Literatura científica selecionada sobre o tema "880-03 World Cultural Forum"

The free-to-play mobile game Pokémon GO’s (PGO) use of real-world mapping encourages play in public spaces, opening up the possibility of greater engagement with other players, local communities, and surrounds. This study conducted a series of interviews ( N = 15) and collected online social forum reports of gameplay ( N = 880), in order to determine what the social outcomes of play may be and what mechanisms might be facilitating the social connectedness. Thematic analysis revealed that playing PGO produced a sense of belonging, linked to a sense of place, as well as facilitating conversations with strangers and strengthening social ties. This was due to the use of accessible technology able to be integrated into daily routines, shared passion for the game, and mechanics that encouraged players out of their homes. “Shared passion” was tied to the nostalgic connection many players felt for the franchise. This study shows how gameplay can build social connectedness through real-world engagement.

Many Russian researchers often associate the phenomenon of patriotism with knowledge of Russian history and attitude to the events of the Great Patriotic War. In currently conditions, it is especially important to form the historical memory of youth, their understanding of the meaning and significance of the Great Victory, pride in the generation of winners. The article examines the attitude of modern Russian students and compatriots living abroad at the present historical stage to the events and facts of the history of the Great Patriotic War. The results of a sociological study carried out as part of the implementation of the International Youth Forum of Russian Compatriots in July–August 2021 are presented. It was attended by 60 students of Russian universities, as well as 100 of our young compatriots from 46 countries of the world. To collect primary information, a questionnaire method was used — an online survey using a Google form. In the course of the research, a comparative analysis of what the cultural and historical memory of two social groups — students and compatriots — preserves were carried out, similarities and differences in assessments and opinions were highlighted. The obtained data allowed the authors to draw conclusions about the conditions of formation of historical memory of the Great Patriotic War in the process of socialization of young people, about the influence of agents of primary and secondary socialization, about the change in the vector of formation of historical and cultural memory towards family, personal, etc. It is necessary to develop a new comprehensive approach to the patriotic education of young people, which would take into account the realities of today.

Abstract Background: The incidence of early-onset breast cancer (BC) in adults < 40 years old has increased dramatically in the US over recent decades. The increase in incidence means that identifying higher risk individuals through family-history based guidelines will miss many young adults. As no population-based screening is recommended for adults under 40, so how they detect their BC remains unclear. Using data from a nested case-control study in the Breast Cancer Family Registry, we found that the steroid metabolome may improve risk assessment. If replicated in larger studies, it will be important to know more about the clinical contexts in which this biomarker screening could be implemented from both the provider and patient perspectives. One way to fill these gaps is to identify biocultural drivers of risk that deepen our etiologic understanding and inform risk assessment. We use quantitative and qualitative (mixed) methods to integrate “emics”—the on the ground perspective—from young adults with BC into metabolomic studies. Methods: For the provider perspective, we administered a survey to Obstetricians/gynecologists (OBGYNs) about their knowledge of American College of Obstetrics and Gynecology (ACOG) breast cancer screening guidelines for women under 40 and determined the proportion of correct responses. For the patient perspective, we examined qualitative data from the Young Survival Coalition (YSC). The YSC hosts an online forum where young adults with breast cancer “tell their story” in posts. We reviewed text from posts published between March 2009 and December 2019 and coded text (n=750 posts) according to themes: “first signs and symptoms,” “steps to diagnosis,” “staging type,” and “patient-provider feelings.” Then, we used natural language processing and machine learning with the support vector machine algorithm to build classification models and detect the themes in all posts (n=571,602). We repeated this process for sub-themes. Results: ACOG guidelines recommend that women at “average risk” of breast cancer are counseled about breast self-awareness, and 75% of OBGYN respondents answered this survey question correctly. Our qualitative, “emic” data suggest that the vast majority of young adults find their BC through self-awareness and first seek care from OBGYNs. They first noticed signs (n=3,266) of breast changes through self-detection of lumps (56.5%), self-detected breast and health changes (25.0%), and through a provider (17.2%). The first steps to diagnosis (n=31,640) mainly started with clinic visits (66.5%), others with surgery (23.3%). Stage at diagnoses (n=71,879) were Stage 4 (7.3%), followed by Stage 0 (7.2%), Stage 2-3 (5.5%), and Stage 1 (4.8%), while others mentioned being diagnosed with any invasive cancer (7.3%). Out of 24,648 posts, 70.3% were not satisfied with their providers and felt ignored, their treatment delayed, lacked trust, and felt their providers were not informed. One person said, “My doctor has not had a patient as young as me get diagnosed with cancer and has not suggested ANYONE.” Conclusions: In addition to counseling about breast self-awareness as a means of detection, the OBGYN setting may be a place to implement biomarker-based screening for early-onset BC. These results are derived from our mixed-methods approach, designed to identify biocultural drivers of cancer prevention by incorporating “omics” and “emics”. In the era of “omics,” when molecular markers are incorporated into cancer risk reduction and early detection, “emics” are equally important to identify what is feasible in “real-world” settings. Citation Format: Lauren Houghton, Kathleene T. Ulanday, Maxim Topaz, Desiree Walker, Stacy Lewis, Mary Beth Terry. Biological and Cultural Drivers of Early-Onset Breast Cancer: a mixed-method study [abstract]. In: Proceedings of the 2022 San Antonio Breast Cancer Symposium; 2022 Dec 6-10; San Antonio, TX. Philadelphia (PA): AACR; Cancer Res 2023;83(5 Suppl):Abstract nr P3-03-21.

e4519020The mark of violence is present in today's society. It is in this context that human rights education is fundamental. The research, of qualitative nature, aimed to apprehend and analyze, in compliance with human rights, the problematized aspects with regard to violence against women, supporting on the structured interview, projective modality, which used the device of photo reproduction so that the interviewees could talk, critically, about what they saw. For discussion, two textual productions related to the reading of two reproductions that “spoke” of violence against women, were considered and submitted to interpretative analysis. The texts expressed contradiction to what was put in the photo reproduction, problematizing the violations of rights and, at the same time, considering ethics, values, and human rights as fundamental components to the exercise of citizenship and, still, evoking the dignity of the human person for the constitution of scenarios sensitive to humanity.ResumoA marca da violência está presente na atual sociedade. É nessa conjuntura que a educação em direitos humanos se mostra fundamental. A pesquisa, de cunho qualitativo, buscou apreender e analisar, na observância aos direitos humanos, os aspectos problematizados no tocante à violência contra a mulher, apoiando-se na entrevista estruturada, modalidade projetiva, que utilizou o dispositivo de foto reprodução para que os entrevistados discorressem, criticamente, sobre o que viam. Trouxemos para a discussão duas produções textuais relativas à leitura de duas fotos reproduções que “falavam” da violência contra a mulher, as quais foram submetidas à análise interpretativa. Os textos expressavam contrariedade ao que estava posto nas fotos reproduções, problematizando as violações dos direitos e, ao mesmo tempo, considerando a ética, os valores e os direitos humanos como componentes fundamentais ao exercício da cidadania; e, ainda, evocando a dignidade da pessoa humana para a constituição de cenários sensíveis à humanidade.ResumenLa marca de la violencia está presente en la sociedad actual. Es en este momento que la educación en derechos humanos es fundamental. La investigación, de carácter cualitativo, buscó aprehender y analizar, en cumplimiento de los derechos humanos, los aspectos problematizados en torno a la violencia contra las mujeres, basándose en la entrevista estructurada, la modalidad proyectiva, que utilizó el dispositivo fotorreproducción para que los entrevistados hablaran, críticamente, de lo que vieron. Trajimos la discusión de las producciones textuales relacionadas con la lectura de dos fotorreproducción que "hablaban" de la violencia contra la mujer, que fueron sometidas a un análisis interpretativo. Los textos expresaron contradicción con lo que se puso en las fotoreproducciones, problematizando las violaciones de los derechos y, al mismo tiempo, considerando la ética, los valores y los derechos humanos como componentes fundamentales para el ejercicio de la ciudadanía y, aún, evocando la dignidad de la persona humana para la constitución de escenarios sensibles a la humanidad.Palavras-chave: Formação de professores, Educação em direitos humanos, Violência contra a mulher.Keywords: Teacher training, Human rights education, Violence against women.Palabras claves: Formación de profesores, Educación en derechos humanos, La violencia contra las mujeres.ReferencesAFONSO, Maria Rosa. Trabalhar os direitos humanos no contexto escolar: da compreensão aos instrumentos. Lisboa: DGIDC/ME, 2005. Disponível em: http://www.dhnet.org.br/dados/livros/edh/portugal/rosa_afonso/livro_rosa_afonso.pdf. Acesso em: 20 dez. 2018.ARAÚJO, Aline Soares Storch de; AFONSO, Maria Lúcia Miranda. A educação em direitos humanos na educação infantil: formação de sujeitos de direitos. Revista Eletrônica de Educação, São Carlos, v. 12, n. 1, p. 46-60, 2018. Disponível em: http://www.reveduc.ufscar.br/index.php/reveduc/article/view/1887/667. Acesso em: 28 jun. 2020.AWAD, Fahd. O princípio constitucional da dignidade da pessoa humana. Justiça do Direito, Passo Fundo, v. 20, n. 1, p. 111-120, 2006. Disponível em: http://seer.upf.br/index.php/rjd/article/view/2182. Acesso em: 22 nov. 2019.BASÍLIO, Ana Luiza. 5 escolas combatem a violência contra as mulheres. 2017. Carta Capital online, de 30 de março de 2020. Disponível em: https://www.cartacapital.com.br/educacao/5-escolas-combatem-violencia-contra-as-mulheres/. Acesso em: 30 mar. 2020.BRASIL. Câmara dos Deputados. Comissão de Defesa dos Direitos da Mulher. Mapa de violência contra a mulher 2018. Brasília: Câmara dos Deputados 55ª legislatura-4ª sessão legislativa, Comissão de Defesa dos Direitos da Mulher, 2018a. Disponível em: https://www2.camara.leg.br/atividade-legislativa/comissoes/comissoes-permanentes/comissao-de-defesa-dos-direitos-da-mulher-cmulher/arquivos-de-audio-e-video/MapadaViolenciaatualizado200219.pdf. Acesso em: 15 jan. 2020.BRASIL. Fórum Brasileiro de Segurança Pública. Anuário brasileiro de segurança pública. São Paulo: Fórum Brasileiro de Segurança Pública. 2018b. Disponível em: http://www.forumseguranca.org.br/wp-content/uploads/2019/03/Anuario-Brasileiro-de-Seguran%C3%A7a-P%C3%BAblica-2018.pdf. Acesso em: 15 dez. 2019.BRASIL. Ministério da Educação. Base Nacional Comum Curricular. Ministério da Educação, Brasília, DF: MEC, 2017. Disponível em: http://basenacionalcomum.mec.gov.br/ . Acesso em: 20 nov. 2019.BRASIL. Ministério da Educação, Secretaria de Educação Básica. Programa Ética e Cidadania. Construindo valores na escola e na sociedade: inclusão e exclusão social. Módulo 3: Direitos Humanos. Brasília: Ministério da Educação, Secretaria de Educação Básica. 2007. Disponível em: http://portal.mec.gov.br/seb/arquivos/pdf/Etica/3_fasc_direitos_humanos.pdf. Acesso em 8 de jan. 2020.BRASIL. Ministério dos Direitos Humanos. A Declaração Universal dos Direitos Humanos e os Objetivos de Desenvolvimento Sustentável: avanços e desafios. Brasília: Ministério dos Direitos Humanos, 2018c. Disponível em: https://www.sdg16hub.org/system/files/2018-12/Cartilha%20DUDH%20e%20ODS%20%281%29_1.pdf.Acesso em: 15 dez. 2019.BRASIL. Organização das Nações Unidas. Brasil. Direitos Humanos das Mulheres. 2018d. Disponível em: https://nacoesunidas.org/wp-content/uploads/2018/08/Position-Paper-Direitos-Humanos-das-Mulheres.pdf. Acesso em: 10 dez. 2019.BRASIL. Presidência da República. Brasil. 2006. Lei n. 11.340, de 7 de agosto, de 2006. Disponível em: http://www.planalto.gov.br/ccivil_03/_Ato2004-2006/2006/Lei/L11340.htm. Acesso em: 20 fev. 2020.BRASIL. Presidência da República. 2015. Lei n. 13.104, de março de 2015. Disponível em: http://www.planalto.gov.br/CCIVIL_03/_Ato2015-2018/2015/Lei/L13104.htm. Acesso em: 20 jan. 2020.BRASIL. UNESCO. Declaração Universal dos Direitos Humanos. 1998. Brasília: UNESCO do Brasil, 1998. Disponível em: https://nacoesunidas.org/wp-content/uploads/2018/10/DUDH.pdf. Acesso em: 20 nov. 2019.CANDAU, Vera Maria Ferrão. Educação em direitos humanos: principais desafios. Rio de Janeiro: mímeo, 2005.CANDAU, Vera Maria Ferrão et al. (A) educador(a) como agente sociocultural e político. In: CANDAU, Vera Maria Ferrão et al. Educação em direitos humanos e formação de professores. São Paulo: Cortez, 2013. p. 33-53.CANDAU, Vera Maria Ferrão; SACAVINO, Susana Beatriz. Educação em direitos humanos e formação de educadores. Educação, Porto Alegre, v. 36, n. 1, p. 59-66, 2013. Disponível em: http://revistaseletronicas.pucrs.br/ojs/index.php/faced/article/viewFile/12319/8741. Acesso em: 10 jan. 2020.CULAU, Julia; LIRA, Diana; SPONCHIADO, Denise Aparecida Martins. Educação em direitos humanos: um desafio da sociedade e da escola. EDUCERE. Congresso Nacional de Educação, 12. Curitiba, Paraná, 2015. Anais eletrônico... Disponível em: https://educere.bruc.com.br/arquivo/pdf2015/18221_7983.pdf. Acesso em: 24 out. 2020.CRESWEEL, John W. Investigação qualitativa e projeto de pesquisa: escolhendo entre cinco abordagens. Porto Alegre: Penso, 2014.FERNANDES, Angela Viana Machado; PALUDETO, Melina Casari. Educação e direitos humanos: desafios para a escola contemporânea. Cadernos Cedes, Campinas, v. 30, n. 81, p. 233-249, 2010.FREITAS, Nívia Magalhães da Silva et al. Conflitivas sociocientíficas no ensino de ciências: proposições ao biodireito e a dignidade humana. Revista Brasileira de Ensino de Ciências e Tecnologia, Ponta Grossa, v. 12, n. 3, p. 187-201, 2019.FREITAS NETO, José de. Sobre violências e direitos humanos: o papel da educação em tempos sombrios. 2007. Jornal da UNICAMP. Disponível em: https:// www.unicamp.br/index.php/ju/artigo/jose-alves-de-freitas-neto/sobre-violencias-e-direitos-humanos-o-papel-da-educação-em. Acesso em: 15 dez. 2019.GORCZEVSKI, Clovis. A educação e o plano nacional de educação em direitos humanos: efetivando os direitos fundamentais no Brasil. Revista do Direito, Santa Cruz do Sul, v. 39, p. 18-42, 2013. Disponível em: https://online.unisc.br/seer/index.php/direito/article/view/3550/2699. Acesso em: 10 dez. 2019.GUIMARAES, Maisa Campos; PEDROZA, Regina Lucia Sucupira Violência contra a mulher: problematizando definições teóricas, filosóficas e jurídicas. Psicologia Sociedade, Belo horizonte, v. 27, p. 256-266, 2015. Disponível em: http://www.scielo.br/pdf/psoc/v27n2/1807-0310-psoc-27-02-00256.pdf. Acesso em: 10 mar. 2020.KRUG, Etienne G. et al. World report on violence and health. Lancet, Reino Unido, v. 360, n. 5, p. 1083-1088, 2002 Disponível em: https://www.researchgate.net/publication/282096365_World_Report_on_Violence_Health Acesso em: 10 dez. 2019.MARSHALL, T. H. Cidadania, classe social e status. Rio de Janeiro: Zahar, 1967.MINAYO, M. C. de. S. Trabalho de campo: contexto de observação, interação e descoberta. In: MINAYO, M. C. de. S. (Org.); DELAN DES, S. F.; GOMES, R. Pesquisa social: teoria, método e criatividade. Petrópolis, RJ: Vozes, 2016. p. 56-71. (Série Manuais Acadêmicos).MOEHLECKE, Sabrina. Por uma cultura de Educação em direitos humanos. In: ASSIS, Simone Gonçalves de; COSTANTINO, Patrícia; AVANCI, Joviana Quintes (Org.). Impactos da violência na escola: um diálogo com professores. Rio de Janeiro: Ministério da Educação; Editora FIOCRUZ, 2010. p. 18-39. Disponível em: http://books.scielo.org/id/szv5t/pdf/assis-9788575413302.pdf. Acesso em 10 mar. 2020.MUSEGANTE, Maria Laura de Lima. Humanização na educação básica, a contribuição dos direitos humanos revista brasileira de educação básica. Revista Brasileira de Educação Básica, Minas Gerais, v. 4, p. 1-8, 2019. Disponível em: http://rbeducacaobasica.com.br/humanizacao-na-educacao-basica/.Acesso em 15 out. 2019. OLIVEIRA, Fabiana Santos et al. Violência doméstica contra a mulher: uma análise a partir do relato de casos. Revista Médica de Minas Gerais, Minas Gerais, v. 26, supl. 8, p. 443-449. Disponível em: http://www.rmmg.org/artigo/detalhes/2195. Acesso em: 16 jan. 2016.OLIVEIRA, Roberto Dalmo Varalho Lima de. Educação em ciências e direitos humanos: algumas percepções e uma luta constante. In: OLIVEIRA, Roberto Dalmo Varalho Lima de; QUEIROZ, Gloria Regina Pessoa. Educação em Ciências e Direitos Humanos: reflexão-ação em/para uma sociedade plural. Rio de Janeiro: Multifoco, 2013. p. 19-40OLIVEIRA, Roberto Dalmo Varalho Lima de; QUEIROZ, Gloria Regina Pessoa. O cotidiano, o contexto e a educação em direitos humanos: a escolha de um caminho para a Educação cidadã cosmopolita. Revista Ibero-Americana de Educación, España, v. 71, n. p. 75-96, 2016. Disponível em: https://rieoei.org/RIE/article/view/49. Acesso em: 8 de jan. 2020.Organização Pan-Americana da Saúde; Organização Mundial da Saúde. Violência contra a mulher. Estratégia e plano de ação para o reforço do sistema de saúde para abordar a violência contra a mulher. Washington, D.C., EUA: 54° Conselho Diretor; 67ª Sessão do Comitê Regional da OMS para as Américas, 2015. Disponível em: http://iris.paho.org/xmlui/bitstream/handle/123456789/18386/CD549Rev2_por.pdf?sequence=9isAllowed=y. Acesso em: 15 dez. 2019.PEREIRA, Tatiana Koschelny. Que Auschwitz não se repita: a educação contra a frieza na primeira infância. Revista Observatório, Palmas, v. 4, n. 2, p. 500-515, 2018. Disponível em: https://sistemas.uft.edu.br/periodicos/index.php/observatorio/article/view/5120/12753. Acesso em 20 jan. 2020.RODRIGUES, Tiago Nogueira Hyras e Chagas. Sobre violências e pedagogias. In: RIFIOTIS, Theophilos; RODRIGUES, Tiago Nogueira Hyras e Chagas (Org.), Educação em direitos humanos: discursos críticos e temas contemporâneos. Santa Catarina: EDUFSC, 2008.SACAVINO, Susana Beatriz. Democracia e Educação em Direitos Humanos na América Latina. Petrópolis: DPA; De Petrus, Rio de Janeiro: Editora Nova América, 2009.SACAVINO, Suzana Beatriz. Educação em direitos humanos e democracia. In: CANDAU, Vera Maria Ferrão; SACAVINO, Suzana Beatriz. Educar em Direitos Humanos: construir democracia. Rio de Janeiro: DP Editora, 2000. p. 36-48.SANTOS, Ariane Gomes dos; MONTEIRO, Claudete Ferreira de Souza. Domínios dos transtornos mentais comuns em mulheres que relatam violência por parceiro íntimo. Revista Latino-Americana de Enfermagem, Ribeirão Preto, v. 26, e3099, p. 1-12, 2018. Disponível em: http://www.revistas.usp.br/rlae/article/view/156187. Acesso em: 20 fev. 2020.SILVA, Tomaz Tadeu. Identidade e diferença: uma introdução teórica e conceitual. In: SILVA, Tomaz Tadeu; HALL, Stuart; WOODWAR, Kathryn (Org.). Identidade e diferença: a perspectiva dos estudos culturais. Petrópolis, RJ: Vozes, 2014.SOUZA, Ana Carla et al. Direitos humanos e a formação de professores que ensinam ciências. Amazônia: Revista de Educação em Ciências e Matemáticas, Belém, v. 15, n. 34, p. 225-239, 2019. Disponível em: https://periodicos.ufpa.br/index.php/revistaamazonia/article/view/7123/6046. Acesso em: 30 jun.2020.STORI, Noberto. Apresentação. In: STORI, Noberto. O despertar da sensibilidade na educação. São Paulo: Instituto Presbiteriano Mackensie; Cultura Acadêmica Editora, 2003. p.11-14.TOSI, Giuseppe. Apresentação. In: TOSI, Giuseppe (Org.). Direitos humanos: história, teoria e prática. João Pessoa: Editora UFPB, 2004. p. 5-13.TOSI, Giuseppe; FERREIRA, Lúcia de Fátima Guerra. Educação em direitos humanos nos sistemas internacional e nacional. In: FLORES, Elio Chaves; FERREIRA, Lúcia de Fátima Guerra; MELO, Vilma de Lurdes Barbosa (Org.). Educação em Direitos Humanos Educação para os Direitos Humanos. João Pessoa/PB: Editora Universitária da UFPB, 2014. p. 37-63.ZANCAN, Natália; WASSERMANN, Virginia; LIMA, Gabriela Quadros de. A violência doméstica a partir do discurso de mulheres agredidas. Pensando Famílias, Porto Alegre, v. 17, n. 1, p. 63-76, 2013. Disponível em: http://pepsic.bvsalud.org/pdf/penf/v17n1/v17n1a07.pdf. Acesso em: 20 nov. 2019.WORLD HEALTH ORGANIZATION. Global and regional estimates of violence against women: prevalence and health effects of intimate partner violence and non-partner sexual violence. Geneva: World Health Organization, 2013. Disponível em: https://apps.who.int/iris/bitstream/handle/10665/85239/9789241564625_eng.pdf;jsessionid=8BE1CA80D28EEB31E26A8E0782E91B8B?sequence=1. Acesso em: 18 nov. 2019.

Introdução: a problemática central deste artigo é o cuidado. O cuidado não como expressão única do tecnicismo, mas em suas múltiplas dimensões. Objetivo: discutir o cuidado numa perspectiva ampliada, envolvendo suas expressões subjetivas, espirituais, corporais e ambientais. Metodologia: trata-se de uma revisão bibliográfica sobre as dimensões do cuidado, tendo como base autores da filosofia, sociologia, psicologia e enfermagem. Resultados: as múltiplas dimensões do cuidado foram estruturadas em cinco eixos epistemológicos, quais sejam, cuidar de si, cuidar do outro, cuidar da terra, cuidar da psique e cuidar do espírito. Conclusão: A partir das discussões desta investigação, é perceptível que os indivíduos, em sua magnitude, precisam adquirir uma nova postura diante do cenário atual que o mundo está passando, pois a problemática apontada requer uma visão multidimensional do cuidado.Palavras-chave: cuidado, enfermagem, tecnicismo e multidimensionalidade. Abstract: Introduction: the central proprosition of this article is the care. Care is not a unique expression of technicality, but in its multiple dimensions. Objective: to discuss care in an extended perspective, involving its subjective, spiritual, corporeal and environmental expressions. Methodology: this is a bibliographical review on the dimensions of care, based on authors of philosophy, sociology, psychology and nursing. Results: the multiple dimensions of care were structured in five epistemological axes, namely, caring for oneself, caring for others, caring for the earth, caring for the psyche and caring for the spirit. Conclusion: From the discussions of this research, it is noticeable that individuals, in their magnitude, need to acquire a new posture in view of the current scenario that the world is going through, since the problematic pointed out requires a multidimensional view of care. Keywords: care, nursing, technicality and multidimensionality. REFERÊNCIAS AMORIM, K. 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Disponível em: <https://leonardoboff.wordpress.com/2012/05/18/nao-hasustentabilidade-sem-o-cuidado/>. Acesso em: 11 dez. 2017. BOFF, L. Ecologia, Mundialização, Espiritualidade. Rio de Janeiro: Record, p. 79, 2008. BOLSONI, B. V. O cuidado de si e o corpo em Michel Foucault: Perspectivas para uma educação corporal não instrumentalizadora. Seminário de Pesquisa em Educação da Região Sul, 2012. Disponível em: <http://www.ucs.br/etc/conferencias/index.php/anpedsul/9anpedsul/p aper/viewFile/1577/920>. Acesso em: 18 dez. 2017.CAMACHO, A. C. L. F.; SANTO, F. H. S. Refletindo sobre o cuidar e o ensinar na enfermagem. Rev. Latino-am. enfermagem. Ribeirão Preto, v. 9, n. 1, p. 13-17, jan. 2001. Disponível em: <http://www.revistas.usp.br/rlae/article/view/1529>. Acesso 11 dez. 2017. CARRILHO, M. R. O cuidado como ser e o cuidado como agir. Scielo Portugal.Vila Franca de Xira, n.21, p.107-114, ISSN 0874-5560, 2010. 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Revista Pax Domini, v. 2, p. 146-165, mar. 2017. Disponível em: <http://fbnovas.edu.br/revistas/index.php/pax/article/view/27/70>. Acesso em: 17 dez. 2017. FRIESEN, A. Cuidando do ser: treinamento em aconselhamento pastoral. Edição 3. Rev. Curitiba. Editora Evangélica Esperança, 2012. Disponível em: <https://books.google.com.br/books?hl=ptBR&lr=&id=vuy6DgAAQB AJ&oi=fnd&pg=PT5&dq=cuidar+da+psique&ots=iRvlYhatFJ&sig=2hfvfEJzzDJbOssef-A3p_xKobQ#v=onepage&q=psique&f=false>. Acesso em: 08 jan. 2018.FORTES, P. A. C. et al. Bioética e Saúde global: um diálogo necessário. Rev. Bioét, v.20, n.2, p.219-25, 2012. Disponível em: <http://revistabioetica.cfm.org.br/index.php/revista_bioetica/article/vie w/742/771>. Acesso em: 19 dez 2017. MORIN, E. A cabeça bem-feita: repensar a reforma, reformar o pensamento. 20. ed. Rio de Janeiro: Brasil, 2012. MARZOCHI, S. F. Espaço, tempo e subjetividade na era digital: dilemas da política contemporânea, 2017. Disponível em: <http://www.adaltech.com.br/anais/sociologia2017/resumos/PDFeposter-trab-aceito-0188-1.pdf>. Acesso em: 26 dez. 2017. NASSER, N. A identidade corpo-psique na psicologia analítica. Estudos e pesquisas em psicologia, v. 10, n. 2, 2010. Disponível em: <http://www.epublicacoes.uerj.br/index.php/revispsi/article/view/8957/7430>. Acesso em: 08 jan. 2018. NAVARRO, M. B. M. A. et al. A crise ambiental e a dimensão cognitiva e analítica da biossegurança. Ciências e cognição, v.21, n.1, p.023-032, 2016. Disponível em: <http://www.cienciasecognicao.org/revista/index.php/cec/article/view/ 1040/pdf_69>. Acesso em: 19 dez. 2017. OTTAVIANI, E. Ususpauper e poesia no cuidado com a casa comum. Encontros Teológicos, Florianópolis, v.31, n.3. 2016. PEREIRA, L. H. P. Corpo e psique: da dissociação à unificação — algumas implicações na prática pedagógica. Educação e Pesquisa, São Paulo, v.34, n.1, p. 151-166, 2008. Disponível em: <http://www.scielo.br/pdf/ep/v34n1/a11v34n1>. Acesso em: 08 jan. 2018.SALDANHA, V. P. Antigos e novos terapeutas: reflexões para a clínica contemporânea. VI Semana de Psicologia Transpessoal: I Colóquio Brasileiro de Psicologia Transpessoal, 2011. Disponível em: <https://s3.amazonaws.com/academia.edu.documents/38534656/ANTI GOS_E_NOVOS_TERAPEUTAS__REFLEXOES__PARA_A__CLIN ICA.pdf?AWSAccessKeyId=AKIAIWOWYYGZ2Y53UL3A&Expires=1 515415785&Signature=jP3Z%2BgtOE1076kxlxde2cWvs8Qo%3D&resp onsecontentdisposition=inline%3B%20filename%3DVI_Semana_de_Psi cologia_Transpessoal_I_C.pdf>. Acesso em: 08 jan. 2018. SANTOS, F. S.; INCONTRI, D. A arte de cuidar: saúde, espiritualidade e educação. O Mundo da Saúde. São Paulo, v.34, n.4, p.488-497, 2010. Disponível em: <http://www.saocamilosp.br/pdf/mundo_saude/79/488a497.pdf>. Acesso em: 18 dez. 2017. SIMÃO, J. P. S.; SALDANHA, V. Resiliência e Psicologia Transpessoal: fortalecimento de valores, ações e espiritualidade. O mundo da saúde, São Paulo, v. 36, n. 2, p. 291-302, 2012. Disponível em: <http://www.saocamilo-sp.br/pdf/mundo_saude/93/art04.pdf>. Acesso em: 08 jan. 2018. SILVA, J. I. et al. Cuidado, autocuidado e cuidado de si: uma compreensão paradigmática para o cuidado de enfermagem. Revista Escola de Enfermagem da Universidade de São Paulo. São Paulo, v. 43, n. 3, p. 697-703, 2009. Disponível em: <http://www.scielo.br/pdf/reeusp/v43n3/a28v43n3.pdf>. Acesso em: 18 dez. 2017. SILVA, R. M. C. R. A. et al. Cultura, saúde e enfermagem: o saber, o direito e o fazer crítico-humano. Rev. Eletr. Enf, v.10, n.4, p.1165-71, 2008. Disponível em: <https://www.revistas.ufg.br/fen/article/view/46844/22978>. Acesso em: 07 jan. 2018. SIMMEL, G. As grandes cidades e a vida do espírito. Mana, vol.11 no.2 rio de janeiro oct. 2005. Disponível em: <http://www.scielo.br/scielo.php?script=sci_arttext&pid=S010493132005000200010 >. Acesso em: 07 jan. 2018. VIEIRA, R. M.; VEIGA, V.; SPOSITO, F. V. Futuro limitado, passado imobilizado. Anais, Curitiba, 2011. Disponível em: <http://www.centroreichiano.com.br/artigos/Anais%202011/VIEIRA, %20Ros%E2ngela%20Mazurok.%20Futuro%20limitado,%20passado%2 0imobilizado..pdf>. Acesso em: 08 jan. 2018. WALDOW, V. R.; BORGES, R. F. Cuidar e humanizar: relações e significados. ACTA Paul Enfermagem. Porto Alegre, v. 24, n. 3, p. 414418, 2011. Disponível em: <http://www2.unifesp.br/acta/pdf/v24/n3/v24n3a17.pdf>. Acesso em: 18 dez. 2017. WALDOW, V. R. Cuidar: expressão humanizadora da enfermagem. Petrópolis (RJ): Vozes; 2006. Disponível em: <>. WANZELER, M. C. O cuidado de si em Michel Foucault. João Pessoa, 2011. Disponível em: <http://tede.biblioteca.ufpb.br/bitstream/tede/5579/1/arquivototal.pdf >.

PurposeThe goal of the research is to analyze the university development trends in the national innovation system. The paper presents a review of the formation of innovative development strategies and the place of a university in them. The structure is based on the analysis of foreign trends of the transformation of universities and the examination of the efficiency of the interaction between the university, industry and the state. Russian experience in the transformation of universities is presented.Design/methodology/approachResearch methodologies include methods of statistical and comparative analysis and synthesis. The information analysis base of the research is composed of the reports of the World Intellectual Property Organization at year-end 2019, as well as global comparative assessments of the status and development of innovation activities by the Global Innovation Index and Global Competitiveness Index, which are calculated according to the methodology of the World Economic Forum and others.FindingsIn the course of research, the authors put forward a new model of universities within the framework of the national innovation system, which is based on the “triple helix model of innovation” implemented by universities, industry and the state. The logic and structure of the research are set forth in the following way. First, a review of the global practice of the formation and implementation of state innovation policy is given, with the university being a key link, the foreign experience in the transformation of universities is analyzed and the efficiency of the interaction between the university, industry and the state is examined. Furthermore, consideration is given to the Russian experience in the transformation of universities. In conclusion, the main findings of the research are presented.Practical implicationsResults testify that goals and objectives that can be solved by achieving indicators in the world rankings are important for improving competitiveness of education, but they are only efficient if they conform to management decisions that are taken for achieving them and coincide with strategic goals and directions that should be implemented within the framework of the national innovation and academic system.Originality/valueResearch hypothesis is as follows: modern age is characterized by the rapid development of digital technologies and globalization processes, which transform technologies and cultural patterns into techniques and methods of working with information. Despite the fact that a university is the center for the development of society and culture, which serves as an axiological core, it is subject to the transformation, which is mainly manifested in instrumental changes and the expansion of the social procurement range. The modern educational system is yet to find a contemporary conceptual framework of a university that would satisfy the up-to-date requirements of the global information society in an age of digital revolution and dominate in the educational services market.

Purpose This study aims to gain an understanding of how caring for an ageing population affects caregivers’ psychological well-being, quality of life and ability to tolerate distress. This study provides valuable insights into the challenges faced by family caregivers and underscores the critical need for comprehensive support systems. Design/methodology/approach A correlational method and cross-sectional research design was used for the study. For this, a sample of 200 caregivers in the age range of 25–60 years who were taking care of the geriatric population above the age of 70 years for a minimum of one year were chosen. Four questionnaires − Burden Scale for Family Caregivers, Psychological Well-Being Scale, World Health Organization’s Quality of Life Scale-BRIEF version and Distress Tolerance Scale were chosen. Correlation and multivariate regression were calculated using statistical package for social sciences (SPSS) 21 and Jamovi 3.4.1. Findings This study found that there is a negative correlation of caregiver burden with psychological well-being, quality of life and distress tolerance. The sub-domains of self-acceptance, psychological health and tolerance levels were most impacted for the caregivers. Through multivariate regression, it was found that the caregiver burden significantly predicted psychological well-being and quality of life. Research limitations/implications This study focuses on the English-speaking caregivers which may overlook the diverse linguistic and cultural variations within the broader caregiver community in India and the data collection exclusively targeted family caregivers providing support to geriatric population without chronic illnesses. This restriction could potentially limit the generalizability of the findings to the broader caregiving context. Practical implications The implications of this research are that for caregivers, this study underscores the importance of tailored support programmes that address the negative impact of caregiver burden on psychological well-being and quality of life. Health-care professionals can use the findings to incorporate mental health assessments and interventions within caregiving contexts, recognizing the interconnected nature of these variables. Policymakers can use the findings to inform policies related to caregiver support and health-care resource allocation. Originality/value In India, the social norm is that children are expected to take care of their parents when they become old. Taking care of elderly parents can be challenging, even emotionally. As a result, this study will focus on how caregivers’ psychological well-being, quality of life and ability to tolerate distress are affected. Consequently, promoting the creation of community support groups and workplace mental health programmes which could give caregivers a forum to voice their concerns.

Diaspora This article looks at diaspora through the transformations of an established public service broadcaster, the BBC World Service, by considering some of the findings of the AHRC-funded Tuning In: Contact Zones at the BBC World Service, which is part of the Diasporas, Migration and Identities program. Tuning In has six themes, each of which focuses upon the role of the BBC WS: The Politics of Translation, Diasporic Nationhood, Religious Transnationalism, Sport across Diasporas, Migrating Music and Drama for Development. The World Service, which was until 2011 funded by the Foreign Office, was set up to cater for the British diaspora and had the specific remit of transmitting ideas about Britishness to its audiences overseas. Tuning In demonstrates interrelationships between the global and the local in the diasporic contact zone of the BBC World Service, which has provided a mediated home for the worldwide British diaspora since its inception in 1932. The local and the global have merged, elided, and separated at different times and in different spaces in the changing story of the BBC (Briggs). The BBC WS is both local and global with activities that present Britishness both at home and abroad. The service has, however, come a long way since its early days as the Empire Service. Audiences for the World Service’s 31 foreign language services, radio, television, and Internet facilities include substantive non-British/English-speaking constituencies, rendering it a contact zone for the exploration of ideas and political opportunities on a truly transnational scale. This heterogeneous body of exilic, refugee intellectuals, writers, and artists now operates alongside an ongoing expression of Britishness in all its diverse reconfiguration. This includes the residual voice of empire and its patriarchal paternalism, the embrace of more recent expressions of neoliberalism as well as traditional values of impartiality and objectivism and, in the case of the arts, elements of bohemianism and creative innovation. The World Service might have begun as a communication system for the British ex-pat diaspora, but its role has changed along with the changing relationship between Britain and its colonial past. In the terrain of sport, for example, cricket, the “game of empire,” has shifted from Britain to the Indian subcontinent (Guha) with the rise of “Twenty 20” and the Indian Premier League (IPL); summed up in Ashis Nandy’s claim that “cricket is an Indian game accidentally discovered by the English” (Nandy viii). English county cricket dominated the airways of the World Service well into the latter half of the twentieth century, but the audiences of the service have demanded a response to social and cultural change and the service has responded. Sport can thus be seen to have offered a democratic space in which new diasporic relations can be forged as well as one in which colonial and patriarchal values are maintained. The BBC WS today is part of a network through which non-British diasporic peoples can reconnect with their home countries via the service, as well as an online forum for debate across the globe. In many regions of the world, it continues to be the single most trusted source of information at times of crisis and disaster because of its traditions of impartiality and objectivity, even though (as noted in the article on Al-Jazeera in this special issue) this view is hotly contested. The principles of objectivity and impartiality are central to the BBC WS, which may seem paradoxical since it is funded by the Commonwealth and Foreign office, and its origins lie in empire and colonial discourse. Archive material researched by our project demonstrates the specifically ideological role of what was first called the Empire Service. The language of empire was deployed in this early programming, and there is an explicit expression of an ideological purpose (Hill). For example, at the Imperial Conference in 1930, the service was supported in terms of its political powers of “strengthening ties” between parts of the empire. This view comes from a speech by John Reith, the BBC’s first Director General, which was broadcast when the service opened. In this speech, broadcasting is identified as having come to involve a “connecting and co-ordinating link between the scattered parts of the British Empire” (Reith). Local British values are transmitted across the globe. Through the service, empire and nation are reinstated through the routine broadcasting of cyclical events, the importance of which Scannell and Cardiff describe as follows: Nothing so well illustrates the noiseless manner in which the BBC became perhaps the central agent of national culture as its cyclical role; the cyclical production year in year out, of an orderly, regular progression of festivities, rituals and celebrations—major and minor, civic and sacred—that mark the unfolding of the broadcast year. (278; italics in the original) State occasions and big moments, including those directly concerned with governance and affairs of state, and those which focused upon sport and religion, were a big part in these “noiseless” cycles, and became key elements in the making of Britishness across the globe. The BBC is “noiseless” because the timetable is assumed and taken for granted as not only what is but what should be. However, the BBC WS has been and has had to be responsive to major shifts in global and local—and, indeed, glocal—power geometries that have led to spatial transformations, notably in the reconfiguration of the service in the era of postcolonialism. Some of these massive changes have involved the large-scale movement of people and a concomitant rethinking of diaspora as a concept. Empire, like nation, operates as an “imagined community,” too big to be grasped by individuals (Anderson), as well as a material actuality. The dynamics of identification are rarely linear and there are inconsistencies and disruptions: even when the voice is officially that of empire, the practice of the World Service is much more diverse, nuanced, and dialogical. The BBC WS challenges boundaries through the connectivities of communication and through different ways of belonging and, similarly, through a problematisation of concepts like attachment and detachment; this is most notable in the way in which programming has adapted to new diasporic audiences and in the reworkings of spatiality in the shift from empire to diversity via multiculturalism. There are tensions between diaspora and multiculturalism that are apparent in a discussion of broadcasting and communication networks. Diaspora has been distinguished by mobility and hybridity (Clifford, Hall, Bhaba, Gilroy) and it has been argued that the adjectival use of diasporic offers more opportunity for fluidity and transformation (Clifford). The concept of diaspora, as it has been used to explain the fluidity and mobility of diasporic identifications, can challenge more stabilised, “classic” understandings of diaspora (Chivallon). A hybrid version of diaspora might sit uneasily with a strong sense of belonging and with the idea that the broadcast media offer a multicultural space in which each voice can be heard and a wide range of cultures are present. Tuning In engaged with ways of rethinking the BBC’s relationship to diaspora in the twenty-first century in a number of ways: for example, in the intersection of discursive regimes of representation; in the status of public service broadcasting; vis-à-vis the consequences of diverse diasporic audiences; through the role of cultural intermediaries such as journalists and writers; and via global economic and political materialities (Gillespie, Webb and Baumann). Tuning In thus provided a multi-themed and methodologically diverse exploration of how the BBC WS is itself a series of spaces which are constitutive of the transformation of diasporic identifications. Exploring the part played by the BBC WS in changing and continuing social flows and networks involves, first, reconfiguring what is understood by transnationalism, diaspora, and postcolonial relationalities: in particular, attending to how these transform as well as sometimes reinstate colonial and patriarchal discourses and practices, thus bringing together different dimensions of the local and the global. Tuning In ranges across different fields, embracing cultural, social, and political areas of experience as represented in broadcasting coverage. These fields illustrate the educative role of the BBC and the World Service that is also linked to its particular version of impartiality; just as The Archers was set up to provide information and guidance through a narrative of everyday life to rural communities and farmers after the Second World War, so the Afghan version plays an “edutainment” role (Skuse) where entertainment also serves an educational, public service information role. Indeed, the use of soap opera genre such as The Archers as a vehicle for humanitarian and health information has been very successful over the past decade, with the “edutainment” genre becoming a feature of the World Service’s broadcasting in places such as Rwanda, Somalia, Nigeria, India, Nepal, Burma, Afghanistan, and Cambodia. In a genre that has been promoted by the World Service Trust, the charitable arm of the BBC WS uses drama formats to build transnational production relationships with media professionals and to strengthen creative capacities to undertake behaviour change through communication work. Such programming, which is in the tradition of the BBC WS, draws upon the service’s expertise and exhibits both an ideological commitment to progressive social intervention and a paternalist approach drawing upon colonialist legacies. Nowadays, however, the BBC WS can be considered a diasporic contact zone, providing sites of transnational intra-diasporic contact as well as cross-cultural encounters, spaces for cross-diasporic creativity and representation, and a forum for cross-cultural dialogue and potentially cosmopolitan translations (Pratt, Clifford). These activities are, however, still marked by historically forged asymmetric power relations, notably of colonialism, imperialism, and globalisation, as well as still being dominated by hegemonic masculinity in many parts of the service, which thus represent sites of contestation, conflict, and transgression. Conversely, diasporic identities are themselves co-shaped by media representations (Sreberny). The diasporic contact zone is a relational space in which diasporic identities are made and remade and contested. Tuning In employed a diverse range of methods to analyse the part played by the BBC WS in changing and continuing social and cultural flows, networks, and reconfigurations of transnationalisms and diaspora, as well as reinstating colonial, patriarchal practices. The research deconstructed some assumptions and conditions of class-based elitism, colonialism, and patriarchy through a range of strategies. Texts are, of course, central to this work, with the BBC Archives at Caversham (near Reading) representing the starting point for many researchers. The archive is a rich source of material for researchers which carries a vast range of data including fragile memos written on scraps of paper: a very local source of global communications. Other textual material occupies the less locatable cyberspace, for example in the case of Have Your Say exchanges on the Web. People also featured in the project, through the media, in cyberspace, and physical encounters, all of which demonstrate the diverse modes of connection that have been established. Researchers worked with the BBC WS in a variety of ways, not only through interviews and ethnographic approaches, such as participant observation and witness seminars, but also through exchanges between the service, its practitioners, and the researchers (for example, through broadcasts where the project provided the content and the ideas and researchers have been part of programs that have gone out on the BBC WS (Goldblatt, Webb), bringing together people who work for the BBC and Tuning In researchers). On this point, it should be remembered that Bush House is, itself, a diasporic space which, from its geographical location in the Strand in London, has brought together diasporic people from around the globe to establish international communication networks, and has thus become the focus and locus of some of our research. What we have understood by the term “diasporic space” in this context includes both the materialities of architecture and cyberspace which is the site of digital diasporas (Anderssen) and, indeed, the virtual exchanges featured on “Have Your Say,” the online feedback site (Tuning In). Living the Glocal The BBC WS offers a mode of communication and a series of networks that are spatially located both in the UK, through the material presence of Bush House, and abroad, through the diasporic communities constituting contemporary audiences. The service may have been set up to provide news and entertainment for the British diaspora abroad, but the transformation of the UK into a multi-ethnic society “at home,” alongside its commitment to, and the servicing of, no less than 32 countries abroad, demonstrates a new mission and a new balance of power. Different diasporic communities, such as multi-ethnic Londoners, and local and British Muslims in the north of England, demonstrate the dynamics and ambivalences of what is meant by “diaspora” today. For example, the BBC and the WS play an ambiguous role in the lives of UK Muslim communities with Pakistani connections, where consumers of the international news can feel that the BBC is complicit in the conflation of Muslims with terrorists. Engaging Diaspora Audiences demonstrated the diversity of audience reception in a climate of marginalisation, often bordering on moral panic, and showed how diasporic audiences often use Al-Jazeera or Pakistani and Urdu channels, which are seen to take up more sympathetic political positions. It seems, however, that more egalitarian conversations are becoming possible through the channels of the WS. The participation of local people in the BBC WS global project is seen, for example, as in the popular “Witness Seminars” that have both a current focus and one that is projected into the future, as in the case of the “2012 Generation” (that is, the young people who come of age in 2012, the year of the London Olympics). The Witness Seminars demonstrate the recuperation of past political and social events such as “Bangladesh in 1971” (Tuning In), “The Cold War seminar” (Tuning In) and “Diasporic Nationhood” (the cultural movements reiterated and recovered in the “Literary Lives” project (Gillespie, Baumann and Zinik). Indeed, the WS’s current focus on the “2012 Generation,” including an event in which 27 young people (each of whom speaks one of the WS languages) were invited to an open day at Bush House in 2009, vividly illustrates how things have changed. Whereas in 1948 (the last occasion when the Olympic Games were held in London), the world came to London, it is arguable that, in 2012, in contemporary multi-ethnic Britain, the world is already here (Webb). This enterprise has the advantage of giving voice to the present rather than filtering the present through the legacies of colonialism that remain a problem for the Witness Seminars more generally. The democratising possibilities of sport, as well as the restrictions of its globalising elements, are well represented by Tuning In (Woodward). Sport has, of course become more globalised, especially through the development of Internet and satellite technologies (Giulianotti) but it retains powerful local affiliations and identifications. At all levels and in diverse places, there are strong attachments to local and national teams that are constitutive of communities, including diasporic and multi-ethnic communities. Sport is both typical and distinctive of the BBC World Service; something that is part of a wider picture but also an area of experience with a life of its own. Our “Sport across Diasporas” project has thus explored some of the routes the World Service has travelled in its engagement with sport in order to provide some understanding of the legacy of empire and patriarchy, as well as engaging with the multiplicities of change in the reconstruction of Britishness. Here, it is important to recognise that what began as “BBC Sport” evolved into “World Service Sport.” Coverage of the world’s biggest sporting events was established through the 1930s to the 1960s in the development of the BBC WS. However, it is not only the global dimensions of sporting events that have been assumed; so too are national identifications. There is no question that the superiority of British/English sport is naturalised through its dominance of the BBC WS airways, but the possibilities of reinterpretation and re-accommodation have also been made possible. There has, indeed, been a changing place of sport in the BBC WS, which can only be understood with reference to wider changes in the relationship between broadcasting and sport, and demonstrates the powerful synchronies between social, political, technological, economic, and cultural factors, notably those that make up the media–sport–commerce nexus that drives so much of the trajectory of contemporary sport. Diasporic audiences shape the schedule as much as what is broadcast. There is no single voice of the BBC in sport. The BBC archive demonstrates a variety of narratives through the development and transformation of the World Service’s sports broadcasting. There are, however, silences: notably those involving women. Sport is still a patriarchal field. However, the imperial genealogies of sport are inextricably entwined with the social, political, and cultural changes taking place in the wider world. There is no detectable linear narrative but rather a series of tensions and contradictions that are reflected and reconfigured in the texts in which deliberations are made. In sport broadcasting, the relationship of the BBC WS with its listeners is, in many instances, genuinely dialogic: for example, through “Have Your Say” websites and internet forums, and some of the actors in these dialogic exchanges are the broadcasters themselves. The history of the BBC and the World Service is one which manifests a degree of autonomy and some spontaneity on the part of journalists and broadcasters. For example, in the case of the BBC WS African sports program, Fast Track (2009), many of the broadcasters interviewed report being able to cover material not technically within their brief; news journalists are able to engage with sporting events and sports journalists have covered social and political news (Woodward). Sometimes this is a matter of taking the initiative or simply of being in the right place at the right time, although this affords an agency to journalists which is increasingly unlikely in the twenty-first century. The Politics of Translation: Words and Music The World Service has played a key role as a cultural broker in the political arena through what could be construed as “educational broadcasting” via the wider terrain of the arts: for example, literature, drama, poetry, and music. Over the years, Bush House has been a home-from-home for poets: internationalists, translators from classical and modern languages, and bohemians; a constituency that, for all its cosmopolitanism, was predominantly white and male in the early days. For example, in the 1930s and 1940s, Louis MacNeice was commissioning editor and surrounded by a friendship network of salaried poets, such as W. H. Auden, Dylan Thomas, C. Day Lewis, and Stephen Spender, who wrote and performed their work for the WS. The foreign language departments of the BBC WS, meanwhile, hired émigrés and exiles from their countries’ educated elites to do similar work. The biannual, book-format journal Modern Poetry in Translation (MPT), which was founded in 1965 by Daniel Weissbort and Ted Hughes, included a dedication in Weissbort’s final issue (MPT 22, 2003) to “Poets at Bush House.” This volume amounts to a celebration of the BBC WS and its creative culture, which extended beyond the confines of broadcasting spaces. The reminiscences in “Poets at Bush House” suggest an institutional culture of informal connections and a fluidity of local exchanges that is resonant of the fluidity of the flows and networks of diaspora (Cheesman). Music, too, has distinctive characteristics that mark out this terrain on the broadcast schedule and in the culture of the BBC WS. Music is differentiated from language-centred genres, making it a particularly powerful medium of cross-cultural exchange. Music is portable and yet is marked by a cultural rootedness that may impede translation and interpretation. Music also carries ambiguities as a marker of status across borders, and it combines aesthetic intensity and diffuseness. The Migrating Music project demonstrated BBC WS mediation of music and identity flows (Toynbee). In the production and scheduling notes, issues of migration and diaspora are often addressed directly in the programming of music, while the movement of peoples is a leitmotif in all programs in which music is played and discussed. Music genres are mobile, diasporic, and can be constitutive of Paul Gilroy’s “Black Atlantic” (Gilroy), which foregrounds the itinerary of West African music to the Caribbean via the Middle Passage, cross-fertilising with European traditions in the Americas to produce blues and other hybrid forms, and the journey of these forms to Europe. The Migrating Music project focused upon the role of the BBC WS as narrator of the Black Atlantic story and of South Asian cross-over music, from bhangra to filmi, which can be situated among the South Asian diaspora in east and south Africa as well as the Caribbean where they now interact with reggae, calypso, Rapso, and Popso. The transversal flows of music and lyrics encompasses the lived experience of the different diasporas that are accommodated in the BBC WS schedules: for example, they keep alive the connection between the Irish “at home” and in the diaspora through programs featuring traditional music, further demonstrating the interconnections between local and global attachments as well as points of disconnection and contradiction. Textual analysis—including discourse analysis of presenters’ speech, program trailers and dialogue and the BBC’s own construction of “world music”—has revealed that the BBC WS itself performs a constitutive role in keeping alive these traditions. Music, too, has a range of emotional affects which are manifest in the semiotic analyses that have been conducted of recordings and performances. Further, the creative personnel who are involved in music programming, including musicians, play their own role in this ongoing process of musical migration. Once again, the networks of people involved as practitioners become central to the processes and systems through which diasporic audiences are re-produced and engaged. Conclusion The BBC WS can claim to be a global and local cultural intermediary not only because the service was set up to engage with the British diaspora in an international context but because the service, today, is demonstrably a voice that is continually negotiating multi-ethnic audiences both in the UK and across the world. At best, the World Service is a dynamic facilitator of conversations within and across diasporas: ideas are relocated, translated, and travel in different directions. The “local” of a British broadcasting service, established to promote British values across the globe, has been transformed, both through its engagements with an increasingly diverse set of diasporic audiences and through the transformations in how diasporas themselves self-define and operate. On the BBC WS, demographic, social, and cultural changes mean that the global is now to be found in the local of the UK and any simplistic separation of local and global is no longer tenable. The educative role once adopted by the BBC, and then the World Service, nevertheless still persists in other contexts (“from Ambridge to Afghanistan”), and clearly the WS still treads a dangerous path between the paternalism and patriarchy of its colonial past and its responsiveness to change. In spite of competition from television, satellite, and Internet technologies which challenge the BBC’s former hegemony, the BBC World Service continues to be a dynamic space for (re)creating and (re)instating diasporic audiences: audiences, texts, and broadcasters intersect with social, economic, political, and cultural forces. The monologic “voice of empire” has been countered and translated into the language of diversity and while, at times, the relationship between continuity and change may be seen to exist in awkward tension, it is clear that the Corporation is adapting to the needs of its twenty-first century audience. ReferencesAnderson, Benedict. Imagined Communities, Reflections of the Origin and Spread of Nationalism. London: Verso, 1983. Anderssen, Matilda. “Digital Diasporas.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/cross-research/digital-diasporas›. Bhabha, Homi. The Location of Culture. London: Routledge, 1994. Briggs, Asa. A History of Broadcasting in the United Kingdom, Volume II: The Golden Age of Wireless. Oxford: Oxford UP, 1995. Cheesman, Tom. “Poetries On and Off Air.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/cross-research/bush-house-cultures›. Chivallon, Christine. “Beyond Gilroy’s Black Atlantic: The Experience of the African Diaspora.” Diaspora 11.3 (2002): 359–82. Clifford, James. Routes: Travel and Translation in the Late Twentieth Century. Cambridge: Cambridge UP, 1997. Fast Track. BBC, 2009. 30 Nov. 2010 ‹http://www.bbc.co.uk/worldservice/sport/2009/03/000000_fast_track.shtml›. Gillespie, Marie, Alban Webb, and Gerd Baumann (eds.). “The BBC World Service 1932–2007: Broadcasting Britishness Abroad.” Special Issue. The Historical Journal of Film, Radio and Television 28.4 (Oct. 2008). Gillespie, Marie, Gerd Baumann, and Zinovy Zinik. “Poets at Bush House.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/about›. Gilroy, Paul. Black Atlantic. MA: Harvard UP, 1993. Giulianotti, Richard. Sport: A Critical Sociology. Cambridge: Polity, 2005. Goldblatt, David. “The Cricket Revolution.” 2009. 30 Nov. 2010 ‹http://www.bbc.co.uk/programmes/p0036ww9›. Guha, Ramachandra. A Corner of a Foreign Field: The Indian History of an English Game. London: Picador, 2002. Hall, Stuart. “Cultural Identity and Diaspora.” Identity: Community, Culture, Difference. Ed. Jonathan Rutherford. London: Lawrence and Wishart, 1990, 223–37. Hill, Andrew. “The BBC Empire Service: The Voice, the Discourse of the Master and Ventriloquism.” South Asian Diaspora 2.1 (2010): 25–38. Hollis, Robert, Norma Rinsler, and Daniel Weissbort. “Poets at Bush House: The BBC World Service.” Modern Poetry in Translation 22 (2003). Nandy, Ashis. The Tao of Cricket: On Games of Destiny and the Destiny of Games. New Delhi: Oxford UP, 1989. Pratt, Mary Louise. Imperial Eyes: Travel Writing and Transculturation. London: Routledge, 1992. Reith, John. “Opening of the Empire Service.” In “Empire Service Policy 1932-1933”, E4/6: 19 Dec. 1932. 30 Nov. 2010 ‹http://www.open.ac.uk/socialsciences/diasporas/research.htm›. Scannell, Paddy, and David Cardiff. A Social History of British Broadcasting, 1922-1938. Oxford: Basil Blackwell, 1991. Skuse, Andrew. “Drama for Development.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/core-research/drama-for-development›. Sreberny, Annabelle. “The BBC World Service and the Greater Middle East: Comparisons, Contrasts, Conflicts.” Guest ed. Annabelle Sreberny, Marie Gillespie, Gerd Baumann. Middle East Journal of Culture and Communication 3.2 (2010). Toynbee, Jason. “Migrating Music.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/core-research/migrating-music›. Tuning In. 30 Nov. 2010 ‹http://www.open.ac.uk/socialsciences/diasporas/index.htm›. Webb, Alban. “Cold War Diplomacy.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/projects/cold-war-politics-and-bbc-world-service›. Woodward, Kath. Embodied Sporting Practices. Regulating and Regulatory Bodies. Basingstoke, Palgrave Macmillan, 2009.

The latest reality program about weight loss makeover, Australian Channel Seven’s Bringing Sexy Back maintained the dominant frame of fat as bad, shameful and unsexy. Similar to other programs’ point of view, only slim bodies could claim to be healthy and sexy. Conversely the Fat Acceptance movement presents fat as beautiful, sexy, and healthy. But what did online audiences in 2014 think about Bringing Sexy Back? In this article online-viewer-generated comments are analysed to find out: a) whether audiences challenged and contested the dominant framing; and b) what phrases did they use to do this. The research task is a discourse analysis in which key words and phrases are highlighted and colour coded as categories and patterns begin to emerge. My intention is to represent the expressions of the participants responding to the articles and or online forums about the program. The focus is on the ‘language-in-use’ (Gee 34), in particular their gut reactions to the idea of whether only slim people can be sexy and their experience of viewing the program. Selected television websites, online television forums and blogs will be analysed. Introduction The latest makeover television program drawing on the obesity-epidemic discourse Bringing Sexy Back (BSB) promises the audience that by the end of the program participants will have bought their sexy back. Sexy in the program is equated with one’s younger and slimmer self; the program host Samantha Armytage (from Sunrise the national Australian morning show) tells viewers sexy can be reclaimed if participants (from their late 30s and up to 51 years) drop kilos, commit to a strenuous exercise regime, and re-style their wardrobe. Experts, the usual suspects, are bought in—the medical machinery, the personal trainer, the stylist, and the hairdresser etc.—to assess, admonish, advise and appraise the participants. At the final reveal the audience—made up of family, friends and the local community—show enthusiasm for the aesthetic desirability of the participants slimmer sexier body as evidenced by descriptors such as “wow”, and “oh my God” as well as an outpouring of emotion such as crying and squeals of delight. Previous researchers of fat-shaming television programs have found audience’s reactions divided: some audience members see it as motivating; others see it as humiliating; and others see it as what the contestants deserve (Holland, Blood and Thomas; Rodan, Ellis and Lebeck; Sender and Sullivan)! I want to find out if online and social media audiences of the relatively tame makeover program BSB, which features individual Australians and couples who are overweight and obese, challenge and contest the dominant framing. In my analysis of the phrases online audiences’ have used about BSB, posters mostly found the program inspiring and motivating. From this inauspicious first strike, I will push onto examine the phrases posters have used to respond to the program. The paper begins with a short background about the program. The key elements of the makeover television genre are then discussed. Following this, I provide an analysis of the program’s official BSB Facebook site, and unofficial viewer-generated sites, such as the bubhub, TVTONIGHT, MamaMia, The Hoopla and the hashtag #sexybackau on Twitter. Posters to these sites were regular, infrequent or intermittent viewers. My approach to the analysis of these online forums and social media sites is a discourse analysis that examines “language-in-use”—as well as other elements such as values, symbols, tools and thinking styles—so as to identify and track tacit knowledge—that is, meanings emerging from obesity-epidemic discourse (Gee 34, 40–41). Such a method is apt given its capacity to analyse contributors’ spontaneous statements of their feelings—in particular their gut reactions to the program and the participants. The paper ends with my findings and conclusions. Bringing Sexy Back: Background Information Screened in 2014, season one of BSB format consists of a host Samantha Armytage, fitness trainer Cameron Byrnes and stylist Jules Sebastian and her team of hairdresser, groomers etc. Undoubtedly, part of the program’s construction is to select participants who appeal to a broad range of viewers. Participants’ ages range from 21 years (Courney Gollings) to 51 years (Vicki Gollings). The individuals or couples who make up the series include: Ned (truck driver), Sam and Gary (parents of two boys), Lisa Wilson (single mother and hairdresser), Vicki and Courtney Golling (mother and daughter), Livio Caldarone (pizza/small restaurant owner), and Paula Beckton (mother of four), The first episode was aired on Australia’s Channel Seven on 12 August 2014 and the final episode on 13 January 2015. This particular series consisted of 9 episodes. In this paper I focus on the six episodes that were aired in 2014. Generally each individual episode consisted of: the intervention, presenting medical facts about participant’s weight; the helper figures setting training and diet regimes; the trials leading to transformation; and the happy ending evident in the reveal. Essentially, these segments illustrate that the program series is highly contrived and they also demonstrate the program’s method of challenging participants to lose weight. Makeover Television I now provide a further construct to assist the reader’s understanding of ‘what is going on’ in the BSB program, which fits within the genre of makeover program. As reflected in the literature, makeover television has some or all of the following ingredients: personal fitness trainer as expertstylist and grooming expertsfamily members and contestant’s reflexivity (reflect on their own behaviour)new self-celebrated photo shootscontestant winning challengessymbols, such as the dream outfit, and before and after photographstransformation before the ‘big reveal’ Moreover, makeover programs are about the ordinary person on television. According to Redden, identities on these programs are individual rather than collective in that they serve to show a type of “individuality” as if it exists irrespective of any social or cultural group (156). And what is the role of the expert? Redden points out the expert on makeover programs interprets the “life situation of the given person, who may represent a certain social category of ordinary person” (153). So while makeover programs purport to be about the ordinary person and make claims about the actuality of the ordinary person’s life (Skeggs and Wood 559; Stagi 138), they also depict a hierarchy of social categories. The participants’ class also features in makeover programs like BSB. Class is evident in that participants who are selected to be on the program are often from lower-middle class backgrounds. Most participants have non-professional occupations—truck driver (Ned), hairdresser (Lisa), pizza/small restaurant owner (Livio), body caster, a person who makes body casts (Paula). Similar to The Biggest Loser (2004–2014) on American NBC, and Australia Network Ten, the participants in BSB were also mainly from lower–middle class backgrounds (Rodan; Sender and Sullivan 575) Several researcher’s show that makeover television promises advancement for lower–middle class citizens (Fraser 188–189; Miller 589; Redden 155; Skeggs and Wood 561) based on the proposition that contestants have the power to transform themselves (Bratich 17; Ouellette and Hay 471–472; Lewis 443; Sender and Sullivan 581). Like other makeover programs BSB takes advantage of the aspirations of working and lower-middle class participants. And, not surprisingly, the desired transcendence is something most participants/viewers from lower-middle and working class backgrounds cannot strive to achieve without participating in the program (Miller 589). Transcendence in BSB comes from losing weight, and acquiring new gym equipment, gym clothing, access to a personal trainer, gym membership, holiday at a health retreat, new wardrobe, new haircut, and new gym clothes. These acts to transform oneself are often “presented” as the middle class “standard,” taste and specific ongoing “intimate practices” of the “middle class” (Skeggs and Wood 561; Redden 155). But clearly much of the sprucing up (such as a private gym at home, personal trainers) are expensive and beyond the budget of even an Australian middle-class family. Analysis Posters on the official BSB Channel Seven Facebook forum overall were the most positive about the program—they found the program motivating and inspiring. Several posters on Facebook asked how they might apply to be on the program. After the airing of the reveal, posters on all the online forums and social media analysed consistently used adjectives such as fantastic, awesome, congratulations, stunning, amazing, gorgeous, wow, incredible, look sensational, look hot, look great, champion effort, fabulous, impressive, beautiful, inspirational. Fat-Shaming In BSB fat-shaming works through the use of medical machines and imagery, which measure weight and body fat percentage (BMI) using the DXA scanner and X-ray machine. Even though many physicians object to BMI measurement, it has become an “infallible marker of dangerous risk-saturated obesity” (Morgan 205) in Health Department campaigns, insurance company policies and on makeover television. Participants’ current weight is compared to the weight of their 20 year-old self. The program also induces fat-shaming through visuals of food and drink stashes found in participant’s bedroom cupboards (Ned), remnants of take-away packaging in rubbish bins (Lisa), processed foods in pantry cupboards (Vicki and Courtney), and pizza cartons at work (Livio). Here food amounts are quantified for audiences to gasp with shock and horror reinforcing the stereotype that people are fat because they have insufficient willpower and overeat (Farrell 34), thus perpetuating the view that obese people are undisciplined, sloppy and “less likely to do productive work” (Greenberg et al.). Banners are produced of participants’ photographs in their 20s; the photographs chosen have been taken when participants were slim and looked hot at the beach or night clubbing. These banners are juxtaposed with a banner of participant’s current self—appearing overweight in unflattering short crop top and underwear. Both banners are flashed onto the screen during the program especially in the final reveal presumably as a visual measurement to shame participants for “letting themselves go”. Even though host Samantha provides reasons for participants gaining weight—such as the stress of being a single parent, having a busy life as a mother of four, work commitments etc—the visual banners powerfully signify more than the presenter’s dialogue. Katrina Dowd on Facebook suggests it is the banners that signified the truth about participants’ lifestyles when she comments: Absolutely. Amazing how people whom follow unhealthy eating patterns for years with lack of exercise get congratulated because they’ve lost weight. Should never have let yourself get to that stage. Using your children and work commitments as excuses for why you got that way is a big “fail”. Some social media participants on Twitter and online forum posters saw the participants as “Bogan” ( a white working-class person who lacks fashion sense, is uncouth unsophisticated and invokes disgust), lazy, slobs as represented in the following comments: “Bogan Hunters Makeover” (tvaddict); “STILL A FUCKING FAT BOGAN […] JUST STOP EATING” (Al_Mack); “Stop being a lazy bitch […] Seriously lazy slobs” (Dutchess of Tweet St); “learn to cook lazy cow” (Gidgit VonLaRue). Thus, for Katrina and the posters above, it is the “fat body” that is seen as the “uncivilized body” that lacks the self-control of the thin body (Richardson 80). Inspirational and Motivational I discovered that many online forum and social media participants found the program BSB inspiring and motivating. A similar finding to my study of The Biggest Loser online viewers (Rodan), as well as other researchers who interviewed audiences about The Biggest Loser (Readdy and Ebbeck). For instance, Twitter posters said the BSB inspires “everyday women” (Sharon@Shar0n) and “inspires me that I can do the same” (Sharon@KeepitRealV), “another great show #inspiring” (miss shadow). On Facebook most of the posters talked about how inspired they were by the show and or by the individual participants, for instance: Hi Lisa, I think I see a lot of me in you, I pretty much cried through the whole show. You have inspired me, much admiration for sharing your story with Australia. (Haigh) Many posters on Facebook identified with Lisa as a single mother (Jenkins) and her declaration that she was “an emotional eater” (McTavish). This may account for Lisa Wilson (5,824 likes) receiving the most likes on Facebook. There were those who identified with individual participants, such as Paula, who were attempting to lose weight. On the forum the bubhub, a forum for parents established in 2002, the administrator BH-bubhub started a thread titled “Need some motivation to shift those kilos? Our pal Paula is here to help hubbers!” Paula was the participant on BSB who lost the most weight, and was invited onto the forum to answer forum members’ questions. On this forum, disparaging, negative, demotivating comments were removed from public viewing (see caveat BH-bubhub). Overall, online forum posters on the bubhub expressed positive feelings about BSB as a weight loss program. Participants comments included “Awesome work Paula, I have no doubt you will inspire many and I look forward to hearing all your tips” (Mod-Uniquey) “and … you look fabulous” (BH-KatiesMum), “Wow, you must be so proud of yourself! That is an amazing effort and you look great” (Curby), “What an inspirational story!” (Mod-Nomsie). Facebook posters on the BSB official forum found the show motivating and evidence of others finding the same are: “I feel great after watching #sexybackau” (Freeburn), “an uplifting hour” (Hustwaite), “feeling motivated now to change a lot of things about myself” (McDonald). However, online posters rarely commented that the program inspired or motivated them to take specific actions about their own body size or lifestyle. For some, as other researchers have found about makeover programs, it is a form of televisual escapism (Holland, Blood and Thomas; Readdy and Ebbeck 585)—that is, the pleasure of watching others’ emotions in achieving their goal. For many others, identifying with the participants’ struggle, and seeing them overcome daily challenges and obstacles to losing weight, gave posters insights about themselves and how to change their own lifestyle. But maintaining weight-loss and a lifestyle that supports it—as Facebook posters frequently suggest—is very challenging for most people who are overweight. The transformations and reveals make for fairy-tale endings (the essence of makeover television), but the reality of losing weight is persistence, perseverance and hard work. Criticisms of the Program Posters on Facebook were censored more than some of the other online forums and social media. Facebook criticisms about the program BSB were dealt with swiftly by other posters—that is, posters were pressured to only express positive feelings about the program. For instance, Lynne Nicholas in response to Peter Thomson’s criticism that the program is “exploiting these people for cheap television entertainment” (Facebook, 14 August 2014) posted on Facebook: If you don’t like the show then don’t come on the page and comment. Channel 7 gives these people a chance to change their life and inspire others to do the same. (Facebook, 14 Aug. 2014) And in response to criticisms about the amount of processed food Cam discarded from participants Vicki and Courtney’s cupboard, Emily McCabe commented: If you don’t enjoy the concept of the program, feel free to change the channel and keep your negative comments to yourself. (Facebook, 2 Sep. 2014) Nevertheless, a lot of criticism appeared on the various online and social media outlets ranging from: the commercial aspects (matúš; Hales); the constant use of the word “fat” by the host (Spencer); the sponsorship and advertisements by a take-away food company (Daisy Murray; Patriot); the “irresponsible/unsafe training!” (M_Gardner; Ashton); the insufficient number of “diet tips” (Pedron-Peggs); and “sick of seeing all that food thrown away!!” (Barkla; Dunell; Robbie; Martin; Coupland). As noted above, some of the sites were censored. Criticisms of the program were only aired if the online forum and social media allowed people to vent their feelings and express their opinion. Allowing viewers to express their concerns about mainstream television programs such as BSB counters the argument made by other researchers suggesting that makeover programs do the work of audiences becoming “self-managing” and self-governing citizens (see Stagi; Ouellette and Hay 471-472; Sender and Sullivan 581; Ringrose and Walkerdine); and makeover programs perpetuate the myth that obesity is solely an individual behavioural problem (Yoo). Such critical comments (above) reveal that some viewers do question the show’s premises, and as a consequence they do not accept the dominant framing. Thus the hypothesis that all viewers of makeover programs are pliable and docile cannot be supported in my analysis. Findings and Conclusion Most BSB posters said they found the program inspiring and motivating. It seems many of the online posters identified with the participants’ struggle to lose their weight, and stay motivated to keep it off. So there was little fat-shaming from posters on Facebook and the online forums. The posters on Facebook expressed the most positive comments about the BSB program and the participants; however, the Facebook site was the official BSB social media site. It seems that many of the Facebook and online forum discussants were makeover television fans who had acquired a taste for the makeover genre – that is the transformation and the big reveal at the end, the re-styled self, the symbols as well as the tips, information and ideas about how to lose weight and change their lifestyle. Questions were often asked by posters about the participants’ eating plan, exercise regime, maintenance program etc., as well as how they (the posters) could apply to be on the show. 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Ringrose, Jessica, and Valerie Walkerdine. “The TV Make-Over as Site of Neo-Liberal Reinvention toward Bourgeois Femininity.” Feminist Media Studies 8.3 (2008): 227-46. Robbie, Tina. “Bringing Sexy Back.” 5 Sep. 2014, 16:46. Facebook comment. Rodan, Debbie. “Technologies of the Self: Remaking the Obese ‘Self’ in The Biggest Loser: Couples (Australia).” Proceedings of the Australian and New Zealand Communication Association on Media Democracy and Change Conference. Ed. K. McCallum. Canberra, 2010. Rodan, Debbie, Katie Ellis, and Pia Lebeck. Disability, Obesity and Ageing: Popular Media Identifications. London: Ashgate, 2014. Sender, Katherine, and Margaret Sullivan. “Epidemics of Will, Failures of Self Esteem: Responding to Fat Bodies in The Biggest Loser and What Not to Wear.” Continuum: Journal of Media and Cultural Studies 22.4 (2008): 573-84. 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Communication via large-scale international and national scientific forums is one of the effective technologies in the academic area. The paper explores the practices and outcomes of the largest domestic and foreign congresses held in 2018, such as the 24th World Congress of Philosophy held in Beijing, China, in August, the 25th World Congress of Political Science (Brisbane, Australia, July) and the 8th All-Russian Congress of Political Scientists (Moscow, Russia, December). The authors analyse the content of these events discussing the functions and role of academic congresses in the development of social-humanistic sciences. They strive to avoid bias in evalua­ti­ng the organization of congresses, assess the content and quality of Russian congresses against the backdrop of growing international political scientist community. The paper explores the similarities and differences between the global and Russian national congresses. The researchers conclude that the latter have reached a level largely comparable to the global level of world congres­ses by their content and functions over the past two decades. The obtained insights provide the basis for judgment on the desirability of expanding the agenda in the domestic political science by including issues of a post-digital cultural dialogue and deep transformation of the global order.

The complex societal beliefs and values of the Arab world provide a rich setting to examine the hypothesized influence of culture on information technology transfer (ITT). Two research questions arise in this context: (1) Do cultural beliefs and values affect the transference of information technology in the Arab world? and (2) Does contact with technologically advanced societies impact ITT and systems outcomes? The present study addresses these research questions by conceptualizing and testing a cultural influence model of ITT. In this model, cultural beliefs and values are one major construct while a counterbalancing variable is the external influence of technologically advanced societies. These constructs along with the variable “national IT development” form the conceptual basis for the model. This study is the second part of a program of research investigating ITT. The setting of the study was Arab society, which allowed us to test our “cultural influence” model in, perhaps, one of the more complex cultural and social systems in the world. The program of research took place in several phases. In the early phases, Arab-American businessmen and women as well as Arabs studying in American universities were studied. In the latter phases, the cross-disciplinary research team gathered primary data in the Arab cultures of Jordan, Egypt, Saudi Arabia, Lebanon, and the Sudan. Both quantitative and qualitative techniques were used to explore the phenomenon of ITT. This paper reports quantitative findings from the latter phase. Findings suggest that the model has explanatory power. Arab cultural beliefs were a very strong predictor of resistance to systems and thus ITT; technological culturation was also a factor. These results have implications for future theory-testing and for technology policy-setting by responsible Arab leaders. Additionally, there are implications for transnational firms and managers charged with introducing IT in foreign ports, subsidiaries, offices, and plants.

This paper studied the management of three World Heritage sites in 3 countries of Southeast Asia : Malaysia, Laos, and Thailand. The results of this research show that a decentralized form of government in Southeast Asia provides opportunities for local communities to develop better participation in the World Heritage site management than the centralized forms of government. For local communities to contribute to the World Heritage philosophy, it is necessary to improve both the conceptual and practical aspects of the World Heritage Committee, Advisory organizations, and State Parties. They have to learn lessons and agree to work closely together. บทความนี้เลือกศึกษาการจัดการแหล่งมรดกโลกจำานวน 3 แหล่งในประเทศมาเลเซีย ลาว และไทย โดยใช้วิธีการ สำารวจเอกสาร ผลการศึกษาพบว่า รูปแบบของรัฐในเอเชียตะวันออกเฉียงใต้ที่กระจายอำานาจจะเปิดโอกาสให้ ชุมชนท้องถิ่นสามารถพัฒนาการมีส่วนร่วมในการจัดการแหล่งมรดกโลกได้ดีกว่ารูปแบบรัฐที่รวบอำานาจ การที่จะ ให้ชุมชนท้องถิ่นมีส่วนร่วมตามปรัชญาของมรดกโลกจึงจะต้องปรับปรุงทั้งในส่วนของกรอบคิดและการปฏิบัติทั้งใน ส่วนของคณะกรรมการมรดกโลก องค์กรที่ปรึกษา และรัฐภาคี โดยต้องสรุปบทเรียนและยอมรับร่วมกันอย่างใกล้ ชิด

In this article, a current problem related to the quality of the educational process is addressed, which can be optimized by capitalizing ART-pedagogy – modern direction of pedagogical science, which studies the legitimacy, mechanisms, principles, rules of including the means of art in the educational context. ART-pedagogy has the potential to facilitate the formation-development process of fine arts and poetic artistic predispositions/ skills through music, offering conditions for perceiving the world from a new and original perspective. Thus, music education lessons should be carried out in an integrated way with other subjects, such as visual arts and the Romanian language and literature. By implementing ART-pedagogy in the musical educational process, teachers will be able to create optimal conditions at lessons for forming and developing the students’ deep perception of the universe, the need to acquire spiritual values, to develop their skills to understand the finest aspects of art as a whole and, finally, to form-develop their harmonious personality. To achieve these objectives, some of the methods specific to music education, both attested and original, are suggested and proposed in this article. Thanks to the increased potential of ART-pedagogy from the perspective of forming and developing the general artistic culture of students, personal development, increasing school performance, facilitating the act of communication between the teaching staff and the student through art, its utilization in the educational process leads to optimizing its quality.