Artykuły w czasopismach na temat „Deep attestation”

In spite of his clear and deliberate distinction between philosophical and religious discourse, Ricoeur lets these two aspects of his thought interweave with respect to the deep "conviction" motiving it. The idea of “attestation”, considered as the "password" granting access to his last "hermeneutics of the self", testifies to this in particular. This term, while containing a religious connotation, refers to what Heidegger calls Fundamentalontologie, in which attestation (Bezeugung) is totally de-theologized to indicate how Dasein assumes its own death. But Ricoeur only incorporates this notion into his thought by making it undergo a profound modification. Ricoeur replaces “being–toward–death” with “remaining alive until…”, which allows him to recognize “the religious in common.” How can we develop a conception of the philosophy of religion from this winding process? This article marks a first step toward answering that question.

This instructional case considers the ethical issues in an actual legal case involving a Big 8 firm and a management consulting engagement. The engagement included the oversight of a forecast and an attestation service for the registration statement in an initial public offering. The objectives of the case are: to present an agency framework for the examination of ethical issues; to illuminate the obligations of full disclosure, the exercise of due care and the state of independence; to consider an ethical basis for the “deep-pockets” theory; and to provide a vehicle for ethical reasoning by students. The case is directed to a financial accounting course at the M.B.A. level, a professional development course or an upper-division undergraduate course.

AbstractWhile some might construct their view of the historical Jesus based upon the published findings of the Jesus Seminar, others may re-examine individual pericopae and argue that a change of 'colour' would be appropriate. Here it is suggested that the arguments offered by the Seminar to justify the colouring of one saying of Jesus—that a prophet is rejected in his home town (Gos. Thom. 31.1, Mk 6.4, Matt. 13.57, Lk. 4.24, and Jn 4.44)—as a (deep) pink are flawed. Arguments based upon multiple attestation, plausibility and embarrassment are considered and rejected, leading to the conclusion that black is the most appropriate colour for the saying. Two explanations for its inclusion in the Gospels are offered: that it is a proverb inserted by the writers because it mirrored their own circumstances, and the more speculative view that the saying was viewed as appropriate because of Jesus' own hyperbolic characterization of discipleship (cf. Lk. 14.26).

With the continuous enhancement of privacy protection globally, there is a problem for the traditional machine learning paradigm, which is that training data cannot be obtained from a single place. Federated learning is considered a viable technique for preserving privacy that can train deep models with decentralized data. Aiming at two-party vertical federated learning, and at common attack problems such as model inversion, gradient leakage, and data theft, we provide a formal definition of Intel SGX’s trusted computing base, remote attestation, integrity verification, and encrypted storage, and propose a general federated learning privacy enhancement algorithm in the scenario of a malicious adversary model, and we extend this method to support horizontal federated learning, secure outsourced computation, etc. Furthermore, the method is developed in a Fedlearner framework of open-sourced machine learning to achieve privacy protection of the training data and model without any modification to the existing neural network and algorithm running on the framework. The experimental results show that this scheme substantially improves on the existing schemes in terms of training efficiency, without losing model accuracy.

The paper deals with the concept of family tree and the German word Stammbaum. The concept is placed in the larger context of the plant-human metaphor. This metaphor is already found in the Ancient Near East in the Sumerian cosmogony. It is also known from the Bible. And it is deeply rooted in Indo-Europeania and can be traced through reconstructed Proto-Indo-European, Greek and Latin mythology, or Germanic and Slavic wood idols. The article compiles the frequently cited Latin texts passages on the topic and can add an early evidence for a “tree of kinship”. The oldest attestation dates back to the time around 650, but this is probably an isolated evidence, even though Isidore of Seville describes a stemma (the Roman genealogical table) with ramusculi ‘little branch’ in his Etymologiae. There is no need to conclude that this was a tree, even if the modern “tree of kinship” this suggests. Rather, art historical studies have shown that between the 9th and 12th centuries various forms of representation for the concept of family tree were tested, and that around 1200 the familiar family tree was estabablished as the form we know now as the only one. A first linguistic testimony is found in Albertus Magnus. Together with the early family trees of Carolingians and Guelphs, the thesis is developed, against the background of the deep anchoring of the plant-human metaphor in Germanic, that the family tree takes up these old ideas, too, and that the sound similarity of stemma and German Stamm supported to the word formation German Stammbaum.

Background. In 2021, a new educational project “Scientific Laboratory ‘Moscow Polyclinic’” was launched. Its aim is to develop research competencies among primary health care workers and to boost activities such as journal publication and the organization of specialized scientific and practical conferences. The article briefly describes several characteristics and features of this project for two seasons (2021–2022). Materials and methods. The author collected, aggregated, statistically processed, and analyzed the comparative data for two project seasons. Results and discussion. The analysis included information on the project design (topic-based tracks, blocks “Transformation” and “Accelerator of Ideas”, sections “Science” and “Service Design”, Scientific Club), the results of sociological surveys and their interpretation, and the brief scientometric characteristics of participants’ publications. Between 2021 and 2022, 9818 specialists took part in the Scientific Laboratory; they were outpatient polyclinic care providers in the Moscow healthcare system. In addition, the number of speakers nearly doubled, and a community of mentors was formed from the active researchers in Moscow healthcare. Conclusions. The project speakers included leading foreign and Russian scientists, representatives of scientific journals and peer-reviewed research databases, and Moscow healthcare specialists. They shared with the participants their experience of planning, their methodology for conducting a study; algorithms for selecting a study topic, and the features of research data publication, including possible sources. The project mentors were the chief specialists of the Moscow Healthcare Department, and the heads of medical organizations experienced in carrying out the studies. As a result, the participants successfully published their articles in the peer-reviewed journals from the list of the Higher Attestation Commission (VAK). The project demonstrates that the employees of Moscow polyclinics are not only active professional physicians but also researchers with critical thinking and deep knowledge in clinical medicine.

Voice of any human plays an important role in communication and sharing information among each other. Through voice, internal behavior can be identified as to whether the person is happy or angry which is reflected. A person’s behavior is not exactly reflected by their face; variation in his/her voice reflects somehow their behavior as there will be variation in voice and variation in frequency and pitch. Feelings and natural behaviors are important features, and there are many biological aspects through which they can be identified. Therefore, in this paper, we consider a Hindi speech specimen of different groups to identify the person’s behavior and natural feelings under different acoustic conditions. Many research papers show emotion recognition based on neural networks with different models using speech signals to identify the present status of any patient, and it helps to build a way for a smart healthcare system. Enabling service in terms of Blockchain means the sufferer does not require communicating with complex and failed tasks for collecting information from various sources to send to their expert. Blockchain provides experts access to systems and enables entry to the dataset section. Patients have total control over their data, and they no longer require monitoring to keep their data managed and up to date. Also, manually coordinating with data is required for multiple visitors, which can be a very tedious one. In this paper, we focused on feature removal of speech using different extraction approaches which were used to know the quality or state of voice specimens and also understand which feature extraction plays a vital role in gaining a close state of speech. Internet of Things-based learning platforms are used to gather the voice sample, and also, a deep gaining method was followed to reach and achieve the best accuracy and identify the error rate which will help to gather close behavior and state of mind. Finally, a proposed model based on the Gaussian mixture model as a classifier was used for its spotting and attestation.

Abstract. Fyodor Ivanovich Komarov (08/26/1920 01/25/2020) was a participant in the Great Patriotic War, a prominent domestic therapist, an outstanding figure in military medicine, a Hero of Socialist Labor, an academician of the Russian Academy of Sciences, a laureate of the State Prize of the Union of Soviet Socialist Republics, an honorary doctor of the S.M. Kirov Military Medical Academy, a professor and a retired colonel-general of the medical military service. F.I. Komarovs scientific heritage is huge. Over 600 scientific works, including 33 monographs, were published by him personally and in co-authorship. Due to his comprehensive clinical background and deep knowledge of physiology and biochemistry, urgent problems of gastroenterology, cardiology, pulmonology, chronobiorhythmology and military professional pathology could be successfully solved. He made a great contribution to improve and reform the military medical service. Twenty six doctors and sixty candidates of medical sciences were educated under his leadership. Being a military doctor and holding high leadership positions, he was constantly engaged in the improvement of military medicine and military field therapy. He was also the head of medical support for the troops during the hostilities in Afghanistan, during the accident at the Chernobyl nuclear power plant and following the consequences of the earthquake in Armenia. He was elected chairman of the All-Union Society of Physicians several times. He was also a member of the Lenin and State Prize Awarding Committee under the Council of Ministers of the Soviet Union, chairman of the expert council of the Supreme Attestation Commission of the Union of Soviet Socialist Republics and editor-in-chief of the journal Clinical Medicine and an honorary member of a number of foreign academies. In 1999, he was awarded the title Man of the XX century, became a laureate of four personal prizes: M.P. Konchalovsky (1979), S.P. Botkin (1985), N.I. Leporsky (1992), V. Kh. Vasilenko (2001). For his merits to the Fatherland, F.I. Komarov was awarded the title Hero of Socialist Labor (1980) in addition to forty five orders and medals.

The work is dedicated to the memory of Zoya Veniaminovna Moshkina, Doctor of Historical Sciences, a remarkable person, a teacher, a deep and demanding researcher of the history of political hard labor in Transbaikalia. For a long period of her activity in the field of science (about 30 years), about 100 scientific papers have been written, including a monograph, articles in journals reviewed by the Higher Attestation Commission, works on the results of participation in various All-Russian and regional conferences. Most of Zoya V. Moshkina’s scientific works are devoted to the history of political hard labor and exile in Transbaikalia (Nerchinsk penal servitude). Sudden death did not allow the scientist to create an updated systematic work on the history of penal servitude in Transbaikalia, which was planned for the near future. Systematization of the author’s works in various areas of research of the Nerchinsk political penal servitude, analysis of the problems and determination of the novelty of her research allow us to call Z.V. Moshkina a leading historian on the history of political penal servitude and exile in Transbaikalia. Zoya Moshkina’s scientific research was carried out at the junction of history, jurisprudence and psychology, it is not only regional in nature but also have all-Russian significance, since political hard labor in the second half of the XIXth century was mostly concentrated in the Nerchinsk mountain district in Transbaikalia. Zoya Moshkina’s works are a comprehensive study of the Nerchinsk political penal servitude (the organization of the management system of political convicts, the regulatory framework for the maintenance of this category of criminals, living conditions in penal servitude, the gender, age and social composition of political prisoners, the behavior of convicts in conditions of penal servitude, etc.). The works by Z. V. Moshkina reflect personal, historical-psychological, gender and sociological approaches relevant to modern historical science, the application of which in the history of political hard labor has made a significant scientific novelty. The problems of the Trans-Baikal historian’s research, new aspects of studying the problems of the Nerchinsk political penal servitude have become a scientific basis for a new generation of scientists.

The article presents an overview of the meeting of the Editorial Council and the Editorial Board of the “Bibliotekovedenie” journal, held on May 17, 2023 at the Russian State Library. Changes in the place and status of a scientific specialty “5.10.4. Library science, bibliography, bibliology” in the nomenclature of the Higher Attestation Commission (HAC) led to the need to revise the content of the policy of forming the scientific content of the journal in the direction of strengthening the interdisciplinary synthesis of the specialty with the humanities and social sciences. At the same time, the development of a domestic system of scientometric evaluation of journals, adequate to modern needs and based on the realities and traditions of Russian education and science, as well as organizational innovations of the HAC concerning the activities of expert and dissertation councils, require rethinking the ways and formats of content submission, approaches to the selection of authors of the publication and their qualifications. The interdependence of these trends necessitates the analysis of their components and discussion by experts of the strategy and tactics of the editorial policy of the “Bibliotekovedenie” journal for the period up to 2030.The article identifies the main scientific directions, interdisciplinary synthesis with which will not only significantly enrich library science, but also help to reveal its trends in accordance with the request of the current stage of society development.The expansion of the research field determined by the decision of the HAC actualized the need for a deep cultural understanding of library science, bibliography and book studies, as well as the development of appropriate methodology. The realities of modern life urgently require the inclusion of a geopolitical aspect in the research space of library science, which contributes to the substantiation of the importance of the library as the main institution of cultural identity and the preservation of the written heritage of the peoples of Russia and the world. The role of the journal in the development of scientific communications, strengthening regional ties and supporting library education in Russia was also noted.The results of the discussion will form the basis of the editorial policy of the journal and will be used in the activities of the editorial board.

The article covers the scientific, pedagogical and public activities of biologist, plant physiologist, candidate of biological sciences, associate professor and head of the Department of Botany (1988–2002), rector of the Ternopil State Pedagogical Institute (1982–1984) Ivan Mykolaiovych Butnytskyi. The scientist went from an assistant to the head of the Department of Botany, vice-rector for academic affairs (1979–2002), rector of the Ternopil State Pedagogical Institute (2002–2004). In 1975 he successfully defended his dissertation on "Polarity and physiological-biochemical features of sexualization of some dioecious plants" for the degree of candidate of biological sciences in the specialty – plant physiology. By the decision of the Academic Council of Chernivtsi State University of December 29, 1975 Ivan Mykolaiovych Butnytskyi was awarded the degree of Candidate of Biological Sciences and by the decision of the High Attestation Commission of the USSR Council of Ministers of December 23, 1981 - the academic title of associate professor of botany. The direction of his research was to study the features of sexualization of tissues of female and male forms of dioecious plants; study of the activity of some oxidative enzymes in males and females of dioecious plants, the effect of photoperiodism on the growth of aboveground and underground organs in some dioecious plants, the effect of inoculation on the formation of root nitrogen-fixing nodules and increase alfalfa yield in Western Podillya; study of activation of bean-rhizobial symbiosis of alfalfa in the absence of the use of heterologous lectins, etc. I. M. Butnytskyi actively develops methodological aspects of improving the preparation of courses "Plant Physiology", especially increasing the independent activity of students in the process of preparation for laboratory classes and educational practice in this course. I. M. Butnytskyi was a talented and responsible organizer of higher education, proved to be principled, hardworking, conscientious in the performance of official duties, persistent in achieving the goal, a teacher with deep theoretical knowledge, which he generously shared with students, teachers in postgraduate courses, in the lecture hall of the society «Knowledge», enjoyed leadership among teachers and students, conducted research, participated in the education of student youth and the implementation of measures for the organic combination of the institute with the work of secondary schools in the region and city. I. M. Butnytskyi’s active public and scientific activity was noted by the state. He was awarded the Veteran of Labor Medal (1987), the Badge of Excellence in Public Education of the Ukrainian SSR (1982) and two Diplomas of the Ministry of Defense of the Ukrainian SSR (1958 and 1990). He was elected a deputy of the Ternopil City Council of People's Deputies. For many years he headed the Ternopil branch of the Ukrainian Society of Plant Physiologists. He is the author of more than 130 scientific and scientific-methodical works, including two patents of Ukraine for inventions.

The researches in Al-Tawhid (Monotheism) were considered one of themost important subjects of Aqaid (Theology) which became absolutely a priority in all divine concepts and teachings, because it contains deep researches aspects and multi attestations besides its riskiness. A one can diverge away from the concept of impeccability of Allah as so many sects did. Discussing Al-Tawhid researches were not recent, but it was a rich material to the chancellors of the denominations and sects.After achieving (by the blessing of Allah) the review of Sharah Nahaj Al-Balagha by Sayyid Hadi Kamal Al-Dean Al-Hilli, I had discussed many opinions of Aqa’id by the deceased sayyid which I decided to collect in Al-Tawhid researches. I had studied them analytically, so the research was divided into a preface and four aspects.

In recent years, a number of cryptographic etiquettes have been mechanically verified using a selection of inductive methods. These attestations typically want central a figure of recursive sets of messages, and need deep intuition into why the etiquette is correct. As a result, these proofs frequently require days to weeks of expert effort. We ensure advanced an involuntary verifier, which seems to overawe these glitches for many cryptographic protocols. The code of behavior text to concept a number of first-order invariant the proof commitments mitigating these invariants, along with any user-specified protocol properties are showed from the invariants with a tenacity theorem proved. The individual litheness in construction these invariants is to guesstimate, for each type of nonce and encryption engendered by the protocol, a formulary arresting conditions compulsory for that nonce encryption to be published.

The role of notaries in Civil Law and Common Law legal systems, with a focus on Indonesia and Malaysia as examples of each. The Civil Law legal system in Indonesia regulates notaries as public officials responsible for making authentic deeds with strong evidentiary power in the eyes of the law. This study uses a normative research approach to explore the legal regulations governing notaries in both legal systems, by analyzing the UUJN in Indonesia and the Notaries Public Act 1959 in Malaysia. The main findings show that notaries in Civil Law have broader authority in making authentic deeds compared to Notary Public in Common Law, which focuses more on document verification and attestation. This difference reflects the characteristics of each legal system in regulating the role of notaries in maintaining legal certainty in society. Further research on these differences and similarities can provide valuable insights for legal development in both systems, as well as help formulate more effective strategies in meeting the increasingly complex and connected global legal needs.

Dear readers,We are pleased to present to you Issue 2, 2021, of the scientific and analytical journal Burganov House. The Space of Culture. Upon the recommendation of the Expert Council of the Higher Attestation Commission, the journal is included in the List of Leading Peer-reviewed Scientific Journals and Publications in which the main scientific results of theses for the academic degrees of doctor and candidate of science must be published. The journal publishes scientific articles by leading specialists in various humanitarian fields, doctoral students, and graduate students. Research areas concern topical problems in multiple areas of culture, art, philology, and linguistics. This versatility of the review reveals the main specificity of the journal, which represents the current state of the cultural space. The article by the outstanding American historian of architecture, Robert Ousterhout, is devoted to the Russian architecture formation and questions of church construction development. E. Menshikova analyses the issues of ancient aesthetics and philosophy through the prism of the realities of the modern world in the article “The Paradox of a Liar – an Incredible Repetition. Part II. The Aristotle-Anokhin Diphthong”. Characteristic of the religious consciousness and philosophy of Confucianism, the ideas of the immortality of the spirit, filial piety, and etiquette, which have become firmly established in the burial culture of Ancient China, are explored by Xiang Wu in his article “Cultural Preconditions for the Formation of Stone Carved Sculpture in Ancient Chinese Mausoleums”. Qiu Mubing continues the theme of the Chinese funerary tradition of the Han period in the article “Items of Burial Cult in the Han Period. Bronze Items. Bronze Aesthetics in the Han Period”. The author analyses bronze items and concludes that the Bronze Age in China began with the emergence of Chinese civilisation and lasted, developing in stages, until the end of the period in question – the Han period. E. Vostrikova analyses the stylistic evolution of the Flowers and Birds genre in her article “The Hwajohwa Genre (“Flowers and Birds”) in Korean Traditional Painting of the Early and Middle Joseon Periods (Late 14th – Late 17th Centuries)”. The study identifies the historical and cultural context and the main terms for its designation, presents individual artistic trends, examines the techniques used in Korean traditional painting. Moreover, the author outlines the leading artists who worked in this genre during the indicated period. P. Kozorezenko investigates the artistic searches of the masters of the Severe style in the article “The Image of an Icon in the Art of the Artists of the Severe Style”. The author believes that ancient Russian art and its main embodiment, an icon, are one of the vivid elements of the creative palette of the Severe style masters. N. Beschastnov and E. Dergileva present the graphic heritage of Moscow artist A. Dergileva, limited by the period between 1980–1990, in the article “The Moscow Metro of Alena Dergileva: the Image of Stability and Features of Change”. The seemingly simple theme, “man and a city”, is developed in a multitude of complex relationships between plastic and compositional research. In the article “History and the Picturesque Image in Sergei Eisenstein’s Film Alexander Nevsky”, N. Lushchenkov examines the theme of picturesque images in films. The author analyses the dialogue of different types of art on the example of the film Alexander Nevsky, believing that these not so obvious, but deep in their idea and artistic structure, allusions to works of painting, book illustration and graphics manifest themselves most vividly and consistently in the context of the film. The fundamentals of the sacred space reconstruction on the example of the play Shakuntala are considered by P. Stepanova in the article “Reactualization of the Ritual Structure in the Performance of Jerzy Grotowsky’s Shakuntala by Kalidasa (1960)”. The author explores the main methods of working on new connections between the actor and the audience in a theatrical performance as a special form of complicity. The author considers the deconstruction of the stage space and the removal of a clear division into the stage and the audience to be one of the main means of expression at this stage of work. In the article “Design Culture of Team Strategies”, Y. Vaserchuk analyses modern forms of design activity that contribute to professional design development and compares the principles of designers’ teamwork that are similar in form but differ in content. The author identifies the types of project design thinking: from engineering and creative types to artistic and resource-based ones. The publication is addressed to professionals specialising in the theory and practice of the fine arts and philology and all those interested in the arts and culture.

Many English nominalising suffixes give rise to derivatives that usually denote either eventualities or participants of eventualities (e.g. confirm → confirmation; train → trainee). The implicit consensus in the literature is that their eventuality-related semantics derives from base structures encoding eventualities, and that pertinent suffixes prefer verbs as bases given the natural concurrence of verbs and eventualities. Unsurprisingly, then, previous studies of nominalisation semantics deal nearly exclusively with deverbal formations. However, we also find denominal nouns with the same suffixes and similar semantics (e.g. sediment → sedimentation; debt → debtee), which poses questions on how such readings arise and how they should be modelled. In this paper, we report on eventuality-related denominal -ment formations. We employ a framesemantic approach to derivation that models nominalisation semantics as the potential to induce referential shifts on base structures. We make use of corpus attestations and show that denominal forms, just like deverbal ones, allow for referential shifts, but that the location of the eventuality within the semantic structure of the base differs depending on the base noun. We focus on two classes of nominal base nouns with different properties, namely, eventuality-denoting psych nouns and person-denoting attitudinal nouns, and formally model one representative of each class. Employing frame-based deep decomposition, we show that the input to -ment nominalisations systematically encodes eventualities, irrespective of the base’s part-of-speech, and therefore allows for extending the reference shifting approach to the denominal domain.

Введение. В настоящее время в условиях прогрессирования тенденций глобализации и информатизации единовременное и окончательное образование (оne-off and terminative education) далеко не всегда отвечает требованиям общества и государства к качеству учительских кадров. В рамках популяризации образовательной идеологии «обучение в течение всей жизни» интеграция в педагогическом образовании и профессиональном развитии учителей стала одной из ведущих целей реформирования образования во многих странах. Долгое время традиционное разделение в системе китайского педагогического образования и процессе профессионального развития учителей не позволяло повысить качество учительских кадров. В связи с этим в Китае в конце XX в. начались исследования по проблемам интеграции в данном образовании и развитии. С того времени здесь был накоплен значительный опыт интеграции педагогического образования как на теоретическом, так и на практическом уровне.Цель – на основе анализа тенденции интеграции в современном педагогическом образовании и профессиональном развитии учителей в Китае определить ее сущность, охарактеризовать ее ключевые элементы и выявить существующие проблемы.Материал и методы. Материалом настоящего исследования послужили научно-педагогические труды китайских исследователей по проблеме исследования. В качестве методов в данной работе использовались теоретический анализ научно-педагогической литературы по проблеме исследования, опыта реализации интеграции в педагогическом образовании и профессиональном развитии учителей, обобщение и конкретизация. Результаты и обсуждение. Интеграция в педагогическом образовании и профессиональном развитии учителей в Китае заключается в том, чтобы рационально проектировать цели и содержание обучения на различных этапах профессионального развития учителей, устранить разделение в данном процессе, оптимизировать использование образовательных ресурсов, содействовать повышению качества учительских кадров. Местное правительство, высшие учебные заведения, организации профессиональной переподготовки учителей и школы как важные участники интеграции по-своему способствуют ее реализации в педагогическом образовании и профессиональном развитии учителей. Данная интеграция в основном отражается в интеграции целей обучения, учебных программ, образовательных учреждений, участвующих в профессиональной подготовке учителей, аттестации квалификации учителей и оценке образовательных ресурсов. Способствование эффективной профессиональной коммуникации и взаимодействию на всех этапах профессионального развития учителей и между различными участниками педагогического образования, укрепление преемственности целей и содержания образования, повышение качества педагогических кадров в системе профессиональной переподготовки учителей остаются важными задачами интеграции в педагогическом образовании и профессиональном развитии учителей в будущем.Заключение. Сущность интеграции в педагогическом образовании и профессиональном развитии учителей в Китае заключается в устранении, сокращении разделения в процессе профессиональной подготовки учителей и содействии непрерывному профессиональному развитию учителей. Посредством интеграции цели учебных программ, образовательных учреждений, аттестации квалификации учителей и образовательных ресурсов действительно достигается повышение качества подготовки учителей. Однако дальнейшее развитие и совершенствование интеграции в профессиональном образовании учителей подлежит дальнейшему глубокому исследованию в теории и практике в данной области, а также требует решения существующих проблем. Introduction. Currently, in the context of the progression of globalization and informatization trends, one-off and terminative education does not always meet the requirements of society and the state for the quality of teaching staff. As part of the popularization of the educational ideology “lifelong learning”, integration in teacher education and professional development of teachers has become one of the leading goals of education reform in many countries. For a long time, the traditional separation in the system of chinese teacher education and the process of professional development of teachers did not allow improving the quality of the teaching staff. In this regard, in China at the end of the XX century research began on the problems of integration in this education and development. Since that time, considerable experience has been accumulated here in the integration of teacher education, both at a theoretical and practical level. The aim of the study is to determine the essence, characterize the key components and identify existing problems based on the analysis of integration in modern teacher education and professional development of teachers in China. Material and methods. The material of this research was the scientific and pedagogical works of Chinese researchers on the research problem. As methods in this work, we used a theoretical analysis of scientific and pedagogical literature on the problem of research, the experience of implementing integration in teacher education and professional development of teachers; generalization and concretization. Results and discussion. Integration in teacher education and professional development of teachers in China is to rationally design the goals and content of teaching at different stages of professional development of teachers, change the division in this process, optimize the use of educational resources, and promote the quality of teaching staff. The government, higher education institutions, professional retraining organizations for teachers and schools, as important participants in integration, in their own way contribute to its implementation in teacher education and teacher development. This integration is mainly reflected in the integration of learning objectives, curricula, educational institutions involved in teacher training, teacher qualifications and educational resources. Promoting effective professional communication and interaction at all stages of professional development of teachers and between various participants in teacher education, strengthening the continuity of the goals and content of education, improving the quality of teaching staff in the system of professional retraining of teachers remain important tasks of integration in teacher education and professional development of teachers in the future. Conclusion. The essence of integration in teacher education and professional development of teachers in China is to change the divisions in teacher training and to promote the continuous professional development of teachers. Through the integration of goals, curricula, educational institutions, attestation of teacher qualifications and educational resources, the quality of teacher training is indeed improved. However, further development and improvement of integration in teacher education is subject to further deep research in theory and practice in this area, and also requires solving existing problems.

There has been a time when scholars conducted lengthy investigations on the story of the transmission of Greek philosophy from the Roman Alexandria to the Abbasid Baghdad vis-à-vis Antioch and then the city of Ḥarrān. During the past three decades, scholars started to deconstruct the ‘from Alexandria to Baghdad’ narrative. Many scholars deem Ibn Abī Uṣaībiʿa reports on a story of such transmission related by the philosopher al-Fārābī in the former’s book, ʿUyūn al-Anbāʼ fī Ṭabaqāt al-Aṭibbāʼ, to be historically unreliable and untenable. It is because of this conviction, scholars almost never paused at al-Fārābī’s/Ibn Abī Uṣaībiʿa’s association of the transmission of philosophy to Baghdad with two students, who learned philosophy from a Ḥarrānian teacher, called ‘Isrāʼīl al-Usquf’ and ‘Quwayra’. Opposite to the undermining of the value of chasing after their identities, this essay tackles directly the question of the real identity of the two persons called ‘Isrāʼīl’ and ‘Quwayra’. The essay searches for these two persons by pausing at some historiological and biographical attestations one finds in extant, early Muslim and Christian historiographies, and it then proposes that the data available in our hands strongly suggests that these two persons can quite tenably and validly be the Nestorian Isrāʼīl of Kashkar and the Melkite Theodore Abū Qurra, the two intellectuals and mutakallims who were quite known within the circles of theological and philosophical reasoning in the third/ninth century’s Baghdad.

The article reveals the features of the notary's performance of the function of providing evidence in a criminal proceeding based on a comparative analysis of the proposed changes to the notary legislation in Ukraine and the provisions of the Criminal Code of the State of Arizona (USA). It was concluded that the notarial act of “providing evidence”, which the Ukrainian legislator proposes to add to the list of notarial acts, consists in certifying by the notary of the data (information) provided, which can be carried out in various ways (by documenting, inspecting certain objects, video- and audio recording, etc.). Thus, the provision of evidence as a notarial act has signs of novelty both in terms of content (as it consists in the attestation of information by a notary) and in the way of performing the relevant notarial procedure (by inspecting certain objects, making video and audio recordings, etc.). In US legislation, we see a different approach of the legislator. In particular, it is possible to single out the following features of establishing the function of a notary public to provide evidence in criminal proceedings under the criminal law of the state of Arizona: А) The status of an affidavit certified by a notary public or another competent person as a document that is evidence in criminal proceedings is defined directly in the criminal law regulations. B) In certain cases provided for by law, the statement of facts related to criminal proceedings must be made by drawing up a document certified by a notary public or another competent person. C) The criminal law regulations define the procedural consequences of drawing up a document that is used as evidence in criminal proceedings. In comparing the approaches of the legislator of Ukraine and the USA to enshrining in the legislation the notary's powers to perform the function of providing evidence, it is worth paying attention to the following aspects. The proposed changes to the legislation of Ukraine on the notarial office relate exclusively to special norms regarding the performance of notarial acts and consist in granting the notary the right to perform an additional type of notarial certification of facts, namely, the fact that a person has provided certain information. At the same time, such changes are not ensured by corresponding changes in procedural and material norms of criminal, civil, economic legislation, etc. In the USA, on the other hand, the legislator focuses on the function of the notary in providing evidence by providing for the special legal status of the notarial document and its probative value directly in the criminal law regulations (which often also regulate issues of a procedural nature). At the same time, the procedure for performing notarial acts does not change. It was concluded that the approach provided for in the legislation of the United States of America is effective to consolidate the function of the notary in providing evidence, which is built with the help of the following basic legal structures: 1) provision in the criminal law and procedural norms of the special status of the notarial document; 2) determination of the notarial form of some procedural documents; 3) specification of the procedural consequences that arise for participants in criminal proceedings in case of drawing up/submitting or not submitting the corresponding document in notarized form; 4) provision in the criminal law regulations, which provide for criminal liability for giving false testimony, cases of giving false or contradictory testimony precisely when drawing up a notarial document, which is a document-evidence in a certain case. It was determined that the effective performance of this function by a notary of Ukraine should be ensured by the relevant provisions of special procedural and other legislation, in particular: a) changes to procedural norms (criminal procedural legislation, civil procedural legislation, etc.) regarding the possibility of securing evidence by a notary, as well as determining the legal status , the probative value of a notarial document (deed on provision of evidence, etc.) and the procedure for its use in the relevant court process or other proceedings; b) amendments to the Criminal Code of Ukraine regarding the establishment of criminal liability for providing false testimony or providing false information (data) to a notary when he performs the function of providing evidence; c) provision of a notarial form for certain types of procedural documents submitted as evidence of the presence/absence of certain circumstances, facts, etc. in the relevant categories of court cases and other proceedings.

Asma Lamrabet’s Women in the Qur’an: An Emancipatory Reading sufficiently fulfills its promise to offer an emancipatory approach to the Qur’an. It argues for a re-reading of the entire Islamic tradition, not the Qur’an alone, in a way that embraces women’s full humanity. Despite some of its less convincing arguments, its overall thesis of women’s liberation through the Qur’an and its argument that the Qur’an is in fact anti-patriarchal are well-presented. The book contains an Introduction and two sections. The Introduction offers a vision standing between the conservative Islamic and the western Islamophobic approaches. Unlike these two approaches, which each deem the Muslim woman voiceless, Lamrabet’s method empowers Muslim women through a reclamation of their original, Qur’anic status. Part One, “When the Qur’an Speaks of Women,” offers alternative readings of Qur’anic narratives that involve women, such as Balqis, Zulaykha, Asiya the Pharaoh’s wife, Maryam, Sarah, and Hagar. It also includes those women whose stories the tradition neglects, such as Moses’ mother and Shu‘ayb’s daughter. This section illustrates the impact of a story about a woman that is actually centered on her, unlike in the traditional versions. A fascinating discussion here is about Balqis, whose honorific treatment in the Qur’an troubled male scholars. It was so unimaginable for them to view a woman as a revered queen that they questioned her human origin. Some concluded that she must have been of jinn ancestry; others derided the men of her kingdom for “allowing themselves to be governed” by an iljatu, a derogatory term meaning “donkey” or “disbeliever” (33). This attitude diminishes Balkis’s humanity; through it, the commentators could “rest assured” that they need not take her seriously since she is only half human. Part Two, “When the Qur’an Speaks to Women,” challenges the claim that the language of the Qur’an is masculine. Lamrabet discusses the women who complained that the Qur’an does not address them (e.g., Umm Salama, Asma bint Umays, and Umm ‘Umarah al-Ansariyyah). While she argues that the issue was resolved with the revelation of Q 33:35, even this verse does not directly speak to women, as the Qur’an often does with men (e.g., Q 2:221; 2:223; 4:34). Still, God’s response to women’s concerns and grievances, as in the examples of the above women and Khawla bint Tha‘laba (132), speaks to the Qur’an’s anti-patriarchal voice. By devoting verses to Khawla’s concern about her husband’s exploitation of her through ẓihār (Q 58:1-2), the Qur’an endorses women’s moral courage to protest oppression. Lamrabet continues her discussion by addressing four issues commonly invoked to prove Islam’s misogyny: polygyny, inheritance, testimony, and permission to men to hit their wives. On polygyny, Lamrabet emphasizes that the Qur’an discourages it by requiring equal treatment of all wives while simultaneously reminding men that they can never be just to multiple wives. Ineffectively, to show that the prophetic model discouraged polygamy, Lamrabet asks, “did the Prophet not express his strong disapproval of polygamy when he learned that ‘Ali, husband to his daughter Fatima Zahra, wished to marry a second wife?” (144). Since the Prophet himself had even more than the number of wives the Qur’an “limits” other Muslim men to, this is not a convincing argument. On female testimony, Lamrabet argues that the verse on testimony (Q 2:282) which seemingly treats women unequally is about attestation, not testimony, and that it carries no legislative remit. While a testimony occurs in front of a judge who decides upon the veracity of the claims, attestation refers to a case between two people (145). She argues that this verse in fact advocates women’s participation in spaces viewed strictly as men’s, such as the management of commercial affairs. She invokes Q 24:6-8, where “the testimony of a woman is absolutely equal to that of a man”—although in this verse, the wife’s testimony in fact overshadows the husband’s. Moreover, in the transmission of hadith, which is also a form of testimony, women’s and men’s testimony is treated equally. On inheritance, Lamrabet again calls for a context-based meaning of the verses—i.e., in seventh-century Arabia, women were not expected to inherit anything. She notes that the presumed unequal distribution refers only to the inheritance of sisters and brothers, not all women and men. In fact, there are cases where a man inherits and the woman does not, where the woman inherits and the man does not, or one inherits more than the other regardless of gender but due to their closeness of kinship to the deceased (150). Her justifications are not always convincing, however: explaining why husbands receive a higher portion because of their role as financial providers, she writes that it is “to give men a sense of responsibility because women might find themselves unable to manage the economic needs of the family due to pregnancy” (150). References to women’s pregnancy as explanatory of their roles and rights are always intriguing, given that pregnancy is not women’s default position. This rule appears to be justified with exceptions treated as the norm. However, unlike most other scholars speaking on inheritance, who seldom recognize lived realities that require women to work, Lamrabet does address reality and condemns the “blind application” of Islamic principles. The author’s approach to Q 4:34 (on wife-beating) is largely unpersuasive, except her claim that ḍaraba has been mistranslated. Her reading relies on the assumption that pre-Islamic Arab men mistreated their women to such an extent that Q 4:34’s permission to discipline their wives “through a gradual process” is in fact justice towards women. Lamrabet explains that the reason the Prophet was corrected when he instructed a woman to hit her husband in retaliation is that men complained to the Prophet that their wives would all rebel against them. That is, a woman’s self-defense would lead to a social revolt, and to prevent this, husbands’ right as disciplinarians was protected. Lamrabet claims that scholars have “unanimously” prohibited “all violence against women” (157); this is inaccurate, as a historical exegetical study of Q 4:34 shows (see Ayesha Chaudhry’s scholarship). Lamrabet argues that ḍaraba in this verse does not mean “to hit.” She notes that the term appears multiple times in the Qur’an, where its meanings include “to cover,” “to go away from,” “to strike,” and “to accompany.” She questions the scholars’ choice to interpret it as “to beat” when several other meanings would have worked both contextually and in light of the Qur’an’s message of compassion. In the Conclusion, Lamrabet discusses Muslim women’s interrupted revolution in the early days of Islam. While women were initially condemning the patriarchy of their time, their contributions and concerns were later subverted through various processes as was the spirit of liberation that Islam brought, normalizing misogynistic interpretations of the Qur’an. An addendum to the book, a “Publisher’s End Notes,” explains—or likely mansplains—some of Lamrabet’s ideas. It is unclear which points the publisher is responding to. E.g., Point F states, “No source is provided for this claim” without referencing said claim. Erroneous statements appear elsewhere, such as Point E: “In the Islamic tradition, women have never been regarded as inferior creatures.” Historical scholars did in fact view women as inferiors, and Lamrabet provides many such examples (e.g., 15, 25). The publisher’s notes intend to “correct” Lamrabet’s assertions through patronizing and dismissive comments such as “this may be based on her experience” and “the author’s discomfort appears to be based on a misunderstanding of the verses.” Since the publisher’s lack of research on the subject is clear, their claims that they could not find any support for Lamrabet’s statements are unreliable. Like any valuable scholarship, the book contains flaws, of which a significant one is the lack of citation of women’s scholarship. Ironically, while challenging the patriarchy of denying women’s contributions to Islam, Lamrabet herself hardly cites Muslim women, although she frequently cites past and contemporary men. She is clearly familiar with Muslim women’s scholarship, as she notes earlier in the book (5). Among the scholars whose works should have been engaged are Fatima Sadiqi, Olfa Youssef, and Fatima Mernissi, among others who have written extensively in Arabic and/ or French on issues that Lamrabet highlights. Also, the translator, Myriam Francois-Cerrah, uses the outdated term “mankind” for “humanity” and “man” for “humans” or “people” (e.g., 32). Finally, like apologist scholarshipon women and Islam, the book offers a reductive portrayal of pre-Islamic Arab women’s rights, which were purportedly non-existent and improved dramatically with the advent of Islam. Suitable for various audiences, particularly in Islamic Studies and Women’s Studies, the book is a conversation with practicing Muslims—who can appreciate its faith-based approach. The translator has done an immense service by expanding the book’s audience. Lamrabet’s book is also commendable for its accessibility to non-academic audiences. Moreover, mainstream Muslim scholars and preachers of Islam will benefit from the non-traditional, non-orthodox interpretations of women-centered verses of the Qur’an that have historically privileged male perspectives and interests. Shehnaz HaqqaniDiversity Scholar FellowWomen’s and Gender StudiesIthaca College

Asma Lamrabet’s Women in the Qur’an: An Emancipatory Reading sufficiently fulfills its promise to offer an emancipatory approach to the Qur’an. It argues for a re-reading of the entire Islamic tradition, not the Qur’an alone, in a way that embraces women’s full humanity. Despite some of its less convincing arguments, its overall thesis of women’s liberation through the Qur’an and its argument that the Qur’an is in fact anti-patriarchal are well-presented. The book contains an Introduction and two sections. The Introduction offers a vision standing between the conservative Islamic and the western Islamophobic approaches. Unlike these two approaches, which each deem the Muslim woman voiceless, Lamrabet’s method empowers Muslim women through a reclamation of their original, Qur’anic status. Part One, “When the Qur’an Speaks of Women,” offers alternative readings of Qur’anic narratives that involve women, such as Balqis, Zulaykha, Asiya the Pharaoh’s wife, Maryam, Sarah, and Hagar. It also includes those women whose stories the tradition neglects, such as Moses’ mother and Shu‘ayb’s daughter. This section illustrates the impact of a story about a woman that is actually centered on her, unlike in the traditional versions. A fascinating discussion here is about Balqis, whose honorific treatment in the Qur’an troubled male scholars. It was so unimaginable for them to view a woman as a revered queen that they questioned her human origin. Some concluded that she must have been of jinn ancestry; others derided the men of her kingdom for “allowing themselves to be governed” by an iljatu, a derogatory term meaning “donkey” or “disbeliever” (33). This attitude diminishes Balkis’s humanity; through it, the commentators could “rest assured” that they need not take her seriously since she is only half human. Part Two, “When the Qur’an Speaks to Women,” challenges the claim that the language of the Qur’an is masculine. Lamrabet discusses the women who complained that the Qur’an does not address them (e.g., Umm Salama, Asma bint Umays, and Umm ‘Umarah al-Ansariyyah). While she argues that the issue was resolved with the revelation of Q 33:35, even this verse does not directly speak to women, as the Qur’an often does with men (e.g., Q 2:221; 2:223; 4:34). Still, God’s response to women’s concerns and grievances, as in the examples of the above women and Khawla bint Tha‘laba (132), speaks to the Qur’an’s anti-patriarchal voice. By devoting verses to Khawla’s concern about her husband’s exploitation of her through ẓihār (Q 58:1-2), the Qur’an endorses women’s moral courage to protest oppression. Lamrabet continues her discussion by addressing four issues commonly invoked to prove Islam’s misogyny: polygyny, inheritance, testimony, and permission to men to hit their wives. On polygyny, Lamrabet emphasizes that the Qur’an discourages it by requiring equal treatment of all wives while simultaneously reminding men that they can never be just to multiple wives. Ineffectively, to show that the prophetic model discouraged polygamy, Lamrabet asks, “did the Prophet not express his strong disapproval of polygamy when he learned that ‘Ali, husband to his daughter Fatima Zahra, wished to marry a second wife?” (144). Since the Prophet himself had even more than the number of wives the Qur’an “limits” other Muslim men to, this is not a convincing argument. On female testimony, Lamrabet argues that the verse on testimony (Q 2:282) which seemingly treats women unequally is about attestation, not testimony, and that it carries no legislative remit. While a testimony occurs in front of a judge who decides upon the veracity of the claims, attestation refers to a case between two people (145). She argues that this verse in fact advocates women’s participation in spaces viewed strictly as men’s, such as the management of commercial affairs. She invokes Q 24:6-8, where “the testimony of a woman is absolutely equal to that of a man”—although in this verse, the wife’s testimony in fact overshadows the husband’s. Moreover, in the transmission of hadith, which is also a form of testimony, women’s and men’s testimony is treated equally. On inheritance, Lamrabet again calls for a context-based meaning of the verses—i.e., in seventh-century Arabia, women were not expected to inherit anything. She notes that the presumed unequal distribution refers only to the inheritance of sisters and brothers, not all women and men. In fact, there are cases where a man inherits and the woman does not, where the woman inherits and the man does not, or one inherits more than the other regardless of gender but due to their closeness of kinship to the deceased (150). Her justifications are not always convincing, however: explaining why husbands receive a higher portion because of their role as financial providers, she writes that it is “to give men a sense of responsibility because women might find themselves unable to manage the economic needs of the family due to pregnancy” (150). References to women’s pregnancy as explanatory of their roles and rights are always intriguing, given that pregnancy is not women’s default position. This rule appears to be justified with exceptions treated as the norm. However, unlike most other scholars speaking on inheritance, who seldom recognize lived realities that require women to work, Lamrabet does address reality and condemns the “blind application” of Islamic principles. The author’s approach to Q 4:34 (on wife-beating) is largely unpersuasive, except her claim that ḍaraba has been mistranslated. Her reading relies on the assumption that pre-Islamic Arab men mistreated their women to such an extent that Q 4:34’s permission to discipline their wives “through a gradual process” is in fact justice towards women. Lamrabet explains that the reason the Prophet was corrected when he instructed a woman to hit her husband in retaliation is that men complained to the Prophet that their wives would all rebel against them. That is, a woman’s self-defense would lead to a social revolt, and to prevent this, husbands’ right as disciplinarians was protected. Lamrabet claims that scholars have “unanimously” prohibited “all violence against women” (157); this is inaccurate, as a historical exegetical study of Q 4:34 shows (see Ayesha Chaudhry’s scholarship). Lamrabet argues that ḍaraba in this verse does not mean “to hit.” She notes that the term appears multiple times in the Qur’an, where its meanings include “to cover,” “to go away from,” “to strike,” and “to accompany.” She questions the scholars’ choice to interpret it as “to beat” when several other meanings would have worked both contextually and in light of the Qur’an’s message of compassion. In the Conclusion, Lamrabet discusses Muslim women’s interrupted revolution in the early days of Islam. While women were initially condemning the patriarchy of their time, their contributions and concerns were later subverted through various processes as was the spirit of liberation that Islam brought, normalizing misogynistic interpretations of the Qur’an. An addendum to the book, a “Publisher’s End Notes,” explains—or likely mansplains—some of Lamrabet’s ideas. It is unclear which points the publisher is responding to. E.g., Point F states, “No source is provided for this claim” without referencing said claim. Erroneous statements appear elsewhere, such as Point E: “In the Islamic tradition, women have never been regarded as inferior creatures.” Historical scholars did in fact view women as inferiors, and Lamrabet provides many such examples (e.g., 15, 25). The publisher’s notes intend to “correct” Lamrabet’s assertions through patronizing and dismissive comments such as “this may be based on her experience” and “the author’s discomfort appears to be based on a misunderstanding of the verses.” Since the publisher’s lack of research on the subject is clear, their claims that they could not find any support for Lamrabet’s statements are unreliable. Like any valuable scholarship, the book contains flaws, of which a significant one is the lack of citation of women’s scholarship. Ironically, while challenging the patriarchy of denying women’s contributions to Islam, Lamrabet herself hardly cites Muslim women, although she frequently cites past and contemporary men. She is clearly familiar with Muslim women’s scholarship, as she notes earlier in the book (5). Among the scholars whose works should have been engaged are Fatima Sadiqi, Olfa Youssef, and Fatima Mernissi, among others who have written extensively in Arabic and/ or French on issues that Lamrabet highlights. Also, the translator, Myriam Francois-Cerrah, uses the outdated term “mankind” for “humanity” and “man” for “humans” or “people” (e.g., 32). Finally, like apologist scholarshipon women and Islam, the book offers a reductive portrayal of pre-Islamic Arab women’s rights, which were purportedly non-existent and improved dramatically with the advent of Islam. Suitable for various audiences, particularly in Islamic Studies and Women’s Studies, the book is a conversation with practicing Muslims—who can appreciate its faith-based approach. The translator has done an immense service by expanding the book’s audience. Lamrabet’s book is also commendable for its accessibility to non-academic audiences. Moreover, mainstream Muslim scholars and preachers of Islam will benefit from the non-traditional, non-orthodox interpretations of women-centered verses of the Qur’an that have historically privileged male perspectives and interests. Shehnaz HaqqaniDiversity Scholar FellowWomen’s and Gender StudiesIthaca College

This research uses normative research methods with a statute approach, historical approach, and conceptual approach. This research aims to find out, examine, and analyze the urgency of legal protection for persons with disabilities against authentic deeds made before a Notary and also to examine and determine the validity of notarial deeds made by persons with disabilities through alternative relevant attestation procedures. The result of this research is that the reconstruction model for the validation of an authentic deed made before a notary for a disabled person follows the provisions of Article 44 of the UUJNP, but this provision must be accompanied or accompanied by at least 2 (two) witnesses who will later make a certificate of testimony (Affidavit) before the notary that he witnessed the disabled person had made the deed before the notary concerned. In essence, the reconstruction of authentic deed attestation is needed to realize the purpose of the law it self, in the form of certainty, justice, and expediency.

Nel presente contributo si analizza la formula LUGAL-aš utt?r ‘parole del re, disposizioni del re’ nei testi giuridici di età antico-ittita. Il vocabolo uttar presenta un’ampia gamma di significati: ‘parola, discorso; cosa, affare; caso legale; motivo’. Nonostante l’etimologia di uttar sia controversa (sono stata proposte tre differenti etimologie indoeuropee), si esamina l’ipotesi che uttar sia un calco semantico dall’accadico aw?tum ‘parola; notizia, diceria; comando, disposizione; decisione; caso giuridico; affare, fatto’. Si analiza inoltre il rapporto con memiÔa(n)-: uttar e memiÔa(n)- sono in gran parte sinonimi, infatti entrambi possiedono i significati di ‘parola’, ‘azione’ e ‘affare, faccenda”. Mentre uttar è bene attestato in antico-ittito, memiÔa(n)- è documentato soprattutto nei testi medio-ittiti e nelle copie di età imperiale. Proprio in età imperiale memiÔa(n)- diventa più frequente rispetto a uttar, tanto da assumere gradualmente la funzione di quest’ultimo.Parole chiave: Lingua ittita, fraseologia ittita, antico ittita, contatto linguistico, calco semantico.AbstractThe present paper examines the formula LUGAL-aš utt?r ‘words of the king, i.e., orders of the king’ in the law texts of the Old Hittite period. In Hittite the word uttar presents a wide variety of meanings: ‘word, speech; thing; legal case; reason”. The etymological interpretation of uttar has proven to be very difficult:three different Indo-European etymologies have been proposed. The hypothesis is that Hitt. uttar is a semantic calque from Akkadian aw?tum ‘spoken word, utterance; news, report; command, order, decision; legal case; matter, affair, thing’. Moreover, the relations with the synonym memiÔa(n)- are investigated: memiÔa(n)- anduttar are largely synonymous, both possessing the three basic meanings ‘word’, ‘deed’, and ‘matter, affair’. Although uttar is well attested in Old Hittite, memiÔa(n)- first appears in Middle-Hittite texts and in New-Hittite copies of older texts. During the New-Hittite period memiÔa(n)- became more common than uttar and gradually assumed some of the latter’s usages.Keywords: Hittite language, Hittite phraseology, Old Hittite, language contact, semantic calque.

The difficulty of reading Allen Ginsberg's poetry is a recurring theme in criticism of his work and that of other post-WWII "Beat Generation" writers. "Even when a concerted effort is made to illuminate [Beat] literature," laments Nancy M. Grace, "doing so is difficult: the romance of the Beat life threatens to subsume the project" (812). Of course, the Beat life is romantic to the extent that it is romantically regaled. Continual romantic portrayals, such as that of Ginsberg in the recent movie Howl (2010), rekindle the Beat romance for new audiences with chicken-and-egg circularity. I explore this difficulty of reading Ginsberg that Grace and other critics identify by articulating it with respect to "Kaddish"—"Ginsberg's most highly praised and his least typical poem" (Perloff 213)—as a difficulty of interpreting Ginsberg suspiciously. Philosopher Paul Ricoeur's theories of interpretation—or "hermeneutics"—provide the theoretical foundation here. Ricoeur distinguishes between a romantic or "restorative" mode of interpretation, where meaning is reverently reconciled to a text assumed to be trustworthy, and a "suspicious" approach, where meaning is aggressively extrapolated from a text held as unreliable. In order to bring these theories to bear on "Kaddish" and its criticism, I draw on Rita Felski's pioneering work in relating Ricoeur's concept of "suspicious reading" to the field of literature. Is it possible to read "Kaddish" suspiciously? Or is there nothing left for suspicious readers to expose in texts such as "Kaddish" that are already self-exposing? In "Kaddish," Ginsberg tells the story of his mother Naomi Ginsberg, a Russian Jewish immigrant, who died in a mental hospital in 1956. It is a lengthy prose poem and spans a remarkable 19 pages in Ginsberg's Collected Poems (1984). In the words of Maeera Y. Shreiber, "Kaddish" "is a massive achievement, comprised of five numbered parts, and an interpellated 'Hymmnn' between parts two and three" (84). I focus on the second narrative part, which forms the bulk of the poem, where the speaker—I shall refer to him henceforth as "Allen" in order to differentiate between Ginsberg's poetic self-representation and Ginsberg-the-author—recounts the nervous breakdowns and hospital movements of his mother, whom he calls by her first name, Naomi. I begin by illustrating the ways in which Allen focalises Naomi in the text, and suggest that his attempts to "read" her suspicious mind alternate between restorative and suspicious impulses. I then take up the issue of reading "Kaddish" suspiciously. Acknowledging Ricoeur's assertion that psychoanalysis is an unequivocal "school of suspicion" (32), I consider James Breslin's psychoanalytic criticism on "Kaddish," in particular, his reading of what is easily the most contentious passage in the poem: the scene where Naomi solicits Allen for sex. I regard this passage as a microcosm of the issues that beset a suspicious reading of "Kaddish"—such as the problem posed by the self-exposing poem and poet—and I find that Breslin's response to it raises interesting questions on the politics of psychoanalysis and the nature of suspicious interpretation. Finally, I identify an unpublished thesis on Ginsberg's poetry by Sarah Macfarlane and classify her interpretation of "Kaddish" as unambiguously suspicious. My purpose is not to advance my own suspicious reading of "Kaddish" but to highlight the difficulties of reading "Kaddish" suspiciously. I argue that while it is difficult to read "Kaddish" suspiciously, to do so offers a fruitful counterbalance to the dominant restorative criticism on the poem. There are as yet unexplored hermeneutical territories in and around this poem, indeed in and around Ginsberg's work in general, which have radical implications for the future direction of Beat studies. Picking her tooth with her nail, lips formed an O, suspicion—thought's old worn vagina— (Ginsberg, "Kaddish" 218)Ginsberg constructs Naomi's suspicion in "Kaddish" via Allen's communication of her visions and descriptions of her behaviour. Allen relates, for example, that Naomi once suspected that Hitler was "in her room" and that "she saw his mustache in the sink" ("Kaddish" 220). Subsequently, Allen depicts Naomi "listening to the radio for spies—or searching the windowsill," and, in an attempt to "read" her suspicious mind, suggests that she envisages "an old man creep[ing] with his bag stuffing packages of garbage in his hanging black overcoat" ("Kaddish" 220). Allen's gaze thus filters Naomi's; he watches her as she watches for spies, and he animates her visions. He recalls as a child "watching over" Naomi in order to anticipate her "next move" ("Kaddish" 212). On one fateful day, Naomi "stared out the window on the Broadway Church corner"; Allen interprets that she "spied a mystical assassin from Newark" ("Kaddish" 212). He likewise observes and interprets Naomi's body language and facial expressions. When she "covered [her] nose with [a] motheaten fur collar" and "shuddered at [the] face" of a bus driver, he deduces that, for Naomi, the collar must have been a "gas mask against poison" and the driver "a member of the gang" ("Kaddish" 212). On the one hand, Allen's impetus to recover "the lost Naomi" ("Kaddish" 216)—first lost to mental illness and then to death—may be likened to Ricoeur's concept of a restorative hermeneutic, "which is driven by a sense of reverence and goes deeper into the text in search of revelation" (Felski 216). As if Naomi's mind constitutes a text, Allen strives to reveal it in order to make it intelligible. What drives him is the cathartic impulse to revivify his mother's memory, to rebuild her story, and to exalt her as "magnificent" and "mourned no more" ("Kaddish" 212), so that he may mourn no more. Like a restorative reader "driven by a sense of reverence" (Felski 216), he lauds Naomi as the "glorious muse that bore [him] from the womb [...] from whose pained head [he] first took Vision" ("Kaddish" 223). Critics of "Kaddish" also observe the poem's restorative impulse. In "Strange Prophecies Anew," Tony Trigilio reads the recovery of Naomi as "the recovery of a female principle of divinity" (773). Diverging from Ginsberg's earlier poem "Howl" (1956), which "represses signs of women in order to forge male prophetic comradeship," "Kaddish" "constructs maternity as a source of vision, an influence that precedes and sustains prophetic language. In 'Kaddish', Ginsberg attempts to recover the voice of his mother Naomi, which is muted in 'Howl'" (776). Shreiber also acknowledges Ginsberg's redemption of "the feminine, figured specifically as the lost mother," but for her it "is central to both of the long poems that make his reputation," namely "Kaddish" and "Howl" (81). She cites Ginsberg's retrospective confession that "Howl" was actually about Naomi to argue that, "it is in the course of writing 'Howl' that Ginsberg discovers his obligation to the elided (Jewish) mother—whose restoration is the central project of 'Kaddish'" (81). On the other hand, Allen's compulsion to "cut through" to Naomi, to talk to her as he "didn't when [she] had a mouth" ("Kaddish" 211), suggests the brutality of a suspicious hermeneutic where meanings "must be wrestled rather than gleaned from the page, derived not from what the text says, but in spite of what it says" (Felski 223). When Naomi was alive and "had a mouth," Allen aggressively "pushed her against the door and shouted 'DON'T KICK ELANOR!'" in spite of her message: "Elanor is the worst spy! She's taking orders!" ("Kaddish" 221). As a suspicious reader wrestles with a resistant text, Allen wrestles with Naomi, "yelling at her" in exasperation, and even "banging against her head which saw Radios, Sticks, Hitlers—the whole gamut of Hallucinations—for real—her own universe" ("Kaddish" 221).Allen may be also seen as approaching Naomi with a suspicious reader's "adversarial sensibility to probe for concealed, repressed, or disavowed meanings" (Felski 216). This is most visible in his facetiously professed "good idea to try [to] know the Monster of the Beginning Womb"—to penetrate Naomi's body in order to access her mind "that way" ("Kaddish" 219). Accordingly, in his psychoanalytic reading of "Kaddish," James Breslin understands Allen's "incestuous desires as expressing [his] wish to get inside his mother and see things as she does" (424). Breslin's interpretation invokes the Freudian concept of "epistemophilia," which Bran Nicol defines as the "desire to know" (48).Freud is one of "three masters" of suspicion according to Ricoeur (32). Freud, Nietzsche, and Marx "present the most radically contrary stance to the phenomenology of the sacred and to any hermeneutics understood as the recollection of meaning" (Ricoeur 35). They "begin with suspicion concerning the illusions of consciousness, and then proceed to employ the stratagem of deciphering" (Ricoeur 34). Freud deciphers the language of the conscious mind in order to access the "unconscious"—that "part of the mind beyond consciousness which nevertheless has a strong influence upon our actions" (Barry 96). Like their therapeutic counterparts, psychoanalytic critics distinguish "between the conscious and the unconscious mind," associating a text's "'overt' content with the former" and "'covert' content with the latter, privileging the latter as being what the work is 'really' about" (Barry 105). In seeking to expose a text's unconscious, they subscribe to a hermeneutic of suspicion's "conviction that appearances are deceptive, that texts do not gracefully relinquish their meanings" (Felski 216). To force texts to relinquish their meanings suspicious readers bear "distance rather than closeness; guardedness rather than openness; aggression rather than submission; superiority rather than reverence; attentiveness rather than distraction; exposure rather than tact" (Felski 222).For the most part, these qualities fail to characterise Breslin's psychoanalytic criticism on "Kaddish" and "Howl." Far from aggressive or superior, Breslin is a highly sympathetic reader of Ginsberg. "Many readers," he complains, are "still not sympathetic to the kind [sic] of form found in these poems" (403). His words echo Trigilio's endorsement of Marjorie Perloff's opinion that critics are too often "unwilling to engage the experimental scope of Ginsberg's poems" (Trigilio 774). Sympathetic reading, however, clashes with suspicious reading, which "involves a sense of vigilant preparedness for attack" (Shand in Felski 220). Breslin is sympathetic not only to the experimental forms of "Kaddish" and "Howl," but also to their attestation to "deep, long-standing private conflicts in Ginsberg—conflicts that ultimately stem from his ambivalent attachment to his mother" (403). In "Kaddish," Allen's ambivalent feelings toward his mother are conspicuous in his revolted and revolting reaction to her exposed body, combined with his blasé deliberation on whether to respond to her apparent sexual provocation: One time I thought she was trying to make me come lay her—flirting to herself at sink—lay back on huge bed that filled most of the room, dress up round her hips, big slash of hair, scars of operations, pancreas, belly wounds, abortions, appendix, stitching of incisions pulling down in the fat like hideous thick zippers—ragged long lips between her legs—What, even, smell of asshole? I was cold—later revolted a little, not much—seemed perhaps a good idea to try—know the Monster of the Beginning Womb—Perhaps—that way. Would she care? She needs a lover. ("Kaddish" 219)In "Confessing the Body," Elizabeth Gregory observes that "Naomi's ordinary body becomes monstrous in this description—not only in its details but in the undiscriminating desire her son attributes to it ('Would she care?')" (47). In exposing Naomi thus, Allen also exposes himself and his own indiscriminate sexual responsiveness. Such textual exposés pose challenges for those who would practice a hermeneutic of suspicion by "reading texts against the grain to expose their repressed or hidden meanings" (Felski 215). It appears that there is little that is hidden or repressed in "Kaddish" for a suspicious reader to expose. As Perloff notes, "the Ginsberg of 'Kaddish' is writing somewhat against the grain" (213). In writing against the grain, Ginsberg inhibits reading against the grain. A hermeneutic of suspicion holds "that manifest content shrouds darker, more unpalatable truths" (Felski 216). "Kaddish," however, parades its unpalatable truths. Although Ginsberg as a Beat poet is not technically included among the group of poets known as the "confessionals," "Kaddish" is typical of a "confessional poem" in that it "dwells on experiences generally prohibited expression by social convention: mental illness, intra-familial conflicts and resentments, childhood traumas, sexual transgressions and intimate feelings about one's body" (Gregory 34). There is a sense in which "we do not need to be suspicious" of such subversive texts because they are "already doing the work of suspicion for us" (Felski 217). It is also difficult to read "Kaddish" suspiciously because it presents itself as an autobiographical history of Ginsberg's relationship with his mother. "Kaddish" once again accords with Gregory's definition of "confessional poetry" as that which "draws on the poet's autobiography and is usually set in the first person. It makes a claim to forego personae and to represent an account of the poet's own feelings and circumstances" (34). These defining features of "Kaddish" make it not particularly conducive to a "suspicious hermeneutic [that] often professes a lack of interest in the category of authorship as a means of explaining the ideological workings of texts" (Felski 222). It requires considerable effort to distinguish Allen, speaker and character in "Kaddish," from Ginsberg, celebrity Beat poet and author of "Kaddish," and to suspend knowledge of Ginsberg's public-private life in order to pry ideologies from the text. This difficulty of resisting biographical interpretation of "Kaddish" translates to a difficulty of reading the poem suspiciously. In his psychoanalytic reading, Breslin's lack of suspicion for the poem's confession of autobiography dilutes his practice of an inherently suspicious mode of interpretation—that of psychoanalysis. His psychoanalysis of Ginsberg shows that he trusts "Kaddish" to confess its author's intimate feelings—"'It's my fault,' he must have felt, 'if I had loved my mother more, this wouldn't have happened to her—and to me'" (Breslin 422)—whereas a hermeneutic of suspicion "adopts a distrustful attitude toward texts" (Felski 216). That said, Breslin's differentiation between the conscious and unconscious, or surface and underlying levels of meaning in "Kaddish" is more clearly characteristic of a hermeneutic of suspicion's theory that texts withhold "meanings or implications that are not intended and that remain inaccessible to their authors as well as to ordinary readers" (Felski 216). Hence, Breslin speculates that, "on an unconscious level the writing of the poem may have been an act of private communication between the poet" and his mother (430). His response to the previously quoted passage of the poem suggests that while a cursory glance will restore its conscious meaning, a more attentive or suspicious gaze will uncover its unconscious: At first glance this passage seems a daring revelation of an incest wish and a shockingly realistic description of the mother's body. But what we really see here is how one post-Freudian writer, pretending to be open and at ease about incestuous desire, affects sophisticated awareness as a defense [sic] against intense longings and anxieties. The lines are charged with feelings that the poet, far from "confessing out," appears eager to deny. (Breslin 422; my emphasis)Breslin's temporary suspicious gaze in an otherwise trusting and sympathetic reading accuses the poet of revealing incestuous desire paradoxically in order to conceal incestuous desire. It exposes the exposé as an ironic guise, an attempt at subterfuge that the poet fails to conceal from the suspicious reader, evoking a hermeneutic of suspicion's conviction that in spite of itself "the text is not fully in control of its own discourse" (Felski 223). Breslin's view of Ginsberg's denial through the veil of his confession illuminates two possible ways of sustaining a suspicious reading of "Kaddish." One is to distrust its claim to confess Ginsberg, to recognise that "confession's reality claim is an extremely artful manipulation of the materials of poetry, not a departure from them" (Gregory 34). It is worth mentioning that in response to his interviewer's perception of the "absolute honesty" in his poem "Ego Confession," Ginsberg commented: "they're all poems, ultimately" (Spontaneous 404–05). Another way is to resist the double seduction operative in the text: Naomi's attempted seduction of Allen, and, in narrating it, Allen's attempted seduction of the psychoanalytic critic.Sarah Macfarlane's effort to unmask the gender politics that psychoanalytic critics arguably protect characterises her "socio-cultural analysis" (5) of "Kaddish" as unmistakably suspicious. While psychoanalytic critics "identify a 'psychic' context for the literary work, at the expense of social or historical context" (Barry 105), Macfarlane in her thesis "Masculinity and the Politics of Gender Construction in Allen Ginsberg" locates Allen's "perception of Naomi as the 'Monster of the Beginning Womb'" in the social and historical context of the 1950s "concept of the overbearing, dominating wife and mother who, although confined to the domestic space, looms large and threatening within that space" (48). In so doing, she draws attention to the Cold War discourse of "momism," which "envisioned American society as a matriarchy in which dominant mothers disrupted the Oedipal structure of the middle-class nuclear family" (Macfarlane 33). In other words, momism engaged Freudian explanations of male homosexuality as arising from a son's failure to resolve unconscious sexual desire for his mother, and blamed mothers for this failure and its socio-political ramifications, which, via the Cold War cultural association of homosexuality with communism, included "the weakening of masculine resolve against Communism" (Edelman 567). Since psychoanalysis effectively colludes with momism, psychoanalytic criticism on "Kaddish" is unable to expose its perpetuation in the poem. Macfarlane's suspicious reading of "Kaddish" as perpetuating momism radically departs from the dominant restorative criticism on the poem. Trigilio, for example, argues that "Kaddish" revises the Cold War "discourse of containment—'momism'—in which the exposure of communists was equated to the exposure of homosexuals" (781). "Kaddish," he claims, (which exposes both Allen's homosexuality and Naomi's communism), "does not portray internal collapse—as nationalist equations of homosexual and communist 'threats' would predict—but instead produces […] a 'Blessed' poet who 'builds Heaven in Darkness'" (782). Nonetheless, this blessed poet wails, "I am unmarried, I'm hymnless, I'm Heavenless" ("Kaddish" 212), and confesses his homosexuality as an overwhelming burden: "a mortal avalanche, whole mountains of homosexuality, Matterhorns of cock, Grand Canyons of asshole—weight on my melancholy head"("Kaddish" 214). In "Confessing the Body," Gregory asks whether confessional poetry "disclose[s] secrets in order to repent of them, thus reinforcing the initial negative judgement that kept them secret," or "to decathect that judgement" (35). While Allen's confession of homosexuality exudes exhilaration and depression, not guilt—Ginsberg critic Anne Hartman is surely right that "in the context of [the 1950s] public rituals of confession and repentance engendered by McCarthyism, […] poetic confession would carry a very different set of implications for a gay poet" (47)—it is pertinent to question his confession of Naomi. Does he expose Naomi in order to applaud or condemn her maternal transgressions? According to the logic of the Cold War "urge to unveil, [which] produces greater containment" (Trigilio 794), Allen's unveiling of Naomi veils his desire to contain her, unable as she is "to be contained within the 1950's [sic] domestic ideal of womanhood" (Macfarlane 44). "Ginsberg has become such a public issue that it's difficult now to read him naturally; you ask yourself after every line, am I for him or against him. And by and large that's the criticism he has gotten—votes on a public issue. (I see this has been one of those reviews.)" (Shapiro 90). Harvey Shapiro's review of Kaddish and Other Poems (1961) in which "Kaddish" first appeared illuminates the polarising effect of Ginsberg's celebrity on interpretations of his poetry. While sympathetic readings and romantic portrayals are themselves reactions to the "hostility to Ginsberg" that prevails (Perloff 223), often they do not sprout the intellectual vigour and fresh perspectives that a hermeneutic of suspicion has the capacity to sow. Yet it is difficult to read confessional texts such as "Kaddish" suspiciously; they appear to expose themselves without need of a suspicious reader. Readers of "Kaddish" such as Breslin are seduced into sympathetic biographical-psychoanalytical interpretations due to the poem's purported confession of Ginsberg's autobiography. As John Osborne argues, "the canon of Beat literature has been falsely founded on biographical rather than literary criteria" (4). The result is that "we are for the immediate future obliged to adopt adversarial reading strategies if we are to avoid entrenching an already stale orthodoxy" (Osborne 4). Macfarlane obliges in her thesis; she succeeds in reading "Kaddish" suspiciously by resisting its self-inscribed psychoanalysis to expose the gender politics of Allen's exposés. While Allen's confession of his homosexuality suggests that "Kaddish" subverts a heterosexist model of masculinity, a suspicious reading of his exposure of Naomi's maternal transgressions suggests that the poem contributes to momism and perpetuates a sexist model of femininity. Even so, a suspicious reading of a text such as "Kaddish" "contains a tacit tribute to its object, an admission that it contains more than meets the eye" (Felski 230). Ginsberg's own prophetic words bespeak as much:The worst I fear, considering the shallowness of opinion, is that some of the poetry and prose may be taken too familiarly, […] and be given the same shallow treatment, this time sympathetic, as, until recently, they were given shallow unsympathy. That would be the very we of fame. (Ginsberg, Deliberate 252)ReferencesBarry, Peter. Beginning Theory: An Introduction to Literary and Cultural Theory. 2nd ed. Manchester: Manchester UP, 2002. Breslin, James. "The Origins of 'Howl' and 'Kaddish.'" On the Poetry of Allen Ginsberg. Ed. Lewis Hyde. Ann Arbor: U of Michigan P, 1984. 401–33.Edelman, Lee. "Tearooms and Sympathy, or, The Epistemology of the Water Closet." The Lesbian and Gay Studies Reader. Ed. Henry Abelove, Michèle Aina Barale, and David M. Halperin. New York: Routledge, 1993. 553–74.Felski, Rita. "Suspicious Minds." Poetics Today 32.2 (2011): 215–34. Ginsberg, Allen. Deliberate Prose: Selected Essays 1952-1995. Ed. Bill Morgan. London: Penguin, 2000.---. "Kaddish." Collected Poems 1947–1980. New York: Harper and Row, 1984. 209–27. ---. Spontaneous Mind: Selected Interviews 1958–1996. Ed. David Carter. New York: Harper Collins, 2001. Grace, Nancy M. "Seeking the Spirit of Beat: The Call for Interdisciplinary Scholarship." Rev. of Kerouac, the Word and the Way: Prose Artist as Spiritual Quester, by Ben Giamo, and The Bop Apocalypse: The Religious Visions of Kerouac, Ginsberg, and Burroughs, by John Lardas. Contemporary Literature 43.4 (2002): 811–21.Gregory, Elizabeth. "Confessing the Body: Plath, Sexton, Berryman, Lowell, Ginsberg and the Gendered Poetics of the 'Real.'" Modern Confessional Writing: New Critical Essays. Ed. Jo Gill. London: Routledge, 2006. 22–49. Hartman, Anne. "Confessional Counterpublics in Frank O'Hara and Allen Ginsberg." Journal of Modern Literature 28.4 (2005): 40–56. Howl. Dir. Rob Epstein and Jeffrey Friedman. Perf. James Franco. Oscilloscope Pictures, 2010.Macfarlane, Sarah. "Masculinity and the Politics of Gender Construction in Allen Ginsberg." MA thesis. Brown U, 1999.Nicol, Bran. "Reading Paranoia: Paranoia, Epistemophilia and the Postmodern Crisis of Interpretation." Literature and Psychology 45.1/2 (1999): 44–62.Osborne, John. "The Beats." A Companion to Twentieth Century Poetry. Blackwell Reference Online. Ed. Neil Roberts. 2003. 16 Oct. 2011 ‹http://www.blackwellreference.com/subscriber/uid=1205/tocnode?id=g9781405113618_chunk_g978140511361815&authstatuscode=202›.Perloff, Marjorie. "A Lion in Our Living Room: Reading Allen Ginsberg in the Eighties." Poetic License: Essays on Modernist and Postmodernist Lyric. Evanston: Northwestern UP, 1990. 199–230.Ricoeur, Paul. Freud and Philosophy: An Essay on Interpretation. Trans. Denis Savage. New Haven: Yale UP, 1970. Shapiro, Harvey. "Exalted Lament." Rev. of Kaddish and Other Poems 1958-1960, by Allen Ginsberg. On the Poetry of Allen Ginsberg. Ed. Lewis Hyde. Ann Arbor: U of Michigan P, 1984. 86–91. Shreiber, Maeera Y. "'You Still Haven't Finished with Your Mother': The Gendered Poetics of Charles Reznikoff and Allen Ginsberg." Singing in a Strange Land: A Jewish American Poetics. Stanford: Stanford UP, 2007. 46–97.Trigilio, Tony. "'Strange Prophecies Anew': Rethinking the Politics of Matter and Spirit in Ginsberg's Kaddish." American Literature 71.4 (1999): 773–95.

At a time when almost every human transgression, illness, profession and other personal aspect of life has been chronicled in autobiographical writing (Rak)—in 1998 Zinsser called ours “the age of memoir” (3)—writing about fat is one of the most recent subjects to be addressed in this way. This article surveys a range of contemporary autobiographical texts that are titled with, or revolve around, that powerful and most evocative word, “fat”. Following a number of cultural studies of fat in society (Critser; Gilman, Fat Boys; Fat: A Cultural History; Stearns), this discussion views fat in socio-cultural terms, following Lupton in understanding fat as both “a cultural artefact: a bodily substance or body shape that is given meaning by complex and shifting systems of ideas, practices, emotions, material objects and interpersonal relationships” (i). Using a case study approach (Gerring; Verschuren), this examination focuses on a range of texts from autobiographical cookbooks and memoirs to novel-length graphic works in order to develop a preliminary taxonomy of these works. In this way, a small sample of work, each of which (described below) explores an aspect (or aspects) of the form is, following Merriam, useful as it allows a richer picture of an under-examined phenomenon to be constructed, and offers “a means of investigating complex social units consisting of multiple variables of potential importance in understanding the phenomenon” (Merriam 50). Although the sample size does not offer generalisable results, the case study method is especially suitable in this context, where the aim is to open up discussion of this form of writing for future research for, as Merriam states, “much can be learned from […] an encounter with the case through the researcher’s narrative description” and “what we learn in a particular case can be transferred to similar situations” (51). Pro-Fat Autobiographical WritingAlongside the many hundreds of reduced, low- and no-fat cookbooks and weight loss guides currently in print that offer recipes, meal plans, ingredient replacements and strategies to reduce fat in the diet, there are a handful that promote the consumption of fats, and these all have an autobiographical component. The publication of Jennifer McLagan’s Fat: An Appreciation of a Misunderstood Ingredient, with Recipes in 2008 by Ten Speed Press—publisher of Mollie Katzen’s groundbreaking and influential vegetarian Moosewood Cookbook in 1974 and an imprint now known for its quality cookbooks (Thelin)—unequivocably addressed that line in the sand often drawn between fat and all things healthy. The four chapter titles of this cookbook— “Butter,” subtitled “Worth It,” “Pork Fat: The King,” “Poultry Fat: Versatile and Good For You,” and, “Beef and Lamb Fats: Overlooked But Tasty”—neatly summarise McLagan’s organising argument: that animal fats not only add an unreplaceable and delicious flavour to foods but are fundamental to our health. Fat polarised readers and critics; it was positively reviewed in prominent publications (Morris; Bhide) and won influential food writing awards, including 2009 James Beard Awards for Single Subject Cookbook and Cookbook of the Year but, due to its rejection of low-fat diets and the research underpinning them, was soon also vehemently criticised, to the point where the book was often described in the media as “controversial” (see Smith). McLagan’s text, while including historical, scientific and gastronomic data and detail, is also an outspokenly personal treatise, chronicling her sensual and emotional responses to this ingredient. “I love fat,” she begins, continuing, “Whether it’s a slice of foie gras terrine, its layer of yellow fat melting at the edges […] hot bacon fat […] wilting a plate of pungent greens into submission […] or a piece of crunchy pork crackling […] I love the way it feels in my mouth, and I love its many tastes” (1). Her text is, indeed, memoir as gastronomy / gastronomy as memoir, and this cookbook, therefore, an example of the “memoir with recipes” subgenre (Brien et al.). It appears to be this aspect – her highly personal and, therein, persuasive (Weitin) plea for the value of fats – that galvanised critics and readers.Molly Chester and Sandy Schrecengost’s Back to Butter: A Traditional Foods Cookbook – Nourishing Recipes Inspired by Our Ancestors begins with its authors’ memoirs (illness, undertaking culinary school training, buying and running a farm) to lend weight to their argument to utilise fats widely in cookery. Its first chapter, “Fats and Oils,” features the familiar butter, which it describes as “the friendly fat” (22), then moves to the more reviled pork lard “Grandma’s superfood” (22) and, nowadays quite rarely described as an ingredient, beef tallow. Grit Magazine’s Lard: The Lost Art of Cooking with Your Grandmother’s Secret Ingredient utilises the rhetoric that fat, and in this case, lard, is a traditional and therefore foundational ingredient in good cookery. This text draws on its publisher’s, Grit Magazine (published since 1882 in various formats), long history of including auto/biographical “inspirational stories” (Teller) to lend persuasive power to its argument. One of the most polarising of fats in health and current media discourse is butter, as was seen recently in debate over what was seen as its excessive use in the MasterChef Australia television series (see, Heart Foundation; Phillipov). It is perhaps not surprising, then, that butter is the single fat inspiring the most autobiographical writing in this mode. Rosie Daykin’s Butter Baked Goods: Nostalgic Recipes from a Little Neighborhood Bakery is, for example, typical of a small number of cookbooks that extend the link between baking and nostalgia to argue that butter is the superlative ingredient for baking. There are also entire cookbooks dedicated to making flavoured butters (Vaserfirer) and a number that offer guides to making butter and other (fat-based) dairy products at home (Farrell-Kingsley; Hill; Linford).Gabrielle Hamilton’s Blood, Bones and Butter: The Inadvertent Education of a Reluctant Chef is typical among chef’s memoirs in using butter prominently although rare in mentioning fat in its title. In this text and other such memoirs, butter is often used as shorthand for describing a food that is rich but also wholesomely delicious. Hamilton relates childhood memories of “all butter shortcakes” (10), and her mother and sister “cutting butter into flour and sugar” for scones (15), radishes eaten with butter (21), sautéing sage in butter to dress homemade ravoli (253), and eggs fried in browned butter (245). Some of Hamilton’s most telling references to butter present it as an staple, natural food as, for instance, when she describes “sliced bread with butter and granulated sugar” (37) as one of her family’s favourite desserts, and lists butter among the everyday foodstuffs that taste superior when stored at room temperature instead of refrigerated—thereby moving butter from taboo (Gwynne describes a similar process of the normalisation of sexual “perversion” in erotic memoir).Like this text, memoirs that could be described as arguing “for” fat as a substance are largely by chefs or other food writers who extol, like McLagan and Hamilton, the value of fat as both food and flavouring, and propose that it has a key role in both ordinary/family and gourmet cookery. In this context, despite plant-based fats such as coconut oil being much lauded in nutritional and other health-related discourse, the fat written about in these texts is usually animal-based. An exception to this is olive oil, although this is never described in the book’s title as a “fat” (see, for instance, Drinkwater’s series of memoirs about life on an olive farm in France) and is, therefore, out of the scope of this discussion.Memoirs of Being FatThe majority of the other memoirs with the word “fat” in their titles are about being fat. Narratives on this topic, and their authors’ feelings about this, began to be published as a sub-set of autobiographical memoir in the 2000s. The first decade of the new millennium saw a number of such memoirs by female writers including Judith Moore’s Fat Girl (published in 2005), Jen Lancaster’s Such a Pretty Fat: One Narcissist’s Quest to Discover If Her Life Makes Her Ass Look Big, or Why Pie Is Not the Answer, and Stephanie Klein’s Moose: A Memoir (both published in 2008) and Jennifer Joyne’s Designated Fat Girl in 2010. These were followed into the new decade by texts such as Celia Rivenbark’s bestselling 2011 You Don’t Sweat Much for a Fat Girl, and all attracted significant mainstream readerships. Journalist Vicki Allan pulled no punches when she labelled these works the “fat memoir” and, although Sidonie Smith and Julia Watson’s influential categorisation of 60 genres of life writing does not include this description, they do recognise eating disorder and weight-loss narratives. Some scholarly interest followed (Linder; Halloran), with Mitchell linking this production to feminism’s promotion of the power of the micro-narrative and the recognition that the autobiographical narrative was “a way of situating the self politically” (65).aken together, these memoirs all identify “excess” weight, although the response to this differs. They can be grouped as: narratives of losing weight (see Kuffel; Alley; and many others), struggling to lose weight (most of these books), and/or deciding not to try to lose weight (the smallest number of works overall). Some of these texts display a deeply troubled relationship with food—Moore’s Fat Girl, for instance, could also be characterised as an eating disorder memoir (Brien), detailing her addiction to eating and her extremely poor body image as well as her mother’s unrelenting pressure to lose weight. Elena Levy-Navarro describes the tone of these narratives as “compelled confession” (340), mobilising both the conventional understanding of confession of the narrator “speaking directly and colloquially” to the reader of their sins, failures or foibles (Gill 7), and what she reads as an element of societal coercion in their production. Some of these texts do focus on confessing what can be read as disgusting and wretched behavior (gorging and vomiting, for instance)—Halloran’s “gustatory abject” (27)—which is a feature of the contemporary conceptualisation of confession after Rousseau (Brooks). This is certainly a prominent aspect of current memoir writing that is, simultaneously, condemned by critics (see, for example, Jordan) and popular with readers (O’Neill). Read in this way, the majority of memoirs about being fat are about being miserable until a slimming regime of some kind has been undertaken and successful. Some of these texts are, indeed, triumphal in tone. Lisa Delaney’s Secrets of a Former Fat Girl is, for instance, clear in the message of its subtitle, How to Lose Two, Four (or More!) Dress Sizes—And Find Yourself Along the Way, that she was “lost” until she became slim. Linden has argued that “female memoir writers frequently describe their fat bodies as diseased and contaminated” (219) and “powerless” (226). Many of these confessional memoirs are moving narratives of shame and self loathing where the memoirist’s sense of self, character, and identity remain somewhat confused and unresolved, whether they lose weight or not, and despite attestations to the contrary.A sub-set of these memoirs of weight loss are by male authors. While having aspects in common with those by female writers, these can be identified as a sub-set of these memoirs for two reasons. One is the tone of their narratives, which is largely humourous and often ribaldly comic. There is also a sense of the heroic in these works, with male memoirsts frequently mobilising images of battles and adversity. Texts that can be categorised in this way include Toshio Okada’s Sayonara Mr. Fatty: A Geek’s Diet Memoir, Gregg McBride and Joy Bauer’s bestselling Weightless: My Life as a Fat Man and How I Escaped, Fred Anderson’s From Chunk to Hunk: Diary of a Fat Man. As can be seen in their titles, these texts also promise to relate the stratgies, regimes, plans, and secrets that others can follow to, similarly, lose weight. Allen Zadoff’s title makes this explicit: Lessons Learned on the Journey from Fat to Thin. Many of these male memoirists are prompted by a health-related crisis, diagnosis, or realisation. Male body image—a relatively recent topic of enquiry in the eating disorder, psychology, and fashion literature (see, for instance, Bradley et al.)—is also often a surprising motif in these texts, and a theme in common with weight loss memoirs by female authors. Edward Ugel, for instance, opens his memoir, I’m with Fatty: Losing Fifty Pounds in Fifty Miserable Weeks, with “I’m haunted by mirrors … the last thing I want to do is see myself in a mirror or a photograph” (1).Ugel, as that prominent “miserable” in his subtitle suggests, provides a subtle but revealing variation on this theme of successful weight loss. Ugel (as are all these male memoirists) succeeds in the quest be sets out on but, apparently, despondent almost every moment. While the overall tone of his writing is light and humorous, he laments every missed meal, snack, and mouthful of food he foregoes, explaining that he loves eating, “Food makes me happy … I live to eat. I love to eat at restaurants. I love to cook. I love the social component of eating … I can’t be happy without being a social eater” (3). Like many of these books by male authors, Ugel’s descriptions of the food he loves are mouthwatering—and most especially when describing what he identifies as the fattening foods he loves: Reuben sandwiches dripping with juicy grease, crispy deep friend Chinese snacks, buttery Danish pastries and creamy, rich ice cream. This believable sense of regret is not, however, restricted to male authors. It is also apparent in how Jen Lancaster begins her memoir: “I’m standing in the kitchen folding a softened stick of butter, a cup of warmed sour cream, and a mound of fresh-shaved Parmesan into my world-famous mashed potatoes […] There’s a maple-glazed pot roast browning nicely in the oven and white-chocolate-chip macadamia cookies cooling on a rack farther down the counter. I’ve already sautéed the almonds and am waiting for the green beans to blanch so I can toss the whole lot with yet more butter before serving the meal” (5). In the above memoirs, both male and female writers recount similar (and expected) strategies: diets, fasts and other weight loss regimes and interventions (calorie counting, colonics, and gastric-banding and -bypass surgery for instance, recur); consulting dieting/health magazines for information and strategies; keeping a food journal; employing expert help in the form of nutritionists, dieticians, and personal trainers; and, joining health clubs/gyms, and taking up various sports.Alongside these works sit a small number of texts that can be characterised as “non-weight loss memoirs.” These can be read as part of the emerging, and burgeoning, academic field of Fat Studies, which gathers together an extensive literature critical of, and oppositional to, dominant discourses about obesity (Cooper; Rothblum and Solovay; Tomrley and Naylor), and which include works that focus on information backed up with memoir such as self-described “fat activist” (Wann, website) Marilyn Wann’s Fat! So?: Because You Don’t Have to Apologise, which—when published in 1998—followed a print ’zine and a website of the same title. Although certainly in the minority in terms of numbers, these narratives have been very popular with readers and are growing as a sub-genre, with well-known actress Camryn Manheim’s New York Times-bestselling memoir, Wake Up, I'm Fat! (published in 1999) a good example. This memoir chronicles Manheim’s journey from the overweight and teased teenager who finds it a struggle to find friends (a common trope in many weight loss memoirs) to an extremely successful actress.Like most other types of memoir, there are also niche sub-genres of the “fat memoir.” Cheryl Peck’s Fat Girls and Lawn Chairs recounts a series of stories about her life in the American Midwest as a lesbian “woman of size” (xiv) and could thus be described as a memoir on the subjects of – and is, indeed, catalogued in the Library of Congress as: “Overweight women,” “Lesbians,” and “Three Rivers (Mich[igan]) – Social life and customs”.Carol Lay’s graphic memoir, The Big Skinny: How I Changed My Fattitude, has a simple diet message – she lost weight by counting calories and exercising every day – and makes a dual claim for value of being based on both her own story and a range of data and tools including: “the latest research on obesity […] psychological tips, nutrition basics, and many useful tools like simplified calorie charts, sample recipes, and menu plans” (qtd. in Lorah). The Big Skinny could, therefore, be characterised with the weight loss memoirs above as a self-help book, but Lay herself describes choosing the graphic form in order to increase its narrative power: to “wrap much of the information in stories […] combining illustrations and story for a double dose of retention in the brain” (qtd. in Lorah). Like many of these books that can fit into multiple categories, she notes that “booksellers don’t know where to file the book – in graphic novels, memoirs, or in the diet section” (qtd. in O’Shea).Jude Milner’s Fat Free: The Amazing All-True Adventures of Supersize Woman! is another example of how a single memoir (graphic, in this case) can be a hybrid of the categories herein discussed, indicating how difficult it is to neatly categorise human experience. Recounting the author’s numerous struggles with her weight and journey to self-acceptance, Milner at first feels guilty and undertakes a series of diets and regimes, before becoming a “Fat Is Beautiful” activist and, finally, undergoing gastric bypass surgery. Here the narrative trajectory is of empowerment rather than physical transformation, as a thinner (although, importantly, not thin) Milner “exudes confidence and radiates strength” (Story). ConclusionWhile the above has identified a number of ways of attempting to classify autobiographical writing about fat/s, its ultimate aim is, after G. Thomas Couser’s work in relation to other sub-genres of memoir, an attempt to open up life writing for further discussion, rather than set in placed fixed and inflexible categories. Constructing such a preliminary taxonomy aspires to encourage more nuanced discussion of how writers, publishers, critics and readers understand “fat” conceptually as well as more practically and personally. 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