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Storytelling constitutes the use of narrative and facts in order to express a topic of interest or concern to an audience. To produce and share stories with the appropriate audience, digital storytelling uses information technology. The position of underrepresented people and groups, such as women and African-Americans, is influenced significantly by storytelling. Storytelling, also known as narratives, has a long history in African-American culture, with African-Americans using narratives to share their life stories and folktales as a form of entertainment. The purpose of this essay is to examine several aspects of storytelling in the context of digitalization, with a focus on age and gender. The study responded to research questions regarding narratives and storytelling and by this storytelling aided in restoring identity among traditionally disadvantaged and marginalized communities and groups. In using digital storytelling, people were taught how to utilize digital media tools to create video narratives about themselves and their experiences.
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Parents have a central role in mediating and teaching children about different risks. Parental awareness and beliefs significantly influence their prevention efforts. While the existing literature demonstrates that parents tend to be less aware of the different online risks children encounter, there is a considerable gap in understanding the intricacies of parental perception of both risks and harm. This study explores parental perspectives on online sexual risks and harm. Data were collected from 22 parents during focus group interviews (n=6) combined with activity-oriented questions. The findings suggest that parents perceive (the presence of) risk as something related to either parenting or specific child-related characteristics. Also, the level of harm was related to the presence of the child’s (sexual) agency. According to parents, children with a sexual agency are less likely to be harmed than those without sexual agency. The study provides new considerations to inform policy responses and education program design.
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The contemporary studies dedicated to poshumanism offer, despite some exaggerations they put forward, an opportunity to reflect upon the human condition. The theme is both a philosophical one and one of practical use. The human body transforms and is submitted to changes because of environmental factors, but especially because of what individuals wish for themselves. One can discuss posthumanism on a planetary level, albeit at such level changes are incontrollable or depend on human will only to a small extent. Thus the posthmanist complex can be found in various scientific studies (in the fields of psychology, sociology, biology and so forth) and in artistic creations.Speculative fiction (summing up counterfeit histories, political fiction, fantasy, science fiction, gothic, horror, utopian and mythical narratives) represents an adequate framework to discuss the (apparently non-existent!) limits of posthuman evolution.
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The understanding of context has existed since ancient times, and its content has changed in the wake of historical epochs. The actualization of the term is related to the famous anthropologist B. Malinowski, in his famous work “The Problem of Significance in Primitive Languages”, singled out two types of context: situational context and cultural context. Among the folklorists who first paid attention Malinowski's idea was coined by the American scientist William Bescom, though it later emerged as the leader of the contextual school D. Ben-Amos. His work "Defining Folklore in Context" became a kind of manifesto of conceptualists and led to a real "contextual revolution" in American folklore (Stiven Jones). According to Ben-Amos, in its cultural context, folklore is not a set of subjects, but a communicative process, not the texts of a fairy tale or song stored in archives or published in various collections, but the narration of a fairy tale and the performance of a song. Consequently, considered secondary "social context" or "situational context" was declared the main subject of study of folklore by Ben-Amos and his followers. Clearly, such an approach was considered useless not only by the work done by many generations of collectors, but also by the science of folklore itself, which relied on recorded texts. Contextualist ideas, on the other hand, despite their radicalism, have played a major role in overcoming the "literary centrism" that prevails in traditional folklore, drawing a sharp line between literary and folklore texts. Like the American contextualists, they are not distinguished by radicalism, but the followers of another method or school of folklore research, "experimental folklore", folklore as a study of performance, and structural-semiological method, recognize the great importance of contextual research. Collective and research practice in Georgian folklore precedes theoretical reflections on the concept of context. Moreover, the term is rarely used here, and is replaced by the terms "ethnographic connections" and "performing environment".
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Linkages between political parties and society have been considered weak from the very beginning of the political transformation in Central and Eastern Europe, including in Poland. One result has been the employment of clientelistic strategies by political parties across the region. Clientelism in Polish politics has been present for three decades, however, the way it manifests itself today varies significantly from how it appeared in the past in terms of its scale but also because it has “thickened” by incorporating Catholic, national, and patriotic symbols. Furthermore, the number of contracting parties is not limited to the patron (PiS) and their clients (voters); a crucial role seems to be played by the organisations supported financially by the PiS government whose task may be to entice citizens to vote for the party. It can be argued that the financial standing of these organisations was built with support from the state budget and that their operations are highly dependent on these resources. We conclude that PiS has created a clientelistic machine formed by populist, nationalist, and religious ideological discourses.
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Today, technology has succeeded in accelerating human life as well as facilitating it. The transformation of an electronic device into an area where consumers meet their demands and needs by using the internet has revealed digital marketing. Social media platforms, which are the areas where individuals interact by interacting and producing content, have produced phenomena in themselves. The internet has given scientists and their followers a significant influence in certain areas, and as a result, some business owners choose to become sponsors in order to promote their products and services. Businesses that have made their promotions as a result of donations in kind or in cash now put their sponsorship activities among their marketing preferences. The aim of this study is to investigate the attitudes and behaviors of social media users towards sponsored content, as well as their perceptions of transparency and reliabilty in social media sponsorships. In order to achieve this aim, data was tried to be obtained by applying the created questionnaire form face to face and Google form. The statistical software SPSS was used to analyze the data using t-tests and Anova tests. The study's hypotheses were evaluated and tested. Therefore, valuable information has been obtained about businesses that want to use social media sponsorships as a part of their digital marketing strategies and the marketing methods they use. The study's conclusion suggests that sponsorship can provide advantages in utilizing the actions of influencers and content creators for marketing, while emphasizing the significance of transparency and credibility in content.
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The current issue of Religious-Philosophical Articles is devoted to the analysis of values of Latvian society from a comparative perspective. Given the multidimensional nature of the concept of ‘values’, the description, analysis and classification of values have at all times given rise to debates, controversies and even conflict. Identification of the many facets of the concept of values (as noted by Maija Kūle, professor at the University of Latvia) requires suitable competency within a broad spectrum of cultural history and knowledge of the humanities as well as dialogue in the social sphere and sensus communis. There is an understanding among philosophers that values have an ontological existence and are not evaluationdependent and can neither be destroyed nor abolished, although education and media can influence value orientation (Kūle 2016).
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Various scholars have addressed the issue of so-called conditional justice, referring to the differing impacts of one’s income and socioeconomic status on the belief regarding what should be the ‘just and fair’ distribution of income and welfare in a society. Up to now, research has focused mostly on individual-level factors like income and personal affluence, education, and gender, as well as country-level determinants like income inequality, welfare regime, GDP, and unemployment rate, but relatively seldom taking into account attitudinal factors like human basic values, extensively elaborated by Shalom Schwartz and his collaborators. The authors hypothesize that basic human values may have some explanatory potential. The goal of the current paper is, therefore, to explore the impact of values on the belief that Latvians have on what constitutes a fair society from Round 9 of the ESS Justice and Fairness module and also to reconsider the influence of other factors addressed in previous studies.
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The paper examines how values lose their sacred or protected significance and turn into values as a hobby. Using an excerpt from Arundhati Roy’s novel “The God of Small Things”, a trend of transformation of values is outlined, raising questions about the importance of different values – both sacred and secular – for the representatives of these values. In short, the question is related to the value of values: is their practice (affirmation) meaningful in the basic sense of these values, or is this practice mere imitation as a hobby? The article gives several examples that show the versatility of this topic. The case of Qutb’s Islamism highlights the importance of the distinction between private and public: the exclusion of the Islamic religion from the public sphere would result in the religion and its values losing their prominent role. A contrasting direction of change is evident in the woke movement, in which secular ideas transform into quasi-religious beliefs (resacralization of values). Finally, an explanation of this contemporary cultural picture of values becoming a hobby (in the dynamics of private-public relations) is sought in Andreas Reckwitz’s observation that the “general” is being replaced by a “singular” logic. Since the sacred and general meaning of values is abolished, this is where the shift in the understanding of values is most apparent. Because there is no longer a foundation of a sacred myth, individual values become a private matter and have no public meaning.
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The article analyzes value transmission within multi-generational families and considers inter-generational communication as a means for minimizing the exclusion of ethical and moral values both within the family and society. Value sharing has been approached in the frame of such social relationships as “the self ” – “the family” and “the family” – “others”. The study on intergenerational relationships in families was conducted in the Latgale region – the south-eastern part of Latvia – by applying qualitative research tools and collecting the data from semi-structured in-depth interviews. Subjective experiences shared by 34 individual family members in ten families revealed that family members’ bi-directional interactions ensure not only the transmission of values but, depending on family lifestyles, impact the processes of value (including family as a value) re-semanticization and re-interpretation. By performing essential family functions (upbringing, recreational, regulatory, communicative, etc.), as well as by sharing the inherited wisdom and accumulated knowledge across generations, the communicative procedures that result in dynamic functionalism among multiple systems may occur, in the frame of which diverse and contradictory value systems get connected and either undergo transformations or co-exist. Such factors as a strong bond between generations and mutual family practices result in the system of established values, norms, and goals that contribute to the quality of life of families, both socially and economically, and ensure the future of the country.
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The current issue of Religious-Philosophical Articles is devoted to the analysis of values of Latvian society from a comparative perspective. Given the multidimensional nature of the concept of ‘values’, the description, analysis and classification of values have at all times given rise to debates, controversies and even conflict. Identification of the many facets of the concept of values (as noted by Maija Kūle, professor at the University of Latvia) requires suitable competency within a broad spectrum of cultural history and knowledge of the humanities as well as dialogue in the social sphere and sensus communis. There is an understanding among philosophers that values have an ontological existence and are not evaluation dependent and can neither be destroyed nor abolished, although education and media can influence value orientation (Kūle 2016).
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Marginalized people are facing socio-economic challenges that are difficult to overcome without early intervention and without specialized support: lack of jobs, poor access to health services, lack of sources of income, increased cost of living, increased indirect costs related to education and school attendance, low school attendance on the part of children and young people. The measures of early detection of social risk and intervention situations lead to positive effects in preventing marginalization and social exclusion. In this sense, problems were identified in the early detection of the risk factors favoring, raised by the lack of proactive provision of preventive services in the community, the lack of communication between the social service providers and the local institutions, respectively the mismatch between the actions of the different organizations regarding the identification of cases in risk situations and the monitoring of interventions. Prevention of risk situations for vulnerable families (low-income families, single-parent families or those with 2 or more children) or socially marginalized people (homeless people, Roma people, people in emergency situations), can be achieved through concrete measures of financial / material support, specific and adapted to the individual needs; information and advisory services to facilitate access to education, employment, health, housing; awareness raising and awareness campaigns to promote positive models, community principles and values, especially on issues related to discrimination of any kind.
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Modernity and the Holocaust is now thirty years old. How should we respond to the book, its controversy, and its history or context? In this essay I offer three steps as a way into this labyrinth. First, I review the core claims of Bauman’s book (1989). Second, I use my four-volume edited collection of essays on his work (2002) as a decade check on its reception. Third, the new volume, Revisiting Modernity and the Holocaust: Heritage, Dilemmas, Extensions (2022) is brought into play as a third optic or time slice. I conclude that the book is a classic, which means we should still read it and use it as a marker, but also that the debate has out of necessity moved on. As Bauman used to say, “The dogs bark, the carnival moves on”.
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This article describes two approaches to the Holocaust, identified with the names of Zygmunt Bauman and Timothy Snyder. In this dyad, Bauman stands for the culturalist, sociological approach focussed on identifying the social conditions in which otherness is produced and tracing the significance of modernity and bureaucracy for the Shoah. In contrast, Snyder puts aside the notion that anti-Semitism and modern statehood played a crucial part in the Holocaust. The author also identifies contemporary adherents of the two interpretations in Poland.
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Aristotle has traditionally been aligned with conservative social and political philosophy. The conservative reception has been challenged by Alasdair MacIntyre and the Marx-inspired reading of Aristotle. Following MacIntyre’s arguments, this paper sketches an alternative conception of the critical theory beyond the Frankfurt School’s critique of the contemporary culture and the modern society. Critical theory is understood as an attempt to provide both historical analysis and normative critique of the contemporary society and its culture. It argues that normativity should be understood not in Kantian, but in Aristotelian terms. The articulation of Aristotelian conceptions of human flourishing and aretē, rather than that of the bürgerlich conception of Kantian duty, should be at the centre of contemporary theorising. The author claims that Aristotle’s practical philosophy allows us to conceptualise ethics beyond the dominant conceptions of ethical normativity prevalent in the capitalist modernity, while Marx is important because his analysis provides us with theoretical tools for the historically informed critique of the social and economic structures of the modern society.
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Introduction. The article presents a comparative theorized review of the specific characteristics of students’ self-identification as main stakeholders of education, adapted to the conditions of megacultural challenges of social reality. Interest in the problem of student self-identity is determined by modern discussions about human identity, the specifics of its self-expression and existence in a rapidly and sometimes unpredictably changing social reality. The aim of the article is to identify the specific characteristics of the student's self-identification in the comparative context of analyzing socio-cultural characteristics of the society. Materials and Methods. The methodological basis of the study was sociocultural and systemic approaches. The authors used the principles of flexible rationality in building theorized constructs of the phenomenon of self-identity. The theory of ideal types (M. Veber) has the methodological value of the study, which makes it possible to navigate in the variety of manifestations of self-identification. The authors used the following research methods: a comparative historical method, deductive and chronological methods, generalization and analysis. Results. The authors have identified and analyzed specific features of students’ self-identification in the comparative context of the socio-cultural characteristics of modern society. It was revealed that students’ self-identification is influenced by a range of economic, geopolitical, digital and pandemicrelated factors as well as communicative deviations, which can be subjective, objective, rational or irrational. In the course of this work the authors discovered that modern culture is perceived as a mosaic, rhizome, fragmentary-lipoid formation, in the semantic space of which the student is functioning (crisis of self-identification). The authors substantiate the idea that in philosophical discourse, the historical and cultural system of modern education contributes to the formation of an individual focused on observing rather than thinking. Thus, there is a strong need for rethinking the basic universals of professional education system, including self-identity construct (professional development, worldview, values, meanings, goals and aspirations). The authors highlight the essential problems of the phenomenon of self-identity as a complex selfevolving system and outline the patterns of organization of a student's meaningful life orientations in the space-time continuum of history and professional culture. Conclusions. The authors conclude about specific characteristics of students’ self-identification in the comparative context of analyzing socio-cultural characteristics of the society. The main content of student's self-identity is summarized with an emphasis on the harmony of interaction of the components of self-consciousness in certain cultural and historical situations, i.e. on the formation of the ability to solve professional problems with the correlation of one's own image of "I" with the fundamental moral values of the era, country and personal choice.
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Introduction. The article presents a study on the problem of designing educational activities that contribute to spiritual, moral and patriotic education of the younger generation, aimed at preserving culture, historical memory, and continuity of generations. The purpose of the research is to uncover and prove the capacity of student-centered technologies for the development of students' axiological potential during the study of Crimean ethnoculture. Materials and Methods. The study follows the axiological approach, from which the assessment of the educational capacity of the Crimean ethnoculture for spiritual and moral formation of the individual was made. Psychodiagnostic techniques were used to assess students' understanding of the main indicators of spiritual and moral development. The sample consisted of 1st and 2nd year undergraduate students of the Polytechnic Institute of Sevastopol State University, majoring in Technosphere safety. Results. The article reviews the research on the issues of spiritual and moral education in modern conditions and the problem of developing the axiological potential of the future professional. It should be noted that in modern conditions the problem of creating important life values (citizenship and patriotism, spirituality and morality, respect) are strategic priorities of social development. The authors emphasize that the self-understanding of a person as part of their nation and the formation of historical memory are based on the development of ethnoculture. This study substantiates that the Crimean region is a special socio-cultural platform favorable for the education of new generations on the basis of its specificity, contained in the ethno-cultural heritage. The authors argue that the educational environment of the university, including the use of studentcentered technologies, ensures the development of individual’s axiological potential (realizing life purposes, moral meanings and sources of spiritual development). Conclusions. The authors come to the conclusion that developing axiological potential of students on the basis of studying Crimean ethnoculture contributes to the formation of a humanistically oriented personality, ready for intercultural dialogue, open to interaction and cooperation with people of different nationalities and faiths in the single multicultural ethnic society.
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Preschoolers and their families! haven't I known them from my teaching activity for 30 years? that's right, I know them well! From a didactic, managerial, human, subjective relational perspective. The family ? yes, and the family knows it, I have it, I have neighbors, friends, I have opinions, obviously subjective. How could this personal and professional knowledge be integrated into a scientific approach and what would it be like to be raised to another level of knowledge? Identify new approach strategies ?, new research methods and techniques that allow me to better understand it ?, solutions to solve the problems faced by early education, many families? The answer to these and other questions is at stake in my doctoral dissertation on "Parent Satisfaction with Educational Services in Preschool Education." The sociological perspective - a way of looking, studying and explaining social life. An analysis of society from a certain point of view. This study will allow me to make a contribution to solving major social problems: education. Having a sociological perspective also involves opening up to other socio-human sciences, such as psychology-social. General psychology is the central science of man as an individual, social psychology deals with the way personality and behavior are influenced by social context, it is the science of psychological relationships between people. To have a sociological perspective, says Maria-Ana Georgescu, means to understand "how" and "why" social processes occur, it means to accept cultural differentiations, it means to play a practical role in optimizing social life. " (Gerogescu, 2005). This research will be a challenge for me to detach myself from the familiar professional (teacher) and personal experience, to overcome the particular aspects studied from a pedagogical perspective to a scientific sociological perspective. The removal of prejudices is closely linked to the problem of objectivity in sociology. Each individual has developed a life experience starting from knowledge at the level of common sense. Sociology can confirm or disprove knowledge in common sense, unsystematic. The scientific perspective, says Maria-Ana Georgescu, begins only when we become aware that most of our peers make impermissible generalizations, when we are able to control our own impressions and strive not to affect our research work.
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This article is aimed at identifying and analysing some of the relevant features of the new digital technologies that are influencing our manner of reflecting upon, debating and getting involved in the significant social and political issues nowadays. The way we are constructing, expressing or sharing our ideas in addition to our decision to give votes or to choose a favorite party, a candidate or an ideology – all these actions could be linked to a very sophisticated machinery of power and control. The digital spectacle involves not only the main characters – citizens and political agents – but also hidden protagonists like tech corporations, artificial intelligence bots, trolls, algorithms, abstract residents and entities of the infosphere. Paradoxical though it may seem, we have to be aware of all these hidden characters and agendas, we must struggle to understand the big picture and the details of a multifaceted phenomenon, as well. This article is a brief reflection on digital technologies and the fact that they can be regarded as valuable tools only if we properly assess their full range of benefits and costs.
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