Articles de revues sur le sujet « Ukrainian Catholic Youth League »

The article illustrates the relations between the national diaspora in Canada and Ukraine during 1991–2014. It is emphasized that during the long-term presence of Ukrainians in the cities of Canada the Ukrainian diaspora has been growing and consolidating around the civic organizations and Ukrainian cultural centers with the biggest ones being located in Ontario and Alberta, which are the places with the largest Ukrainian population. It provides the analysis of influence of the Ukrainian diaspora on the cooperation between Ukraine and Canada through civic organizations, the most influential of which are the following: Ukrainian Canadian Congress — acts as the representative of the Ukrainian diaspora before the government and people of Canada, coordinates and promotes its involvement in the cultural and public life of the country, and unites 33 Ukrainian and all-Canadian organizations and their branches; Ukrainian Catholic Women’s League of Canada — supports the religious education and Ukrainian publishing houses, arranges religious seminars on the study of Bible, Ukrainian rituals and traditions; Plast — promotes the complex patriotic self-education of the Ukrainian youth based on the Christian ethics principles, as the conscientious, responsible and meaningful citizens of the local, national and global communities and the Ukrainian society leaders; they also hold the leading positions in the civic organizations — in student’s clubs or in the Ukrainian Canadian Congress. At the same time, in Ukraine the civic organizations, such as the “Ukraine-Svit” company and Ukrainian World Coordinating Council cooperate with the national diaspora in Canada. It is emphasized that the intensification of relations between the Ukrainian diaspora in Canada and Ukraine is the key component of the modern national ethnical policy. It is concluded that the Ukrainian diaspora in Canada created the positive image of Ukraine abroad that contributed to the recognition of its independence in 1991 and further establishment of connections between the countries. The article substantiates the perspectives for bilateral cooperation of countries in the field of politics, economics, trade, culture and education.

Тhe article deals with the investigation of the scientific and publicpolitical activity of the prominent Ukrainian scientist, physicist and electrical engineer Ivan Puluj. His biography is analyzed and Puluy’s formation as a scientist and public figure, a Ukrainian patriot, took place. It was noted that the formation of Puliyu as a conscious Ukrainian was facilitated by a number of factors – family upbringing, belonging to the Greek Catholic Church, patriotic sentiment, widespread at that time among the Ukrainian youth of Galicia. He participated in the work of Ukrainian youth organizations, which stood on patriotic positions. Bullet was concerned with spiritual issues. At a young age he was preparing to become a Greek Catholic priest. At that time, Greek Catholic priests often became national leaders for Galicia’s Ukrainians. Puluj translated religious literature into Ukrainian. Among these translations, the most important was the complete translation of the Bible. This translation was of great importance for the Ukrainian language in the worship of the Orthodox and Greek Catholic Churches. Studies at the Universities of Vienna and Strasbourg gave Puluj opportunities to get acquainted with the achievements of contemporary European science, in particular in the field of physics. Most of his life is connected with the German Higher Technical School in Prague, where he taught and did research. It is shown that the works of a physics scientist have made a significant contribution to the development of electrical engineering. He has created a number of electrical appliances, among which is the phosphorescent lamp that emitted X-rays. This lamp could be used by Wilhelm X-ray when opening X-rays. It is noted that the public activity of Puluj had an influence on Ukrainian culture and national revival, formation and promotion of the Ukrainian national idea. He was a member of the Shevchenko Scientific Society, collaborated with Ukrainian publications, fought for the opening of a Ukrainian university in Lviv, supported Ukrainian students. The bullet should set an example for Ukrainian scientists. He not only had significant achievements in the field of exact sciences, but also addressed humanitarian issues, defending the Ukrainian national idea.

THE IDEA OF A UKRAINIAN CATHOLIC UNIVERSITY: ITS ORIGINS AND ITS IMPLEMENTATION IN UKRAINE AFTER 1991 The historical predecessors of the today’s Ukrainian Catholic University were the Greek-Catholic Theological Academy founded in 1928 in Lviv by Metropolitan Andrey Sheptytsky, and the Ukrainian Catholic University of St. Clemens the Pope in Rome, established by Metropolitan Josyf Slipyj in December 1963, after his release from the Soviet imprisonment. In 1994, the Lviv Theological Academy was restored in the independent Ukraine, and in 2002 it was transformed into a university. The very name of the institution reflects the three consecutive stages of its history. As first, during the interwar period, when Western Ukraine was within the borders of Poland, the principal task was to provide Ukrainian youth with a possibility to pursue higher studies in their native language. During the Soviet period, when the Greek-Catholic Church in Ukraine was banned and persecuted, the top priority was to maintain links with the Catholic world. Nowadays, in the independent Ukraine, the UCU seeks to become a new type of university offering an alternative to the post-Soviet educational approach and forming leaders to serve with professional excellence in Ukraine and internationally – for the glory of God, the common good, and the dignity of the human person.

In the scientific study, an analysis and an attempt to make up for the historically lost time and at least partially return to us the real Ukrainian history of sports and the Olympic movement are carried out. Currently, many pages of the history of Ukrainian sports remain little known. One of them is sports competitions of the Ukrainian diaspora. Their organization required significant efforts, the involvement of specialists, well-known sports and public figures, representatives of state authorities, etc. The symbolic combination of the Olympics of the Ukrainian diaspora with the Olympic Games contributed to the development of the Ukrainian sports and Olympic movement abroad. In September 1936, a grand event in the life of the Ukrainian and American community took place in Philadelphia (USA) - the First Ukrainian-American Olympics or the «First Ukrainian National Games» under the patronage of Ukrainian-American organizations of the city of Philadelphia together with the Ukrainian Catholic League and the American Athletic Union.

Based on archival materials from Vienna and Lviv, periodicals, and achievements of historiography, the article analyzes the relations and cooperation of Metropolitan Andrei Sheptytskyi, Father-Mitrat Tyt Voinarovskyi with the Ukrainian diaspora in Vienna. To start with, the Greek-Catholic bishops' activities in Vienna in behalf of the Church and the people, are investigated. The role of Metropolitan Andrei Sheptytskyi and Father-Mitrat Tyt Voinarovskyi in representing and defending the interests of Ukrainians in the Viennese Parliament is shown, in particular, in reforming the electoral, agrarian, and educational system. Furthermore, much attention is focused on the relations of the Greek Catholic bishops with representatives of the Ukrainian diaspora in Vienna, including a large number of politicians, artists, workers, and students. As stated, the Greek-Catholic bishops conducted a representative and mediating-communicative function between representatives of the Ukrainian diaspora in Vienna and Ukrainians in ethnic Ukrainian lands. Also, the study analyzes the relationship among the Greek-Catholic bishops and the Church of St. Barbara in Vienna parish priest Myron Hornykevych. Thanks to their close cooperation, it was possible to keep safe the ZUNR archive and private archival collections of public figures, unite Ukrainian emigrants in educational and youth organizations, provide young people with access to theological studies, and implement several charitable events in ethnic Ukrainian lands and abroad. Finally, specific examples show the public moods and everyday life, issues, and challenges of Ukrainian emigrants in Vienna, which was frequently the subject of correspondence of A. Sheptytskyi, T. Voinarovskyi, K. Sheptytskyi, M. Hornykevych, S. Dnistrianskyi, K. Blyzniuk,V. Singalevych, K. Avdykovych, to name a few. Keywords Greek Catholic Church, Metropolitan Sheptytskyi, Father Mitrat Tyt Voinarovskyi, Vienna, Ukrainian diaspora, emigration.

In the interwar period of the twentieth century, the Ukrainian Greek Catholic Church in Canada tried to expand its influence on the public life in the diaspora. To accomplish this task, it enlisted the support of the conservative Canadian Sitch association (reorganized into the United hetman organization in 1934). In its turn, it helped the Sitch in every possible way and provided the permission for the legal functioning of their organization from the Canadian authorities. The monarchists published the articles about their activities and tasks of the society in the pages of Greek Catholic newspapers, such as "Canadian Ukrainian", "Ukrainian News". However, in the 30s of the twentieth century Greek Catholics and monarchists have broken off their relations. Coming of the new bishop, Vasyl Ladyka, instead of Nikita Budka, who began to distance himself from the society in the 1930s, resulted in the creation of the Greek Catholic own organization, the Ukrainian Catholic brotherhood, in 1932. Now UCB had to defend their views before the public. In the religious sphere, the society spread the Catholic faith in the Ukrainian rite, together with priests created parishes, built churches, supported church institutions, organizations, and so on. In the cultural sphere, it founded and financed Ukrainian schools, evening courses and lectures on Ukrainian studies, held concerts, sports competitions, drama performances, built people`s homes, and so on. In the public field it organized orphanages, shelters, hospitals, summer camps for young people, youth centers and so on. Not so actively, but still the fraternity reacted on the political events in Ukraine and joined the general actions of the national patriotic bloc of the Ukrainian public associations in Canada in support of compatriots. As a result, Greek Catholics became more actively involved in the social and political life of the diaspora on equally with Orthodox and communists.

This article analyzes the activities of children and youth organizations with a pronounced national pedagogical component. It is noted that the progressive development of these organizations acquired the features of consistency at the turn of the 20th century. Social movement in the student environment is associated with education in many educational institutions in Western Ukraine's school communities. With their help, Ukrainian literary circles, theatres, libraries were created, which, on the one hand, contributed to the youth’s self-education, on the other – reflected the people's pedagogical experience of teaching and upbringing of children accumulated over centuries; student societies often issued their periodicals. The ethnopedagogical component of the activities of created youth organizations and movements ("Sokil", "Sich", "Plast", "Lugh", Kamenyary”, "Dorist", etc.) is analyzed. People's pedagogical foundations of their activities expressed in moral and ethical principles, included, as a rule, the upbringing of a healthy body and spirit of the young generation of the Ukrainian nation, love for Ukraine, concern for the national honour, the development of a strong character, ability and aptitude for daily work and cohesion. The connection between the content of the activities of youth organizations and movements and the leading ethnopedagogical concepts is highlighted: Family (these public organizations declared and embodied the enduring value of the Ukrainian family as the most important unit of national education and the formation of a Ukrainian patriotic character), language (all youth societies of the late XIX - early decades of the 20th century were Ukrainian-speaking and considered the Ukrainian language as an indispensable basis for their nationally oriented activities), Faith (each of the youth organizations had representatives of Christian churches, most often - Greek Catholic), Society (each of such organization was itself a community, implemented a social model of functioning and management; the collective nature of decision-making provided youth organizations with wide popularity and respect among the Western Ukrainian national-conscious community).

The article describes the division of the Ukrainian community of Canada in the interwar period into a number of public and political organizations. The focus is on the national and patriotic bloc, which opposed the communist one. The basis of this bloc constituted liberal the Ukrainian self-reliance league of Canada, nationalist the Ukrainian war veterans association in Canada, the Ukrainian national federation of Canada, conservative the Ukrainian catholic brotherhood of Canada, and the United hetman organization. The basis of the various conflicts in the bloc, including differences in ideological postulates of liberal, nationalist and conservative societies and views on the religion of Orthodox and Greek Catholics who were members of the organizations mentioned above are analyzed in the study. It is described how opposing parties resisted against each other, and what role the press played in those conflicts. The article also enlightens attempts of agreements between public organizations and mentions joint actions to support the Ukrainian issue in the world. The common goal could reconcile the national and patriotic public associations at the time of the formation of the Ukrainian Canadian Committee on November 7, 1940, which marked a new stage in the social and political life of the Ukrainian Diaspora, as it was emphasized in the article. The reasons that hindered Ukrainian societies from reaching a mutually acceptable consensus and promoted further aggravation of relations were elucidated. The main consequences of conflicts in the environment of national and patriotic public organizations were identified, namely how it was reflected in the social and political life of the Ukrainian diaspora during the interwar period, how it was perceived by the ruling circles of Canada, and how it was used by the communist groups.

The article analyzes the agitation of Greek Catholic priests in Eastern Slovakia in the 1920s to join Transcarpathian Ruthenia and introduce the Ukrainian language in schools and state institutions. The territory of propaganda distribution has been determined. The center of agitation was Presov, where the Ruthenian league union, which included Greek Catholic priests, operated. The article describes the course and requirements of the Rusyn/Ukrainian congresses: the annexation of Western Rusyn counties to autonomous Subcarpathian Rus, the introduction of the Russian written language in schools and governments, and the admission of local residents to public service. Along with educational requirements, the idea of annexing the ethnic Ruthenian territories of eastern Slovakia to Subcarpathian Rus became a significant direction of agitation. It was found out that the propaganda movement contributed to consolidation, politicization, and caused opposition from the authorities. The article describes the official government position on the Propaganda Movement. It is determined that 1921–1923 is a period of active agitation, and the decline of the movement begins in 1924. The holding of the Ruthenian people’s Congress in Presov on September 7, 1925, demonstrated an attempt at National Unification of Ukrainians. Delegates and guests discussed the socio-economic situation of the Ruthenian people, the political situation, and the requirements for education. The resolution adopted by the Congress notes the need to increase the number of educational institutions of various levels for the Ruthenian population in Slovakia, equalize the rights of teachers of Greek Catholic schools with teachers of Public Schools. These attempts at ethnopolitical consolidation were leveled by the Czechoslovak press and evaluated skeptically. The author claims that the agitation movement of Greek Catholic clergy among Rusyns/Ukrainians in eastern Slovakia in the first half of the 1920s was the result of Slovak domestic policy and its practical idea of rapid assimilation of national minorities. The Propaganda Movement in eastern Slovakia developed in two directions: for joining/uniting Transcarpathian Ruthenia and demanding the introduction of national schools and, accordingly, the language of instruction.

The article examines the influence of Western European ideas of integral personality education on the development of the Ukrainian educational space in the early modern times. Attention is drawn to the importance of the humanistic ideas of the secular Renaissance, the Protestant Reformation, and the Catholic Reformation for the formation of the Ukrainian socio-cultural space, in particular in terms of ethnic changes and mental transformations of Ukrainian society. The ways of penetration of early modern innovations into the educational tradition of Ukrainians are analyzed, in particular political and geographical (the proximity of Ukrainian lands to the countries of Western Europe, the location of Ukrainian cities at the intersection of key trade routes); the ideological and semantic kinship of the Orthodox Christian pedagogical tradition and Christian humanism, on the basis of which the Western European idea of enlightened piety “pietas litterata” was formed); educational and youth (active migration of Ukrainian youth from the elite environment to study in Western European countries, in particular to Italy, France, Germany, Holland, Belgium, the Czech Republic and other countries where young people received a humanistic education); ideological and literary (active dissemination of the works of European humanists in the early modern Ukrainian space); educational and institutional (the active spread of Catholic (Jesuit) and Protestant humanist schools in Ukrainian lands, which ensured the high quality of the educational process and ensured the involvement of the Russian population in the new, and most importantly, high-quality education of the European model, enriched the national educational tradition with Renaissance-humanistic tools, contributed to interaction and mutual enrichment of Western European and Russian cultures). It was established that the leaders of the ideas of the humanist school at that time proposed new, synthetic approaches to the search for effective ways of developing holistic education of the individual. In educational institutions founded on Ukrainian lands, the humanistic ideal of “pietas litterata” was proclaimed as the goal of education, which contained the triad of the Erasmus pedagogical paradigm: knowledge of Latin (education), active piety (individual initiative in social life) and virtue (upbringing). Protestant teachers and Jesuit teachers proposed an appeal to examples of ancient education, didactic emphasis was placed on “bonae artes” (“good arts”), pedagogical concepts “vita contemplation” (“life in contemplation”) and “vita active” (“life in activity”) were recognized as equal, and the educational model successfully combined two components – “sacrum” (“spiritual”) and “profanum” (“secular”). It has been proven that the key trajectory of the influence of Western European humanistic ideas was educational and pedagogical activity, the establishment of schools and collegiums of the humanistic model. It is emphasized that the active integration of humanist ideas in the Ukrainian educational and cultural space allowed not only to join the advanced European experience of the humanist school, but also had a significant positive impact on the development of Ukrainian national identity.

The article examines the Holodomor national tragedy of 1932-1933 in the context of the reaction to it by the population of neighboring Ukraine and more distant countries, as well as international organizations. It is emphasized that the Holodomor was a deliberate action of the communist authorities against the Ukrainian peasantry as a source of disobedience to the authorities and national resistance. It is shown that despite the efforts of the Bolshevik government to hide the glaring facts of the famine and the conformist support of the majority of foreign journalists accredited in the USSR, this information still received publicity in the world thanks to individual journalists of influential British newspapers and the work of foreign embassies and consulates in the USSR. It provoked a civil wave of help in various countries, but did not cause official condemnation of the Bolshevik policy by the member states of the League of Nations and the Catholic Church as an influential player in the international politics of the time. The role of public organizations and the Ukrainian Greek Catholic Church in the organization of assistance to illegal refugees from Ukraine and protest movements condemning the policy of the USSR towards Ukrainian peasants is considered. It was concluded that the first and subsequent recognitions of the Holodomor of 1932-1933 in Ukraine as genocide at the level of influential countries and international organizations, as well as the criminal proceedings carried out in Ukraine on the fact of committing the crime of genocide of 1932-1933 in Ukraine as a crime against humanity permit modern Ukrainians not only to consolidate the memory of the Holodomor as a significant historical narrative for the entire society, but also to re-understand this traumatic experience, renewing the nation and its values and outlook guidelines.

The article examines the provisions of the catechisms of the Ukrainian Greek Catholic Church regarding the war and its challenges, as well as the defense of the Motherland. A comparative analysis of relevant thematic instructions in the Catechism “Christ is our Easter” (published in 2011), the Catechism for youth “We walk with Christ” (published in 2021) and the “Catechism of the Christian Warrior” (published in 2022) was carried out. It was determined that the provisions of the UGCC's own fundamental doctrinal documents, its Catechisms, regarding the problems of war and defense of the Motherland, were formed, clarified and supplemented according to the circumstances and needs of the time. The catechism of the UGCC “Christ is our Easter” contains general Christian considerations on the subject under consideration, which are principled, establishing, and refer to how civilized peoples should conduct themselves. The catechism for youth, created in the previous years of the undeclared Russian Federation's “hybrid” war against Ukraine, covers the issues related to the war and the defense of the Motherland in a substantive way and closer to current Ukrainian realities, although it still has some idealistic approach. The Catechism of the Christian Warrior, the preparation of which was completed and the publication was carried out during the full-scale military offensive of the aggressor, is a set of thorough and competent advises for Ukrainian soldiers, where things are called by their names, and there are no provisions that can cause doubts due to experience and be problematically achievable for implementation. Therefore, it is concluded that especially this Catechism, together with and in addition to the two previous ones, is a useful and timely contribution of the UGCC to the instruction of Ukrainians during the war, and therefore to Ukraine's victory over the enemy.

Introduction. Changes in the basketball game rules, improvement of training methods for young athletes, and current trends in the development of the game in the world change views and attitudes of experienced coaches to the organization of the training process. Debatable questions between supporters of early game specialization and their opponents regarding the determination of the specialization starting time, choice specifics, peculiarities of requirements, and approaches to the training of technical and tactical actions for the respective game role of players stipulate to emphasise the problem and its consideration. Aim is to investigate and substantiate the approaches for coaches of children and youth teams to the organization of the educational and training process concerning the game roles of young basketball players. Material and methods: analysis and generalization of data taken from scientific and methodical literature sources and the Internet, comparative and historical (comparative) research method, questionnaires using google-form, methods of mathematical statistics. Results. Due to 11 questions of the google-form, a survey of 27 coaches of the All-Ukrainian Youth Basketball League was conducted regarding debatable issues related to the training of young basketball players. Modern approaches to the work of coaches-practitioners were implied to determine the game specialization starting time, choice specifics, the peculiarities of requirements, and approaches to training technical and tactical actions of players of the appropriate role. Conclusion. The current position for experienced coaches of children and youth teams of boys and girls, who won prizes in the All-Ukrainian Youth Basketball League was defined, regarding approaches to the educational and training process concerning the beginning of studying and features of the requirements for game specialization. It was found that the majority of respondents develop the skills for the game of a young basketball player in a specific game role at the age of 13-14 and against early specialization; the priority of the choice for the game role focuses on the physical qualities and realization of distribution during training according to three categories (defender, striker, central); among the requirements for the role are the basic functionality of technical and tactical actions, the need to compete in different roles and the need to acquire skills and abilities to implement in the competitive process, inherent to the adjacent roles

The article is devoted to the study of the peculiarities of the organization and conduct of the process of sports selection in youth and professional football in England. The main scientific and methodological approaches of software and system support of the process of sports selection in youth and professional football in England are analysed. The program of the English Football Association "Talent pathway" (in the Ukrainian edition - "Шлях таланту") is presented in detail. The essence of this program is that due to participation in the program in special "Regional Talent Camps" and "National Talent Camps" thoughtful and in-depth selection and sports training are young football players aged 7 to 16 years. The program of the English Premier League "Premier League Primary Stars" has been studied. We believe that a certain selective broadcast of the English system of organization and conduct of the process of sports selection and selection in youth and professional football is possible in terms of the model of functioning and improvement of youth football schools and football clubs of Ukraine. Scientific and practical approaches to the organization and conduct of educational, training and competitive forms of sports selection and orientation in the age groups "U 10" (children under 10 years) and "U 12" (children under 12 years) are analysed. The system of organization of competitions in age groups "U 14" (teenagers under 14 years) and "U 16" (boys under 16 years) is studied. Such a scientific and methodological approach can provide an opportunity to effectively integrate domestic football to the best examples of European and world sport of excellence, which are competitions under the auspices of FIFA and UEFA.

The Greek Catholic Church in Galicia underwent reform at the beginning of the twentieth century under the leadership of Metropolitan Andrey Sheptytsky and emerged as one of the primary supporters of nascent Ukrainian nationalism. Indeed, the first half of the twentieth century witnessed significant involvement of the Uniate Church in advancing the Ukrainian nationalist cause. The inevitable consequence of this political alignment of the Galician Greek Catholic Church was its overt collaboration with the German Nazis who occupied Ukraine during the Great Patriotic War. The article explores the most prominent instances of such activities by Uniate hierarchs and clergy. An example of the most cynical collaboration between the Galician Uniates and the German occupiers was the assistance provided by Metropolitan Andrey Sheptytsky to the Nazis in organizing the export of Ukrainian youth for forced labor in Germany. The Uniate Church continued to assist the German Nazis even when there were clear signs of their imminent defeat. In 1943, the leadership of the Galician Uniates actively assisted the Nazis in creating the 14th Waffen Grenadier Division of the SS (1st Galician) commonly referred to as the Galicia Division, comprising mainly Western Ukrainian Uniates. Such a position loyal to the German occupiers was intended to secure not only favorable conditions for the Uniate Church’s survival under the Nazi regime but also the opportunity to proselytize in the occupied eastern territories. However, the occupation authorities pursued a complex religious policy in Ukraine and were not inclined to strengthen any particular denomination. For this reason, the Galician Uniates were not permitted by the German occupiers to conduct missionary activities outside Western Ukraine.

The article highlights the unique work of a prominent Polish master of monumental art, the author of numerous stained glass windows, murals and mosaics of the temples of Poland by Adam Stalony-Dobrzanski (1904-1985), whose father Felix Dobrzanski is a Pole, and mother Anna Kovalenko, a native of Chernihiv, Ukrainian. Dobrzanski spent his youth in Ukraine, and in 1923 he moved with his parents to the restored Polish state; He graduated from the Cracow Academy of Arts and began working in the field of artistic design of Catholic churches, Greek Catholic and Orthodox temples. Feature of Dobzhansky’s creative style is a harmonious combination of ancient medieval Gothic style with the latest styles of Impressionism, Modernism and others; as well as the introduction of inscriptions with the original letter form as an integral part of the stained glass image system. Another noticeable feature of the stained glass windows of Adam Steglovy Dobzhan is the harmony of large and small forms. Of course, he is born, as they say, a monumentalist in the arts. There is greatness in his works. The elongated window openings of the Orthodox, Greek Catholic churches and Roman Catholic churches required verticality. Therefore, this architecture is completely approached by long Gothic stained glass figures. But Dobzhansky would not be Dobzhansky if his age were confined to the composition of tall, sometimes tall, figures. In every large and tall form, he “streams” with many small glasses, in which he writes texts in Latin or Cyrillic letters. This flamboyant scattering of small shapes moves and shimmers like a kaleidoscope, enlivening the statics of the stained glass central figure. Here Dobzhansky presents his knowledge of stained glass. Middle Ages in the Catholic countries of the West, which still amaze the beauty of their kaleidoscopic overflows. There is, of course, a contrast between the large in size and these tiny multicolored glasses. This contrast sends the viewer to the baroque, which maximized the contrast in the riot of flexible forms. These forms do not exist in Mr. Adam’s stained-glass windows, but his contrasts reflect the breadth of the search, a master who crafted his unique language in the field of ancient and modern art styles in the ancient and eternally young stained glass art.

The article reflects the process of influence of the German special services on the formation of numerous Ukrainian nationalist organizations. With the coming to power of Hitler, the ties of the OUN with the fascists are strengthening, while the leaders of the Ukrainian nationalists widely advertise not only their practical cooperation with fascism, but also their spiritual kinship with it. The Berlin center of the OUN becomes the body coordinating its work against the USSR. The establishment of Soviet power in Western Ukraine led to the defeat of the OUN, the leaders and most active members of nationalist organizations were forced to flee to the territory occupied by Germany, where the Germans created the most privileged position for them. The Germans began to use Ukrainian nationalists in conducting political and administrative events in occupied Poland. At the same time, measures are being taken to train military personnel from among the Ukrainian nationalists, espionage-terrorist and sabotage-insurgent activities are being intensified in case of intervention by the USSR. With the direct participation and assistance of the German command, Ukrainian nationalist-minded youth are trained in various military schools, training centers of the Abwehr. Under the patronage of Germany, the Ukrainian Uniate Greek Catholic Church operates in the General Government, which was used as a tribune through which nationalism was propagandized. Her plans included the unification of churches and the expansion of her influence not only in Ukraine, but also in the long term in the whole of Russia. A great influence on the Ukrainian population was exerted by various Ukrainian institutions and schools, where the Ukrainian nationalist ideology was formed.

Today, in Ukraine, the issue of religious education remains not less but rather even more debatable and relevant than in the period of 2005, when the order No. 437 "On the study of optional courses on ethics of religion and religious studies in schools" and further regulatory documents were issued, aimed at creating conditions for the all-Ukrainian introduction of subjects of spiritual and moral orientation in general educational institutions. According to the Ministry of Education and Science, Youth and Sport of Ukraine, in the 2011/2012 school year, about 40% of schools (approximately 15% of all schoolchildren) are covered by the teaching process of the relevant subjects. However, a few important issues remain, the solution of which is urgent in order to further improve the situation in educational and educational progress of state initiatives.

Many Austrian citizens of Ukrainian origin actively helped diplomats of the young Ukraine to take the first steps in the development of bilateral relations with the Republic of Austria. The social and cultural life of Austrians of Ukrainian origin in the late 20 and early 21 centuries was concentrated around the Greek Catholic Church of St. Barbara in Vienna. With the restoration of Ukraine’s independence, their leading associations, in particular the Austrian Union of Ukrainian Philatelists, were reformatted, and the Ukrainian-Austrian Association was created, which implemented many interesting projects. A significant contribution to the dissemination of positive information about Ukraine in the world was made by the magazines of these associations: “Visti SUFA”, “Austrian-Ukrainian review”, “KyiViden”. In the Austrian capital during these years fruitfully worked outstanding cultural figures: composer and choirmaster A. Hnatyshyn, master of artistic embroidery K. Kolotylo, artists Kh. Kurytsia-Tsimmerman, L. Mudretskyi. During nearly one and a half century, starting from 1772, a great part of the western Ukraine – firstly Galicia and then Bukovyna – formed part of the Austrian Monarchy. Interests of Ukrainians of these Crown Lands were represented in the Austrian Parliament – the Reichsrat − by the so-called “ruthen” parliamentarians, among which was Mykola Vasylko, the first Ambassador of Ukraine to Vienna in the early 20 century. Many talented Ukrainian youth studied at Austrian universities. Prominent figures of national culture visited Vienna for a long time, including Lesia Ukrainka, Mykhailo Drahomanov and Ivan Franko. There were also many student- and labour societies. The independence of the Ukrainian state opened new horizons for cooperation between philatelists of the two countries, in particular, the exchange of philatelic material – new stamps, envelopes, etc. Keywords: Diaspora, Austria, philately, culture, art.

The significant influence of somatic and functional characteristics on the sports result makes it advisable to justify the model indices of qualified players who are considered to be ideal models in their sport. The purpose of the study was to determine the model morpho-functional characteristics of qualified male and female volleyball play- ers of the Ukrainian Super League. The study involved 12 female and 13 male volleyball players that were qualified as masters of sport, candidates for masters of sports. Morpho-functional diagnostics aimed at determining the body composition of players (fat, muscle, bone components, total water content). According to the results of the anthropometric measurement and morpho-functional diagnostics of qualified volleyball players, we came up with 18 indicators that characterized the constitution and the body composition of athletes’ weight. The analysis of the obtained data showed a slight skewness in the distribution of fat and muscle components in the athletes’ legs and arms, which was explained by the nature of the volleyball game. The significant potential of Ukrainian volleyball players, the availability of the reserved functional resources was evidenced by their anthropometric indicators, the content of fat and muscle components in the body, which were not significantly different from the similar indicators of the players of the leading national teams and professional volleyball clubs. The results of the research can serve as a guide and facilitate the selection, training and specialization of gifted Ukrainian youth.

Rev. Stepan Onyshkevych was the founder and organizer of the Ukrainian People's Republic (UNR) in exile. At the beginning of the 20th century, the personae of a Greek Catholic priest S. Onyshkevych (12/21/1861 – 12/16/1944), brightly stood out among other famous persons of Galicia. S. Onyshkevych together with Mychajlo Hrushevskyy, Ivan Franko, Volodymyr Okhrymovych and others founded the National Democratic Party which was one of the most popular political parties in Ukraine at that time. Onyshkevych a leading representative as well as a member of the Ukrainian National Council and its provisional parliament was instrumental in laying down the economic and legal and agrarian foundations of this newly created state known as ZUNR. Based on his memoirs and different sources, the milestones of his life and activities have been studied and analyzed. For example, the author found out that S. Onyshkevych had been the ambassador to the Austro-Hungarian parliament. He was instrumental in forming local policy in Rudkivskyi County while organizing and founding the UNR in exile, a member of the Central Committee of the Ukrainian National Democratic Alliance (UNDO), and its local leadership. Another aspect of his life's achievement was economic and entrepreneurial activities like organizing different cooperatives (dairy, loan, basketry coops), public and youth organizations ("Ridna Shkola," society "Sich," fire brigade, drama club, etc.). Of great importance was the creation of a legal defense committee for farmers and Ukrainian peasants. He furthered a farmers union. This research aims to uncover the personae of Stepan Onyshkevych, and his community policies and his involvement as such. A methodical basis for this is a complex approach in analyzing this situation. Keywords: pastoral and political activity, West Ukrainian People's Republic, public organizations, cooperative movements.

The article examines the role of outstanding individuals who took an active part in the struggle for national independence in the Ukrainian nation-building. In particular, attention is focused on the role of famous graduates of the Faculty of Law of Lviv University, who formed an educated professional and social layer of society, which continued the baton of national revival in Galicia. At the end of the 19th – at the beginning of the 20th century, Ukrainian lawyers played a unique role in the formation of the Ukrainian political and economic elite in Galicia. They were especially active during the creation and development of West Ukrainian People's Republic. Considerable attention is paid to the characteristics of the professional activity and civic position of the outstanding Ukrainian lawyer, a graduate of the Faculty of Law of Lviv University, Oleksa Kossak. The legal activity of O. Kossak, who defended the rights of Ukrainian Greek Catholic Church priests accused of using the Ukrainian language free of charge, defended the right to use the Ukrainian language in the judiciary, defended the rights and interests of Ukrainian educational, cultural and economic institutions, and defended the rights of the Kolomyia "Native School" in court, thanks to which it was possible to avoid the closure of Ukrainian schools by the Polish administration. Lawyer O. Kossak defended activists of national-patriotic organizations (Plast, Ukrainian National Democratic Alliance, Ukrainian Military Organization as well as Organisation of Ukrainian Nationalists) during political trials in courts. Emphasis is placed on the social activities of O. Kossak, who was the chairman of the Kolomyia branch of the "Sokil" and Ukrainian Pedagogical Society, the deputy chairman of the board of the Narodnyi Dim society in Kolomyia, a member of the board of the cooperative "Subcarpathian Union", deputy chairman of the supervisory board of the cooperative bank "Pokutskyi Union". He was a member of the "Union of Ukrainian Lawyers", founded in 1923 in Lviv. He was a highly educated person: he knew seven foreign languages: German, Polish, Russian, Hebrew (Yiddish), English, French, Italian. He had a large book collection, subscribed to almost all the Galician-Ukrainian periodicals of the time, ordered specialized legal publications from Warsaw, Vienna, and London. O. Kossak was engaged in scientific activity, published articles on civil law issues in the Ukrainian legal journal "Life and Law", in particular on issues of the use of the Ukrainian language in church acts of civil status in Galicia, etc. He was interested in the theory and practice of local self-government (the preserved fragment of his legal library contains quite a few publications on this topic). He was a good expert in the field of land law and often helped peasants from Pokuttia defend their rights to their land. He was a patron of many Ukrainian cultural and educational, artistic, sports and charitable institutions in the Kolomyia region. During the German occupation of the region, from November 1941 to February 1942, he worked as a youth care officer at the Ukrainian District Committee in Kolomyia. On February 10, 1942, he was arrested by the Gestapo in the case of the Organisation of Ukrainian Nationalists youth organization and held for about ten months in Kolomyia and Chortkiv prisons. On November 27, 1942, among 56 Ukrainian prisoners of the Chortkiv prison, he was shot by the Nazis in a field between the town of Chortkiv and the village of Yagilnytsia in Ternopil Oblast and buried there in the mass grave of the executed. It is emphasized that O. Kossak was a true patriot of his Motherland, who did a lot for his people. By his way of life, he earned deep respect and good memory, because he devoted his entire life to active social, political and cultural activities aimed at the national revival of Ukraine. Nowadays, the life and professional path of Oleksa Kossak, as well as his professional activity and civic position are a model for modern Ukrainian lawyers. Keywords: professional activity, civic position, law, state, Ukraine.

Three major aspects of Volodymyr Yaniv’s life-creativity are described in the article: 1. biographical (his forma- tion as a creative person); 2. literary and art studies; 3. essayistic (author’s stories about the meetings with the perennial rec- tor of UFU). In parallel, there are “plots” about Volodymyr Yaniv as s historian of the church and Christianity, as a religious scholar, about his contacts with the Vatican, and in particular with His Beatitude Josyf Slipyj in the study. We can trace the “odyssey” of a young ascetic of the Galician revolutionary movement for the statehood and the unity of Ukrainian lands. A separate vision in the life of V. Yaniv is the magazine “Student’s Way”. He was fond of modern processes that took place in the cultural and artistic sphere. Studying poetry of European poets, poetry of Ukrainian creative youth, in particular B.-I. Antonych, V. Havrylyuk, O. Olzhych, poets of the Right-Bank Ukraine, Yaniv developed for himself the criteria for evaluating a literary work. The Lviv weekly “Towards” and the month “Dazhbog” and, of course, the poetry of the “Prague School” were played a special role for Yaniv as a poet. The famous Polish writers, supporters of the so-called “Ukrainian school”, Severin Goshchin- sky, Alexander Fredro, Leopold Staff, Jan Kasprovich, Maria Konopnitskaya whose creativity, undoubtedly, also influenced Volodymyr Yaniv lived and worked in Lviv. The ideological and thematic space of the poetry of Yaniv, in particular the collections “The Sun and the Lattices” and “The Foliage Fragments”, his prison poems, poetry about the Kruty heroes, are analyzed in the article. Lyro-epic creativity of V. Ya- niv in this thematic direction in her own way is biographical. The collection “Ways,” based on the scientific observations of the German, Polish and Czech theorists of psychoanalysis, is based on the ethno-psychoanalysis of the Ukrainian political prisoner. V. Yaniv is a scientist, psychologist, ethnic psychologist of the Ukrainian “soul”, sociologist and literary critic, art critic, organizer of Ukrainian science and church-religious life, public figure, professor of the Ukrainian Catholic University named after St Clemens, the Pope in Rome. The sacred motives are an organic page in poetry, literary criticism and, in general, in the works of Volodymyr Yaniv. The author used the bibliographic literature about the life and work of Volodymyr Yaniv, which, however, doesn’t allevi- ate his individual views.

The article fully characterises education of the South Slavs at the Kiev Theological Academy according to the studying new archival documents. It was found the content of the educational process, the problems faced by foreign students and how they were solved in the academy. It is shown the Russian Empire authorities’ interest in the preparation of the clergy for the Balkans. It is exposed the solidarity of the South Slavic youth with the Ukrainian people concerning the non-acceptance of gendarmerie-police management methods in Ukraine. The fates of graduates after studying in Kiev are studied. The purpose of this study is to determine the reasons of education of the South Slavs at the Kiev Theological Academy, the content of the educational process and participation of the South Slavic youth in the public realities of contemporary Ukraine. In the early twentieth century and before the establishment of Soviet authority in Ukraine, the South Slavs received higher and professional education here. A small number of educational establishments at homeland, economic and political instability in the Balkans almost to the end of the First World War contributed to the moving of young people to foreign countries for education. The situation was used by countries, who inculcated their ideology on foreign students during the study process, justifying and ensuring the successful penetration of their policies on the lands of the South Slavs. Those students who studied in Ukraine, had to become the spokesmen for the interests of the Russian Empire in the Balkans. Actually, educational institutions successfully coped with these tasks. Thus, the Kiev Theological Academy defended and propagated the imperial ideas of tsarist Russia through education of foreigners in it. Selection of candidates from other countries for studying was not accidental. The religious factor was the leading in lobbying foreign policy interests of the Russian Empire. The South Slavs were represented by Bulgarians, Serbs, Montenegrins, Macedonians and Bosnians with Herzegovinians. The Croats and Slovenes were called Austrian Slavs at that time in Russia, and since they belonged to the Catholic world, the work with them was in other spheres. The South Slavs who studied at the KTA were plunged into the social and political processes that took place in Ukraine, and together with the Ukrainian intelligentsia and studentship formed the international educational process that lasted in Ukraine till the establishment of the Bolshevik regime. The content of unsent letters to the home of Balkan students indicated an understanding of the difference between what the higher-education teaching personnel of the Academy said and what they saw and heard on the Kyiv streets and other cities of Ukraine. The South Slavic youth expressed solidarity with the Ukrainian people concerning the non-acceptance of the gendarmerie-police management methods in Ukraine. The ideas of the Slavic consolidation and equality, declared by the Russian Empire and determined as the core of foreign policy activity, were not supported by the authorities on its lands. Understanding these circumstances, the South Slav students were cooled to imperial propaganda that Russia is the centre of Slavic unity and a fighter for the independence of the Balkan Slavs. Public moods of Ukrainian community significantly influenced the formation of such a position of the South Slavs.

Educational institutions are active participants in the startup ecosystem, they create conditions for the development of startup ideas based on higher education institutions and in cooperation with international partners and businesses. The article analyzes the activities of the universities of the city of Lviv, namely Lviv Polytechnic National University, Ukrainian Catholic University, and Ivan Franko Lviv National University in the direction of startups. Universities have high rankings in the international rankings QS World University Rankings, Top 50 Universities in Europe for Startups, Top Universities for Startups in Europe by Educations.com, and U-Multirank World University Rankings, which indicates a strong direction of support and expansion of opportunities for entrepreneurial education. The Lviv Polytechnic National University and the Ukrainian Catholic University created the most groundwork for the creation of a startup environment in the Lviv region. The UCU Entrepreneurship Center, accelerator programs, and Tech StartUp School at the Lviv Polytechnic operate at higher education institutions, which actively promote the implementation of startup ideas among student youth. At the Lviv National University named after I. Franko, innovative bachelor's programs are implemented in partnership with the Lviv IT cluster, and annual start-up events are held, in the framework of which technology transfer takes place, foreign investors are invited and presentations of student start-ups are held. A survey conducted among students who chose the discipline of free choice "Start-up management" showed that a significant majority of students agreed that such a course is important for the development of their professional competence, practical, and relevant to the modern realities of the economy. The course structure, which included lectures, guest lectures, and practical sessions, was recognized by students as useful for developing knowledge and skills in the field of entrepreneurship and startups. In addition, the student's expectations from the course were mostly fulfilled, and the course motivated a significant part of the students to continue working on the startups they created. However, during remote group work, some difficulties arose, which affected the effectiveness of teamwork. The development of a start-up environment based on institutions of higher education allows students to develop entrepreneurial skills that they can apply in the real world. By creating a startup, students can learn to identify and solve real-world problems, work collaboratively in teams, and develop a range of entrepreneurial skills such as creativity, innovation, and risk-taking.

The transformation of the symbolic space of the city of Halych from the second half of the 20th century to the beginning of the 21st century is investigated in the article. The work is based on the analysis of archival and historical documents, field materials collected by the author through the method of participant observation during the 2022–2023. The symbolic space term is used currently in various scientific studies: in cultural anthropology (O. Hrytsenko, H. Bondarenko), in semiotics (R. Barthes), in urban studies (E. Soja, R. Čepaitienė and others), in Ukrainian sociology (V. Sereda, O. Obukhova). The planning and architecture of the city, its landscape, toponymy, monuments as well as the elements of external design of the streets, squares and buildings are used together to create a symbolic space, where collective memory, identity and social dynamics of local communities are formed. In the 1930s, the places of worship have dominated in the urban space of Halych: the Greek-Catholic Church of Christmas (the 14th century), the Roman-Catholic Church of the Assumption of the Blessed Virgin Mary, St. Volodymyr’s Orthodox Church, the synagogue and the Karaite Kenesa, thus reflecting the ethnic and confessional structure of the population of the city. Part of the walls of Halych Castle is preserved on the Castle Hill, being the evidence of the historical significance of the city. The process of communization has started after the incorporation to the Soviet Union (September, 1939): streets and squares are renamed, Soviet monuments are erected. The places of worship are destroyed or reequipped. The Church of Christmas has become an Orthodox one forcibly and the only active. Participation in parades and meetings to commemorate the Soviet holidays has become a common practice for the population. A tradition to lay flowers at the monument to Lenin by the newly wedded couple has appeared. The central part of the city is a zone of official, formal events of ideological matter at that time as well as the Halych Castle remains a favourite place of family, youth leisure, the space for informal intercourse. Essential transformations of the urban public space of the city of Halych start after Ukraine has gained independence. In 1990 the monument to Lenin is dismantled and the central square of the city has got the Christmas Square name. In 1988 a monumental equestrian sculpture to King Danylo Halytskyi has appeared there. The process of streets’ renaming continues. New churches and chapels (over 20) are built, a number of commemorative plaques and monuments to the participants of the Ukrainian national resistance, public and cultural figures of the city and the region (about 10) have been placed on municipal houses. Nine memorial annotation plaques are dedicated to soldiers died in the Russian-Ukrainian war. Christmas Square today is the main symbolic space of the city, a place where various activities and communications take place (both public and private). Halych Castle continues to occupy an important place in the cultural life of the city. Many significant scientific and cultural events representing Ukrainian historical and musical heritage occur here, influencing the formation of the identity of the local population.

The purpose of the article is to determine the influence of Lutheranism on education and musical culture in the Grand Duchy of Lithuania. The research methodology includes cultural and historical analysis, which made it possible to analyze and investigate the influence of Lutheranism on musical culture in the Grand Duchy of Lithuania. Source studies and music-theoretical methods were used during the search and analysis of church-singing collections. The biographical method of research was used to systematize information about the life and work of theologians, composers and theorists. The scientific novelty of the research is the thorough analysis of the Lutheranism influence on education, book publishing and musical art. The first church chanting collections have been identified, in which a gradual transition from monody to polyphony is traced. Conclusions. In the process of studying the influence of Lutheranism on education and musical culture in the Grand Duchy of Lithuania, it was established that one of the main ways of introducing Protestant ideas was the education of gentry and bourgeois Ukrainian youth in Western European Lutheran universities. The competition between Orthodox, Catholic and Protestant schools that existed in the Grand Duchy of Lithuania contributed to the development of education in the country. In the 16th century, Vilno was a printing centre of the Grand Duchy of Lithuania, where printers competed with each other, publishing books in different languages and with opposite religious positions. During this period, thanks to the Lithuanian Protestants, church chanting collections were published. The chants in the first collections combined the stylistic tendencies of Protestant chorales, Czech reformers, and the traditions of local craftsmen.

The study purpose was to substantiate, develop and test the effectiveness of the author’s program for physical training of young female basketball players in the pre-competition period of the macrocycle preparatory stage, and to experimentally test its effectiveness. Materials and methods. The subjects were 15 young female basketball players born in 2007-2008, third year of study (1st year of study in the basic training group), members of the All-Ukrainian Youth Basketball League (AUYBL), who participated in the experimental program to improve their physical fitness. Three tests on six indicators of physical fitness were conducted. The results of a consecutive experiment for young basketball players during their training in the camp were analyzed and interpreted. Results. The author’s program for physical training of young female basketball players was developed and implemented during the training camp in order to increase their level of physical fitness and preparation for participation in the AUYBL competitions. The results of the study, which were obtained during a series of experiments, allowed to examine and analyze six indicators of physical fitness, and to substantiate the effectiveness of modern approaches to physical training of young female basketball players in the pre-competition period of the macrocycle preparatory stage. They were based on the minimization of additional workload and focused concentration of female athletes on the quality of specific exercises in a limited period. Conclusions. The analysis of the results, the indicators of physical fitness of young female basketball players, allows to state that the use of the author’s program for physical training makes it possible to record the improvement of physical fitness on tests that have speed-strength and strength orientation, namely: high jump, long jump, run for 40 s, flexion-extension of the arms at thrust lying for 30 s. According to the indicators of speed tests (20 m run and 60 m sprint), no statistically significant differences were recorded, with a tendency to their improvement.

This article is aimed at the research of the re-establishment of a sacred place in the Krylos village, Ivano-Frankivsk region in 1989-2018. There are still living witnesses of how people traveled from all over Galychyna to Krylos Mountaine in carts, on foot, and on horses. Hundreds of carts were beset the territory of the current village stadium and access roads. People wanted to pray to the miraculous icon of the Blessed Virgin Mary, and to drink miraculous water from the so-called "Franciskan springs". There are many confirmed facts about their miraculous qualities. The development of the sacred place began on December 12, 1989, according to the letter of Fr. Ivan Maslyak dated March 8, 1990, in which he noted the following: "...on December 12, 1989, the parish community of the village of Krylos, Galych district, Ivano-Frankivsk region, unanimously returned to the bosom of the ancestral Ukrainian Greek-Catholic Church, which is confirmed by the voting protocol of parishioners in the presence representative of the Galych district government". From this historical moment, the re-establishment of the abandoned, destroyed and completely ruined sacred place as well as the church of the Assumption of the Blessed Virgin Mary in the village of Krylos, Ivano-Frankivsk region, begins. One of the important elements of the re-establishment of a sacred place is crowded pilgrimages. Based on the very meaning of the word, “pilgrimage” means the possibility of receiving forgiveness from God for our sins. This is why, for thousands of years, pilgrims from different countries have been making difficult and sometimes dangerous pilgrimages to holy places, asking Almighty God for forgiveness of sins. These are different places, such as: Rome, Turin, Jerusalem, Lourdes, Fatima, Medjugorje, Zarvanytsia, Goshiv, Pogonya, Krylos. In this research, I would like to analyze exclusively the verses to the “Galych Miraculous Icon”, which is kept in the village of Krylos, Ivano-Frankivsk district, Ivano-Frankivsk region. In this research, I would like to analyze three types of sacred places that influenced the development of a sacred place in the Krylos village (1989-2018), namely: 1. Youth parishes of the Ivano-Frankivsk Diocese; 2. International pilgrimage of the rosaries; 3.Patriarchal Pilgrimages to the Galych Miraculous Icon.

AbstractThe history of the Ukrainian nation, its cultural and spiritual inheritance is the bright example of the selfless mission of the Ukrainian church. In the end of XIX – beg. XX the Ukrainian Greek-Catholic Church played the most important role in the formation of national consciousness, deepening of the inner world, cultural rise of the Ukrainian nation on the territory of West Ukrainian lands.

The copyrighting of digital augmentations (our data-flesh), their privatization and ownership by others from a vast distance that is simultaneously instantly telematically surmountable started simply enough. It was the initially innocuous corporatization of language and semiotics that started the deeper ontological flip, which placed the posthuman bits and parts over the posthuman that thought that it was running things. The posthumans in question, myself included, didn't help things much when, for instance, we all clicked an unthinking or unconcerned "yes" to Facebook® or Gmail®'s "terms and conditions of use" policies that gives them the real ownership and final say over those data based augments of sociality, speech, and memory. Today there is growing popular concern (or at least acknowledgement) over the surveillance of these augmentations by government, especially after the Edward Snowden NSA leaks. The same holds true for the dataveillance of data-flesh (i.e. Gmail® or Facebook® accounts) by private corporations for reasons of profit and/or at the behest of governments for reasons of "national security." While drawing a picture of this (bodily) state, of the intrusion through language of brands into our being and their coterminous policing of intelligible and iterative body boundaries and extensions, I want to address the next step in copyrighted augmentation, one that is current practice in professional sport, and part of the bourgeoning "anti-aging" industry, with rewriting of cellular structure and hormonal levels, for a price, on the open market. What I want to problematize is the contradiction between the rhetorical moralizing against upgrading the analogue-flesh, especially with respect to celebrity sports stars like Lance Armstrong and Alex Rodriquez, all the while the "anti-aging" industry does the same without censor. Indeed, it does so within the context of the contradictory social messaging and norms that our data-flesh and electric augmentations receive to constantly upgrade. I pose the question of the contradiction between the messages given to our analogue-flesh and data-flesh in order to examine the specific site of commentary on professional sports stars and their practices, but also to point to the ethical gap that exists not just for (legal) performance enhancing drugs (PED), but also to show the link to privatized and copyrighted genomic testing, the dataveillance of this information, and subsequent augmentations that may be undertaken because of the results. Copyrighted Language and Semiotics as Gateway Drug The corporatization of language and semiotics came about with an intrusion of exclusively held signs from the capitalist economy into language. This makes sense if one want to make surplus value greater: stamp a name onto something, especially a base commodity like a food product, and build up the name of that stamp, however one will, so that that name has perceived value in and of itself, and then charge as much as one can for it. Such is the story of the lack of real correlation between the price of Starbucks Coffee® and coffee as a commodity, set by Starbucks® on the basis of the cultural worth of the symbols and signs associated with it, rather than by what they pay for the labor and production costs prior to its branding. But what happens to these legally protected stamps once they start acting as more than just a sign and referent to a subsection of a specific commodity or thing? Once the stamp has worth and a life that is socially determined? What happens when these stamps get verbed, adjectived, and nouned? Naomi Klein, in the book that the New York Times referred to as a "movement bible" for the anti-globalization forces of the late 1990s said "logos, by the force of ubiquity, have become the closest thing we have to an international language, recognized and understood in many more places than English" (xxxvi). But there is an inherent built-in tension of copyrighted language and semiotics that illustrates the coterminous problems with data- and analogue-flesh augments. "We have almost two centuries' worth of brand-name history under our collective belt, coalescing to create a sort of global pop-cultural Morse code. But there is just one catch: while we may all have the code implanted in our brains, we're not really allowed to use it" (Klein 176). Companies want their "brands to be the air you breathe in - but don't dare exhale" or otherwise try to engage in a two-way dialogue that alters the intended meaning (Klein 182). Private signs power first-world and BRIC capitalism, language, and bodies. I do not have a coffee in the morning; I have Starbucks®. I do not speak on a cellular phone; I speak iPhone®. I am not using my computer right now; I am writing MacBook Air®. I do not look something up, search it, or research it; I Google® it. Klein was writing before the everyday uptake of sophisticated miniaturized and mobile computing and communication devices. With the digitalization of our senses and electronic limbs this viral invasion of language became material, effecting both our data- and analogue-flesh. The trajectory? First we used it; then we wore it as culturally and socially demarcating clothing; and finally we no longer used copyrighted speech terms: it became an always-present augmentation, an adjective to the lexicon body of language, and thereby out of democratic semiotic control. Today Twitter® is our (140 character limited) medium of speech. Skype® is our sense of sight, the way we have "real" face-to-face communication. Yelp® has extended our sense of taste and smell through restaurant reviews. The iPhone® is our sense of hearing. And OkCupid® and/or Grindr® and other sites and apps have become the skin of our sexual organs (and the site where they first meet). Today, love at first sight happens through .jpeg extensions; our first sexual experience ranked on a scale of risk determined by the type of video feed file format used: was it "protected" enough to stop its "spread"? In this sense the corporatization of language and semiotics acted as the gateway drug to corporatized digital-flesh; from use of something that is external to us to an augmentation that is part of us and indeed may be in excess of us or any notion of a singular liberal subject.Replacement of Analogue-Flesh? Arguably, this could be viewed as the coming to be of the full replacement of the fleshy analogue body by what are, or started as digital augmentations. Is this what Marshall McLuhan meant when he spoke of the "electronic exteriorization of the central nervous system" through the growing complexity of our "electric extensions"? McLuhan's work that spoke of the "global village" enabled by new technologies is usually read as a euphoric celebration of the utopic possibilities of interconnectivity. What these misreadings overlook is the darker side of his thought, where the "cultural probe" picks up the warning signals of the change to come, so that a Christian inspired project, a cultural Noah’s Ark, can be created to save the past from the future to come (Coupland). Jean Baudrillard, Paul Virilio, and Guy Debord have analyzed this replacement of the real and the changes to the relations between people—one I am arguing is branded/restricted—by offering us the terms simulacrum (Baudrillard), substitution (Virilio), and spectacle (Debord). The commonality which links Baudrillard and Virilio, but not Debord, is that the former two do not explicitly situate their critique as being within the loss of the real that they then describe. Baudrillard expresses that he can have a 'cool detachment' from his subject (Forget Foucault/Forget Baudrillard), while Virilio's is a Catholic moralist's cry lamenting the disappearance of the heterogeneous experiential dimensions in transit along the various axes of space and time. What differentiates Debord is that he had no qualms positioning his own person and his text, The Society of the Spectacle (SotS), as within its own subject matter - a critique that is limited, and acknowledged as such, by the blindness of its own inescapable horizon.This Revolt Will Be Copyrighted Yet today the analogue - at the least - performs a revolt in or possibly in excess of the spectacle that seeks its containment. How and at what site is the revolt by the analogue-flesh most viewable? Ironically, in the actions of celebrity professional sports stars and the Celebrity Class in general. Today it revolts against copyrighted data-flesh with copyrighted analogue-flesh. This is even the case when the specific site of contestation is (at least the illusion of) immortality, where the runaway digital always felt it held the trump card. A regimen of Human Growth Hormone (HGH) and other PEDs purports to do the same thing, if not better, at the cellular level, than the endless youth paraded in the unaging photo employed by the Facebook or Grindr Bodies®. But with the everyday use and popularization of drugs and enhancement supplements like HGH and related PEDs there is something more fundamental at play than the economic juggernaut that is the Body Beautiful; more than fleshy jealousy of Photoshopped® electronic skins. This drug use represents the logical extension of the ethics that drive our tech-wired lives. We are told daily to upgrade: our sexual organs (OkCupid® or Grindr®) for a better, more accurate match; our memory (Google® services) for largeness and safe portability; and our hearing and sight (iPhone® or Skype®) for increase connectivity, engaging the "real" (that we have lost). These upgrades are controlled and copyrighted, but that which grows the economy is an especially favored moral act in an age of austerity. Why should it be surprising, then, that with the economic backing of key players of Google®—kingpin of the global for-profit dataveillance racket—that for $99.95 23andMe® will send one a home DNA test kit, which once returned will be analyzed for genetic issues, with a personalized web-interface, including "featured links." Analogue-flesh fights back with willing copyrighted dataveillance of its genetic code. The test and the personalized results allow for augmentations of the Angelina Jolie type: private testing for genetic markers, a double mastectomy provided by private healthcare, followed by copyrighted replacement flesh. This is where we find the biopolitics of data- and analogue-flesh, lead forth, in an ironic turn, by the Celebrity Class, whom depend for their income on the lives of their posthuman bodies. This is a complete reversal of the course Debord charts out for them: The celebrity, the spectacular representation of a living human being, embodies this banality by embodying the image of a possible role. Being a star means specializing in the seemingly lived; the star is the object of identification with the shallow seeming life that has to compensate for the fragmented productive specializations which are actually lived. (SotS) While the electronic global village was to have left the flesh-and-blood as waste, today there is resistance by the analogue from where we would least expect it - attempts to catch up and replant itself as ontologically prior to the digital through legal medical supplementation; to make the posthuman the posthuman. We find the Celebrity Class at the forefront of the resistance, of making our posthuman bodies as controlled augmentations of a posthuman. But there is a definite contradiction as well, specifically in the press coverage of professional sports. The axiomatic ethical and moral sentiment of our age to always upgrade data-flesh and analogue-flesh is contradicted in professional sports by the recent suspensions of Lance Armstrong and Alex Rodriguez and the political and pundit critical commentary on their actions. Nancy Reagan to the Curbside: An Argument for Lance Armstrong and Alex Rodriguez's "Just Say Yes to Drugs" Campaign Probably to the complete shock of most of my family, friends, students, and former lovers who may be reading this, I actually follow sports reporting with great detail and have done so for years. That I never speak of any sports in my everyday interactions, haven't played a team or individual sport since I could speak (and thereby use my voice to inform my parents that I was refusing to participate), and even decline amateur or minor league play, like throwing a ball of any kind at a family BBQ, leaves me to, like Judith Butler, "give an account of oneself." And this accounting for my sports addiction is not incidental or insignificant with respect either to how the posthuman present can move from a state of posthumanism to one of posthumanism, nor my specific interpellation into (and excess) in either of those worlds. Recognizing that I will not overcome my addiction without admitting my problem, this paper is thus a first-step public acknowledgement: I have been seeing "Dr. C" for a period of three years, and together, through weekly appointments, we have been working through this issue of mine. (Now for the sake of avoiding the cycle of lying that often accompanies addiction I should probably add that Dr. C is a chiropractor who I see for back and nerve damage issues, and the talk therapy portion, a safe space to deal with the sports addiction, was an organic outgrowth of the original therapy structure). My data-flesh that had me wired in and sitting all the time had done havoc to the analogue-flesh. My copyrighted augments were demanding that I do something to remedy a situation where I was unable to be sitting and wired in all the time. Part of the treatment involved the insertion of many acupuncture needles in various parts of my body, and then having an electric current run through them for a sustained period of time. Ironically, as it was the wired augmentations that demanded this, due to my immobility at this time - one doesn't move with acupuncture needles deep within the body - I was forced away from my devices and into unmediated conversation with Dr. C about sports, celebrity sports stars, and the recent (argued) infractions by Armstrong and Rodriguez. Now I say "argued" because in the first place are what A-Rod and Armstrong did, or are accused of doing, the use of PEDs, HGH, and all the rest (cf. Lupica; Thompson, and Vinton) really a crime? Are they on their way, or are there real threats of jail and criminal prosecution? And in the most important sense, and despite all the rhetoric, are they really going against prevailing social norms with respect to medical enhancement? No, no, and no. What is peculiar about the "witch-hunt" of A-Rod and Armstrong - their words - is that we are undertaking it in the first place, while high-end boutique medical clinics (and internet pharmacies) offer the same treatment for analogue-flesh. Fixes for the human in posthuman; ways of keeping the human up to speed; arguably the moral equivalent, if done so with free will, of upgrading the software for ones iOS device. If the critiques of Baudrillard and Virilio are right, we seem to find nothing wrong with crippling our physical bodies and social skills by living through computers and telematic technologies, and obsess over the next upgrade that will make us (more) faster and quicker (than the other or others), while we righteously deny the same process to the flesh for those who, in Debord's description, are the most complicit in the spectacle, to the supposedly most posthuman of us - those that have become pure spectacle (Debord), pure simulation (Baudrillard), a total substitution (Virilio). But it seems that celebrities, and sports celebrities in specific haven't gone along for the ride of never-ending play of their own signifiers at the expense of doing away with the real; they were not, in Debord's words, content with "specializing in the seemingly lived"; they wanted, conversely, to specialize in the most maximally lived flesh, right down to cellular regeneration towards genetic youth, which is the strongest claim in favor of taking HGH. It looks like they were prepared to, in the case of Armstrong, engage in the "most sophisticated, professionalized and successful doping program that sport has ever seen" in the name of the flesh (BBC). But a doping program that can, for the most part, be legally obtained as treatment, and in the same city as A-Rod plays in and is now suspended for his "crimes" to boot (NY Vitality). This total incongruence between what is desired, sought, and obtained legally by members of their socioeconomic class, and many classes below as well, and is a direct outgrowth of the moral and ethical axiomatic of the day is why A-Rod and Armstrong are so bemused, indignant, and angry, if not in a state of outright denial that they did anything that was wrong, even while they admit, explicitly, that yes, they did what they are accused of doing: taking the drugs. Perhaps another way is needed to look at the unprecedentedly "harsh" and "long" sentences of punishment handed out to A-Rod and Armstrong. The posthuman governing bodies of the sports of the society of the spectacle in question realize that their spectacle machines are being pushed back at. A real threat because it goes with the grain of where the rest of us, or those that can buy in at the moment, are going. And this is where the talk therapy for my sports addiction with Dr. C falls into the story. I realized that the electrified needles were telling me that I too should put the posthuman back in control of my damaged flesh; engage in a (medically copyrighted) piece of performance philosophy and offset some of the areas of possible risk that through restricted techne 23andMe® had (arguably) found. Dr. C and I were peeved with A-Rod and Armstrong not for what they did, but what they didn't tell us. We wanted better details than half-baked admissions of moral culpability. We wanted exact details on what they'd done to keep up to their digital-flesh. Their media bodies were cultural probes, full in view, while their flesh bodies, priceless lab rats, are hidden from view (and likely to remain so due to ongoing litigation). These were, after all, big money cover-ups of (likely) the peak of posthuman science, and the lab results are now hidden behind an army of sports federations lawyers, and agents (and A-Rod's own army since he still plays); posthuman progress covered up by posthuman rules, sages, and agents of manipulation. Massive posthuman economies of spectacle, simulation, or substitution of the real putting as much force as they can bare on resurgent posthuman flesh - a celebrity flesh those economies, posthuman economies, want to see as utterly passive like Debord, but whose actions are showing unexpected posthuman alignment with the flesh. Why are the centers of posthumanist power concerned? Because once one sees that A-Rod and Armstrong did it, once one sees that others are doing the same legally without a fuss being made, then one can see that one can do the same; make flesh-and-blood keep up, or regrow and become more organically youthful, while OkCupid® or Grindr® data-flesh gets stuck with the now lagging Photoshopped® touchups. Which just adds to my desire to get "pumped up"; add a little of A-Rod and Armstrong's concoction to my own routine; and one of a long list of reasons to throw Nancy Reagan under the bus: to "just say yes to drugs." A desire that is tempered by the recognition that the current limits of intelligibility and iteration of subjects, the work of defining the bodies that matter that is now set by copyrighted language and copyrighted electric extensions is only being challenged within this society of the spectacle by an act that may give a feeling of unease for cause. This is because it is copyrighted genetic testing and its dataveillance and manipulation through copyrighted medical technology - the various branded PEDs, HGH treatments, and their providers - that is the tool through which the flesh enacts this biopolitical "rebellion."References Baudrillard, Jean. Forget Foucault/Forget Baudrillard. Trans Nicole Dufresne. Los Angeles: Semiotext(e), 2007. ————. Simulations. Trans. Paul Foss, Paul Patton and Philip Beitchman. Cambridge: Semiotext(e), 1983. BBC. "Lance Armstong: Usada Report Labels Him 'a Serial Cheat.'" BBC Online 11 Oct. 2012. 1 Dec. 2013 ‹http://www.bbc.co.uk/sport/0/cycling/19903716›. Butler, Judith. Giving an Account of Oneself. New York: Fordham University Press, 2005. Clark, Taylor. Starbucked: A Double Tall Tale of Caffeine, Commerce, and Culture. New York: Back Bay, 2008. Coupland, Douglas. Marshall McLuhan. Toronto: Penguin Books, 2009. Debord, Guy. Society of the Spectacle. Detroit: Black & Red: 1977. Klein, Naomi. No Logo: Taking Aim at the Brand Bullies. Toronto: Knopf Canada, 1999. Lupica, Mike. "Alex Rodriguez Beginning to Look a Lot like Lance Armstrong." NY Daily News. 6 Oct. 2013. 1 Dec. 2013 ‹http://www.nydailynews.com/sports/baseball/lupica-a-rod-tour-de-lance-article-1.1477544›. McLuhan, Marshall. Understanding Media: The Extensions of Man. New York: McGraw-Hill Book Company, 1964. NY Vitality. "Testosterone Treatment." NY Vitality. 1 Dec. 2013 ‹http://vitalityhrt.com/hgh.html›. Thompson, Teri, and Nathaniel Vinton. "What Does Alex Rodriguez Hope to Accomplish by Following Lance Armstrong's Legal Blueprint?" NY Daily News 5 Oct. 2013. 1 Dec. 2013 ‹http://www.nydailynews.com/sports/i-team/a-rod-hope-accomplish-lance-blueprint-article-1.1477280›. Virilio, Paul. Speed and Politics. Trans. Mark Polizzotti. New York: Semiotext(e), 1986.