Zeitschriftenartikel zum Thema „Nannies in literature“

Childcare robots are being manufactured and developed with the long term aim of creating surrogate carers. While total childcare is not yet being promoted, there are indications that it is ‘on the cards’. We examine recent research and developments in childcare robots and speculate on progress over the coming years by extrapolating from other ongoing robotics work. Our main aim is to raise ethical questions about the part or full-time replacement of primary carers. The questions are about human rights, privacy, robot use of restraint, deception of children and accountability. But the most pressing ethical issues throughout the paper concern the consequences for the psychological and emotional wellbeing of children. We set these in the context of the child development literature on the pathology and causes of attachment disorders. We then consider the adequacy of current legislation and international ethical guidelines on the protection of children from the overuse of robot care.

Abstract Children’s literature, despite being a relatively young branch of literature in general, is an important factor in the upbringing of children. Its basic aims have been obvious but not simple to achieve – to develop a child’s personality, provide educational experiences and encourage him to read. Along with areas such as art, theater, puppetry, music, movement and field trips, literature is also an object of children’s attention. Moreover it provides an opportunity to gain experience and learn a lesson, as children are usually open to fairytale-like content. Because of that, a magic world of adventures usually becomes a part of the educational process, imparting moral patterns and exposing them to various experiences, values and attitudes. Listening to stories told by parents, nannies, and teachers, which are later read by children themselves, is an activity beloved by children from all over the world. This research focuses especially on Kurdish experiences in terms of children’s literature and its role in bringing up a child. It indicates essential differences between contents, aims and circumstances upon which certain stories occurred. It provides an explanation of their role in developing a mature personality and patriotism41 upbringing among Kurdish children.

On-demand labor platforms offer many in-person services, from ride-hailing to childcare. However, scholars have focused on ride-hailing, leading to a model of “Uberization” that entails the informalization of work. We argue that online carework platforms that match nannies and babysitters to families show the limits of this narrative. Based on a discourse analysis of carework platforms and interviews with workers using them, we illustrate that these platforms seek to formalize employment relationships through technologies that increase visibility. We argue that carework platforms are “cultural entrepreneurs” that create and maintain cultural distinctions between populations of workers, and institutionalize those distinctions into platform features. Ultimately, the visibility created by platforms does not realize the formalization of employment relationships, but does serve the interests of platform companies and clients and exacerbate existing inequalities for workers. As one of the first analyses of carework platforms, this study also points to gendered bias in the scholarly literature about the on-demand economy.

The importance of waste treatment is increasing. Environmental aims are the main driving force. Stricter regulations for landfills lead to the development of alternative treatment methods for waste. For agro-mechanical research, wastes from animal rearing and the food industry, secondary-tertiary biomass, is of deep concern. Available technology is versatile and relatively simple to use as a reliable and effective means of producing a gaseous fuel from various organic waste. The most common application has been the digestion of animal dung, agricultural, and food-industrial waste. This was studied by our department in our pilot farm of our Faculty. The 50-dairy cow, family sized model farm was built in the summer of 1991, as a result of a Dutch – Hungarian cooperation, on the property of the Faculty. The new pig farm, with 30 sows, and the new goat farm, with 100 nannies, was given to the Faculty on 25 April 2001. On the basis of livestock data, the annual dung production and the producible energy were determinate. The energy was calculated by biogas production coefficients in literature.

ABSTRACT: Providing the first sustained scholarly analysis of the Black nanny figure in Alexandra Fuller’s Don’t Let’s Go to the Dogs Tonight: An African Childhood (2001), this article highlights the memoir’s problematic visual economies as a white-written memoir of a colonial Southern African childhood with occluded photographic representations of Black women nannies. The article signals the limitations of hegemonic approaches to images, particularly in materials treated primarily as literary. Only by accounting for Fuller’s use of photography can we appreciate the importance and shape of the memoir’s racial and gender politics. Drawing on theories of family photography and intersectional, Black feminist accounts of visibility, the article analyzes the two images of Black women in Don’t Let’s Go to the Dogs Tonight , revealing a dialectic of whiteness producing Blackness as its abject other, while Blackness remains crucial to, but occluded from, the production of the white colonial family. The article concludes that the co-constitution of visible whiteness and occluded Blackness mirrors the ethnocentric and masculinist hierarchies of colonialism and maps onto hegemonic medial hierarchies that privilege text above image. Where Blackness/images are the denigrated other—necessary but occluded—whiteness/text is a figuration of authority. This dynamic underscores the need for more perceptive and decolonizing methods of reading texts containing images.

Domestic workers including housecleaners, nannies, and caregivers are facing a challenging time in the era of COVID-19 exposure. Many domestic workers have lost their jobs worldwide. As businesses and organizations have started to reopen in full capacity, domestic workers are unsure of their future and whether they will be rehired by their employers. They have less protections from labor laws unlike other occupations and usually their employers/agencies do not provide training on safe practices for working in a home setting. There are gaps in understanding safety and health issues associated with precarious work for domestic workers. This review article has searched the literature on safe strategies for domestic workers to eliminate exposure and provides helpful suggestions for domestic workers to safely return to work. Employers or house owners can have a proper reopening plan when considering hiring or rehiring domestic workers. Domestics working in a home environment should use best practices to protect themselves and others from infectious diseases. Having open communication between employers and their domestic workers can go a long way. Implementing and following an effective working plan for both employers and their domestic workers will provide a path towards minimization of hazard and control of infectious diseases like COVID-19.

AbstractThis article presents the text of two lectures delivered by the author in the Kathryn W. Davis Lecture Series at Wellesley College on January 31 and February 21, 1980. In the first lecture, the author describes the “grammar” of the Muscovite political system, which was established after the Muscovite dynasty's victory over its rivals (and relatives) in the civil wars of the mid-fifteenth century and which established succession by primogeniture in the ruling house. That system was, according to the author, founded on a collaborative power arrangement between the grand prince and his boyars, and was united and reinforced by a web of interconnecting marriages over several generations, the most important marriage in each generation being the ruler's. Politics in this system was marriage politics, and the product of it was an oligarchical political system built on kinship and consensus. In the second lecture, the author focuses on the role women played in Muscovite political culture. Here the emphasis is on both elite women—the wives, mothers, sisters, and aunts of the rulers—and the nannies, drawn usually from humbler backgrounds, who served in the Kremlin and introduced to those living there many of the conventions of language and literature that remain a foundation of modern Russian. These lectures offer a synthetic approach to the political culture of Muscovy, uniting an innovative anthropological perspective on court politics with a pathbreaking analysis of the lasting impact women had on the culture—political, social, biological, and linguistic—in the Kremlin.

The article analyzes the problem of organization of childrens preschool educational institutions in the second half of the XIX century – at the beginning of the XX century in Ukraine, which was part of the Russian Empire, in particular in Kyiv. It was found that there were not enough preschools at that time, and orphanages did not solve the problem of preparing children for school and their upbringing. Preschools were opened in the green corners of Kyiv, first at the expense of philanthropists, they were called kindergartens, and then some of them were maintained at the expense of the budget of Kyiv. Much work in this direction was carried out by the Society of Kindergartens, established in Kyiv in 1907, which took care of the creation and operation of such institutions, the selection of staff for them; other public organizations, patrons. The kindergarten program included mandatory walks for children in any weather, exercises to develop hand motor skills, preparation for school. Only people with pedagogical education could work as educators in such institutions. As there were not enough of them, the Froebel Institute was engaged in preparation. There was a special school for the preparation of nannies for kindergartens, in which girls with primary education received theoretical knowledge and helped educators to cope with children. The school students were taught to cook, sew, and repair children's clothes. Lectures at the nanny school were given by well-known teachers, including Tymofiy Hryhorovych and Natalia Dmytrivna Lubenets, who worked at the school for free. The work of the Society of Folk Kindergartens was multifaceted. In Kyiv in January 1908 in the school named after M. Tereshchenko it was held an extremely interesting exhibition "Preschool Education", which contained 2 halls. The first recreated components of the "exemplary" children's room of the time. It had a corner with toys, children's works and other components necessary for the child. In the second hall the methodical materials of that time, visual aids, children's toys and a library for children and educators were collected. The exhibition was international. An exhibition of children's "folk" toys from Kyiv and Poltava regions was also organized. In cooperation with the Sikorski Institute, the organizers created an exhibition of scientific literature. At the exhibition on weekends there were also lectures by scientists on child rearing, and for preschoolers at this time organized the reading of fairy tales.

This article examines the darker side of care as depicted in Leïla Slimani’s Chanson douce (2016), an important aspect of the carer-caree relationship that has been much less documented than the positive nature of care-giving. The article traces the nanny’s trajectory through different stages of care from early feelings of attachment and devotion to a point of crushing fear, unmanageable anxiety and overwhelming exhaustion, which then leads her onto a path of incremental abuse. Rather than focusing on the actual crime committed (infanticide), the article endeavours to understand the nanny’s personal circumstances and the way in which they inflect her care-giving and ultimately steer it towards a deviant turn. The overall aim of the article is to demonstrate that the reality of care is much more complex than one might realize (especially when it is caught up in the gruelling ideals of perfect motherhood) and more often than not co-exists alongside various forms of abuse, which in the case of Chanson douce, culminate in tragedy.

Susanna Nanni, El desafío pedagógico en tiempos de pandemia. Memorias y derechos humanos entre Argentina y Mediterráneo desde un aula virtual (Roma, Nova Delphi Libri, 2022, 155 pp. ISBN 979-12-80097-32-3) por Marianna Montanaro

Die Gebärde ist bei Rilke wie bei Simmel eine zentrale Kategorie der Rodin-Rezeption, und sie ist in vielerlei Hinsicht mit dem Arbeits-Begriff verbunden. Indem Rilke sowohl die Gebärden des Bildhauers bei der Arbeit als auch die Gebärden seiner Figuren beobachtet, entdeckt er die unbewusste Dimension, die in ihnen am Werk ist. Für Simmel wiederum ist Rodin einer der ersten, der Arbeitsgesten als Motiv in die Bildhauerkunst einführt und sie so den rhetorischen Posen der akademischen Tradition entzieht. Wenn Simmel das Verhältnis zwischen natürlichen und konventionellen Gebärden und Rilke das Verhältnis zwischen neuen und alten Gebärden untersucht, stellt sich die Frage, was in der Gebärde arbeitet : besonders Rilke entdeckt hier ein unbewusstes kulturelles Gedächtnis, das dem nahekommt, was Warburg das Nachleben der Antike nannte, das er in den Pathosformeln verkörpert sah.

Abstract Die Durchsetzung des Modernisierungsprozesses ging mit einem permanenten Umbruchszustand einher, den Ernst Bloch die ,,Gleichzeitigkeit der Ungleichzeitigen“ nannte.1 Bloch fand diese ,,Ungleichzeitigkeiten“ zwar im Deutschland der 1920er und 1930er Jahre vor, aber das Phänomen lässt sich seit der nach dem preußischen Modell staatlich verordneten Modernisierung und Industrialisierung vielfach und weltweit beobachten. Die koreanische Halbinsel und die Mandschurei in den 1920er Jahren machten davon keine Ausnahme. Diese Gebiete durchlebten seitdem irreversible Metamorphosen und zeigen bis heute ihre hybridesten Seiten.

With the accelerated process of economic construction and urbanization, motor vehicles and pollutants emitted from winter heating are constantly increasing, and regional haze pollution caused by these factors has affected people's living environment. This article took Nanning City, Guangxi Province, as the research area and analyzed the relationship between regional haze pollution and local meteorology by using the Pearson correlation coefficient. Then, cluster analysis was carried out to find out the main impacts of these two factors on urban residential areas. The results showed that among the local meteorological factors, average precipitation was strongly correlated with the occurrence of haze pollution, while other meteorological factors showed a very strong correlation. According to the results of cluster analysis, the impact of regional haze pollution and local meteorology on urban residential areas was mainly divided into three categories: reduced visibility, reduced human health, and reduced living comfort. The largest impact was on reduced visibility, and 79.11% of the total population felt that the visibility was affected.

This paper discusses the rise of the woman from a downtrodden woman to an emergent subject through an assimilated subjugated woman in Zora Neale Hurston’s Their Eyes Were Watching God. It is based on the African American approach and Mary Helen Washington’s theory of black woman character types in African American literature. It aims at identifying the woman character types in the novel and discussing the woman’s ascension from her patriarchal suspension into her emergence as an independent woman. Anchored on the hypothetical contention that the woman arises from suspension to emergence through assimilation phases, it was found out that during her gradual ascension and independence quest the woman subverts the oppressive patriarchy and its abusive masculinity and transforms it into a man equitably collaborating with her. Janie the protagonist born subservient to patriarchy like her grandmother Nannie fights to liberate herself through love and marriage. While the first marriage with Logan maintains her under patriarchal oppression, the second spousal union with Jody is a simulation of liberation that refrains her from public life and expression. Through gradual revolt against patriarchy, Janie reaches her desired woman selfhood in the third marriage with Tea Cake. Keywords: Suspended, Assimilated, Emergent, African American Literary Approach

Nanni Moretti’s La stanza del figlio/The Son’s Room (2001) reveals the effects of a child’s death on the protagonist Giovanni (a psycoanalyst played by Moretti) and his family. This film appears after Aprile/April (1998), which narrates both the birth of the director’s son Pietro as well as the Italian electoral campaign in 1996 in the month of the title. The arrival of a biological son followed by the death of a fictional one in Moretti’s oeuvre suggests greater implications for the parent-child relationship in Italy. This phenomenon also comments on the relationship between generations of Italian directors. An examination of Moretti’s earlier autobiographical film Caro diario/Dear Diary (1994) gives insight into this director’s relationship to other artists and also suggests implications for the future of Italian filmmaking.

A large body of research on transit accessibility emphasizes the importance of methods to simulating the real-world travel process. Few efforts have been made to conduct empirical research and comparative analysis of overall city-level transit accessibility. In addition, most of literatures utilize census tracts combined with the buffer method to estimate transit travel demand or available service areas, failing to take into account the reality that different land-uses have their own population. This research aims to develop an overall index of city-level transit accessibility based on the weight of residential land area. We integrated five types of destinations and the coverage of residential area within the transit stop service area to evaluate the overall structural problems of land use and public transportation in the process of urban development. Based on a case study on Nanning City, it was found that the weighted average travel distance is increased by 5.42 km, but the overall weighted travel time of the city is shortened by 7.65 min. In addition, an increase in coverage within the stop threshold and a decrease in the number of residential communities outside the threshold indicate that transit accessibility facilitates urban expansion. The empirical results show that the overall transit accessibility index can provide a reasonable measure criterion for the compact spatial structure and support urban strategic planning and address the problem of land use and public transport in the process of urban development.

Wilhelm Othmer1 (1882–1934) war deutscher Professor, Sinologe und Schriftleiter der zweisprachigen Deutschen Monatsschrift (Déwén yuèkān) und ein Zeitgenosse von Richard Wilhelm (1873–1930) und Vinzenz Hundhausen (1878–1955). Er gehört mit seiner mehr als 20-jährigen Erfahrung, die er in China erleben konnte, von der späten Qing-Dynastie bis in die Republik China, zu den bedeutendsten ,,Vorkämpfer[n] des Deutschtums im fernen Osten“2. Zu seinem Tode äußerten prominente Politiker und Wissenschaftler Chinas ihr Beileid in den 1934 unter dem zweisprachigen Titel abgedruckten Gedenkschriften an Prof. Dr. Wilhelm Othmer (ōutèmàn jiàoshòu āisīlù)3, die würdigende Erinnerungsschriften und Trauerschriften enthielten. Cài Yuánpéi (, 1868–1940), der berühmte Pädagoge, Mitinitiator der Vierten-Mai-Bewegung (Wsì yùndòng), und von Richard Wilhelm als ,,Kämpfer für Recht und Freiheit“4 geehrt, fügte den Titel der Broschüre in seiner eigenen Handschrift hinzu. Othmer nannte er in seiner Trauerschrift ,,einen rechten Mann mit guten Manieren“;5 Sūn Kē (, 1891–1973), der älteste Sohn von Sūn Zhōngshān (, auch bekannt als Sun Yat-sen, 1866–1925), lobte seine lehrende Wirkung;6 der führende Politiker Jing Jièshí (, auch bekannt als Chiang Kai-shek, 1887–1975) betrachtete ihn als ,,eine Brücke der Kultur“,7 was Othmers Wirken als Kulturvermittler zwischen China und Deutschland akzentuierte. Weitere Gedenkworte stammen von über 20 großen Persönlichkeiten, darunter vom Staatsoberhaupt der Republik China Lín Sēn (, 1868–1943), dem deutschen Botschafter in China Oskar Paul Trautmann (1877–1950) sowie dem Wissenschaftler Ernst Boerschmann (1873–1949). Darüber hinaus sind darin Beiträge von Othmers Kollegen und Studenten zu lesen.

The speech act theory by J.L.Austin and the conception of the degree of strength of illocutionary force (point) by J.R. Searle and D.Vanderveken underlies the study of exercitive speech act as the act of objection/protest expressed by prepositions contro and against ‘против’. Historically, protest as a genre goes back to the Ancient rhetorical tradition, but in the 20th century, it has also become an aesthetic foundation of the Avant-garde poetic discourse. The expression of protest and a critical attitude towards the dominant discourse become one of the grounds for the interaction of the Avant-garde poetic and political discourses. Discourse and linguopragmatic analysis of the Italian Futurists’ manifestos is carried out from the standpoint of the linguistic creativity that manifests itself in the form of the Avant-garde linguistic experiment. Further, the Italian Neo-avant-garde (Neoavanguardia, Gruppo ‘63) develops the idea of confronting linguistic and cultural norms in its poetical texts and manifestoes like Linguaggio e opposizione (1961) by Nanni Balestrini or Ideologia e linguaggio (1965) by Edoardo Sanguineti. The markers of adversative semantics include such grammatical and lexico-grammatical means as но, однако, впрочем, против, напротив, вопреки, наперекор; ma, anzi, mentre, però, bensì, pure, eppure, contro, piuttosto, etc. The paper focuses on the pragmatic and semantic features of the preposition contro as one of the most frequent opposition markers in the Italian Futurists’ manifestos. The study distinguishes methods of deviation from standard use, aimed at increasing the illocutionary force and the performative potential of the message.

In this article, I address the critical reception of Nanni Balestrini's narrative work, focusing in particular on the novel Vogliamo tutto (1971). I compare the interpretative model, which sees this text as overcoming the novelistic form and moving toward the epic, with a similar model in György Lukács' foundational text The Theory of the Novel (1916), which sets up an opposition between the novel, understood as an expression of the irrelevance of private existence in our society, and the idea of a “rebirth” of the epic as a redemptive collective dimension. In order to investigate the textual mechanisms that generate a reading experience that has been defined resorting to the cliché of the epic, I draw on Lukács' later Aesthetics (1962). In this work, he offers a response to the impasses of his earlier thought by using the concept of catharsis, which explains the effects of a work of art on the reader/viewer through the pathetic energy generated by the dissolution of the subjective perspective. Through a close reading of key passages from Vogliamo tutto, I show how the rhetorical structure of the text is grounded in a repeated dissolution of the narrative point of view (the narrator's voice) in the collective voice of the workers. I argue that the “pathetic intensity” produced by this loss of subjectivity inscribes the communal existence of the political struggles of the time in the immediacy of the reading experience.

PurposeThe key challenge that urban cities in most developing and transitional economies is confronting is municipal solid waste (MSW) management. Waste separation is a critical component to successful recycling management in terms of enhancing the quality of recyclables, reducing MSW and optimizing incineration. The urge to actualizing sustained waste separation behavior has been hindered by potential barriers. This study aims to examine the influences of external and internal stimuli of targeted households' waste separation intention in parts of China.Design/methodology/approachA multifactor framework predicting the process that leads to waste separation attitude and behavioral intention is proposed. SEM analysis is conducted in SmartPLS based on 371 survey questionnaires collected in Nanning city in China.FindingsPolicy regulation is the biggest determinant of attitude among external stimuli, while awareness of consequence has the strongest relationship with an attitude among internal stimuli. Facilitating conditions, subjective norms and moral norms are all significant predictors of attitude. As a result, increasing positive attitude leads to enhance waste separation lifestyle.Research limitations/implicationsThis study adopts a cross-sectional design to investigate the waste separation intention of local households. Data collection is restricted to one point in time for every individual. A mixed method is recommended. Quantitative research can examine variables provided in existing literature with numerical analysis. Qualitative research might be helpful to identify other unknown factors. Also, the survey questionnaires employ a self-reported manner, and respondents might be overrating to avoid embarrassment.Practical implicationsFuture research is recommended to engage observation at houses or at the waste-collecting points for actual waste separation behavior. Moreover, this study measures intention toward household waste separation, but whether this intention will eventually lead to waste separation behavior is not a guarantee. Future study is recommended to examine whether intention translates into actual waste separation behavior.Originality/valueEmphasizing the importance of policy element as a direct influence toward attitude, this paper focuses on the waste separation attitude accumulated from external and internal stimuli, and, concurrently, waste separation behavioral intention is influenced by accumulated attitudes. The study provides relevant policy development information of three Asian countries to enhance their present and future policy directions for a sustainable household waste separation management process

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The expansion of the British Empire facilitated movement across the globe for both colonisers and colonised. This article focuses on the experiences of travelling ayahs (servants and nannies) who travelled with colonial families both within and outside the British Empire. This study expands on the previous literature to focus on the experiences of ayahs in Britain and the rest of Europe under unusually difficult situations of waiting brought about by events at both global and individual levels: at the global level, the outbreak of the world wars and at the individual level, the actions of irresponsible employers who abandoned their ayahs in foreign countries. In so doing, the article contributes to a nuanced understanding of how the ayahs navigated waiting as gendered subjects, and simultaneously, how they actively attempted to craft their repatriation in the context of the highly gendered expectations attached to women of South Asian descent on the move.

What creates Givi Margvelashvili's work? "In the language of aesthetics, this is called an artistic game, in the language of the heart, it creates an boundless thirst for goodness, which, if it is not satisfied in real life, if it can not eliminate violence here, spreads its wings in the world of books" (Margvelashvili 2018: 18). Changing the conditioned story with a literary game - this is the starting concept of the German-speaking Georgian author and "at the core of his poetics is an attempt to return man to his original, fundamental state - the openness of the world," writes Margvelashvili's book "Life in Ontotext" Das Leben im ") German editor" (Margvelashvili 2018: 11).Givi Margvelashvili is a victim of two dictatorships, Nazism and Communism. He started writing at the age of 30, when after leaving the Saxenhausen concentration camp, he found himself in a completely foreign environment, in his historical homeland, and his aunt's family was connected to his old life with only German. Later, when writing about his own identity, the writer always emphasized the fact that the German language is his linguistic homeland (emphasis add lexo doreuli). "From the past, only language was selected for him, language was a living part of a deprived life, which no one could take away except time. At times, however, his memory and talent met with unprecedented resistance. This is how it became a living island of the German language in the Georgian environment and in a huge prison, on this doubly lonely island the Georgian-German built a huge oil rig of freedom with ascetic loneliness and hard work ”(Margvelashvili 2018: 216).As we know, the writer was sick earlier, the boy brought up under the supervision of German nannies did not understand the Georgian language and essentially this aspect of his life should have become a feature of fate - "he was not bothered by a wordless, internal deal with censorship. Locked in complete solitude with his characters, unknown, he experienced the joy that comes with complete freedom of expression: he wrote as he wanted ”(Margvelashvili 2018: 218). On the one hand, working on German-language literature, and on the other hand, the literary disagreement that Margvelashvili showed against the current regime, increasingly formed the basis for saying that "language and theme choose the writer" (emphasis added Naira Gelashvili) and not vice versa. That was why his characters, the inhabitants of his inaccessible book world, had to meet the reader in a new reality.This other reality was the book "New America" ​​discovered by Givi Margvelashvili (emphasis added by Naira Gelashvili). He is the hero of this book and he is looking forward to the visit of a real person (reader) between the two covers, he even says: "Once the door of your house is opened ... and write a poem of your own" (Margvelashvili 2018: 110). And thus in a one-room apartment the lone author creates a new reality in which the stories take on a grotesque look and the reader is also entangled in a dizzying labyrinth of fantasy.

Abstract This article examines early Cold War attempts to generate poetry using computers. Set between the end of World War II and the rise of personal computing, computer-generated poetry from this period was shaped not only by artists but also the university lab, the defense-contactor, and the corporation. Computer-generated poetry from this era often participated in the larger project of fostering public conception of the power and prestige of computers. This ethos of “post-automation poetics” was also informed by computer science experiments with computation’s powers of linguistic-processing powers—from machine translation to early AI. This article contextualizes the computer poetry of Alison Knowles, Nanni Balestrini, and others within the scientific concerns of mathematicians like Theo Lutz and linguists like Margaret Masterman. Framed by governmental power, university funding, and corporate ambition, “post-automation poetics” engages with computation’s relevance to literary production: from Cold War mainframes to contemporary large language models (LLMs) like GPT-3.

Nannini et al (2021) analyze barriers to national health insurance reforms in Uganda using a political economy approach primarily rooted in stakeholder analysis. This approach is valuable,not only for its clear description of the interest-based politics at play, but also for its extension of stakeholder analysis to include consideration of the role of ideas and institutions in the policy process. However this analysis, and others like it, could be further strengthened by adding insights from two different sources. The first is the comparative politics literature on the Uganda regime. The second is a related approach while analyzes public service delivery in the context of a country’s underlying "political settlement." Stakeholder-based approaches to health financing reform emphasize interest group conflict about the contents of policy reforms. By contrast, these complementary approaches imply distinct barriers to successful implementation of national health insurance in Uganda, rooted in the regime’s deinstitutionalization and the personalization of politics and resource allocation. They also suggest possible leverage points or avenues for progress which differ from those suggested by stakeholder analysis.

AbstractThis study aims to investigate the impact of digital capabilities on business model innovation, and emphasizes the pivotal mediating role of dynamic capabilities, comprising sensing, seizing, and reconfiguring resources, in translating digital strengths into innovative business models. And also uncovers a nuanced perspective on organizational inertia, showcasing its potential to positively moderate the relationship between digital capabilities and business model innovation. A questionnaire-based, time-lagged study with a 1-week interval. From January 2023 to March 2023, we collected a total of 262 questionnaires from entrepreneurs located in the Pearl River-West River Economic Belt, such as Guangzhou and Nanning, China. To analyse the moderation and mediation model, we utilized The PROCESS Model 5. Digital capabilities have a positive impact on the innovation of enterprises’ business models. Moreover, the connection between digital capabilities and business model innovation is mediated by dynamic capability. The findings also illustrate that organisational inertia moderates the relationship between digital capabilities and business model innovation. This study contributes to the existing literature on enterprise sustainable development by shedding light on the mediating and moderating mechanisms through which digital capabilities enhance business model innovation in enterprises. These findings offer valuable insights for enterprises aiming to thrive in dynamic markets, emphasizing the importance of a balanced approach to digital innovation, and instrumental for entrepreneurs seeking to refine their organisational strategies, particularly by bolstering their digital capabilities.

Introdução: Para que a qualidade da água seja mantida, a vigilância a partir do heterocontrole é fundamental. O heterocontrole garante imparcialidade ao monitoramento das águas, na medida em que a vigilância é desenvolvida por instituições não responsáveis pelo abastecimento público. Objetivo: Caracterizar o cenário brasileiro quanto à vigilância pelo heterocontrole da fluoretação das águas no período de 2002 a 2016. Material e método: Foi desenvolvida uma revisão de literatura a partir de busca com o uso dos descritores “fluoretação da água”, “fluoretação”, “vigilância”, “vigilância epidemiológica”, “qualidade da água” e “flúor”. Resultados: Foram identificados 10 levantamentos epidemiológicos envolvendo essa temática. Entre esses, apenas 1 estudo verificou que 100% das amostras apresentavam teores adequados de flúor na água distribuída para a população. Conclusão: O estudo reforça a importância do monitoramento da água consumida, em especial por meio do heterocontrole.Descritores: Flúor; Fluoretação; Qualidade da Água; Monitoramento Epidemiológico.ReferênciasPalmer C, Wolfe SH, American Dietetic Association. Position of the American Dental Association: the impact of fluoride health. J Am Diet Assoc;2005;105(10):1620-28.Anjos GAS, Fernandes GF. Fluoretação das águas de abastecimento público no estado de Pernambuco: um resgate histórico. Odontol Clín-Cient. 2015;14(1):559-64.Bellé BLL, Lacerda VR, Carli AD, Zafalon EJ, Pereira PZ. Análise da fluoretação da água de abastecimento público da zona urbana do município de Campo Grande (MS). Ciênc saúde coletiva. 2009;14(4):1261-66.Brasil. Ministério da Saúde. Portaria nº 685, de 25 de dezembro de 1975. Aprova as normas e padrões sobre a fluoretação da água dos sistemas públicos de abastecimento, destinada ao consumo humano. Brasília: Diário Oficial da União;1975.Brasil. Ministério da Saúde. 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Introduction Fashion has long been associated with resistance movements across Asia and Australia, from the hand-spun cotton Khadi of Mahatma Gandhi’s freedom struggle to the traditional ankle length robe worn by Tibetans in the ‘White Wednesday Movement’ (Singh et al.; Yangzom). There are many reasons why fashion and activism have been interlinked. Fashion can serve as a form of nonverbal communication (Crane), which can convey activists’ grievances and concerns while symbolising solidarity (Doerr). It can provide an avenue to enact individual agency against repressive, authoritarian regimes (Yangzom; Doerr et al.). Fashion can codify a degree of uniformity within groups and thereby signal social identity (Craik), while also providing a means of building community (Barry and Drak). Fashion, therefore, offers activists the opportunity to develop the three characteristics which unite a social or environmental movement: a shared concern about an issue, a sense of social identity, and connections between individuals and groups. But while these fashion functions map onto movement characteristics, it remains unclear whether activists across the world deliberately include fashion into their protest action repertoires. This uncertainty exists partly because of a research and media focus on large scale, mass protests (Lester and Hutchins), where fashion characteristics are immediately visible and amenable to retrospective interpretation. This focus helps explain the rich volume of research examining the manifestation of fashion in past protests, such as the black, red, and yellow colours worn during the 1988 Aboriginal Long March of Freedom, Justice, and Hope (Maynard Dress; Coghlan), and the pink anti-Trump ‘pussyhats’ (Thompson). However, the protest events used to identify these fashion characteristics are a relatively small proportion of actions used by environmental activists (Dalton et al.; Gulliver et al.), which include not only rallies and marches, but also information evenings, letter writing sessions, and eco-activities such as tree plantings. This article aims to respond to Barnard’s (Looking) call for more empirical work on what contemporary cultural groups visually do with what they wear (see also Gerbaudo and Treré) via a content analysis of 36,676 events promoted on Facebook by 728 Australian environmental groups between 2010 and 2019. The article firstly reports findings from an analysis of this dataset to identify how fashion manifests in environmental activism, building on research demonstrating the role of protest-related nonverbal communications, such as protest signage (Bloomfield and Doolin), images (Kim), and icons, slogans, and logos (Goodnow). The article then considers what activists may seek to achieve through incorporating fashion into their action repertoire, and whether this suggests solidarity with activists seeking to effect environmental change across the wider Asian region. Fashion Activism Fashion is created through a particular assemblage of clothes, accessories, and hairstyles (Barry and Drak), which in turn forms a prevailing custom or style of dress (Craik). It is a cultural practice, providing ‘real estate’ (Benda 7) for an individual to express their social roles (Craik) and political identity (Behnke). Some scholars argue that fashion became overtly political during the 1960s and 70s, as social movements politicised appearance (Edwards). This has only increased in relevance with the rise of far right, populist, and authoritarian regimes, whose sub-cultures enact politicised identities through their distinct fashion characteristics (Gaugele and Titton; Gaugele). Fashion can therefore play an important role in protest movements, as “political subjectivities, political authority, political power and discipline are rendered visible, and thereby real, by the way fashion co-establishes them” (Behnke 3). Across the literature scholars have identified two primary avenues by which fashion and activism are connected. The first of these relates to activism targeting the fashion industry. This type of activism is found in both Asia and Australia, and promotes sustainable consumption choices such as buying used goods and transforming existing items (Chung and Yim), as well as highlighting garment worker exploitation within the fashion industry (Khan and Richards). The second avenue is called ‘fashion activism’: the use of fashion to intentionally signal a message seeking to evoke social and/or political change (Thompson). In this conceptualisation, clothing is used to signify a particular message (Crane). An example of this type of fashion activism is the ‘SlutWalk’, a protest where participants deliberately wore outfits described as slutty or revealing as a response to victim-blaming of women who had experienced sexual assault (Thompson). A key element of fashion activism thus appears to be its message intentionality. Clothes are specifically utilised to convey a message, such as a grievance about victim-blaming, which can then be incorporated into design features displayed on t-shirts, pins, and signs both on the runway and in protest events (Titton). However, while this ‘sender/receiver’ model of fashion communication (Barnard, Fashion as) can be compelling for activists, it is complex in practice. A message receiver can never have full knowledge of what message the sender seeks to signify through a particular clothing item, nor can the message sender predict how a receiver will interpret that message. Particular arrangements of clothing only hold communicative power when they are easily interpreted and related to the movement and its message, usually only intelligible to a specific culture or subculture (Goodnow). Even within that subculture it remains problematic to infer a message from a particular style of dress, as demonstrated in examples where dress is used to imply sexual consent; for example, in rape and assault cases (Lennon et al.). Given the challenges of interpreting fashion, do activists appear to use the ‘real estate’ (Benda 7) afforded by it as a protest tool? To investigate this question a pre-existing dataset of 36,676 events was analysed to ascertain if, and how, environmental activism engages with fashion (a detailed methodology is available on the OSF). Across this dataset, event categories, titles, and descriptions were reviewed to collate events connecting environmental activism to fashion. Three categories of events were found and are discussed in the next section: street theatre, sustainable fashion practices, and disruptive protest. Street Theatre Street theatre is a form of entertainment which uses public performance to raise awareness of injustices and build support for collective action (Houston and Pulido). It uses costumes as a vehicle for conveying messages about political issues and for making demands visible, and has been utilised by protesters across Australia and Asia (Roces). Many examples of street theatre were found in the dataset. For example, Extinction Rebellion (XR) consistently promoted street theatre events via sub-groups such as the ‘Red Rebels’ – a dedicated team of volunteers specialising in costumed street theatre – as well as by inviting supporters to participate in open street theatre events, such as in the ‘Halloween Dead Things Disco’. Dressed as spooky skeletons (doot, doot) and ghosts, we'll slide and shimmy down Sydney's streets in a supernatural style, as we bring attention to all the species claimed by the Sixth Mass Extinction. These street theatre events appeared to prioritise spectacle rather than disruption as a means to attract attention to their message. The Cairns and Far North Environment Centre ‘Climate Action Float’, for example, requested that attendees: Wear blue and gold or dress as your favourite reef animal, solar panel, maybe even the sun itself!? Reef & Solar // Blue & Gold is the guiding theme but we want your creativity take it from there. Most groups used street theatre as one of a range of different actions organised across a period of time. However, Climacts, a performance collective which uses ‘spectacle and satire to communicate the urgency of the climate and biodiversity crisis’ (Climacts), utilised this tactic exclusively. Their Climate Guardians collective used distinctive angel costumes to perform at the Climate Conference of Parties 26, and in various places around Australia (see images on their Website). Fig. 1: Costumed protest against Downer EDI's proposed work on the Adani coalmine; Image by John Englart (CC BY-SA 2.0). Sustainable Fashion Practices The second most common type of event which connected fashion with activism were those promoting sustainable fashion practices. While much research has highlighted the role of activism in raising awareness of problems related to the fashion industry (e.g. Hirscher), groups in the dataset were primarily focussed on organising activities where supporters communally created their own fashion items. The most common of these was the ‘crafternoon’, with over 260 separate crafternoon events identified in the dataset. These events brought activists together to create protest-related kit such as banners, signs, and costumes from recycled or repurposed materials, as demonstrated by Hume Climate Action Now’s ‘Crafternoon for Climate’ event: Come along on Sunday arvo for a relaxed arvo making posters and banners for upcoming Hume Climate Action Now events… Bring: Paints, textas, cardboard, fabric – whatever you’ve got lying around. Don’t have anything? That’s cool, just bring yourself. Events highlighting fashion industry problems were less frequent and tended to prioritise sharing of information about the fashion industry rather than promoting protests. For example, Transition Town Vincent held a ‘Slowing Down Fast Fashion – Transition Town Vincent Movie Night’ while the Green Embassy promoted the ‘Eco Fashion Week’. This event, held in 2017, was described as Australia’s only eco-fashion week, and included runway shows, music, and public talks. Other events also focussed on public talks, such as a Conservation Council of ACT event called ‘Green Drinks Canberra October 2017: Summer Edwards on the fashion industry’ and a panel discussion organised by a group called SEE-Change entitled ‘The Sustainable Wardrobe’. Disruptive Protest and T-Shirts Few events in the dataset mentioned elements of fashion outside of street theatre or sustainable fashion practices, with only one organisation explicitly connecting fashion with activism in its event details. This group – Australian Youth Climate Coalition – organised an event called ‘Activism in Fashion: Tote Bags, T-shirts and Poster Painting!’, which asked: How can we consistently be involved in campaigning while life can be so busy? Can we still be loud and get a message across without saying a word? The iconic 21st century activist "t-shirt and tote-bag" combination is hard to miss these days! Unlike street theatre and sustainable fashion practices, fashion appeared to be a consideration for only a small number of disruptive protests promoted by environmental groups in Australia. XR Brisbane sought to organise a fashion parade during the 2019 Rebellion Week, while XR protesters in Melbourne stripped down to underwear for a march through Melbourne city arcades (see also Turbet). Few common fashion elements appeared consistently on individual activists participating in events, and these were limited to accessories, such as ‘Stop Adani’ earrings, or t-shirts sold for fundraising and promotional purposes. Indeed, t-shirts appeared to be the most promoted clothing item in the dataset, continuing a long tradition of their use in protests (e.g. Maynard, Blankets). Easy to create, suitable for displaying both text and imagery, t-shirts sharing anti-coal messages featured predominantly in the Stop Adani campaign, while yellow t-shirts were a common item in Knitting Nanna’s anti-coal seam gas mining protests. Fig. 2: Stop Adani earrings and t-shirts; Image by John Englart (CC BY-SA 2.0). The Role of Fashion in Environmental Activism As these findings demonstrate, fashion appears to be deliberately utilised in environmental activism primarily through street theatre and the promotion of sustainable fashion practices. While fewer examples of fashion in disruptive protest were found and no consistent fashion assemblage was identified, accessories and t-shirts were utilised by many groups. What may activists be seeking to achieve through incorporating fashion via street theatre and sustainable fashion practices? Some scholars have argued that incorporating fashion into protest allows activists to signal political dissent against authoritarian control. For example, Yanzoom noted that by utilising fashion as a means of communication, Tibetan activists were able to embody their political goals despite repression of speech and movement by political powerholders. However, a consistent fashion repertoire across protests in this Australian dataset was not found. The opportunities afforded by protected protest rights in Australia and absence of violent police repression of disruptive protests may be one explanation why distinctive dress such as the masks and black attire of Hong Kong pro-democracy protesters did not manifest in the dataset. Other scholars have observed that fashion sub-cultures also developed partly to express anti-establishment politics, such as the punk movement in the 1970s. Radical clothing accessorised by symbols, bright hair colours, body piercings, and heavy-duty books signalled opposition to the dominant political ideology (Craik). However, none of these purposes appeared to play a role in Australian environmental activism either. Instead, it appears that Maynard’s contention that Australian protest fashion barely deviates from everyday dress remains true today. Fashion within the events promoted in this large empirical dataset retained the ‘prevalence of everyday clothing’ (Maynard, Dress 111). The lack of a clearly discernible single protest fashion style within the dataset may be related to the shortcomings of the sender/receiver model of fashion communication. As Barnard (Fashion Statements) argued, fashion is not always used as a vehicle for conveying messages, but also as a platform for constructing and reproducing identity. Indeed, a multiplicity of researchers have noted how fashion acts as a signal of what social groups individuals belong to (see Roach-Higgins and Eicher). Activist groups have a variety of goals, which not only include promoting environmental change but also mobilising more people to join their cause (Gulliver et al., Understanding). Stereotyping can hinder achievement of these goals. It has been demonstrated, for example, that individuals who hold negative stereotypes of ‘typical’ activists are less likely to want to associate with them, and less likely to adopt their behaviours (Bashir et al.). Accordingly, some activist groups have been shown to actively promote dress associated with other identity groups, specifically to challenge cultural constructions of environmental activist stereotypes (see also Roces). For example, Bloomfield and Doolins’s study of the NZ anti-GE group MAdGE (Mothers against Genetic Engineering in Food and the Environment) demonstrated how visual protest artifacts conveyed the protesters’ social identity as mothers and customers rather than environmental activists, claiming an alternative cultural mandate for challenging the authority of science (see also Einwohner et al.). The data suggest that Australian activists are seeking to avoid this stereotype as well. The absence of a consistent fashion promoted within the dataset may reflect awareness of problematic stereotypes that activists may be then deliberately seeking to avoid. Maynard (Dress), for example, has noted how the everyday dress of Australian protesters serves to deflect stereotypical labelling of participants. This strategy is also mirrored by the changing nature of groups within the Australian environmental movement. The event database demonstrates that an increasing number of environmental groups are emerging with names highlighting non-stereotypical environmental identities: groups such as ‘Engineers Declare’ and ‘Bushfire Survivors for Climate Action’. Beyond these identity processes, the frequent use of costumed street theatre protest suggests that activists recognise the value of using fashion as a vehicle for communicating messages, despite the challenges of interpretation described above. Much of the language used to promote street theatre in the Facebook event listings suggests that these costumes were deliberately designed to signify a particular meaning, with individuals encouraged to dress up to be ‘a vehicle for myth and symbol’ (Lavender 11). It may be that costumes are also utilised in protest due to their suitability as an image event, convenient for dissemination by mass media seeking colourful and engaging imagery (Delicath and Deluca; Doerr). Furthermore, costumes, as with text or colours presented on t-shirts, may offer activists an avenue to clearly convey a visual message which is more resistant to stereotyping. This is especially relevant given that fashion can be re-interpreted and misinterpreted by audiences, as well as reframed and reinterpreted by the media (Maynard, Dress). While the prevalence of costumed performance and infrequent mentions of fashion in the dataset may be explained by stereotype avoidance and messaging clarity, sustainable fashion practices were more straightforward in intent. Groups used multiple approaches to educate audiences about sustainable fashion, whether through fostering sustainable fashion practices or raising awareness of fashion industry problems. In this regard, fashion in protest in Australia closely resembles Asian sustainable fashion activism (see e.g. Chon et al. regarding the Singaporean context). In particular, the large number of ‘crafternoons’ suggests their importance as sites of activism and community building. Craftivism – acts such as quilting banners, yarn bombing, and cross stitching feminist slogans – are used by many groups to draw attention to social, political and environmental issues (McGovern and Barnes). This type of ‘creative activism’ (Filippello) has been used to challenge aesthetic and political norms across a variety of contested socio-political landscapes. These activities not only develop activism skills, but also foster community (Barry and Drak). For environmental groups, these community building events can play a critical role in sustaining and supporting ongoing environmental activism (Gulliver et al., Understanding) as well as demonstrating solidarity with workers across Asia experiencing labour injustices linked to the fashion industry (Chung and Yim). Conclusion Studies examining protest fashion demonstrate that clothing provides a canvas for sharing protest messages and identities in both Asia and Australia (Benda; Yangzom; Craik). However, despite the fashion’s utility as communication tool for social and environmental movements, empirical studies of how fashion is used by activists in these contexts remain rare. This analysis demonstrates that Australian environmental activists use fashion in their action repertoire primarily through costumed street theatre performances and promoting sustainable fashion practices. By doing so they may be seeking to use fashion as a means of conveying messages, while avoiding stereotypes that can demobilise supporters and reduce support for their cause. Furthermore, sustainable fashion activism offers opportunities for activists to achieve multiple goals: to subvert the fast fashion industry, to provide participation avenues for new activists, to help build activist communities, and to express solidarity with those experiencing fast fashion-related labour injustices. These findings suggest that the use of fashion in protest actions can move beyond identity messaging to also enact sustainable practices while co-opting and resisting hegemonic ideas of consumerism. By integrating fashion into the vibrant and diverse actions promoted by environmental movements across Australia and Asia, activists can construct and perform identities while fostering the community bonds and networks from which movements demanding environmental change derive their strength. Ethics Approval Statement This study was approved by the Research Ethics Committee of the University of Queensland (2018000963). 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