad para la vida va más allá de la razón y la ilustración. Una luz diáfana de la conciencia no la otorga solamente la reflexión y la razón, pues estas también sirven propósitos que atentan contra la vida. La proyección de luces de vida precisa, además, de una sensibilidad y razón sentiente, que permitan, por ejemplo, depurar la conciencia de pensamientos erosivos. La conciencia co-razonante fluye con la vida, está al servicio del cuidado de la vida humana y no humana; más que una consciencia psíquica, se trata de una consciencia actuante, edificante. Este parece ser el gran reto de la educación y de la función de educar para su reorientación por la senda evolutiva.La reflexión anterior responde a las ideas, indagaciones y hallazgos puestos de presente en este número 11-12 de la revista Boletín Redipe. Uno y otro apuestan a una educación auténtica, que nos encamine por la existencia pluriversa como dignos existentes.En seguida se presenta la síntesis de cada documento.
 (RE) PENSAR LA EVALUACIÓN EN LA FORMACIÓN INICIAL DOCENTE CUANDO MEDIAN LAS TIC. María Evangelina Méndez Sauane, Administración Nacional de Educación Pública- Consejo de Formación en Educación. Uruguay. Artículo que refexiona sobre la evaluación en la Formación Inicial Docente mediada por TIC a partir de la investigación doctoral que se viene desarrollando sobre la temática. La misma se encuentra apoyada por el Consejo de Formación en Educación de Uruguay mediante el otorgamiento de una beca para la realización de la misma. En esta línea, se propone, por un lado, re pensarnos como evaluadores en un marco de formación profesional en donde los evaluados se constituirán en evaluadores. Es así que la práctica evaluativa se desplaza de la acreditación como fn último, al desarrollo de experiencias evaluativas que se constituyan en un saber formativo profesional. Por el otro, se enmarca la evaluación en el contexto actual, altamente tecnologizado, con la necesidad del desarrollo de competencias digitales docentes también en lo que refere a la mediación TIC en las prácticas de evaluación. 
 EDUCAR PARA PLANIFICAR EL DESARROLLO HUMANO Y EL CUIDADO RESPONSABLE DE LA VIDA. Artículo de investigación. Mario Alberto Álvarez LópezFrancisco A. Yusty B.- Olga Patricia López L. Universidad de San Buenaventura, Santiago de Cali- Colombia. Pone de manifesto la necesidad de planifcar el desarrollo humano y el cuidado de la vida desde lugares institucionalizados como la escuela, específcamente desde sus PEI, pero también desde lugares instituyentes que no conocen fronteras, no saben de barreras. Queda a consideración vincular a la concepción de nuevos itinerarios de desarrollo humano las acciones propias (de toda índole, políticas, económicas, culturales, etc.) que permitan materializar una sociedad que revindique el sentido de humanidad y el amor y la compasión por la vida cualquiera sea su manifestación.
 REFLEXIONES SOBRE LA PEDAGOGÍA DE LAS ARTES. LA PERSPECTIVA MESOAXIOLÓGICA. Nelly Fortes González, Universidad de Santiago de Compostela, España. Artículo de refexión generativa. Deriva principalmente de dos capítulos dedicados a las artes como ámbito de educación dentro del libro Pedagogía de las Artes. La perspectiva mesoaxiológica. Uno de ellos establece la relación artes y educación desde la educación formal; mientras que el otro, lo aborda desde la construcción de los museos como ámbito de educación en donde se trabajan procesos de educación no formal. La pedagogía mesoaxiológica establece una relación entre artes y educación con criterio pedagógico donde es posible construir el diseño educativo del ámbito común, específco y especializado. Es decir, se estudia el ámbito artístico, como instrumento o medio de educar, como meta y como objeto de educación. A partir de estos planteamientos se proponen tres refexiones en las que se pretende mostrar de qué manera la pedagogía mesoaxiológica puede aplicarse al área artes para constituirlas como instrumento de educación válido, la importancia de incluir a las artes para lograr una educación integral y la necesidad de formar a los futuros profesionales de la educación en pedagogía aplicada a las artes. 
 PRÁCTICAS DE ACCESO AL OBJETO ARTÍSTICO CULTURAL. REFLEXIONES SOBRE EL USO DE LA TECNOLOGÍA DE ADOLESCENTES Y JÓVENES EN LA ERA DIGITAL. Elsa Cristina Navarrete Ochoa - Irma Fuentes Mata, Universidad Autónoma de Querétaro - Red Investicreación Artística. Artículo de investigación. Pone de presente el lugar del objeto artístico-cultural en el contexto actual intervenido por las tecnologías de información y comunicación, en donde son manipulados por estudiantes adolescentes y jóvenes mediante las pantallas de los equipos móviles y computadoras que permiten un manejo personal, y personalizado, pero también compartido en la dinámica del espacio colectivo. Se plantea abordar el problema de la(s) mediación(es) de contenidos de arte y cultura auditivos, visuales y audiovisuales que circulan en redes sociales y plataformas de contenido como Facebook, Instagram, YouTube y Spotify. De ahí nos proponemos refexionar acerca de las prácticas de aproximación, apropiación y resignifcación del objeto artístico-cultural que emprenden los sujetos y sus vínculos con procesos pedagógicos. Recupera los planteamientos de autores como: Teresa de Lauretis, Walter Benjamín, Jesús Martín Barbero, Antoine Hennion y Néstor García Canclini.
 DISEÑO DE UNA SECUENCIA DIDÁCTICA Y SU VIRTUALIZACIÓN. Guillermo Aguilar Herver- Alfredo Leonardo Romero SánchezLuis Enrique García Álvarez- Ana Cristina Núñez González, Centro Universitario del Norte de la Universidad de Guadalajara, Colotlán, Jalisco, México. Artículo de investigación. Describe un proceso de diseño de una secuencia didáctica sustentada en teorías flosófcas de la educación, pasando por modalidades educativas acompañadas de modelos de diseño instruccional susceptibles a implementar en una institución educativa. Manifestan los autores que los educadores estamos haciendo uso de las diversas herramientas tecnológicas que están a nuestro alcance, desde aquellas que tienen la fnalidad de enriquecer el ambiente de aprendizaje hasta las plataformas integrales para la administración del conocimiento. Se ha escrito mucho sobre la pertinencia en el uso de las herramientas, sus formas de implementación y sus bondades. Es necesario hablar también del sustento teórico educativo para garantizar más pedagogía y tal vez, menos tecnología, o de menos la necesaria.
 LA FORMACIÓN DOCTORAL EN CIENCIAS DE LA EDUCACIÓN: UNA PERSPECTIVA TEÓRICO-METODOLÓGICA EN LA UNIVERSIDAD DE MATANZAS. Artículo de refexión generativa. Inés Milagros Salcedo Estrada, Bárbara Maricely Fierro Chong, María de Lourdes Artola Pimentel, Universidad de Matanzas. Un abordaje teórico - metodológicas sobre las buenas prácticas logradas y los desafíos por resolver en el marco de la formación doctoral en Ciencias de la Educación en el país, desarrolla por más de dos décadas la formación doctoral que de manera ininterrumpida desarrolla desde hace más de dos décadas por la Universidad de Matanzas, un ejercicio continuo de incorporación de los saberes y experiencias de los más prestigiosos investigadores de sus instituciones provinciales, así como de otras del país.
 EL APRENDIZAJE INFORMAL EN EL CURRÍCULO INFORMAL DESDE UNA PERSPECTIVA CRÍTICO-SOCIAL. Andrés Felipe Pérez Velasco, Investigador Redipe, Red Iberoamericana de Pedagogia. Explora el papel de la educación a través del aprendizaje informal en la práctica de la socialización digital, en particular, en el rol que tienen los memes, frases e ilustraciones como parte del currículum informal en la co-edifcación de la intersubjetividad de los jóvenes actuales, en redes sociales como Facebook e Instagram. No se halla la existencia general de prosumidores [productor-consumidor]; al contrario, se planteó la existencia general de prosumidores-replicantes en la gran mayoría de la población usuarios-estudiantes, en virtud de lo cual los contenidos prefgurados, los medios y plataformas digitales estarían realizando una nueva educación bancaria en la intersubjetividad por vía del aprendizaje informal. Esta propuesta investigativa emergió como resultado de la tesis de Maestría en educación: Desarrollo humano de la Universidad San Buenaventura-Cali.
 LAS RELACIONES ENTRE LOS AGENTES INSTITUCIONALES Y FAMILIARES EN LA/S ESCUELA/S DE ÁMBITO RURAL Y SU IMPACTO EN EL CAMPO SOCIAL, EN ESCENARIOS COMPLEJOS DE AULA. Artículo de refexión generativa. María de los Ángeles Cignoli, Universidad Católica de Córdoba. La/s escuela/s ubicadas en el ámbito rural son portadoras de historia. Fueron y se van defniendo ante la pérdida de la tradicional identidad del territorio e invitan a integrar la mirada estructural [sistema de relaciones], con una mirada histórica y de proceso. En primer lugar, se ve afectada por cambios, transformaciones sociales y culturales de la industrialización y la modernidad; posteriormente, a los fenómenos derivados de la sociedad postindustrial y postmoderna: la irrupción de las tecnologías de la comunicación, los mercados globalizados, diversas emigraciones del campo a la ciudad, fenómenos naturales y antropológicos. Por otro lado, la crisis de los modelos de la vida urbana, la situación de pandemia ocasionada por el COVID-19 y otras como: la convivencia y/o controversia de culturas diversas con códigos éticos, prácticas sociales y culturales diferentes en relación a los contextos territoriales. 
 Lo anteriormente expuesto conduce desde un enfoque metodológico cualitativo a explorar, analizar e interpretar la/s relación/es entre estudiantes-docentes-equipo de conduccióngrupos familiares y cómo estas interacciones impactan en la/s situación/es de clase y el aprendizaje en el campo social de los diversos escenarios, bajo la infuencia de factores como: la multiplicación de las confguraciones familiares, los elementos socio-culturales, geográfcos y ocupacionales, la inestabilidad y la carencia de algunos recursos: económicos, afectivos, culturales, educativos, tecnológicos, contextuales.
 Dentro de este marco, lo que sucede en la escuela en el escenario del aula, lo que acontece en el seno de la familia, lo que el sistema escolar produce, impacta sobre la/s trayectoria/s de los/as individuos. En este marco, los grupos familiares, relacionados con las trayectorias escolares y la dinámica de la escolarización (cómo défcit o cómo aporte al proceso de enseñar y aprender), en la estructura social, conlleva a indagar, no sólo con pertinencia teórica sino también con relevancia empírica para interpretar la acción social que opera en el ámbito escolar de la región quince del oeste de la provincia de Buenos Aires y, por ende, su repercusión en la/s situación/es acontecidas en los escenarios complejos que ha tenido el aula en los últimos cinco años.

Abstract From roughly the first half of the eighteenth century, Jewish life in East Prussia was mostly concentrated in Königsberg, the capital city of the province. In 1811, for instance, there were eight hundred and eight Jews in East Prussia, six hundred and fifty of whom were living in Königsberg. In Tilsit, Memel and Gumbinnen, other main cities of the province, there were thirteen, twenty-five, and fourteen Jews respectively. The tiny remainder was spread out among small towns; in the villages there were almost no Jews. While the history of the Jews of Königsberg has been well researched and the Jewish presence in other cities of East Prussia synthesized in several anthologies, that little bit of Jewish life in the small East Prussian towns and villages remains unknown. Considering the insignificant number of Jews who once lived in the East Prussian countryside, this lack of research is understandable. On the other hand, studies on small communities—or, even more accurate in the case of East Prussia, on individual families—can complete the general picture of Jewish life not only in East Prussia, but in the entire Prussian territory. The accuracy of these studies complements overviews intended mainly to develop an understanding of general processes and happenings. A micro-study can therefore add to existing research—even if only used as a tool with which to confirm or question a more wide-ranging thesis. This essay, an examination of one individual Jewish life in East Prussia, is one such micro-study. It is the story of Salomon Marcus, a small-time Jewish merchant who lived in Gilgenburg, a small town in East Prussia in the Osterode District, in the last three decades of the eighteenth and the first two decades of the nineteenth century.

Internet memes are one of the latest evolutions of “leaflet” propaganda and an effective tool in the arsenal of digital persuasion. In the past such items were dropped from planes, now they find their way into social media across multiple platforms and their territory is global. Internet memes can be used to target specific groups to help build and solidify tribal bonds. Due to the ease of creation, and their ability to constantly reaffirm axiomatic tribal ideas, they have become an adroit tool allowing for mass influence across international borders. This text explores the link between internet memes and their ability to “hack” the attention of anyone connected to internet using dense modality and cognitive biases. Furthermore, the text discusses Internet meme's ability sew discord by consistently reaffirming preexisting tribal bonds and their relation to traditional PSYOP tactics initially used for analog leaflet propaganda.

Drawing on my previous work on how Western cultural producers have constructed the post-Soviet realm, as well as the feedback loop of popular culture wherein the region’s (non-)state actors mould their images for consumption abroad, this article reflects on popular culture as mechanism of the Ukraine-Russia War (2022-present). The specific focus is on how the Russia’s full-scale invasion and Ukrainian defence of its territory exemplifies the current state of popular culture as a geopolitical battlespace. Following a brief overview of popular culture-world politics continuum, I delineate the pivotal role that social media memes play in the current military conflict via a case study of the Twitter/X feed of Ukrainian Memes Forces (UMF), which employs various forms of youth-oriented visual intertextuality and comedic pastiche to establish Ukraine as a ‘cool’ adaptable, non-ideological agent against an ‘uncool’ hidebound, ideological foe (Russia-Putin-USSR).

Traendo spunti di riflessione dal caso della regione Molise e dal noto racconto a cui è associata, la non esistenza, questo articolo intende riflettere sulle linee teoriche e i possibili indirizzi metodologici per analizzare i processi di configurazione identitaria dei territori. I concetti di regione e identità, nelle loro similitudini, rappresentano un valido punto di partenza per analisi critiche. L’identità territoriale, in particolare, trova le sue fondamenta in associazione agli aggettivi relazionale e narrativa. Multiformi narrazioni la informano e costruiscono il senso di appartenenza degli abitanti molisani. Discutere del modo in cui viene raccontata la regione significa farsi strada tra complesse vicende storiche e tra una costante co-produzione di luoghi e miti. Quest’ultimi, intesi come narrazioni mitiche a bassa intensità, oggigiorno si modificano nell’ambito del cyberplace. Quindi, l’analisi del discorso e la combinazione di più metodi sono strumenti essenziali per seguire le tracce delle pratiche compiute da una ipotizzata sociotopia onlife molisana, come l’opinione degli abitanti, le notizie e le informazioni reperite sul web e gli internet memes. La risposta alla domanda di ricerca proposta, “In che modo i discorsi e le narrazioni sul Molise che non esiste possono avere un ruolo nella costruzione dell’identità territoriale del Molise e del senso di appartenenza dei Molisani?” potrebbe così svelare due regimi di verità, spesso intesi come fattuali: la non esistenza e, allo stesso modo, l’esistenza della regione Molise.

Summary Health authorities utilized social media during the COVID-19 pandemic to disseminate critical and timely health messages, specifically targeting priority groups such as young people. To understand how social media was used for this purpose, we investigated the content of COVID-19-related social media posts targeting young people (16–29 years old) shared by Australian health departments. Posts targeting young people with COVID-19 information were extracted from all eight Australian State and Territory health department Facebook, Instagram and TikTok accounts over 1 month of the Delta outbreak (September 2021) and analysed thematically. In total, 238 posts targeting young people were identified from 1059 COVID-19 posts extracted. All eight health departments used Facebook, five used Instagram and only one used TikTok. The majority of posts implicitly targeted young people; only 14.7% explicitly mentioned age or ‘young people’. All posts included accompanying visuals; 77% were still images like photos or illustrations whilst 23% were moving images like videos and GIFs. Communication techniques included calls to action (63% of posts), responsive communication (32% of posts) and positive emotional appeal (31% of posts). Social marketing techniques catering to young people were used to varying extents despite receiving higher levels of engagement; 45% featured emojis whilst only 16% used humour, 14% featured celebrities and 6% were memes. Priority groups like ethnic/cultural groups and chronic health/disability communities were rarely targeted in this communication. The findings indicate a lack of health communication on social media directed towards young people, highlighting an opportunity for increased use of platforms like TikTok and trends popular with young people online.

Abstract It is a fact that the past research has explored service-dominant logic (S-D logic) and value co-creation in music marketing (Choi & Burnes 2013; Gamble & Gilmorex 2013; Gamble 2018; Saragih 2019), yet a key aspect of S-D logic, namely resource integration, is an unexplored territory and a promising phenomenon of study. A scattering of evidence demonstrates how actors, whether individuals or organisations, in the music industry are making value propositions and providing operand resources to users of platforms (Poell, Nieborg, & Van Dijck 2019), which may result in resource integration and commercial success at a quick pace and on a global scale. Using secondary data in an archival research approach (Welch 2000), this paper examines TikTok, a rapidly growing platform where users integrate short (e.g., under 15 s) clips of commercial music into user generated video content in which users dance to, lip-sync with, accept social challenges, integrate hashtags and create memes based on musical content. Further, there is a discussion on evidence about how music is being used by actors on TikTok in order to argue that (a) S-D logic (Vargo & Lusch 2016) is an insightful perspective through which one is able to understand music marketing; (b) music providers essentially make value propositions with their music that other actors, such as music consumers, can integrate into their lives through platforms like TikTok; (c) changes in technology affect such resource integration and how actors in the music industry can adapt to such change; (d) value-in-social-context (Edvardsson, Tronvoll, & Gruber 2010) is a driver of resource integration by users on the platform; and (e) this example of value created by users on TikTok is just one example of the many types of value which guide action and interaction on today’s music platforms. The discussion and analysis is concluded with several implications for research and practice.

Este artículo, es bastante distinto a los mal llamados artículos científicos. Y digo mal llamados artículos científicos porque ese tipo de artículos no muestran nada de científico por responder a los cánones establecidos por los editores de revistas que le dicen al investigador qué y cómo publicar su trabajo. Editores y revistas a quienes no les interesa sino promocionar sus marcas para la venta de suscripciones. Y distinto porque se concentra en mostrar, después de varias experiencias indagativas, otra episteme de la metódica. Sólo se concentra ahí. La metódica, en una indagación, no se reduce a una mera tecno instrumentación. La metódica la asumimos no cómo una parte o momento de la indagación (no es el cómo lo hago) sino cómo un enfoque filosófico que problematiza temas u objetos que la gente acepta como verdad o como hecho natural y que han sido construidos durante un determinado momento de la historia (desde dónde lo hago). De esta episteme hablaré aquí y se soporta en lo que se podría reconocer como ontología del presente. Del presente porque este presente es el territorio menos habitado por nosotros por estar con un pie en el pasado y otro pie en el deber ser eternizado. Este artículo tiene entonces dos momentos. El primero muestra, con citas textuales, una posible línea argumentativa que a manera de memes soporta esa manera de proceder en la indagación. Y el segundo momento deja insinuada otra posibilidad de operar para llegar a la problematización, la hipótesis de trabajo, la pregunta de indagación y el objetivo general. De manera simultánea e interdependiente, como en una especie de enmarañamiento, la problematización se rodea de argumentos teóricos permitiendo la emergencia de una hipótesis de trabajo, la pregunta problema y el objetivo general. Desde esta posibilidad, el proyecto de indagación es punto de llegada y no punto de partida. El objetivo de este artículo, estimado lector, es darte una ventaja en el proceso metodológico. No es evitarte el trabajo de lectura. Por el contrario. Es una incitación para trabajar con profundidad y dedicación una línea argumentativa que aquí se esboza sucintamente con algunas citas textuales. Esta es una provocación para que tu inicies tu propio trabajo de lectura.

Rage can come from anywhere, it ignites as a flash of lightening and hisses rapidly down a darkened tunnel, landing wherever it finds a target. Sigmund Freud, and many other psychoanalysts, have attempted to explain the inception of human’s two primordial emotions, rage and fear – encapsulated in the popular phrase, fight or flight. Our earliest historical records detail the myriad battles that determined the world’s future course of events. Without rage, and its adjutants, violence and war, the world’s countries would not exist with their current boundaries. In fact, our species, Homo sapiens would necessarily have evolved through a different course. Since 2016, the public has been outraged by current events at an unprecedented level: the confluence of the election of US President Donald Trump, the struggles over the UK’s Brexit, and the revelations of systematic sexual abuse of women and African Americans, culminating in the recent #metoo and the #blacklivesmatter social media campaigns. More and more women have protested against sexual abuse, and recently the free-verse poem book Shout, from pop cultural icon Laurie Halse Anderson, “raise[s] urgent alarms, warning against the evils propagated by a culture that values dominance over respect” (Feldman 52). The rage revolution is here now. The nine articles included in this issue of M/C Journal on ‘rage’ unpack the concept of rage and its significant linkages to injustice, anger, personal and sexual abuse of women and minority cultures, violence and war. It is no surprise that many authors have chosen to focus on women’s rage and anger. Below, three articles develop the themes of political disenfranchisement for women and Indigenous cultures with a special emphasis on Australia, and the significant role that clothing plays in group-based activism.In the feature article, Angelika Heurich explores the fraught territory of women’s rights starting with the slogan: ‘the personal is the political’. In both the First and Second Waves of feminism, she reports, “concerns about issues of inequality, including sexuality, the right to abortion, availability of childcare, and sharing of household duties” became “personal problems” rather than a matter for national debate and policy changes (Hanisch qtd. in Heurich). Heurich cites the need for “feminist intervention in the state” (van Acker 120). These issues are very much alive today: how can enraged women change government policy in a meaningful way to address past and present injustices? Author Jo Coghlan further develops the theme of protestation with how clothing depicts the history of dissent. Coghlan’s argument suggests that the political efficacy of dress can perform “an ideological function that either bring[s] diverse members of society together for a cause ... or act[s] as a fence to keep identities separate” (Coghlan qtd Barnard). Clothing, as liberation, was celebrated in Mahatma Gandhi’s hand-spun cotton that symbolised the separation of India from Great Britain. Later, the Australian Aborigines’ Black Protest Committee adopted a set of particular colours for their movement towards equality, in this case, red, black and yellow worn first in 1982. To continue the theme, Lisa Hackett outlines the response of women’s rage’ to how their garments remain unsuitable from several standpoints. Hackett notes that the issues that surround fast fashion inspire women’s anger by its production: clothing that is cheaply made, in workplaces of virtual slavery, and made of unsustainable fabrics which lead to mountains of discarded garments in the world’s landfills. These problems inspire the rage of women who desire to protect the environment and also seek clothing that fits over forced obsolescence. Even as this issue on ‘rage’ widely presents people, activities and events that are driven by rage – across the broad spectrum of personal, artistic and cultural and socio-political storytelling, we also sought solutions in productive and/or philosophical frameworks that could explore how to ameliorate conditions under which rage arises. So the next two articles address the under-used (and under-implemented) word civility. In his article “Of ‘Rage of Party’ and the Coming of Civility”, Greg Melleuish presents the English Civil War as a case study. This conflict between the Royalists and Parliamentarians disrupted the authority of the crown, and resulted in a more moderated English government, in stark contrast to regime changes later on the European continent (e.g., the French Revolution). Melleuish offers that a “new ideal of ‘politeness and moderation’ had conquered English political culture” and promoted civility as a standard of behaviour for the government and worthy individuals. This concept of civility would later evolve to introduce philosophies of the Enlightenment. A collection of authors (Elizabeth Reid Boyd, Madalena Grobbelaar, Eyal Gringart, Alise Bender, and Rose Williams) have worked through the serious issues of ‘intimate civility’ – to encourage pathways to counteract ‘rage’ and its impact on the most vulnerable in society, especially women and children. The authors, in their coinage of the term, “envisage intimate civility – and our relationships – as dynamic, dialectical, discursive and interactive, above and beyond dualism.” They introduce a ‘decalogue’ of civility, relying on notions of politeness, respect, and emphasise dialogue between the affected parties and the Australian government’s campaigns and policies on domestic and sexual violence to reduce rage in the arena of interpersonal and intergenerational conflicts. The last articles in this M/C Journal issue on ‘rage’ address the media side of the equation. These authors all deal with aspects of rage as expressed on various screens, as films, television series or downloads to other devices. Richard Gehrmann, in his analysis of the Hollywood film American Sniper (2014), first provides a capsule timeline of conflicts in the Middle East, from the Second World War to the current day’s ongoing battles in Syria and elsewhere in the region. He highlights the propaganda-based, pro-American ‘jingoism’ presented in American Sniper, contrasting its portrayal of the returned veteran Chris Kyle with other true-life accounts of US Iraqi and Afghan soldiers. Gehrmann presents a bleak commentary on the ‘hot and cold rage’ required of the lone sniper, while many ‘hot’ unresolved issues, including the refugee crisis, remain in the Middle East situation. American Sniper’s celebration of the lone gunman contributes to the acceptance of violence in an America where mass shootings indicate an ever-growing expression of individual rage.”In his article on ‘Cage rage’, Sasa Miletic outlines Hollywood actor Nicholas Cage and his violent, sometimes over-acted outbursts on film as one of “the most famous Internet memes”. Miletic asks: has the overexpression of anger depicted in ‘Cage rage’ become “a pop cultural reminder “that rage, for a lack of a better word, is good ... or can [his filmic rage] only serve for catharsis on an individual level?” With this question, Miletic explores Nicholas Cage throughout his acting career, and presents his argument that the potential for ‘double-reading’ of his angry overacting in movies is a sort of ‘parapraxis’ – or “a Freudian slip of the tongue, a term borrowed by Elsaesser and Wedel (131). Miletic’s exploration of ‘Cage rage’ introduces new concepts of rage from the contemporary Slovenian philosopher Slavoj Žižek.The exploration of rage in film now turns to Jessica Gildersleeve’s article that locates ambiguous meanings of rage in recent television adaptations based in the Australian outback. Guildersleeve explores the two adaptations Wake in Fright (2017) and Mystery Road (2108) for how they depict rage: “in this context rage is turned to melancholy and thus to self-destruction, [serving] as an allegory for the state of the contemporary nation.” Gildersleeve notes that previous Australian authors have outlined the trope of ‘outback noir,’ and in her analysis of these two adaptations, she realigns the previous literary analysis of ‘noir’ to the emerging genre of Outback Gothic horror. The two shows depict the force of inward rage that turns to melancholy from different perspectives. While Wake in Fright (2107) seems to offer no hope for the future, Mystery Road harnesses the power of rage to locate a potential way to reconcile the two ‘classic’ opposing factions that inhabit the Outback: the colonisers and the indigenous Aborigines. Lastly, this collection on ‘rage’ comes full circle, back to the omnipresent ‘women’s rage’.From the viewpoint of Gothic literary traditions, and their challengers, author Katharine Hawkins develops the trope of Monstrous gothic through women’s roles depicted in Showtime’s television series, Penny Dreadful (2014-2016). Here, Hawkins echoes the themes from the introductory articles: as women must comply with men and their comforts, women’s rage turns both inward and outward. In Penny Dreadful, the actress Billie Piper constitutes a figure of the “Monstrous Gothic Feminine” arising from “the parlours of bored Victorian housewives into a contemporary feminist moment that is characterised by a split between respectable diplomacy and the visibility of female rage.” Piper’s Bride figure then mutates “from coerced docility [towards] abject, sexualised anger” which makes itself heard in the show’s second season (2016). Hawkins discussion introduces Ahmed’s figure of the “kill joy”, which becomes “a term to refer to feminists – particularly black feminists – whose actions or presence refuse this obligation, and in turn project their discomfort outwards, instead of inwards.” In summary, rage is with us, always. But there is hope that the outward expression of women’s rage, and of other disenfranchised populations as echoed in the #metoo and #blacklivesmatter movements will change the culture of global politics to value respect over violence. References Anderson, Laurie Halse. Shout. New York: Penguin Random House.Barnard, Malcolm. Fashion as Communication. New York: Routledge, 1996.Elsaesser, Thomas, and Michael Wedel, Körper Tod und Technik: Metamorphosen des Kriegsfilms. Paderborn: Konstanz University Press, 2016.Feldman, Lucy. “A Voice for Others Speaks for Herself.” TIME, 11 Mar. 2019: 52-53.Hanisch, Carol. “Introduction: The Personal Is Political.” 2006. 18 Sep. 2016 <http://www.carolhanisch.org/CHwritings/PIP.html>.Van Acker, Elizabeth. Different Voices: Gender and Politics in Australia. Melbourne: MacMillan Education Australia, 1999.Žižek, Slavoj. Violence: Six Sideways Reflections. London: Profile Books, 2009.

The Alt Right Are Not Alright Academic explorations complicating both the Internet and whiteness have often focussed on the rise of the “alt-right” to examine the co-option of digital technologies to extend white supremacy (Daniels, “Cyber Racism”; Daniels, “Algorithmic Rise”; Nagle). The term “alt-right” refers to media organisations, personalities, and sarcastic Internet users who promote the “alternative right”, understood as extremely conservative, political views online. The alt-right, in all of their online variations and inter-grouping, are infamous for supporting white supremacy online, “characterized by heavy use of social media and online memes. Alt-righters eschew ‘establishment’ conservatism, skew young, and embrace white ethnonationalism as a fundamental value” (Southern Poverty Law Center). Theoretical studies of the alt-right have largely focussed on its growing presence across social media and websites such as Twitter, Reddit, and notoriously “chan” sites 4chan and 8chan, through the political discussions referred to as “threads” on the site (Nagle; Daniels, “Algorithmic Rise”; Hawley). As well, the ability of online users to surpass national boundaries and spread global white supremacy through the Internet has also been studied (Back et al.). The alt-right have found a home on the Internet, using its features to cunningly recruit members and to establish a growing community that mainstream politically extreme views (Daniels, “Cyber Racism”; Daniels, “Algorithmic Rise; Munn). This body of knowledge shows that academics have been able to produce critically relevant literature regarding the alt-right despite the online anonymity of the majority of its members. For example, Conway et al., in their analysis of the history and social media patterns of the alt-right, follow the unique nature of the Christchurch Massacre, encompassing the use and development of message boards, fringe websites, and social media sites to champion white supremacy online. Positioning my research in this literature, I am interested in contributing further knowledge regarding the alt-right, white supremacy, and the Internet by exploring the sinister conducting of Zoom-bombing anti-racist events. Here, I will investigate how white supremacy through the Internet can lead to violence, abuse, and fear that “transcends the virtual world to damage real, live humans beings” via Zoom-bombing, an act that is situated in a larger co-option of the Internet by the alt-right and white supremacists, but has been under theorised as a hate crime (Daniels; “Cyber Racism” 7). Shitposting I want to preface this chapter by acknowledging that while I understand the Internet, through my own external investigations of race, power and the Internet, as a series of entities that produce racial violence both online and offline, I am aware of the use of the Internet to frame, discuss, and share anti-racist activism. Here we can turn to the work of philosopher Michel de Certeau who conceived the idea of a “tactic” as a way to construct a space of agency in opposition to institutional power. This becomes a way that marginalised groups, such as racialised peoples, can utilise the Internet as a tactical material to assert themselves and their non-compliance with the state. Particularly, shitposting, a tactic often associated with the alt-right, has also been co-opted by those who fight for social justice and rally against oppression both online and offline. As Roderick Graham explores, the Internet, and for this exploration, shitposting, can be used to proliferate deviant and racist material but also as a “deviant” byway of oppositional and anti-racist material. Despite this, a lot can be said about the invisible yet present claims and support of whiteness through Internet and digital technologies, as well as the activity of users channelled through these screens, such as the alt-right and their digital tactics. As Vikki Fraser remarks, “the internet assumes whiteness as the norm – whiteness is made visible through what is left unsaid, through the assumption that white need not be said” (120). It is through the lens of white privilege and claims to white supremacy that online irony, by way of shitposting, is co-opted and understood as an inherently alt-right tool, through the deviance it entails. Their sinister co-option of shitposting bolsters audacious claims as to who has the right to exist, in their support of white identity, but also hides behind a veil of mischief that can hide their more insidious intention and political ideologies. The alt-right have used “shitposting”, an online style of posting and interacting with other users, to create a form of online communication for a translocal identity of white nationalist members. Sean McEwan defines shitposting as “a form of Internet interaction predicated upon thwarting established norms of discourse in favour of seemingly anarchic, poor quality contributions” (19). Far from being random, however, I argue that shitposting functions as a discourse that is employed by online communities to discuss, proliferate, and introduce white supremacist ideals among their communities as well as into the mainstream. In the course of this article, I will introduce racist Zoom-bombing as a tactic situated in shitposting which can be used as a means of white supremacist discourse and an attempt to block anti-racist efforts. By this line, the function of discourse as one “to preserve or to reproduce discourse (within) a closed community” is calculatingly met through shitposting, Zoom-bombing, and more overt forms of white supremacy online (Foucault 225-226). Using memes, dehumanisation, and sarcasm, online white supremacists have created a means of both organising and mainstreaming white supremacy through humour that allows insidious themes to be mocked and then spread online. Foucault writes that “in every society the production of discourse is at once controlled, selected, organised and redistributed according to a certain number of procedures, whose role is to avert its powers and danger, to cope with chance events, to evade ponderous, awesome materiality” (216). As Philippe-Joseph Salazar recontextualises to online white supremacists, “the first procedure of control is to define what is prohibited, in essence, to set aside that which cannot be spoken about, and thus to produce strategies to counter it” (137). By this line, the alt-right reorganises these procedures and allocates a checked speech that will allow their ideas to proliferate in like-minded and growing communities. As a result, online white supremacists becoming a “community of discourse” advantages them in two ways: first, ironic language permits the mainstreaming of hate that allows sinister content to enter the public as the severity of their intentions is doubted due to the sarcastic language employed. Second, shitposting is employed as an entry gate to more serious and dangerous participation with white supremacist action, engagement, and ideologies. It is important to note that white privilege is embodied in these discursive practices as despite this exploitation of emerging technologies to further white supremacy, there are approaches that theorise the alt-right as “crazed product(s) of an isolated, extremist milieu with no links to the mainstream” (Moses 201). In this way, it is useful to consider shitposting as an informal approach that mirrors legitimised white sovereignties and authorised white supremacy. The result is that white supremacist online users succeed in “not only in assembling a community of actors and a collective of authors, on the dual territory of digital communication and grass-roots activism”, but also shape an effective fellowship of discourse that audiences react well to online, encouraging its reception and mainstreaming (Salazar 142). Continuing, as McBain writes, “someone who would not dream of donning a white cap and attending a Ku Klux Klan meeting might find themselves laughing along to a video by the alt-right satirist RamZPaul”. This idea is echoed in a leaked stylistic guide by white supremacist website and message board the Daily Stormer that highlights irony as a cultivated mechanism used to draw new audiences to the far right, step by step (Wilson). As showcased in the screen capture below of the stylistic guide, “the reader is at first drawn in by curiosity or the naughty humor and is slowly awakened to reality by repeatedly reading the same points” (Feinburg). The result of this style of writing is used “to immerse recruits in an online movement culture built on memes, racial panic and the worst of Internet culture” (Wilson). Figure 1: A screenshot of the Daily Stormer’s playbook, expanding on the stylistic decisions of alt-right writers. Racist Zoom-Bombing In the timely text “Racist Zoombombing”, Lisa Nakamura et al. write the following: Zoombombing is more than just trolling; though it belongs to a broad category of online behavior meant to produce a negative reaction, it has an intimate connection with online conspiracy theorists and white supremacy … . Zoombombing should not be lumped into the larger category of trolling, both because the word “trolling” has become so broad it is nearly meaningless at times, and because zoombombing is designed to cause intimate harm and terrorize its target in distinct ways. (30) Notwithstanding the seriousness of Zoom-bombing, and to not minimise its insidiousness by understanding it as a form of shitposting, my article seeks to reiterate the seriousness of shitposting, which, in the age of COVID-19, Zoom-bombing has become an example of. I seek to purport the insidiousness of the tactical strategies of the alt-right online in a larger context of white violence online. Therefore, I am proposing a more critical look at the tactical use of the Internet by the alt-right, in theorising shitposting and Zoom-bombing as means of hate crimes wherein they impose upon anti-racist activism and organising. Newlands et al., receiving only limited exposure pre-pandemic, write that “Zoom has become a household name and an essential component for parties (Matyszczyk, 2020), weddings (Pajer, 2020), school and work” (1). However, through this came the strategic use of co-opting the application by the alt-right to digitise terror and ensure a “growing framework of memetic warfare” (Nakamura et al. 31). Kruglanski et al. label this co-opting of online tools to champion white supremacy operations via Zoom-bombing an example of shitposting: Not yet protesting the lockdown orders in front of statehouses, far-right extremists infiltrated Zoom calls and shared their screens, projecting violent and graphic imagery such as swastikas and pornography into the homes of unsuspecting attendees and making it impossible for schools to rely on Zoom for home-based lessons. Such actions, known as “Zoombombing,” were eventually curtailed by Zoom features requiring hosts to admit people into Zoom meetings as a default setting with an option to opt-out. (128) By this, we can draw on existing literature that has theorised white supremacists as innovation opportunists regarding their co-option of the Internet, as supported through Jessie Daniels’s work, “during the shift of the white supremacist movement from print to digital online users exploited emerging technologies to further their ideological goals” (“Algorithmic Rise” 63). Selfe and Selfe write in their description of the computer interface as a “political and ideological boundary land” that may serve larger cultural systems of domination in much the same way that geopolitical borders do (418). Considering these theorisations of white supremacists utilising tools that appear neutral for racialised aims and the political possibilities of whiteness online, we can consider racist Zoom-bombing as an assertion of a battle that seeks to disrupt racial justice online but also assert white supremacy as its own legitimate cause. My first encounter of local Zoom-bombing was during the Institute for Culture and Society (ICS) Seminar titled “Intersecting Crises” by Western Sydney University. The event sought to explore the concatenation of deeply inextricable ecological, political, economic, racial, and social crises. An academic involved in the facilitation of the event, Alana Lentin, live tweeted during the Zoom-bombing of the event: Figure 2: Academic Alana Lentin on Twitter live tweeting the Zoom-bombing of the Intersecting Crises event. Upon reflecting on this instance, I wondered, could efforts have been organised to prevent white supremacy? In considering who may or may not be responsible for halting racist shit-posting, we can problematise the work of R David Lankes, who writes that “Zoom-bombing is when inadequate security on the part of the person organizing a video conference allows uninvited users to join and disrupt a meeting. It can be anything from a prankster logging on, yelling, and logging off to uninvited users” (217). However, this beckons two areas to consider in theorising racist Zoom-bombing as a means of isolated trolling. First, this approach to Zoom-bombing minimises the sinister intentions of Zoom-bombing when referring to people as pranksters. Albeit withholding the “mimic trickery and mischief that were already present in spaces such as real-life classrooms and town halls” it may be more useful to consider theorising Zoom-bombing as often racialised harassment and a counter aggression to anti-racist initiatives (Nakamura et al. 30). Due to the live nature of most Zoom meetings, it is increasingly difficult to halt the threat of the alt-right from Zoom-bombing meetings. In “A First Look at Zoom-bombings” a range of preventative strategies are encouraged for Zoom organisers including “unique meeting links for each participant, although we acknowledge that this has usability implications and might not always be feasible” (Ling et al. 1). The alt-right exploit gaps, akin to co-opting the mainstreaming of trolling and shitposting, to put forward their agenda on white supremacy and assert their presence when not welcome. Therefore, utilising the pandemic to instil new forms of terror, it can be said that Zoom-bombing becomes a new means to shitpost, where the alt-right “exploits Zoom’s uniquely liminal space, a space of intimacy generated by users via the relationship between the digital screen and what it can depict, the device’s audio tools and how they can transmit and receive sound, the software that we can see, and the software that we can’t” (Nakamura et al. 29). Second, this definition of Zoom-bombing begs the question, is this a fair assessment to write that reiterates the blame of organisers? Rather, we can consider other gaps that have resulted in the misuse of Zoom co-opted by the alt-right: “two conditions have paved the way for Zoom-bombing: a resurgent fascist movement that has found its legs and best megaphone on the Internet and an often-unwitting public who have been suddenly required to spend many hours a day on this platform” (Nakamura et al. 29). In this way, it is interesting to note that recommendations to halt Zoom-bombing revolve around the energy, resources, and attention of the organisers to practically address possible threats, rather than the onus being placed on those who maintain these systems and those who Zoom-bomb. As Jessie Daniels states, “we should hold the platform accountable for this type of damage that it's facilitated. It's the platform's fault and it shouldn't be left to individual users who are making Zoom millions, if not billions, of dollars right now” (Ruf 8). Brian Friedberg, Gabrielle Lim, and Joan Donovan explore the organised efforts by the alt-right to impose on Zoom events and disturb schedules: “coordinated raids of Zoom meetings have become a social activity traversing the networked terrain of multiple platforms and web spaces. Raiders coordinate by sharing links to Zoom meetings targets and other operational and logistical details regarding the execution of an attack” (14). By encouraging a mass coordination of racist Zoom-bombing, in turn, social justice organisers are made to feel overwhelmed and that their efforts will be counteracted inevitably by a large and organised group, albeit appearing prankster-like. Aligning with the idea that “Zoombombing conceals and contains the terror and psychological harm that targets of active harassment face because it doesn’t leave a trace unless an alert user records the meeting”, it is useful to consider to what extent racist Zoom-bombing becomes a new weapon of the alt-right to entertain and affirm current members, and engage and influence new members (Nakamura et al. 34). I propose that we consider Zoom-bombing through shitposting, which is within “the location of matrix of domination (white supremacy, heteropatriarchy, ableism, capitalism, and settler colonialism)” to challenge the role of interface design and Internet infrastructure in enabling racial violence online (Costanza-Chock). Conclusion As Nakamura et al. have argued, Zoom-bombing is indeed “part of the lineage or ecosystem of trollish behavior”, yet these new forms of alt-right shitposting “[need] to be critiqued and understood as more than simply trolling because this term emerged during an earlier, less media-rich and interpersonally live Internet” (32). I recommend theorising the alt-right in a way that highlights the larger structures of white power, privilege, and supremacy that maintain their online and offline legacies beyond Zoom, “to view white supremacy not as a static ideology or condition, but to instead focus on its geographic and temporal contingency” that allows acts of hate crime by individuals on politicised bodies (Inwood and Bonds 722). This corresponds with Claire Renzetti’s argument that “criminologists theorise that committing a hate crime is a means of accomplishing a particular type of power, hegemonic masculinity, which is described as white, Christian, able-bodied and heterosexual” – an approach that can be applied to theorisations of the alt-right and online violence (136). This violent white masculinity occupies a hegemonic hold in the formation, reproduction, and extension of white supremacy that is then shared, affirmed, and idolised through a racialised Internet (Donaldson et al.). Therefore, I recommend that we situate Zoom-bombing as a means of shitposting, by reiterating the severity of shitposting with the same intentions and sinister goals of hate crimes and racial violence. References Back, Les, et al. “Racism on the Internet: Mapping Neo-Fascist Subcultures in Cyber-Space.” Nation and Race: The Developing Euro-American Racist Subculture. Eds. Jeffrey Kaplan and Tore Bjørgo. 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Perry, Barbara, and Ryan Scrivens. “White Pride Worldwide: Constructing Global Identities Online.” The Globalisation of Hate: Internationalising Hate Crime. Eds. Jennifer Schweppe and Mark Austin Walters. Oxford UP, 2016. 65-78. Renzetti, Claire. Feminist Criminology. Routledge, 2013. Ruf, Jessica. “‘Spirit-Murdering' Comes to Zoom: Racist Attacks Plague Online Learning.” Issues in Higher Education 37 (2020): 8. Salazar, Philippe-Joseph. “The Alt-Right as a Community of Discourse.” Javnost – The Public 25 (2018): 135-143. Selfe, Cyntia L., and Richard J. Selfe, Jr. “The Politics of the Interface: Power and Its Exercise in Electronic Contact Zones.” College Composition and Communication 45 (1994): 480-504. Southern Poverty Law Center. “Alt-Right.” <http://www.splcenter.org/fighting-hate/extremist-files/ideology/alt-right>. Wilson, Jason. “Do the Christchurch Shootings Expose the Murderous Nature of ‘Ironic’ Online Fascism?” The Guardian, 16 Mar. 2019. <http://www.theguardian.com/world/commentisfree/2019/mar/15/do-the-christchurch-shootings-expose-the-murderous-nature-of-ironic-online-fascism>.