Artykuły w czasopismach na temat „Structures de sillage”

Being a biologically diversed hotspot in the global marine ecosystem, the Beibu Gulf is inhabited by a high diversity of fish and serves as a vital fishing ground in China. Due to continuous overfishing, the fishery resource has drastically declined in the Beibu Gulf. However, information about the ichthyoplankton assemblages in this area is still lacking. In this present study, ichthyoplankton diversity, spatial and temporal distribution patterns, and assemblage structures were examined using the specimens collected in the late summer–autumn and winter of 2022 in the Beibu Gulf, and the relationship between ichthyoplankton assemblage and environmental variables was studied. A total of 117 ichthyoplankton taxa, belonging to 13 orders and 42 families, were recorded. The most abundant families were Gerreidae, Leiognathidae, and Sillaginidae in late summer–autumn, accounting for 38.74%, 27.95%, and 9.94%, respectively. Sparidae, Platycephalidae, and Sillaginidae were the most abundant families in winter, accounting for 34.03%, 17.15%, and 8.20%, respectively. Cluster analysis identified five assemblages in late summer-autumn and four assemblages in winter. The most characteristic species in each cluster were Terapon jarbua, Sillago sihama, Leiognathus brevirostris, Mene maculate, and Scomberoides tol in late summer-autumn and Scomberomorus commerson, Acanthopagrus latus, Sillago sp., and Evynnis cardinalis in winter. The results of the canonical correspondence analysis indicated that pH, chlorophyll-a (Chl-a), depth, dissolved oxygen (DO), sea surface salinity (SSS), total nitrogen (TN), and total phosphorus (TP) were the major environmental variables affecting the ichthyoplankton assemblage structure in the Beibu Gulf. The finding of this study will provide valuable information in conserving fish spawning grounds and developing fishery management practices to protect fishery resources in the Beibu Gulf.

Dans le sillage des récents changements politico-économiques dans le nord du Canada, des équipes mobiles de chasseurs-trappeurs et pêcheurs chipewyans (Dene) subissent de nos jours de longues périodes d’isolement, loin des villages où vivent et travaillent les autres membres de leurs familles. Dans ce contexte, les hommes chipewyans sont confrontés à un dilemme structurel. Ils doivent choisir entre reproduire, abandonner ou modifier les savoir-faire hautement spécialisés du traitement et de la transformation de la nourriture qui étaient habituellement réalisés par les femmes, dans les campements familiaux saisonniers et nomades des années précédentes. L’analyse se concentre sur la préparation des repas et les pratiques de dîner dans les camps forestiers exclusivement masculins des dernières années, et sur la manière dont ces comportements reflètent de pénibles changements dans les relations entre genres. Paradoxalement, tandis que les hommes ont gardé de nombreux ingrédients historiques et familiers dans leur régime alimentaire, l’absence des savoir-faire des femmes dans la préparation de ces aliments confère à la cuisine contemporaine des hommes une place potentiellement ambiguë : une nourriture de la forêt, ou de la piste, qui n’est plus pleinement chipewyane.

Fish eggs have a wide range of predators. However, observing these predators is challenging, as is identifying fish eggs based on morphological traits. In this study, we observed hydroids, which are sessile organisms, consuming pelagic fish eggs. We conducted cytochrome c oxidase I (COI) metabarcoding to identify both the predator and the prey species. Massive COI reads were de novo assembled and nine representative sequences were constructed. The predator, identified from the representative sequences and its morphological features, was determined as Ectopleura crocea. The fish eggs that had been preyed upon belonged to two species: Sillago japonica and Parajulis poecilepterus. Additionally, four arthropod species (Labidocera rotunda, Oithona similis, Paracalanus parvus, and Pseudevadne tergestina) were consumed, and their morphological traits could not be observed, due to digestion. COI metabarcoding was an effective tool for studying the feeding activity of these small predators.

This study investigated the usages, characteristics, and chronological records by categorizing the earthenware buried in fixed or inverse positions as a unit-structured relic in the major temples of the Silla era, which are located in the capital area of Silla within Gyeongju, such as Hwangnyongsa Temple Site, Bunhwangsa Temple, Jeoninyongsa Temple Site, Cheongwansa Temple Site, and Changnimsa Temple Site. It was confirmed that most temples of the Silla era included a large gourd-shaped building assembly site (大壺群集建物址). The large gourd-shaped building assembly sites were typically located in the surroundings of the northeast areas, especially the northern part of the central temple site. This locational pattern also appeared at the temples in the Baekje area and the royal capital area of Japan during the same period, and certain norms must have been applied to the space layout of the building during the construction of temples. This study, in particular, identified that the usage of large kettle-shaped building assembly sites was a conventional warehouse or a storage facility, but it also raised a possibility of a brewing facility. The items suppressing the bad energies of the ground buried in the temples of the Silla era were typically connected to the stylobates or cornerstones of a specific building and were often positioned around a pagoda or special building sites, exhibiting in a certain direction. Such a burial activity was perceived as an intentional and ceremonial event, and was understood to be stemmed from traditional religious rituals or religious aspirations toward specific objects. There are some potteries that exhibit the characteristics of an item containing human bones among the buried potteries classified into the conventional items suppressing the bad energies of the ground in the surrounding temple sites away from the Buddist service area which is the center of a temple. In the future, the analysis on the natural scientific contents of the buried earthenware is further required in surveys of temples and real-life historical remains.

Society demands effective electromagnetic wave (EMW) absorbers that are lightweight, with a broad absorption band and strong absorption, to solve excessive electromagnetic radiation. Herein, ultralight magnetic graphite-like C3N4/carbon foam (MCMF) was fabricated via impregnating polymerized melamine formaldehyde (MF) foams in Fe3O4 nanoparticle solution, followed by in situ pyrolysis at 1000 °C. MCMF possesses porous architectures consisting of graphitic C3N4/carbon and CFe15.1. The magnetic particles (α-Fe, Fe3O4 and Fe3C) were formed and modified on the internal skeleton surface. The EMW absorption capacity of MCMF is better than the that of carbonized MF foam without Fe3O4 (CMF), possessing excellent absorption behavior, with a minimum RL value of −47.38 dB and a matching thickness as thin as 3.90 mm. The corresponding effective absorbing bandwidth is as broad as 13.32 GHz. Maxwell–Wagner–Sillars (MWS) polarization and the residual loss are proved to be beneficial for such superior absorption behavior. Besides, graphitic C3N4 enriches the interface polarization effect and the electromagnetic matching effect. The microporous structures are beneficial for increasing EMW propagation, resulting in internal multiple reflections and scatterings, which are also beneficial for EMW attenuation.

Religion has been the basis of the statehood of various nations since ancient times. This article analyzes the role of the Buddhist concept of “chakravartin” (ideal universal ruler) in the political structures of the Korean statehood of the Three States period. The author believes that in the context of the decline of Confucianism against the backdrop of an ideological crisis and political fragmentation in China in the period from the beginning of the 3th century to the end of the 6th century. Buddhism, having an active political potential, has become a full-fledged ideological alternative to the teachings of Confucius. Korea, as a permanent recipient of Chinese culture, was also influenced by Buddhism, which was reflected in subsequent changes in the state ideology of the Korean states. To explore this issue further, this article provides a comparative description of the Buddhist and Confucian state theories, a list of the main socio-political factors that contributed to the acquisition of the functions of state ideology by Korean Buddhism, as well as an analysis of the state administration system of each of the three Korean kingdoms: Koguryeo, Paekche and Silla. Due to the lack of historical evidence about their state ideology in the written sources of the period, the author relies mainly on indirect sources of information – in particular, archaeological finds. Moreover, various Buddhist canonical texts were used to conduct a comparative analysis using "chakravartin"’s archetypes in other countries of the Asian region.

The Gyeongju Historic Areas, which include the millennium-old capital of the Silla Kingdom, are located in the region most frequently affected by seismic events in the Korean peninsula. Despite the numerous earthquakes documented, most of the stone architectural heritage has retained their original forms. This study systematically reviews and categorises studies dealing with the seismic risk assessment of the architectural heritage of the historic areas. It applies research methodologies, such as the evaluation of the engineering characteristics of subsoil in architectural heritage sites, site-specific analysis of the ground motions in response to earthquake scenarios, geographic information system (GIS)-based seismic microzonation according to the geotechnical engineering parameters, reliability assessment of dynamic centrifuge model testing for stone masonry structures and evaluation of seismic behaviour of architectural heritage. The M 5.8 earthquake that hit Gyeongju on September 12, 2016 is analysed from an engineering point of view and the resulting damage to the stone architectural heritage is reported. The study focuses on Cheomseongdae, an astronomical observatory in Gyeongju, whose structural engineering received considerable attention since its seismic resistance was reported after the last earthquake. Dynamic centrifuge model tests applying the Gyeongju Earthquake motions are performed to prove that it is not a coincidence that Cheomseongdae, a masonry structure composed of nearly 400 stone members, survived numerous seismic events for over 1300 years. The structural characteristics of Cheomseongdae, such as the well-compacted filler materials in its lower part, rough inside wall in contrast to the smooth exterior, intersecting stone beams and interlocking headstones are proven to contribute to its overall seismic performance, demonstrating outstanding seismic design technology.

This research aims to review the nature of the artifact assemblage excavated in Sanseong-ri, Pyeongsan, Hwanghae-do, and further to reappreciate the atmosphere in the frontier society during the late-Silla period(下代), under the consideration that textual and archaeologicaldata need to be understood along with each other.
 The contexts surrounding the discovery of the assemblage can be found from the Japanese Government-General Museum of Korea document, which is now stored in the National Museum of Korea. Since the artifacts were discovered in a relatively shallow depth without any additional structures, it is unlikely that they were grave goods. The artifact assemblage is composed of decorative cup-shaped stirrups(壺鐙), flower-shaped bronze dishes, and bronze spoons, which are dated to the late 9th century CE.
 To understand the spatial meaning of the site where the artifacts were discovered, how Paegang-jin(浿江鎭) operated during the late-Silla period deserves consideration. The reconstruction of how the appointment rule according to governmental rank system worked in the 9th century Paegang-jin regarding its head, Dusangdaegam(頭上大監), reveals that the royals were sent and the ministers corresponding to the rule were appointed here, and in this regard, it operated quite normally. In 895, however, as Gungye's advance into this region became active, Paegang-jin came to its end in no more than 10 years.
 Recently, there is a strong trend to draw out ‘ritual meaning’ regarding the nature of the Sanseong-ri artifacts. However, it is still unclear what the ritual is, which required the sacrifice of the elaborately decorated artifacts in such a large amount. Therefore, until any additional contemporary data directly supporting the ‘ritual nature’ of the artifacts are presented, it would be reasonable to understand the Sanseong-ri artifacts as ‘hoards(退藏遺物)’, resulting from the political turmoil at the end of the 9th century.
 In the 9th century, Paegang-jin enjoyed the flower-shaped bronze dishes of similar origin to Chinese imperial family’s as well as the decorative cup-shaped stirrups hardly found even near the capital. It is time to reconsider the frontier society during the late-Silla period and in this regard, the status of the Sanseong-ri artifacts is quite significant.

Korea and Japan belong to Chinese-characters cultural spheres. In the time of Han Dynasty and thereafter, tributary states connected with the monarchy of Chinese Kingdom and its surrounding countries. They imported Chinese state regulations, accepted and developed many thoughts and cultures by bringing in Chinese characters of Chinese classics. However, there have been some different points in the treatment of Chinese characters in each nation. The Korean modern writing system does not use Chinese characters in general, while on the contrary in Japanese, there is a tendency to increase the number of regularly-used Chinese characters, for example in the official list of jōyō kanji 常用漢字 announced by the Ministry of Education, with the latest increase in 2010. Therefore, it is necessary to observe more about some aspects of the languages to know why this different treatment occurred. The oldest Korean document is the History of the Three Kingdoms, Samguk Sagi 『三国史記』 that contains geographical proper names. The Buyeo-Kingdom languages were recorded there, including place names. It is no doubt that the use of Chinese characters of Silla have significantly affected Goguryeo and Paekche. The Silla and Buyeo-Kingdom languages have closed syllables with a consonant at the end of each syllable, while in Japanese, the syllables end with vowels as open syllables. There are further phonological characteristics as well. This article discusses how each language encountered Chinese characters, and how they related to their specific languages, and also how Chinese characters particularly reflected syllable structures of different languages. It can be said that the use of Chinese characters in proper names estranged the futures of Korean and Japanese in history. Focus is laid on the history of Korean and Japanese through Chinese characters, with their falsely similar language dispositions.

Roads are man-made structures through which people and goods circulate. In Silla Wanggyeong, there were roads of various standards. In particular, the main streets were concentrated near Wolseong, the residence of the king. This is because the width of a road is proportional to its authority. The roads concentrated in Wanggyeong had a dual nature: they were corridors through which goods coming from local villages were concentrated, and they also served as windows through which the king's orders were issued. Among the roads in Wanggyeong, the Chaorou road has been identified. Chaoro, which is also found in written historical records, was a wide, straightened road. It was inaccessible even to all officials. The morning road could extract the common denominator of the morning assembly, morning official, and morning dress. In particular, since Queen Qindeok, Silla held its New Year's greeting ceremony at Chaoyuanjeon. This was the result of inclusion in the Chinese temporal order. In order to be a candidate for the Chaoro, it must first meet the conditions that it must be a major thoroughfare and be built near Wolseong. The only roads that meet these conditions are the north-south road from the site of the south side of Gyeongju Museum (19.8m) to the site of Gyeongju Museum(23.7m), and the north-south road (20m) identified at Baechon, which is estimated to connect the main gate of Wolseong and the west side of the hallway area. The Chaorogu, which was the scene of the Wanggeoin Prison Incident, was indeed the main road connecting Wolseong. These roads are most likely the most prestigious of all the chaoro roads in that they connect to the main gate of the palace.

During the Soviet occupation of 1945-1991, Estonia became a Soviet Republic and was cut off from open contact with the Western world. The Estonian coastline was now the outer border of the Soviet Union and part of the Iron Curtain. On the coast of the Baltic Sea this was less visible than in some places (e.g. the Berlin wall), but the military control was no less restrictive. The coastal areas were under military control and accessible only with special permits – so often the inhabitants had to leave and their homes were taken over by the Soviet military or abandoned. Military installations also marked the Soviet security zone. There was a massive construction programme of artillery defensive positions along the coastline. As the last Soviet troops left Estonia in 1994, the Soviet military installations were left to the Estonian Republic. Most were stripped of anything useful and abandoned. Many of these objects or complexes are still visible in the landscape but most are forgotten and ruined. They are not yet seen as a part of Estonian heritage and are fast disappearing. A study of a section of the NE coast of Estonia has identified a military landscape along with the former closed city of Sillamäe (where uranium was refined). Mapping of the defence structures, assessment of their condition and their visible presence reveals a distinctive military landscape alongside collectivised agriculture, where residential quarters, roads and communications formed a unique complex. Interviews with local residents reveal how the zone and the restrictions were ever present in their lives and generally they are not interested in them or their preservation; younger interviewees with no memory view the remains as curiosities; there is the beginning of interest in them as part of a “dissonant heritage”.

The Tombs of Changnyeong Gyo-dong and Songhyeon-dong are one of the tombs of leading political figures representing the Changnyeong area during the Three Kingdoms Period. The appearance of Changnyeong Gyo-dong No. 63, which was not damaged by the robbery, was an encouraging discovery. The excavation survey for No. 63 has been conducted in earnest since 2019.
 As a result of the investigation, various facilities and traces of ancestral rites were identified, including the Multiple stone-lined tombs structure consisting of maim tomb and sacrificed burial, double drainage facilities, the big stone and ritual marks placed side by side outside the northern wall, and presumptive ritual transfusion.
 In No. 63, the planning and concurrency of building several facilities together around the main building at the inclined location are confirmed, and decorative, forced, differential, and dependency are also confirmed inside and outside the main building.
 This is a major achievement in grasping one aspect of ancient tomb construction and faneral ritual, and it can be said to be a major data for understanding a series of burial processes. In addition, the excavation of colorful relics that can guess the identity of the tomb's main character and the relics introduced for the first time can be said to be decisive data that infers the life of the time.
 The burial process is highly conservative and difficult to explain without changes in the construction group. From the perspective that the sharing of rituals is based on ideological solidarity, the pure funeral Multiple stone-lined tombs, the transformation of horizontal entrance style tombs, and various listing rituals confirmed through this survey are unique elements seen in Bi-hwa gaya tombs.
 The development of horizontal entrance style tombs represents the unique local culture of the Changnyeong area, but nevertheless, the Silla-style elements shown in relics such as Gilt-bronze coffin excavated from ancient tombs and Silla-style earthenware cannot be overlooked. Although this can be understood from various perspectives, it is understood that the culture of the Changnyeong area showed an open and flexible attitude of acceptance from the perspective of the conservatism of the tomb.
 This paper focused on examining the construction process of No. 63 and organizing and revealing new structures and contents that have not been found in the ancient tombs in Changnyeong area that have been revealed so far. The aspects of Bi-hwa Gaya Ancient Tomb Culture, such as the nature, hierarchy, and the main process of listing rituals, will be studied along with the organization and restoration of relics in the future.

AbstractPhotographic and photoelectric observations of comet 1P/Halley's ionised gas coma from CO+ at 4,250 Å and neutral gas coma from CN at 3,880 Å were part of the Bochum Halley Monitoring Program, conducted at the European Southern Observatory, La Silla, Chile, from February 17 to April 17, 1986.In this spectral range it is possible to see the continuum formation, motion and expansion of plasma and neutral gas structures. To observe the morphology of these structures, 32 CO+ photos (glass plates) from comet 1P/Halley obtained by means of an interference filter have been analysed. They have a field of view of 28.6 × 28.6 degrees and were obtained from March 29 to April 17, 1986 with exposure times between 20 and 120 minutes.All photos were digitised with a PDS 2020 GM microdensitometer. After digitisation, the data were reduced to relative intensities, and those with proper calibrations were also converted to absolute intensities, expressed in terms of column densities. The CO+ absolute intensity values still contain the continuum intensity. To calculate the CO+ column density it is necessary to subtract this continuum intensity.The relations between CO+ and CN in average column density values (NCO+/NCN) are 11.6 for a circular diaphragm with average diameter (Φ) of 6.1 arcminutes which corresponds to a distance from the nucleus (ρ) equal to 6.3 × 104 km; 20.0 for Φ = 7.1 arcminutes and ρ = 7.3 × 104 km; 8.1 for Φ = 8.5 arcminutes and ρ = 8.7 × 104 km; 35.6 for Φ = 11.9 arcminutes and ρ = 1.2 × 105 km; and 31.3 for Φ = 16.7 arcminutes and ρ = 1.7 × 105 km. These values are in perfect agreement with the data for short distances (ρ from 3.9 × 103 to 1.2 × 104 km) and small slit diameters (Φ from 0.4 to 1.2 arcminutes).With the use of diaphragms with large diameters it is possible to get some information about the outer coma of the comet (in this paper, from 60,000 until 170,000 km away from the nucleus). At these distances, the CO+ column density changes only due to the geometrical dilution, because the CO+ parent molecules are already photoionised or photodissociated.

Sunjang or retainer burial is a peculiar characteristic of Silla and the Gaya polities in an early stage of the Three Kingdoms period on the Korean Peninsula. The existence of this practice is attested by an entry in the Samguk sagi and by the occurrence of multiple graves in the archaeological record. There is a general tendency to interpret all graves that have more than one interment as representative of the sunjang practice, as long as the synchronicity of the burial appears to be plausible.
 Other reasons that may lead to the formation of multiple graves are often not systematically excluded or considered at all.
 The present article argues that too many multiple burials are uniformly interpreted to include human sacrifices. Although the existence of the practice of sunjang is not questioned at all, it is pointed out that the available evidence is often ambiguous and may be interpreted in different ways. Based on general considerations and insights of recent research, the central concept of synchronicity for the identification of retainer burials is contested. This is because the preparation time for the construction of a monumental or big grave may affect the number of interred individuals aside from the possibility of disease and frequent violent conflict. Matrilineal family ties of the interred individuals, as ascertained for burials with sufficient bone material, can be plausibly explained as a result of reusing the grave, which was possible due to the construction as a chamber tomb. Besides it is being argued that the mounded graves were not static structures, they were frequently altered, renovated and merged, which was due to their function as reference points for the identity construction of the community.(Busan University of Foreign Studies)

Tarkastelemme artikkelissamme pojaksi itsensä määrittelevien henkilöiden huolta, joka kohdistuu mahdolliseen homoseksuaaliseen suuntautumiseen. Seksuaalineuvontaan lähetetyistä kysymyksistä koostuva aineistomme tekee näkyväksi juopaa yhteiskunnallisten ylätason yhdenvertaisuustoimien ja nuorten arkikokemusten välillä. Tila poikien ja nuorten miesten seksuaalisuudelle ja itsemäärittelylle vaikuttaa aineistomme perusteella olevan rajattu. Tulkintamme mukaan tämä kytkeytyy seksuaalisuuteen, sukupuoleen ja näiden keskinäissuhteisiin edelleen liittyviin normeihin ja oletusarvoihin​​. Aineistossamme sekä homoseksuaalisuuden stigmatisoitu asema suhteessa heteroseksuaalisuuteen että ajatus yksiselitteisistä seksuaali-identiteettikategorioista rajoittavat nuorten miesten mahdollisuuksia olla totta seksuaalisuudessaan. Pohdimme seksuaalisuuden ymmärtämisen ja käsitteellistämisen keinoja seksuaalisen kasvurauhan vahvistamiseksi. Mietimme myös, miten esimerkiksi nuorten kanssa työskentelevät voisivat rakentaa tilaa sille, että jokaisella nuorella olisi mahdollisuus kasvaa omaksi seksuaaliseksi itsekseen ilman normatiivisten kehikoiden tai nautintoa rajaavien seksikäsitysten taakkaa.
 Asiasanat: heteronormatiivisuus, homoseksuaalisuus, normikriittisyys, pojat, seksuaalisuus, yhdenvertaisuus
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 “I would like to just be straight.” A norm-critical analysis of the ‘gay concern’ submissions sent by Finnish boys and young men to the sexual health online serviceSanna Spišák, Maria Vihlman, Mikko Ala-Kapee & Varpu Löfman
 This article builds on data consisting of 8,057 questions about sexuality that young people in Finland digitally submitted during 2017–2019 to experts on sexual health at the Sexpo Foundation. Through reflexive thematic analysis methods, we noted a systematic and recurring pattern appearing among submissions concerning sexual orientation. Of 326 submissions regarding sexual orientation, 58 (18% of all sexual orientation-related submissions) came from individuals who defined themselves as boys or young men saying that they were deeply concerned about emerging desires, thoughts, reactions, or sexual behaviours that they interpreted as “homosexual”. We designated this recurring submission pattern as “a gay concern”. Through a norm-critical analysis, we explored the gay concern submissions as vignettes of young men’s lived sexual experiences. Our data shows a considerable gap between the upper-level political measures to reduce sexual discrimination and young individuals’ everyday realities within a cis/heteronormative society, illustrating that young men’s sexual identification options are restricted. This is due to the stigmatised position of male homosexuality compared to heterosexuality and the idea of a fixed and unambiguous sexual identity. We suggest that queer political thinking and norm-critical approaches help make visible those cultural and social taken-for-granted understandings, practices and structures concerning sexuality that have concrete and material consequences in individuals’ and communities’ everyday lives.
 Keywords: heteronormativity, homosexuality, norm-critical approach, boys, sexuality, equality, sex education

The purpose of this article is to examine the making and development through the pattern in which the roof tiles have been produced and distributed in the area of Kyungju. According to the technical characteristics and combination patterns of the flat and Roof-end tiles, the tiles were divided into three main types. The author examined the method of production by system. As a result, it was found that each tile making responded to the tile demand throughout the capital by sharing information such as standard, wadang patterns, and the use of early rock mules, while maintaining independent production based on different manufacturing methods. Later, at some point in the 7th century, tile-making methods are stereotyped, existing sizes are changed little by little, and there is a change in the appearance of low-grade wadang patterns that are easy to distribute and use, regardless of differences in production relics. This means that there is a governmental system of production in the Gyeongju area and multiple groups of tile makers are incorporated into the system. In other words, similar changes in the system are being identified in the same period Baekje and Ginai in Japan in a way that leads to the efficiency of the production and distribution structure through institutional readjustment rather than dismantling existing groups. With the advent of tile styled of Reunified Shilla another change occurs in tile production. From the late 7th century onwards, it is a change that focuses on the visual aspect focused on design, including the creation of new and diverse wadang patterns for a certain period of time, the replacement of Wabum structures to effectively decorate them, and the use of differentiated tile components. But this pattern does not deviate significantly from the framework of the state-run production system formed seven centuries ago. The analysis of the two cases of Jungbyun structure s Yeonhwamun Roof-end tiles shows that a number of Wabums and Roof-end tiles were produced in common at various production sites, and this phenomenon is not much different from those of the Silla-styled Yeonhwamun Roof-end tiles dating back to the 7th century. However, the willingness of those days to produce quality roof tiles with elegant patterns rather results in the concentration of some groups of productive forces, such as pottery sites of Geumjangri and Dakyung. Intensive production of the engraved Amkiwa in the 8th year of Uibong is also the result of this transition. Later, as the 8th century entered, tile production was reorganized: the flat tiles were produced fewer and their weight became lighter while the design was schematized. If reflects the tendency that the functional value was prefered.

Purpose. The period of the most intensive contacts of the ancient population of the Korean peninsula and the Japanese Islands (3rd – 7th centuries AD) is of special interest for study. The period witnessed a wide spread of the tradition of building burial mounds (kurgans). Due to the artifacts found in the kurgans, it becomes possible to study various aspects of the people’s social life, including cultural contacts. We aimed at studying territorial alliances based on the cultural and historical background, such as the spread of agriculture based on wet rice cultivation, bronze and iron production, the emergence of states. Results. The kurgan tradition on the Korean peninsula is associated with the era of the Three Kingdoms (3rd – 7th centuries AD). The tradition of erecting mounds started in Koguryo state in the 1st century BC, then from the 3rd century AD it continued in Baekje, Silla and Kaya, and disappeared in the middle of the 6th century AD because of adopting Buddhism. Common barrows had stone embankments, but they are also found with earthen mounds. Burial chambers were first constructed vertically, then horizontal ones appeared. On the Japanese Islands, kurgans first appeared during the Yayoi period (3rd century BC – 3rd century AD) and were widely constructed during the Kofun period (3rd – 7th centuries AD). The barrows had earthen embankments with burial chambers inside. The barrows differed in the form of their embankment and size. The burials of the Kofun period in Japan continued the Yayoi period traditions to a certain extent. They had earthen embankments and were decorated with bronze mirrors and stone ornaments in the burial chambers. In addition, their feature is clay haniva figurines around the perimeter of the embankment. Starting from approximately the 5th century AD, there began to appear a certain homogeneity in the funerary structures of the Korean peninsula and the Japanese archipelago. Sueci ceramics became a typical element of the funeral rite, as well as bronze and iron objects, gold jewelry and luxury items which appeared in burial chambers. The construction of kurgans acquired some new features, such as stone chambers with side corridors. Both on the Korean Peninsula and the Japanese Islands, we observe similar types of embankments, such as round (embun), square (ho:fun), double round (so:embun), double square (so:ho:fun) and in the form of a “Japanese sea scallop” (hatategaishikikofun). Conclusion. The study of the structural features of the kurgans on the Korean Peninsula and the Japanese Islands allows us to conclude that there are similarities in the forms and materials of embankments and the forms of burial chamber construction. The main difference is the larger size of Japanese kurgans. The similarities we revealed can be explained by the mutual influence of the population of the Korean peninsula and the Japanese islands.

FR. Alors que les journalistes militants ont été un rouage essentiel à la construction de l’environnement comme problème public en Chine, les jeunes journalistes cherchent au cours des années 2000 à se distinguer de leurs aînés en se faisant reconnaitre par la mise en avant d’un professionnalisme et d’une expertise indépendante et objective. Pourtant ce discours entre en contradiction avec leur aspiration à l’engagement. Ils continuent à jouer, dans les limites de ce que permet la censure, un rôle engagé et critique, même si la nature et la forme de leur engagement ont changé et qu’il s’accompagne d’investigations et d’analyses plus approfondies. Ce désir d’engagement devient en revanche difficile à assumer lorsqu’ils sont en situation de réflexivité. Il se heurte à la fois à l’influence du modèle du journalisme à l’américaine et à la volonté de se forger une identité nouvelle fondée sur des valeurs qui les tiennent loin de l’image de militant de leurs aînés dont l’impartialité et les compétences ont publiquement été remises en cause par des scientifiques pro-barrages dans les années 2000. Dans le sillage des réflexions menées sur la subjectivité journalistique par Cyril Lemieux, cet article prend au sérieux les contradictions qui existent au niveau de l’individu. Ce faisant, il entend apporter un nouvel éclairage sur les mécanismes d’évolution du rôle des journalistes dans la construction des problèmes publics. Il cherche à rendre compte du rapport complexe qu’ils entretiennent à leur mission ainsi que des difficultés qu’ils ont à accorder leurs différentes aspirations et à faire concorder discours de légitimation et pratique. Il montre que le flou d’un continuum entre journalistes, militants et internautes est à l’origine d’une crise de légitimité qui participe à la transformation de la rhétorique journalistique. Cherchant à s’éloigner des contraintes que représente pour eux le politique, ils s’engagent en fait dans un processus de requalification des rapports entre journalisme et politique qui affecte leur manière de penser et de mettre en œuvre leur mission et leur implication dans la construction des problèmes publics. L’analyse se base sur des entretiens semi-directifs avec des journalistes chinois couvrant le domaine environnemental ainsi que des observations participantes dans une association environnementale pékinoise dont l’objectif principal est la formation des journalistes de l’environnement. Elle se nourrit également d’un corpus d’articles de journaux, de sites internet, forums et réseaux sociaux. *** EN. While activist journalists have been an essential cog in framing environmental issues as a public concern in China, young journalists in the 2000’s seek to distance themselves from their predecessors by emphasizing higher levels of professionalism as well as an independent and objective expertise. Yet this discourse contradicts with their aspiration of activism. They continue to play, within the limits of what censorship allows, an engaged and critical role, even if the nature and form of their involvement has changed and is accompanied by more in-depth investigation and analysis. The will to engage, however, becomes difficult to sustain when they are in a reflexive situation. It collides with both the influence of the American-style journalism models and the aspiration to build a new identity based on values that keep them away from the militant image of their predecessors, whose impartiality and competence were publicly questioned by pro-dam scientists in the 2000s. In line with Cyril Lemieux's work on journalistic subjectivity, this article considers contradictions present at the individual level. In doing so, it aims at casting a new light on the mechanisms underlying the evolution of the role of journalists in the construction of public problems. It attempts at exposing the complex relationship journalists have with their mission, as well as the difficulties they have in harmonizing different aspirations and in reconciling discourse of legitimization with practice. It demonstrates that the blurring of a continuum between journalists, activists and internet users is at the origin of a crisis of legitimacy that participates in the transformation of journalistic rhetoric. Seeking to distance themselves from the constraints posed by politics, they are in fact engaging in a process of re-qualification of the relationship between journalism and politics that affects how they think and implement their mission and their involvement in the construction of public problems. The study is based on semi-structured interviews with Chinese journalists working on environmental issues, as well as participant observation in a Beijing environmental association whose main purpose is the training of environmental journalists. It also draws on a corpus of newspaper articles, websites, forums and social networks. *** PT. Embora os jornalistas militantes tenham sido uma engrenagem essencial na construção do meio ambiente como uma questão pública na China, os jovens jornalistas nos anos 2000 procuravam se distinguir dos profissionais mais velhos promovendo o profissionalismo e a experiência independente e objetiva. Entretanto, este discurso contradiz suas aspirações de engajamento. Eles continuam a desempenhar, dentro dos limites do que a censura permite, um papel engajado e crítico, mesmo que a natureza e a forma de seu engajamento tenha mudado e venha acompanhada de investigações e análises mais profundas. No entanto, este desejo de engajamento torna-se difícil de assumir quando eles estão em uma situação de reflexividade. Ela esbarra tanto na influência do modelo jornalístico de estilo estadunidense quanto no desejo de forjar uma nova identidade baseada em valores que os mantêm longe da imagem militante dos colegas mais velhos, cuja imparcialidade e competência foram publicamente questionadas pelos cientistas pró-damas nos anos 2000. Na esteira das reflexões de Cyril Lemieux sobre a subjetividade jornalística, este artigo leva a sério as contradições que existem em nível individual. Ao fazer isso, pretende lançar luz sobre os mecanismos de evolução do papel dos jornalistas na construção dos problemas públicos. O trabalho procura dar conta da complexa relação que esses profissionais têm com sua missão, bem como das dificuldades que eles têm em conciliar suas diferentes aspirações e em conciliar a legitimação do discurso e da prática. Mostra que a indefinição de um continuum entre jornalistas, ativistas e internautas está na origem de uma crise de legitimidade que participa da transformação da retórica jornalística. Procurando distanciar-se das restrições que a política representa para eles, esses jornalistas estão de fato engajados em um processo de requalificação da relação entre jornalismo e política que afeta sua forma de pensar e implementar sua missão e seu envolvimento na construção dos problemas públicos. A análise é baseada em entrevistas semi-estruturadas com jornalistas chineses cobrindo o campo ambiental, bem como observações dos participantes em uma associação ambiental de Pequim, cujo objetivo principal é a formação de jornalistas ambientais. Ela também se baseia em um corpus de artigos de jornais, sites, fóruns e redes sociais. ***

Recently, (Olympic) athletes’ mental health and well-being have become the hot topic in sport psychology. Empirical evidence on athletes’ poor mental health and reduced well-being in the context of the Olympic Games (Küttel & Larsen, 2020; Reardon et al., 2019) is complemented by anecdotal accounts of famous competitors (e.g., multiple Olympic medalist Simone Biles at the Tokyo 2022 Olympic Games). While the recognition that these topics need to be addressed is shared within the wider sport psychology community, the growing body of research has led to the adoption of diverse theoretical perspectives on mental health and well-being in elite sport (Lundqvist & Andersson, 2021). Surprisingly, a “flagship indicator of well-being” (Steger et al., 2013), namely meaning in life, has thus far escaped scholarly attention in the context of elite sport to a large extent (Luzzeri & Chow, 2020). This gap in knowledge is unfortunate, since athletes seem to become attuned to fundamental questions such as meaning and purpose in sport and life more broadly at critical moments in their career (Ronkainen & Nesti, 2019). One potentially critical moment when athletes talk about feeling lost and void and lacking a sense of direction is encountered upon the return from the Olympic Games, during the post-Olympic phase. Even though existential themes of meaning and purpose have been discussed by scholars and addressed by practitioners within the area of sport psychology (Nesti, 2004; Porter et al., 2021), a more nuanced understanding of how Olympic athletes define meaning and purpose in their sport and life more broadly is missing to date. The study therefore seeks to examine empirically how Olympic athletes experience meaning and purpose by addressing these themes during the post-Olympic phase. To this end, semi-structured interviews with 13 international Olympic athletes were conducted online after their participation at the Beijing Winter Games 2022. Interviews lasted 55 minutes on average and were thematically analysed. The presentation will offer preliminary results of the analysis and elucidate, for example, on how the Olympians perceive goals as subordinate to their personal meaning and purpose in sport. Athletes in the study varied in the degree to which they engaged in various and diverse sources of meaning. This enabled some to realise multiple identities (Thoits, 2003) and to story themselves multidimensionally, while others drew exclusively on achievement-oriented types of meaning and performance-based narratives (Douglas & Carless, 2015). Critical moments in participants’ careers (e.g., injury, the pandemic, previous post-Olympic phases, and medaling at the Olympic Games) led to an existential crisis in some cases, resulting in deeper reflections on the relationship they hold with their sport. By providing insights into the lived experience of meaning and purpose in (Olympic) athletes’ lives, the study seeks to contribute fruitful ideas on how to promote athletes’ well-being and mental health in high performance contexts. Ultimately, a more layered understanding of the concept of (existential) meaning and purpose can serve to inform the applied practice in sport psychology. References Douglas, K., & Carless, D. (2015). Life story research in sport: Understanding the experiences of elite and professional athletes through narrative. Routledge. Kuettel, A., & Larsen, C. H. (2020). Risk and protective factors for mental health in elite athletes: A scoping review. Journal of Sport and Exercise Psychology, 13(1), 231–265. https://doi.org/10.1080/1750984X.2019.1689574 Lundqvist, C., & Andersson, G. (2021). Let’s talk about mental health and mental disorders in elite sports: A narrative review of theoretical perspectives. Frontiers in Psychology, 12, Article 700829. https://doi.org/10.3389/fpsyg.2021.700829 Luzzeri, M., & Chow, G. M. (2020). Presence and search for meaning in sport: Initial construct validation. Psychology of Sport and Exercise, 51, Article 101783. https://doi.org/10.1016/j.psychsport.2020.101783 Nesti, M. (2004). Existential psychology and sport: Theory and application. Routledge. Porter, S., Ronkainen, N. J., Sille, R., & Eubank, M. (2021). An existential counseling case study: Navigating several critical moments with a professional football player. Case Studies in Sport and Exercise Psychology, 5(1), 106–113. https://doi.org/10.1123/cssep.2021-0013 Reardon, C. L., Hainline, B., Miller Aron, C., Baron, D., Baum, A. L., Bindra, A., Budgett, R., Campriani, N., Castaldelli-Maia, J. M., Currie, A., Derevensky, J. L., Glick, I. D., Gorczynski, P., Gouttebarge, V., Grandner, M. A., Han, D. H., McDuff, D., Mountjoy, M., Polat, A., Purcell, R. . . . Engebretsen, L. (2019). Mental health in elite athletes: International Olympic Committee consensus statement. British Journal of Sports Medicine, 53(11), 667–699. https://doi.org/10.1136/bjsports-2019-100715 Ronkainen, N. J., & Nesti, M. S. (2019). Meaning and spirituality in sport and exercise: Psychological perspectives. Routledge. Steger, M. F., Shin, J. Y., Shim, Y., & Fitch-Martin, A. (2013). Is meaning in life a flagship indicator of well-being? In A. Waterman (Ed.), The best within us: Positive psychology perspectives on eudaimonia (pp. 159–182). APA Press. Thoits, P. A. (2003). Personal agency in the accumulation of multiple role-identities. In P. J. Burke, T. J. Owens, R. Serpe & P. A. Thoits (Eds.), Advances in identity theory and research (pp. 179–194). Kluwer Academic, Plenum.

Comment penser l’espace à l’ère du numérique ? En nous inscrivant dans le sillage du « tournant spatial », nous nous proposons de conjuguer la théorie de l’éditorialisation et la réflexion sur l’espace à l’aide d’une confrontation avec l’ouvrage Terre et mer du théoricien de la géopolitique Carl Schmitt.

AbstractThe dielectric investigations of porous synthetic silica gel modified with polyaniline (PANI) and polyethylene glycol (PEG) polyblend at various concentrations are demonstrated in this paper. By using the chemical oxidative process to embed polyaniline (PANI) and polyethylene glycol (PEG) into a silica matrix, conducting gel nanocomposites were synthesized. For various dopant concentrations, the dielectric permittivity (ε′), D.C. conductivity (σdc), loss tangent (tanδ) and dielectric loss (ε″) were investigated. The samples were characterized using differential thermal analysis/thermogravimetric analysis, Fourier transform infrared spectroscopy and high‐resolution transmission electron microscopy. Depending on the co‐blend content, PANI‐PEG modified silica structures produce nanoparticles ranging in size from 9.9 to 48.1 nm. The variation of DC conductivity (σdc) with PANI/PEG content shows Maxwell‐Wagner Sillars (MWS) effect confirming the role of the conjugation and the structural order.

The use of wood, a traditional building material, in historical mosques dates back to ancient times. The use of wood, which has a wide range of applications in mosques, in the load-bearing system of the building is seen as a distinctive feature of the building. The reason for this situation is that the number of mosques in which wood is used in the load-bearing system is low today. Wooden-pillared mosques, which belong to different periods and have different plan types, can be found in different regions and cities. One of these types of structures, which are frequently encountered especially in Central and Inner Western Anatolia, is the Sille Çay Mosque in Konya. The goal of this study is to document the Sille Çay Mosque as an example of a mosque with wooden columns and to reveal its original aspect. In this context, a sketch of the current state of the building was prepared by examining the building; the architectural elements in the building were photographed, and their ornaments were analyzed. As a result, it was observed that woodworking was used extensively in the mosque, which has a basilical plan typology among the 19th-century wooden-pillared mosques, especially in the pulpit, mihrab, and lectern, and suggestions were made for the restoration of the structure.

AbstractA digraph is ‐geodetic if for any (not necessarily distinct) vertices there is at most one directed walk from to with length not exceeding . The order of a ‐geodetic digraph with minimum out‐degree is bounded below by the directed Moore bound . The Moore bound can be met only in the trivial cases and , so it is of interest to look for ‐geodetic digraphs with out‐degree and smallest possible order , where is the excess of the digraph. Miller, Miret and Sillasen recently ruled out the existence of digraphs with excess one for and and for and . We conjecture that there are no digraphs with excess one for and in this paper we investigate the structure of minimal counterexamples to this conjecture. We severely constrain the possible structures of the outlier function and prove the nonexistence of certain digraphs with degree three and excess one, as well closing the open cases and left by the analysis of Miller et al. We further show that there are no involutary digraphs with excess one, that is, the outlier function of any such digraph must contain a cycle of length .

Diverse anthropogenic activities including alteration of hydrological regime and agricultural development in the upstream of the river catchments modify the structural components and ecological roles of the species in estuarine ecosystems. The present study compared the diet, carbon (δ13C) and nitrogen (δ15N) isotopic signals, trophic niches and metrics of trophic redundancy of predatory fish and their potential phytodetritivore prey-fish between two estuaries with different degrees of anthropogenic disturbances. The δ13C and δ15N signals, Bayesian mixing models and stomach content analyses were adopted. It was revealed that the diet among the predators Arius africanus, Epinephelus coioides, Sillago sihama and Pomadasys argenteus and their isotopic signals including their phytodetritivore-prey, Valamugil buchanani were significantly different between Wami and Pangani estuaries (PERMANOVA, Pseudo –F ≥ 3.1, p = 0.05). The total isotopic niche area between estuaries accounted by the comparable Bayesian standard ellipse area (SEAb) was significantly smaller in Wami than that of Pangani (t-test, t = 4.3, p < .001). The ANOVA test further confirmed significant variation in SEAb among fish populations in two estuaries (F = 27.84, p < 0.001). The Layman metric indices of trophic diversity and redundancy of Wami estuary were substantially smaller than those observed at Pangani estuary. These findings mean that despite Wami estuary being under conservation status, the extent of disturbances in the upstream is high enough to induce the ecological changes at the base of the food web, subsequently cascading its effect up to the higher-order consumers of the ecosystem. As a result, the ecological redundancy and ecosystem complexity of Wami is somewhat compromised relative to that of Pangani estuary. Therefore, the degree of anthropogenic disturbances in river catchments affect differently the trophic niches of predatory and phytodetritivore fish and hence overall food web structures, trophic redundancy and complexity of estuarine ecosystems.

The aim of this work is to study slow journalism audiences, with a particular interest in Latin America, specifically Argentina, Colombia, and Mexico. Five case studies were carried out, covering Anfibia (Argentina), Arcadia (Colombia), Gatopardo (Mexico), La silla vacía (Colombia), and Letras libres (Mexico), along with a Delphi study (double round with 27 participants) and a structured questionnaire (of 1,500 people between the ages of 18 and 65 years). The results indicate that 75% of the surveyed population obtain their information from all kinds of digital media, among whom 84% use social media for this purpose. Slow journalism is still mainly unknown to a large fraction (17%) of the population, although once given its definition and some named examples, 40% of those surveyed claimed to have read the slow press at some time. Quality is the main reason for its consumption (62%), followed by searching for specific subjects (46%), especially for young people (65%) and in Colombia (52%). Experts in slow journalism agree that the key to consolidating an audience involves listening to and interacting with its members, together with their active participation in the media.

Le concept d’individualisme ne se présente pas comme une notion traditionnelle en anthropologie, ainsi que le montre son absence de la plupart des dictionnaires de la discipline. Popularisée dans l’œuvre de Louis Dumont (1966) par son opposition au holisme caractéristique des sociétés « traditionnelles » (dont l’Inde des castes constitue l’exemple paradigmatique), la notion s’avère souvent mal comprise, puisqu’elle semble suggérer une dichotomie binaire là où il est avant tout question de contraste comparatif et d’accentuation entre des variantes socioculturelles de l’humanité. Parfois accusée de reconduire les grands dualismes ethnocentriques propres à la socio-anthropologie classique (tradition/ modernité, communauté/ société, solidarité mécanique/ solidarité organique) qui ne verraient hors de l’Occident que des univers de conformisme, de tribalisme ou de despotisme (Lozerand 2014), l’étude de l’individualisme se présente pourtant, avant tout, comme « une archéologie de la conception occidentale de l’individu » (Flahault dans Lozerand 2014 : 547). En effet, selon Dumont, la conception moderne du monde se caractérise par une « idéologie individualiste », c’est-à-dire un ensemble de représentations et d’idées-valeurs qui s’articule autour de la figure prééminente de l’individu commeprincipe, à distinguer radicalement du « sujet empirique », échantillon indivisible de l’espèce humaine, parlant, pensant et agissant, tel qu’on le rencontre danstoutesles sociétés sous diverses formes. Figure centrale de l’idéal politique et éthique de l’Occident depuis les Lumières, l’individu (considéré comme antérieur à son existence sociale par les doctrines du droit naturel moderne) n’en reste pas moins pour la discipline anthropologique une « institution » (Mauss 1967 : 150), au sens où il doit nécessairement s’ancrer dans un monde social et culturel qui lui donne signification et consistance. En définissant la modernité comme individualiste là où « l’individu est érigé envaleursuprême », Dumont n’utilise pas le terme dans un sens péjoratif (égoïsme) ou laudatif (autonomie) mais, dans le sillage de Tocqueville, comme l’affirmationsocialed’une valeur. Ce sont les sociétés qui sont individualistes, et non d’abord les individus eux-mêmes. Dans sa prétention à fonder la société à partir d’une juxtaposition d’individus rationnels et originellement déliés, la configuration individualiste propre à la modernité néglige, ou tout du moins subordonne, le trait consubstantiel à toute existence sociale, trait défini comme « holisme » ou « aperception sociologique » : la « présence du social dans l’esprit de chaque homme », qui emporte comme corollaire que « la perception de nous-même comme individu n’est pas innée mais apprise, […]elle nous est prescrite, imposée par la société où nous vivons », laquelle « nous fait une obligation d’être libres » (Dumont 1966 : 21). Ainsi la prééminence de l’individu dans la société moderne appelle-t-elle un certain de nombre de valeurs corrélatives (dont l’égalité de droit, mais aussi la liberté morale ou encore la nation comme « société des individus »), tout en se combinant au sein de chaque culture particulière avec des éléments holistes locaux, ce qui donne une appréciation différenciée de la modernité (sous la figure notamment de variantes nationales). Ainsi que le rappelle Dumont, « l’individualisme est incapable de remplacer complètement le holisme et de régner sur toute la société... de plus, il n’a jamais été capable de fonctionner sans que le holisme contribue à sa vie de façon inaperçue et en quelque sorte clandestine » (Dumont 1991 : 21). C’est que la valeur individualiste, si elle est bien devenue essentielle dans nos sociétés par l’élévation des droits de l’Homme au statut de principe universel, ne peut effectivement s’incarner qu’au sein d’une société particulière, qui en traduit politiquement les attendus de façon toujours contingente et déterminée. L’analyse ne suppose donc pas unretourà des principes holistes, comme s’ils avaient disparu en même temps que les communautés traditionnelles et cohésives, mais plutôt une conscience plus lucide du rôle que jouent les principes holistes dans toute vie humaine pour autant qu’elle est toujours vie en société. L’idéologie de l’individu indépendant se heurte implicitement d’une part à la conservation nécessaire de « totalités partielles » comme lieux verticaux de transmission de la langue, de la culture et du sens (famille, école, associations, communautés), et d’autre part à la réintroduction de principes dits « collectifs » contre « l’utopie libérale », à doses variables selon les pays, comme l’État-providence, l’appartenance nationale, les systèmes d’assurance sociale, les diverses régulations du marché, les principes de solidarité et de redistribution, etc. Il convient également de ne pas confondre l’individualisme compris comme représentation sociale avec deux processus distincts portant sur la confection concrète de la personne et son potentiel de singularité, à savoir l’individuation et l’individualisation. Au XXesiècle, l’anthropologie s’est surtout intéressée auxformes d’individuationpropres aux diverses sociétés, ces pratiques de « constitution de la personne » par inclusion dans un ordre symbolique qui suppose des représentations partagées et des dispositifs rituels. Elle a pu ainsi constater l’extrême hétérogénéité des systèmes de pensée et d’agir visant à conférer une « identité » à l’être humain, preuve d’une large palette culturelle quant aux manières d’appréhender les relations de soi à soi, aux autres et au monde. Marcel Mauss a ainsi montré comment l’être humain ne pouvait apparaître qu’à la suite de multiples processus de subjectivation, ainsi que l’expriment les diverses « techniques du corps », l’expression des émotions ou l’intériorisation de l’idée de mort (Mauss 1950). Car toutes ces caractéristiquesa prioriéminemment « personnelles » varient en fait largement selon les contextes sociaux et culturels où elles prennent signification. La tradition anthropologique a énormément insisté sur la naturerelationnellede l’individuation, ouvrant sur la perception d’un Soi tissé de rapports avec l’environnement social et mythique (Leenhardt, 1947), jusque dans ses composantes mêmes, qu’elles soient matérielles (os, sang, chair, sperme, etc.) ou non (esprit ancestral, souffle, ombre, etc.) (Héritier 1977), parfois même au-delà des « humains » strictement définis (Descola 2005). De même, bon nombre d’auteurs ont souligné l’existence de divers processus historiques et culturels d’individualisationnon réductibles à la prééminence de l’individualisme comme valeur englobante. Le Bart (dans Lozerand 2014 : 89), après Foucault (1984) et Vernant (1989) distingue trois formes d’individualisation qui ne se recoupent jamais parfaitement : l’autonomie sociopolitique, l’existence d’une « vie privée » et le rapport réflexif à soi constituent autant de critères marquant un dépassement de la logique « holiste » d’individuation (définissant un nom, une place, un rôle, un statut) vers une « quête de soi » différenciée, invoquant comme idéal de vie une singularité, un salut ou un « épanouissement » posés théoriquement comme échappant aux injonctions normatives et symboliques de la société. S’articulant plus ou moins à l’individualisme comme valeur, cette visée d’authenticité désormais généralisée dans les sociétés occidentales en illustre également les limites, dès lors qu’en sont précisées les difficultés et les défaillances dans l’existence concrète des acteurs sociaux (déshumanisation du travail, conformisme consommatoire, maladies exprimant la « fatigue d’être soi » comme la dépression, influence des médias de masse et des réseaux sociaux, sentimentalisme et moralisme excessifs, solitude et vide affectif, etc.). Depuis une trentaine d’années et la mise en évidence d’une globalisation aux contours multiples se pose enfin la question de l’extension descriptive et normative de l’individualisme aux diverses cultures et civilisations du monde, que cela soit par le biais de catégories politiques (le citoyen rationnel), économiques (le marchand, le salarié et le consommateur propres au monde capitaliste), juridiques (le sujet de droit), morales (l’agent responsable) ou esthétiques (le dessein d’expressivité originale), etc. Si, selon Dumont, le christianisme et sa valorisation d’un « individu en relation directe avec Dieu » jouent un rôle primordial dans l’émergence de l’individualisme, ce sont bien les catégories humanistes et séculières qui, depuis la colonisation, légitiment les dynamiques d’extension actuelles, notamment du fait de la promotion par les instances internationales des droits humains comme fondement universel de justice sociale. L’anthropologie elle-même, dans un contexte de mise en relation généralisée des sociétés, s’évertue à saisir la place que des cultures différentes accordent à la valeur de « l’individu » (Morris 1994 ; Carrithers, Collins et Lukes 1985), que ce soit dans les grandes religions ou philosophies historiques (islam, judaïsme, bouddhisme, hindouisme, confucianisme, etc.) ou dans les communautés contemporaines, irréversiblement marquées par l’hégémonie occidentale et l’extension d’une économie mondialisée, mais également par des mouvements fondamentalistes ou « revivalistes » de repli identitaire. La valorisation du métissage et de l’hybridité impliquerait en ce sens de réinsérer « l’individu » dans les « paysages » culturels multiples et enchevêtrés qui établissent le lien entre global et local, entre contraintes systémiques et réappropriation communautaire (Appadurai 1996). Dans la dynamique contemporaine de globalisation, l’extension de l’individualisme comme valeur se retrouve dans une position paradoxale, d’une part liée à l’hégémonie d’un système-monde capitaliste et donc accusée de favoriser une « occidentalisation » fatale pour la diversité culturelle, d’autre part identifiée comme porteuse d’émancipation à l’égard de structures et normes contraignantes pour des acteurs (femmes, minorités ethniques, religieuses ou sexuelles, personnes handicapées) privés des droits élémentaires aux plans politique, juridique et socioéconomique.

Tässä artikkelissa käsitellään mA-infinitiivin abessiivin adjunktikäyttöjen eli MATTA-rakenteen (esim. syömättä, juomatta, nukkumatta) merkityksiä lauseen kokoisissa ilmauksissa murreaineistossa. Aineistona käytetään Lauseopin arkiston (LA) ja Digitaalisen muoto-opin arkiston (DMA) kokoelmia sekä Suomen murteiden sanakirjan (SMS) osien 1–8 sana-artikkeleita. Tutkimus pureutuu muun muassa siihen, 1) millainen kiellon tyyppi adjunktina toimiva infinitiivirakenne yleisesti on ja 2) millaisia adverbiaalisia merkityksiä sille on tulkittavissa. Kysymysten selvittelyyn käytetään korpusaineiston (perinteistä) syntaktis-semanttista analyysia ja kehyssemantiikkaa konstruktiokieliopin sovellusalana.
 Adverbiaalina MATTA-rakenne kiinnittyy hallitsevan rakenteen ilmaisemaan kehykseen ja sen merkitystulkinnat riippuvat infinitiivirakenteen ja finiittiverbin keskinäisistä suhteista. Tulkintaan vaikuttavia tekijöitä ovat leksikaalinen semantiikka (esim. hyponymia), subjektitulkinnat (sama- tai erisubjektisuus), temporaaliset suhteet (sama- tai eriaikaiset asiaintilat) sekä muut tapahtumien väliset kehyssemanttiset suhteet. Käy ilmi, että Te-infinitiivin instruktiivi (TEN-rakenne, esim. syöden), mA-infinitiivin adessiivi (MALLA-rakenne, esim. syömällä) sekä MATTA-rakenne muodostavat suomen infinitiivijärjestelmässä oman semanttisen ryhmänsä, joka ilmaisee erilaisia myötätapahtumisen merkityksiä, kuten tapaa, keinoa ja oheistekoa, finiittiverbillä kuvatun tapahtuman lisäksi. Ne ovat siis niin kutsuttuja lähikonstruktioita, jotka kuvaavat samoja tavan (väljästi) merkityksiä. Lisäksi MATTA-rakenteen abessiivin käsiterakenteen kompleksisuudesta seuraa se, että rakenteen suhde finiittirakenteeseen voi olla myös väljempi kuin TEN- ja MALLA-rakenteilla.
 
 The cognitive semantics of the MATTA-construction
 This article deals with the meanings of the mA-infinitive abessive (e.g. syö-mättä ‘without eating’, juo-matta ‘without drinking’, nukku-matta ‘without sleeping’) as an adjunct in phrasal expressions in the light of dialect corpora (MATTA-construction). The data has been gathered from Lauseopin arkisto (LA, Syntax Archive), Digitaalinen Muoto-opin arkisto (DMA, Digital Morphology Archive), and from volumes 1–8 of Suomen murteiden sanakirja (SMS, Dictionary of Finnish dialects). The research concentrates on issues such as 1) what type of negation the adverbial MATTA-construction constitutes on a general level and 2) what adverbial meanings can be inferred from it. To examine these questions, the author has employed the (traditional) syntactic–semantic analysis of the corpus data and Frame Semantics as a branch of Construction Grammar.
 As an adverbial, the MATTA-structure is conceptually attached to a frame defined by the dominant finite structure, and its meanings depend on the relationship between the finite and the infinite structures. Factors influencing this interpretation are lexical semantics (e.g. hyponymy), subject interpretations (the same or different subjects), temporality (the same or different temporal affinities), and other frame semantic relationships between states of affairs. It becomes apparent that the Te-infinitive instructive (TEN-structure, e.g. syö-den ‘by eating’), the mA-infinitive adessive (MALLA-structure, e.g. syö-mällä ‘by (means of) eating’), and the MATTA-structure constitute a semantic subgroup, i.e. infinitives of manner and means within the Finnish infinitive system. These are associated with divergent meanings of manner. However, the MATTA-structure also carries other meanings of negation due to the complex conceptual structure of the abessive.

Teesid: Artikkel esitab bio-bibliograafilise ülevaate luuletaja, esseisti, kirjandusteadlase, tõlkija ning õppejõu Jüri Talveti (s 1945) loomingulisest teest. Talveti kui erakordselt laiahaardelise loomingulise isiksuse panus hispaaniakeelse kirjandusruumi vahendamisel ja uurimisel Eestis on jätnud püsiva jälje. Tema viljeldava komparativismi keskmeks olev võrdlus ei piirdu üksnes võrreldavate objektidega, vaid viib põimumiste ja mõjutuste väljaselgitamisele ning uue sünteesini. Niisugune lähenemine võimaldab Talvetil esitada mitmeid eesti kirjanduskultuuri keskseid autoreid ja teoseid maailmakirjanduslikus kontekstis. Luuletajana esindab Talvet hingestatud intellektuaalsust, milles intertekstuaalsed osutused toimivad kultuuridevahelise sillana. The article presents a bio- and bibliographical overview of the creative work of Jüri Talvet (born in 1945) – a poet, essayist, literary scholar, translator and university professor. The creative scope of Talvet is exceptionally wide and his decades-long contribution to the mediation and exploration of the Spanish-speaking literary space in Estonia has left permanent traces. The comparative method cultivated by Talvet does not border merely on the literary texts considered but lead to the establishment of reciprocal impact and a new level of synthesis. Terms such as “symbiosis”, “symbiotic unity” and “synthesis” play an important role in Talvet’s contemplations of life, literature and culture; they are not only part of his epistemological ’toolkit’ but also represent a relation of value. In the semiotic approach such discourse may be viewed as the replacement of binary structure with a ternal one, a change elaborated already by Talvet’s most famous colleague Juri Lotman in 1992 when his intellectual testament Culture and Explosion was published: “Ternal structures retain certain values of the previous period by shifting them from the periphery into the centre.” For Talvet “the greatest literature of all times” has a symbiotic basis. Talvet’s approach to different literary cultures has enabled him to present several central authors of Estonian literary culture and their work in the context of world literature. One of the most outstanding results of such process is the re-discovery and re-conceptualization of the personality and the creative work of Juhan Liiv. Talvet’s method follows the theories of Mikhail Bakhtin and Juri Lotman, the essays of Michel de Montaigne’ and the 20th century existentialists Miguel de Unamuno, Albert Camus and Jean-Paul Sartre. Talvet’s “philological journey” is reflected best in his compilation and editing of the Spanish-Estonian Dictionary that was published in 1983. The other part of Talvet’s oeuvre is his mental and spiritual journey in which the philological undercurrent layer formed in Estonian, Spanish, Catalan and also in English performs as a threshold into literary cultures in the Estonian and other languages of the world. Everything based on it deserves deep respect: Talvet’s time as the lecturer and since 1992 the professor of world literature at the University of Tartu, his school of comparative literary research, founding of the Estonian Association of Comparative Literature together with international conferences and multi-language scholarly journal Interlitteraria; his essays carried by the ideas of enlightenment and spiritualism; his creative philosophical and poetic work, and his noteworthy research of Estonian literature highlighting the best creative works and their authors within the framework of world literature. From this aspect it is symptomatic that Talvet as a literary scholar completed his opus magnum in 2012, when the monograph on Juhan Liiv’s poetry was published. In the gallery of great Estonian learned men, poets and translators, the great predecessors of Talvet are Gustav Suits, Johannes Semper and Ants Oras. The intellectual affinity between Talvet and his friend Ivar Ivask is even more intense. “To understand “periphery” as a wider unit that is no less important from the intellectual aspect than the “centre”” – this is how Talvet summarises Ivask’s mission as a poet, an intellectual and the mediator of Estonian literature in the consciousness of the world (Talvet 2003: 524). This applies also to Talvet’s own spiritual and intellectual journey. In 2005, a collection of articles and essays of more than five hundred pages carries a poetic title The Irrefutable Border (Tõrjumatu äär), referring to the inevitability of crossing borders and multiple meanings of the proximity of the border. In Estonian poetry Talvet has positioned himself as a spiritually intellectual poet where intertextual manifestations act as an intercultural bridge. Yet the initial source of tension forming the basis of his imagery is still an individual’s emotionally experienced life. It corresponds to Talvet’s conception of genuine spirituality that “emerges from the depth of life [---] creates itself anew, does not let itself be “summarised” as complete or definite.”

Since its return in 2005 the science fiction series Doctor Who (BBC1) has featured many alien creatures which bear a striking similarity to non-human Earth species: the Judoon in “Smith and Jones” (2007) have heads like rhinoceroses; the nurses in “New Earth” (2006) are cats in wimples; the Tritovores in “Planet of the Dead” (2009) are giant flies in boilersuits. Yet only one non-human animal has appeared twice in the series, in unrelated stories: the pig. Furthermore, alien races such as the Judoon and the Tritovores simply happen to look like human species, and the series offers no narrative explanation as to why such similarities exist. When the pig has appeared, however, it has instead been as the consequence of experimentation and mutation, and in both cases the appearance of such porcine hybrids is signalled as horrific, unsettling and, in the end, to be pitied. The fact that the pig has appeared in this way twice suggests there is something about the human understanding of this animal which means it can fulfil a role in fiction unavailable to other Earth species. The pig’s appearance has been in two stories, both two-parters. In “Aliens of London”/“World War Three” (2005) a spaceship crashes into London’s Thames river, and the pilot inside, thought to be dead, is sent to be scientifically examined. Alone in the laboratory, the pathologist Doctor Sato is startled to find the creature is alive and, during its attempt to escape, it is shot by the military. When the creature is examined The Doctor reveals it is “an ordinary pig, from Earth.” He goes on to explain that, “someone’s taken a pig, opened up its brain, stuck bits on, then they’ve strapped it in that ship and made it dive-bomb. It must have been terrified. They’ve taken this animal and turned it into a joke.” The Doctor’s concern over the treatment of the pig mirrors his earlier reprimand of the military for shooting it; as he cradles the dying creature he shouts at the soldier responsible, “What did you do that for? It was scared! It was scared.” On the commentary track for the DVD release of this episode Julie Gardner (executive producer) and Will Cohen (visual effects producer) note how so many people told them they had a significant emotional reaction to this scene, with Gardner adding, “Bless the pig.” In that sense, what begins as a moment of horror in the series becomes one of empathy with a non-human being, and the pig moves from being a creature of terror to one whose death is seen to be an immoral act. This movement from horror to empathy can be seen in the pig’s other appearance, in “Daleks in Manhattan”/“Evolution of the Daleks” (2007). Here the alien Daleks experiment on humans in order to develop the ability to meld themselves with Earthlings, in order to repopulate their own dwindling numbers. Humans are captured and then tested; as Laszlo, one of the outcomes of the experimentation, explains, “They’re divided into two groups: high intelligence and low intelligence. The low intelligence are taken to becomes Pig Slaves, like me.” These Pig Slaves look and move like humans except for their faces, which have prolonged ears and the pig signifier of a snout. At no point in the story is it made clear why experimentations on low intelligence humans should result in them looking like pigs, and a non-hybrid pig is not seen throughout the story. The appearance of the experiments’ results is therefore not narratively explained, and it does not draw on the fact that “in digestive apparatus and nutrient requirements pigs resemble humans in more ways than any mammal except monkeys and apes, which is why pigs are much in demand for [human] medical research” (Harris 70); indeed, considering the story is set in the 1930s such a justification would be anachronistic. The use of the pig, therefore, draws solely on its cultural, not its scientific, associations. These associations are complex, and the pig has been used to connote many things in Western culture. Children’s books such as The Sheep-Pig (King-Smith) and Charlotte’s Web (White) suggest the close proximity of humans and pigs can result in an affinity capable of communication. The use of pigs to represent Poles in Maus: A Survivor’s Tale (Spiegelman), on the other hand, has been read as offensive, drawing on the animal’s association with dirt and greed (Weschler). These depictions are informed by debates about pigs in the real world, whereby an animal which, as mentioned above, is similar enough to humans to be useful in medical research can also, for the food industry, go through a slaughtering process described by Bob Torres as “horribly cruel” (47). Such cruelty can only be justified if the boundaries between the pig and the human are maintained, and this is why pig-human representations are capable of being shocking and horrific. The hybrid nature of the human-pig creature draws on the horror trope that Noël Carroll refers to as “fusion” which works because it “unites attributes held to be categorically distinct” such as “inside/outside, living/dead, insect/human, flesh/machine” (43). He explains that this is why characters in horror narratives do not find such creatures simply fearful, but also “repellent, loathsome, disgusting, repulsive and impure” (54); their failure to conform to accepted cultural categories destabilises assumed norms and, perhaps most horrifically, undermines ‘the human’ as a stable, natural and superior category. As Donna Haraway notes, “‘The species’ often means the human race, unless one is attuned to science fiction, where species abound” (18). Science fiction therefore commonly plays with ideas of species because it is often interested in “the image of the scientist ‘playing god’” (Jones 51) and the horrific outcomes of “the total severing of scientific concerns from ethical concerns” (53). That the result of human/non-human experimentation should be regarded as horrific is evidence of the need to maintain the distinctions between humans and other creatures; after all, a pig/human can only be thought of as horrific if it as assumed that there is something unnatural about the destabilisation of the human category. And it is precisely the human which matters in this equation; it is not really as if anyone cares about the pig’s categorical stability in all of this. In both these stories, the appearance of the pig-creature is narratively structured to be surprising and shocking, and is withheld from the audience for as long as possible. The first appearance of a Pig Slave in “Daleks in Manhattan” constitutes that episode’s pre-credits cliff-hanger, with the creature appearing out of the shadows and bearing down upon the camera, directly towards the audience viewing at home. At this point, the audience has no idea why such a creature exists; the meaning of the pig-human hybrid is contained purely in its visual appearance, with the horrific fact of its contradictory appearance perhaps drawing on the pig’s historical association with evil and the Devil (Sillar and Meyler 82). Similarly, in “Aliens of London” we see Sato’s shocked reaction to the pig far earlier than we actually see the creature ourselves, and Sato’s scream is clearly intended to construct what we have yet to encounter as horrific. The Doctor’s search for the creature is similarly signalled, as he roams dimly-lit corridors trying to find it, following the trail of the grunts and noises that it makes. That the pig might constitute a horrific—or at least unsettling—site for humans is unsurprising considering the cultural roles it has often played. There is, after all, an “opposition between civilization and piggishness” (Ashley, Hollows, Jones and Taylor 2) in which (incorrect) assumptions about pigs’ filthy behaviour helps mark out humanity’s cleaner and more civilised way of living. While this is true of all human/non-human interactions, it is argued that the pig occupies a particular role within this system as it is a “familiar beast” (4) because for centuries it has been a domesticated animal which has often lived alongside humans, usually in quite close proximity. In that sense, humans and pigs are very similar. Demarcating the human as a stable and natural “conceptual category ... in which we place all members of our own species and from which we exclude all non-members” (Milton 265-66) has therefore required the denigration of non-humans, at least partly to justify the dominion humans have decided they have the right to hold over other creatures such as pigs. The difficulties in maintaining this demarcation can be seen in the documentary The Private Life of Pigs (BBC2 2010) in which the farmer Jimmy Docherty carries out a number of tests on animals in order to better understand the ‘inner life’ of the pig. Docherty acknowledges the pig’s similarity to humans in his introductory piece to camera; “When you look in their piggy little eyes with their piggy little eyelashes you see something that reflects back to you—I don’t know—it makes you feel there’s a person looking back.” However, this is quickly followed by a statement which works to reassert the human/non-human boundary; “I know we have this close relationship [with pigs], but I’m often reminded that just beneath the surface of their skin, they’re a wild animal.” Perhaps the most telling revelation in the programme is that pigs have been found to make certain grunting noises only when humans are around, which suggests they have developed a language for ‘interacting’ with humans. That Docherty is uncomfortably startled by this piece of information shows how the idea of communication troubles ideas of human superiority, and places pigs within a sphere hitherto maintained as strictly human. Of course, humans often willingly share domestic spaces with other species, but these are usually categorised as pets. The pet exists “somewhere between the wild animal and the human” (Fudge 8), and we often invest them with a range of human characteristics and develop relationships with such animals which are similar, but not identical, to those we have with other humans. The pig, however, like other food animals, cannot occupy the role afforded to the pet because it is culturally unacceptable to eat pets. In order to legitimise the treatment of the pig as a “strictly utilitarian object; a thing for producing meat and bacon” (Serpell 7) it must be distinguished from the human realm as clearly as possible. It is worth noting, though, that this is a culturally-specific process; Dwyer and Minnegal, for example, show how in New Guinea “pigs commonly play a crucial role in ceremonial and spiritual life” (37-8), and the pig is therefore simultaneously a wild animal, a source of food, and a species with which humans have an “attachment” (45-54) akin to the idea of a pet. Western societies commonly (though not completely) have difficulty uniting this range of animal categories, and analogous ideas of “civilization” often rest on assumptions about animals which require them to play specific, non-human roles. That homo sapiens define their humanity in terms of civilization is demonstrated by the ways in which ideas of brutality, violence and savagery are displaced onto other species, often quite at odds with the truth of such species’ behaviour. The assumption that non-human species are violent, and constitute a threat, is shown in Doctor Who; the pig is shot in “Aliens of London” for assumed security reasons (despite it having done nothing to suggest it is a threat), while humans run in fear from the Pig Slaves in “Evolution of the Daleks” purely because of their non-human appearance. Mary Midgley refers to this as “the Beast Myth” (38) by which humans not only reduce other species to nothing other than “incarnations of wickedness, … sets of basic needs, … crude mechanical toys, … [and] idiot children” (38), but also lump all non-human species together thereby ignoring the specificity of any particular species. Midgley also argues that “man shows more savagery to his own kind than most other mammal species” (27, emphasis in original), citing the need for “law or morality to restrain violence” (26) as evidence of the social structures required to uphold a myth of human civilization. In that sense, the use of pigs in Doctor Who can be seen as conforming to centuries-old depictions of non-human species, by which the loss of humanity symbolised by other species can be seen as the ultimate punishment. After all, when the Daleks’ human helper, Mr Diagoras, fears that the aliens are going to experiment on him, he fearfully exclaims, “What do you mean? Like those pig-men things? You’re not going to turn me into one of those? Oh, God, please don’t!” In the next episode, when all the Pig Slaves are killed by the actions of the Doctor’s companion Martha, she regrets her actions, only to be told, “No. The Daleks killed them. Long ago”, for their mutation into a ‘pig-man thing’ is seen to be a more significant loss of humanity than death itself. The scene highlights how societies are often “confused about the status of such interspecies beings” (Savulescu 25). Such confusion is likely to recur considering we are moving into a “posthumanist” age defined by the “decentering of the human” (Wolfe xv), whereby critiques of traditional cultural categories, alongside scientific developments that question the biological certainty of the human, result in difficulties in defining precisely what it is that is supposedly so special about homo sapiens. This means that it is far too easy to write off these depictions in Doctor Who as merely drawing on, and upholding, those simplistic and naturalised human/non-human distinctions which have been criticised, in a manner similar to sexism and racism, as “speciesist” (Singer 148-62). There is, after all, consistent sympathy for the pig in these episodes. The shooting of the pig in “Aliens of London” is outrageous not merely because it gives evidence of the propensity of human violence: the death of the pig itself is presented as worth mourning, in a manner similar to the death of any living being. Throughout the series the Doctor is concerned over the loss of life for any species, always aiming to find a non-violent method for solving conflicts and repeatedly berating other characters who resort to bloodshed for solutions. Indeed, the story’s narrative can be read as one in which the audience is invited to reassess its own response to the pig’s initial appearance, shifting from fear at its alien-ness to sympathy for its demise. This complication of the cultural meanings of pigs is taken even further in the two-part Dalek story. One of the key plots of the story is the relationship between Laszlo, who has been transmuted into a Pig Slave, and his former lover Tallulah. Tallulah spends much of the story thinking Laszlo has disappeared, when he has, in fact, gone into hiding, certain that she will reject him because of his post-experimentation porcine features. When they finally reunite, Laszlo apologises for what has happened to him, while Tallulah asks, “Laszlo? My Laszlo? What have they done to you?” At the end of the story they decide to try re-establishing their relationship, despite Laszlo’s now-complicated genetic make-up. In response to this Martha asks the Doctor, “Do you reckon it’s going to work, those two?” The Doctor responds that while such an odd pairing might be problematic pretty much anywhere else, as they were in New York they might just get away with it. He reflects, “That’s what this city’s good at. Give me your tired, your poor, your huddled masses, and maybe the odd Pig Slave Dalek mutant hybrid too.” While there is an obvious playfulness to this scene, with the programme foregrounding the kinds of narrative available to the science fiction genre, it is also clear that we are invited to find this a good narrative conclusion, a suitable resolution to all that has preceded it. In that sense, the pig and the human come together, dissolving the human/non-human divide at a stroke, and this is offered to the audience as something to be pleased about. In both narratives, then, the pig moves from being understood as alien and threatening to something if not quite identical to human, then certainly akin to it. Certainly, the narratives suggest that the lives, loves and concerns of pigs—even if they have been experimented upon—matter, and can constitute significant emotional moments in primetime mainstream family television. This development is a result of the text’s movement from an interest in the appearance of the pig to its status as a living being. As noted above, the initial appearances of the pigs in both stories is intended to be frightening, but such terror is dependent on understanding non-human species by their appearance alone. What both of these stories manage to do is suggest that the pig—like all non-human living things, whether of Earth or not—is more than its physical appearance, and via acknowledgment of its own consciousness, and its own sense of identity, can become something with which humans are capable of having sympathy; perhaps more than that, that the pig is something with which humans should have sympathy, for to deny the interior life of such a species is to engage in an inhuman act in itself. This could be seen as an interesting—if admittedly marginal—corrective to the centuries of cultural and physical abuse the pig, like all animals, has suffered. Such representations can be seen as evoking “the dreaded comparison” (Spiegel) which aligns maltreatment of animals with slavery, a comparison that is dreaded by societies because to acknowledge such parallels makes justifying humans’ abusive treatment of other species very difficult. These two Doctor Who stories repeatedly make such comparisons, and assume that to morally and emotionally distinguish between living beings based on categories of species is nonsensical, immoral, and fails to acknowledge the significance and majesty of all forms of life. That we might, as Gardner suggests, “Bless the pig”—whether it has had its brain stuffed full of wires or been merged with a human—points towards complex notions of human/non-human interaction which might helpfully destabilise simplistic ideas of the superiority of the human race. References Ashley, Bob, Joanne Hollows, Steve Jones and Ben Taylor. Food and Cultural Studies. London and New York: Routledge, 2004. Carroll, Noël. The Philosophy of Horror, or, Paradoxes of the Heart. New York and London: Routledge, 1990. Dwyer, Peter D. and Monica Minnegal. “Person, Place or Pig: Animal Attachments and Human Transactions in New Guinea.” Animals in Person: Cultural Perspectives on Human-Animal Intimacies. Ed. John Knight. Oxford and New York: Berg, 2005. 37-60. Fudge, Erica. Pets. Stocksfield: Acumen, 2008. Haraway, Donna J. When Species Meet. Minneapolis and London: University of Minnesota Press, 2008. Harris, Marvin. “The Abominable Pig.” Food and Culture: A Reader. Ed. Carole Counihan and Penny Van Esterik. New York and London: Routledge, 1997. 67-79. Jones, Darryl. Horror: A Thematic History in Fiction and Film. London: Arnold, 2002. King-Smith, Dick. The Sheep-Pig. London: Puffin, 1983. Midgley, Mary. Beast and Man. London and New York: Routledge, 1979/2002. Milton, Kay. “Anthropomorphism or Egomorphism? The Perception of Non-Human Persons by Human Ones.” Animals in Person: Cultural Perspectives on Human-Animal Intimacies. Ed. John Knight. Oxford and New York: Berg, 2005. 255-71. Savulescu, Julian. “Human-Animal Transgenesis and Chimeras Might be an Expression of our Humanity.” The American Journal of Bioethics 3.3 (2003): 22-5. Serpell, James. In the Company of Animals: A Study of Human-Animal Relationships. Cambridge: Cambridge University Press, 1996. Sillar, Frederick Cameron and Ruth Mary Meyler. The Symbolic Pig: An Anthology of Pigs in Literature and Art. Edinburgh and London: Oliver and Boyd, 1961. Singer, Peter. “All Animals are Equal.” Animal Rights and Human Obligations. Ed. Tom Regan and Peter Singer. New Jersey: Prentice-Hall, 1989. 148-62. Spiegel, Marjorie. The Dreaded Comparison: Human and Animal Slavery. London and Philadelphia: Heretic Books, 1988. Speigelman, Art. Maus: A Survivor’s Tale. New York: Pantheon Books, 1986/1991. Torres, Bob. Making a Killing: The Political Economy of Animal Rights. Edinburgh, Oakland and West Virginia: AK Press, 2007. Weschler, Lawrence. “Pig Perplex.” Lingua France: The Review of Academic Life 11.5 (2001): 6-8. White, E.B. Charlotte’s Web. London: Harper Collins, 1952. Wolfe, Cary. What is Posthumanism? Minneapolis and London: University of Minnesota Press, 2010.