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Ghana has managed to become one of the fastest growing economies in the world with a vibrant agricultural market. The country could be a prime example of successful, pro-poor development following economic liberalisation. Though first change is visible even in traditionally impoverished areas of the north, namely the Upper East Region, hunger and chronic poverty are still prevalent. Yet, after decades of restricted public expenditure, 'pro-poor' agricultural policies could now be put in place, to actively improve smallholder lives in the area by various forms of government support. Similarly, foreign development agencies have recently become more engaged in supporting the local agricultural sector. All actors of current relevance have thereby pursued a value chain approach to developing the markets and livelihoods of northern Ghanaian agriculturalists. The contribution to pro-poor, 'sustainable' development, however, remains unclear as at now. This study is therefore concerned with how market dynamics and interventions have influenced 'sustainable development' of the vulnerable and poor in an emerging economy like Ghana. To do so, the study takes a look at smallholder livelihood systems in the Upper East Region of the country. Here, local peasant society is confronted with environmental changes, economic globalisation processes and interventions in agricultural value chains by the local Ministry of Food and Agriculture and foreign donors like USAID. To grasp the impact of market dynamics and interventions within this multidimensional context, this study argues for a combination of a holistic livelihood and a more specific value chain and production network approach as a useful conceptual background. Given this theoretic backdrop, data was collected for over 10 months in two villages of the Upper East, namely in Biu and Mirigu, with a focus on tomato, chili and rice, products of major significance to locals. The main methods applied in the field included qualitative as much as quantitative approaches. Farmer focus group discussions (n=37), in-depth farmer interviews and farm budgets (n=47) were the primary source of data gathered. Expert/key-informant interviews (n=70) and expert group discussions (n=2) were held. A household head survey (n=177) and an expert survey (n=25) were used to check hypotheses previously generated by qualitative methods. Primary and secondary data for tomato, chili, rice and partly also shea value chains was collected. Secondary data, such as confidential government and NGO documents, allow an insider view into farmers' access to subsidies and support. An archive survey of church diaries dating back to 1905, enable a view on local developments in a long-term, historic perspective. This study thereby yields a number of insights with concern for conceptual approaches to the issue of understanding the pro-poor impact of markets, their dynamics and interventions within these. Livelihood analysis proved to be an indispensable approach to understanding important aspects of people-centred, human development potentials and constraints in a local environmental and institutional context. Value chain and production network analysis provided further fruitful insights on market dynamics, their structural outlines, their basic rationales and market terms for the successful participation of locals. It can therefore be concluded that both of these basic notions, either people- or market-centred approaches, should be conceptually merged to advance future research on the pro-poor effect of markets and interventions within them, to specifically address questions of what is here understood as 'livelihood upgrading'. This study further contributes to an understanding of central aspects of local development and possible future avenues to achieving greater livelihood sustainability through government or donor development interventions. Most significantly, it became clear that 'positive', pro-poor market dynamics are also encountered at a local level, but cannot be made use of by spatially and socially marginalised, vulnerable and poor smallholders. That is mainly due to elite capture and corrupt practices, ultimately a question of mal-governance, a lack of grass-roots participation and a disregard for societal dimensions within which interventions are interwoven. Furthermore, neither environmental degradation nor present or future environmental changes, especially climatic ones and those with regard to soils, are accounted for. Interventions thereby remain far below their possible impact and even contribute to a loss of the natural resource base, aside the fact that they further increase an already high level socio-economic inequality. In the face of recent economic awakening, despite globalisation tendencies, future efforts in enabling sustainable development at local level must thus increasingly embrace environmental and, mostly, societal concerns in their concepts and daily practice.

This paper describes the stages of formation and development of the historical and law school at the Law Faculties of the University. Special attention is paid to the analysis of historical and scientific law school, reveals research activities most prominent historians of law and state law faculty in the history of law.The article shows that the Department of History of State and Law Lviv National University was founded as part of the Faculty of Law, according to the diploma Austrian Emperor Joseph II in 1784 established that during 1784‑887 the Department was entitled «Department of History of the German and Austrian law». From 1874 to 1887 the department was headed by K. Liska, who gave a history of Austrian law. In addition to his work at the Department G. Roszkowska who read the philosophy of law and international law, F. Hryzetskyy ‑ Church and state law, A. Fanahor ‑ Polish private law, F. Zrodlovskyy ‑ Roman law. Determined that in 1887 a joint decision of administration and the Senate (Academic Council) at the Faculty was established also chair of the history of Polish law. Argued that it was the second such department in the territory and province of Galicia Lodomeria. The first was established in 1877 in Krakow Jagiellonian University. Since the head of the department for prof. A. Baltsera who headed the department for more than forty years, using well-deserved authority and respect among the Lviv intelligentsia, teachers and students. While the department has intensified study of the history of Poland early-feudal, caste government in the Kingdom of Poland, the period of gentry Commonwealth (1505–1788 gg.) And more. Since 1887/1888 academic year Professor. A. Baltser launched at the Department a statement of the subject «History of Polish procedural law». Read course for two semesters, 5 hours each week. In 1894 due to changes in curriculum, the department decided to also read a course on «History of government of Austria.» For him responsible professor. A. Baltser.It is shown that the history of Polish law department was reorganized into the Department of German law. P. Dombkovskyy was appointed its head January 1, 1916 after the First World War, when the independent Polish state revived, Ministry of Education and religions Poland 1 April 1919 P. Dombkovskomu assigned the title of Professor of course, but at Lviv University Senate elected him to head the department reorganized old Polish Private Law Faculty of Lviv University.Outlined in Lviv in the early twentieth century. faces a complicated political situation. Continued Ukrainian-Polish War for East Galicia, which began November 1, 1918 ‑ between the West Ukrainian National Republic and Poland. Classes at the University of L'viv longer actually not performed, department and faculty did not act. After the death of professor of history right Lviv University Halbana A. P. Dombkovskyy further (temporary) also headed the Department of Western European law, and the death of prof. Baltsera A. (1933) was the leading teacher full course of history of law in Poland. According to the decision of the Council of Ministers of Poland on February 26, 1920 transferred to the University of Lvov use Galician regional house of the Diet, which effectively ceased operations in 1914, and legally in 1918Deals that during the Second World War Department and the University as a whole has not acted. After the restoration in 1944 of the university, created the department of theory and history of law. Under this name department functioned until 2008 Over the years the department was headed by prof. P. Dombkovskyy (1925‑1934 рр. And 1944–1946 gg.), Prof. P. Nedbaylo (1946–1954 gg.), Assistant professor. B. Kalinovych (1954–1960 gg.), Prof. B. Sokurenko (1960–1990 gg.). Since 1990 the department is headed by B. Tischikov Distinguished Professor of Lviv National University, Honored Lawyer of Ukraine, which is one of the leading scientists of Ukraine in the history of law, a sort of «patriarch» of science, his name as reputable and experienced scientist teacher widely known in Ukraine and abroad. ; Охарактеризовано етапи становлення та розвитку історико-правової школи на юридичному факультеті Львівського університету. Значну увагу зосереджено на аналізі розвитку наукової історико-правової школи, розкрито наукову діяльність найбільш видатних істориків права і держави юридичного факультету в галузі історії держави і права.

This paper describes the stages of formation and development of the historical and law school at the Law Faculties of the University. Special attention is paid to the analysis of historical and scientific law school, reveals research activities most prominent historians of law and state law faculty in the history of law.The article shows that the Department of History of State and Law Lviv National University was founded as part of the Faculty of Law, according to the diploma Austrian Emperor Joseph II in 1784 established that during 1784‑887 the Department was entitled «Department of History of the German and Austrian law». From 1874 to 1887 the department was headed by K. Liska, who gave a history of Austrian law. In addition to his work at the Department G. Roszkowska who read the philosophy of law and international law, F. Hryzetskyy ‑ Church and state law, A. Fanahor ‑ Polish private law, F. Zrodlovskyy ‑ Roman law. Determined that in 1887 a joint decision of administration and the Senate (Academic Council) at the Faculty was established also chair of the history of Polish law. Argued that it was the second such department in the territory and province of Galicia Lodomeria. The first was established in 1877 in Krakow Jagiellonian University. Since the head of the department for prof. A. Baltsera who headed the department for more than forty years, using well-deserved authority and respect among the Lviv intelligentsia, teachers and students. While the department has intensified study of the history of Poland early-feudal, caste government in the Kingdom of Poland, the period of gentry Commonwealth (1505–1788 gg.) And more. Since 1887/1888 academic year Professor. A. Baltser launched at the Department a statement of the subject «History of Polish procedural law». Read course for two semesters, 5 hours each week. In 1894 due to changes in curriculum, the department decided to also read a course on «History of government of Austria.» For him responsible professor. A. Baltser.It is shown that the history of Polish law department was reorganized into the Department of German law. P. Dombkovskyy was appointed its head January 1, 1916 after the First World War, when the independent Polish state revived, Ministry of Education and religions Poland 1 April 1919 P. Dombkovskomu assigned the title of Professor of course, but at Lviv University Senate elected him to head the department reorganized old Polish Private Law Faculty of Lviv University.Outlined in Lviv in the early twentieth century. faces a complicated political situation. Continued Ukrainian-Polish War for East Galicia, which began November 1, 1918 ‑ between the West Ukrainian National Republic and Poland. Classes at the University of L'viv longer actually not performed, department and faculty did not act. After the death of professor of history right Lviv University Halbana A. P. Dombkovskyy further (temporary) also headed the Department of Western European law, and the death of prof. Baltsera A. (1933) was the leading teacher full course of history of law in Poland. According to the decision of the Council of Ministers of Poland on February 26, 1920 transferred to the University of Lvov use Galician regional house of the Diet, which effectively ceased operations in 1914, and legally in 1918Deals that during the Second World War Department and the University as a whole has not acted. After the restoration in 1944 of the university, created the department of theory and history of law. Under this name department functioned until 2008 Over the years the department was headed by prof. P. Dombkovskyy (1925‑1934 рр. And 1944–1946 gg.), Prof. P. Nedbaylo (1946–1954 gg.), Assistant professor. B. Kalinovych (1954–1960 gg.), Prof. B. Sokurenko (1960–1990 gg.). Since 1990 the department is headed by B. Tischikov Distinguished Professor of Lviv National University, Honored Lawyer of Ukraine, which is one of the leading scientists of Ukraine in the history of law, a sort of «patriarch» of science, his name as reputable and experienced scientist teacher widely known in Ukraine and abroad. ; Охарактеризовано етапи становлення та розвитку історико-правової школи на юридичному факультеті Львівського університету. Значну увагу зосереджено на аналізі розвитку наукової історико-правової школи, розкрито наукову діяльність найбільш видатних істориків права і держави юридичного факультету в галузі історії держави і права.

Tigrinya is a Semitic language spoken in Eritrea and in the Tigray Region of Northern Ethiopia. Tigrinya is one of the nine languages in Eritrea. It was one of Eritrea's official languages (along with Arabic) during the short-lived federation with Ethiopia (1952-1962). When Ethiopia officially annexed Eritrea in 1962, Amharic also formally replaced Tigrinya and Arabic; and was established as an official language by the imperial government of Ethiopia. In 1993, when Eritrea officially declared its independence through referendum. Tigrinya regained its status as a working language. Tigrinya has its own alphabet of 32 letters adopted from Ge'ez, a language which exists with a very limited function within the Coptic Orthodox and Catholic Churches. Like English, Tigrinya is written from left to right. Although the Tigrinya script might look difficult, pronunciation is simple and straightforward, as the phonetic symbols closely resemble pronunciation. The earliest written example of Tigrinya is a text of local customary laws, dating back to the 13th century. It was found in the district of Logo Sarda, Akele Guzai in Eritrea. The first literary text in Tigrinya was published in Europe. In 1895 Feseha Giyorgis, a scholar who was studying Italian and Latin and taught Tigrinya in Naples, published a pamphlet in Rome giving an account of his journey to Italy five years earlier. He was very conscious of his trailblazing role as "the father of Tigrinya literature." In his foreword to the work he wrote that "our main drive has been to furnish those who yearn to learn Tigrinya with material for exercise." The content of the pamphlet indicates that his 3 primary audience, however, was the educated elite of his home country, as it focuses on the author's impressions of the exotic country to which he had travelled. The first work published in Tigrinya was a translation of the Four Gospels by Dabtera Matewos. It was written in the 1830s and was published in 1866 by Isenberg, in Basle, Switzerland. The Tigrinya title is ወንጌል ቅዱስ ናይ ጎይታና ናይ ምድሓኒናን የሱስ ክርስቶስ. This work is of major significance, because it marks the first appearance of the Tigrinya language in book form as well as in a full Ge'ez script. European missionaries were responsible for a stream of publications from the 1890s onwards, including the first Tigrinya language newspaper in 1909, but that it did not last long. During the British Military Administration in 1941-1952, Ministry of Information of the administration published a weekly newspaper in Tigrinya. At that time, a single newspaper would cost about 5 cents; the number of copies of the newspaper sold per week would reach up to 5,000. At that time, it was reported to be the first of its kind. There is no standard bibliography of Tigrinya publications. In an effort to address this gap, I have prepared what I think is the first annotated bibliography in two volumes. I hope that this publication will provide a summary and evaluation of books written in Tigrinya that I have been able to locate and analyze. It is also my belief that this work will be of great use to researchers and future generations and will enhance the development of Tigrinya language and literature. In compiling this work, I have traveled extensively and conducted research in libraries and archives in Asmara, Addis Ababa, Sweden, and Italy. I also interviewed and consulted with knowledgeable individuals about early publications. After collecting bibliographic information for over 760 publications, I arranged individual records in alphabetical order by author, followed by title, place and date of publication, and number of pages. During the process of my work I have come to realize the following facts: 1. Books written in Tigrinya are far more numerous than many people realize. 2. Because of the large number of discovered publications, a published bibliography would be of great importance to researchers. 3. Most books published in Tigrinya have incomplete information regarding dates and places of publication. The bibliography presented here is the first one of its kind. It does not, however, claim to be comprehensive. I would be very pleased if this book stimulates and encourages other researchers to make additional entries. After 1991 the number of books published in Tigrinya has increased tremendously. Volume one of this work includes all publications before 1991. And Volume Two will include all the works published since 1991.

У статті аналізуються постсекулярні тенденції у духовному житті сучасних соціумів і перспективи оновлення виховних практик освіти. Висвітлюються особливості впливу релігії на процеси патріотичного виховання у системі освіти. Запропоновані рекомендації щодо впровадження позитивного досвіду провідних країн з питань взаємодії світської та релігійної освіти й виховання. ; В статье анализируются постсекулярные тенденции в духовной жизни современных социумов и перспективы обновления практик образования. Рассматриваются особенности влияния религии на процессы патриотического воспитания в системе образования. Предложены рекомендации относительно внедрения позитивного опыта ведущих стран мира в сфере взаимодействия светского и религиозного образования и воспитания. ; The subject of the article shows post-secular trends in the spiritual life of modern societies and prospects of education modernization. It also offers recommendations about the introduction of the positive experience of leading countries on the issues of cooperation between religious education and upbringing. To begin with, in a post-secular society where religious meanings begin to play a great role in guiding the spiritual life of society, education needs new impulses. In recent years in education gained some experience of usage and inter-confessional communication during preparation of modern specialists.Firstly, components of the moral and esthetic teaching of different confession have to find the full display in studying of the subjects of a social and humanitarian orientation. Especially it concerns Christian ethics which defines the direction to educational practice of education. It can be promoted by obligatory or facultative teaching religious disciplines in educational institutions, but teaching religious courses must be non-confession.Secondly, it's necessary to refer to the experience of leading countries regarding religious education component including its implications on the civil or patriotic education and research opportunities to approach the main priorities of European education using educational standards and curriculum of future professionals.One should, however, not forget that, nowadays philosophical analysis of religious component of education and its impact on the education process is very important. Religion and culture for thousands of years served not only faith functions, they considerably influenced development of science, education and high spiritual culture. It formed the fundamental basis of educational doctrine, gained considerable potential in the education of the young generation. Furthermore, one should not forget that social changes of recent decades associated with the development of Ukraine as an independent state. The current nature of church-state relations and the free activity of religious organizations gained new development opportunities.Despite the differences in the interaction between the secular and religious education in the European area, there are three groups of countries to determine the role of religious education in general education system. The first group – the lack of such studying at school (France). The second group includes countries where religious education in schools usually state guaranteed (Germany, Finland, Italy, Poland) The third group includes the countries where available non-confessional education (Denmark, UK, Norway).To draw the conclusion, one can say that the phenomenon of civil religion holds a special place in consideration of a religious component of education. The place of religious component in education is quite important at all levels. What is more, we should not forget the basic rule: the basic value of democratic society it's atheism. Secularism is one of the main factors for providing and guaranteeing liberty of conscience, including an education system, that is a social institute which is the most important aspect of socialization today. Thus, the principle of secularism in the legal framework of the state is a guarantee of autonomy and freedom of everyone to freely make decisions to define themselves in ideological-spiritual sphere without interference of the power factor. A secular state must ensure such a situation, in which no confession, and moreover, no power structure, would not impose someone certain religious-based moral, cultural and spiritual principles, some religious identity.Consequently, pupils and students of educational institutions should have a thorough scientific knowledge of religion, its denominational manifestations, direction, courses, know their history, the basic provisions of their teachings, moral guidance. Knowledge of religion in the education system must provide a «quality intellectual plant» for future professionals. It will help them to express opinions on religious issues freely, including ethical dimensions and effectively carry out work on teaching and educating representative of many faiths.

Service of public have the character of to serve without exception public interest which passing role of government is not private sector. Through role of available government of goods property of public which is later; then used to serve common interest. Countryside head of pontak assessed to succeed in service of north in Sulawesi. Public whereas most countrysides assessed by less below the mark in service of public. Role of countryside head of pontak can become example of, its him conception what its it so that succeed?. According to countryside head of Pontak (Old Law of Pontak) (countryside head in Minahasa referred as "old law". Efficacy of governance of democracy determined by desire realize common interest become intention and intention before chosen as government. After chosen round up our intention and intention and act as government of best choice of people, (this opinion is processed from result of circumstantial interview with old law of countryside of Pontak so called of Mody Rawis). Result of this research indicate that efficacy of chosen government in service of public determined by there is do not it intention and intention realize common interest before chosen become government. Proven truth, Johanes Montolalu countryside elite figure sorang of Pontak as informan lock in this research explain that Mody Rawis before chosen as old law it is true have been long enough impetous play a part in business of kemasyaratan development and, he is biggest contributor of development of countryside hall and church, arch, walke plantation. He it is true good fellow, diligent and smart, hence chosen him him again at second period as old law is this countryside. Our countryside there is make up of development like now of role of countryside head of Mody Rawis, he is its people serve society non served, all administrative services quickly and precisely do not be procrastinated. Regent spell out members in its oration when coming delivering appreciation star to old law, that only countryside of Pontak complete countryside office facilities and basic facilities is sub-province of South Minahasa, and responsibility reporting lead countryside per annum best diterimah and clear of KKN. Is there by found by concept intention and intention of before" be that of elementary think used by countryside head of Pontak so that succeed in service of public.Keywords: Intention and Intention BeforeAbstrakPelayanan publik bersifat melayani kepentingan umum tanpa kecuali yang melalui peranan pemerintah bukan swasta. Dengan melalui peranan pemerintah tersedia barang milik publik yang kemudian digunakan untuk melayani kepentingan bersama. Kepala Desa Pontak dinilai berhasil dalam pelayanan publik di Sulawesi Utara sementara sebagian besar desa-desa dinilai kurang di bawah standar dalam pelayanan publik. Peranan kepala Desa Pontak dapat menjadi contoh, pertanyaanya konsep apa yang digunakanya sehingga berhasil?. Menurut kepala Desa Pontak (Hukum Tua Pontak) (kepala desa di Minahasa disebut "hukum tua"). Keberhasilan pemerintahan demokrasi ditentukan oleh keinginan mewujudkan kepentingan bersama menjadi niat dan tekat sebelum terpilih sebagai pemerintah. Setelah terpilih bulatkan niat dan tekat kita dan bertindak sebagai pemerintah pilihan terbaik rakyat, (pendapat ini diolah dari hasil wawancara mendalam dengan hukum tua Desa Pontak bernama Mody Rawis). Hasil penelitian ini menunjukkan bahwa keberhasilan pemerintah terpilih dalam pelayanan publik ditentukan oleh ada tidaknya niat dan tekad mewujudkan kepentingan bersama sebelum terpilih menjadi pemerintah. Kebenaran terbukti, Johanes Montolalu sorang tokoh masyarakat Desa Pontak sebagai informan kunci dalam penelitian ini menjelaskan bahwa Mody Rawis sebelum terpilih sebagai hukum tua memang sudah lama giat berperan dalam urusan kemasyaratan dan pembangunan, dia penyumbang terbesar pembangunan gereja dan balai desa, gapura, jalan perkebunan. Dia memang orang baik, cerdas dan rajin, makanya dia terpilih lagi pada periode yang kedua sebagai hukum tua di desa ini. Desa kami ada peningkatan pembangunan seperti sekarang atas peranan kepala desa Mody Rawis, dia orangnya melayani masyarakat bukan dilayani, semua pelayanan administrasi cepat dan tepat tidak ditunda-tunda. Bupati bilang dalam pidatonya pada waktu datang menyerahkan bintang penghargaan kepada hukum tua, bahwa hanya di Desa Pontak sarana dan prasarana kantor desa terlengkap di Kabupaten Minahasa Selatan, dan laporan pertanggungjawaban kepala desa tiap tahun diterima terbaik dan bersih dari KKN. Dengan demikian ditemukan konsep "niat dan tekad sebelum" sebagai dasar berpikir yang digunakan oleh kepala Desa Pontak sehingga berhasil dalam pelayanan publik.Kata Kunci : Niat dan tekad sebelum.

Несмотря на то что проблема соотношения конспирологического мышления и религиозной культуры остается во многом противоречивой и дискуссионной, очевидно, что некоторые социальные явления и идеологические тенденции, опознаваемые нами как религиозные, обладают, если можно так выразиться, особой валентностью к конспирологическим объяснительным моделям. Статья посвящена группе «эсхатолого-конспирологических» сюжетов, играющей довольно заметную роль в массовой религиозной культуре современной России и, вместе с тем, обладающей довольно любопытной историей. Это легенда о «компьютере по имени Зверь», находящемся в Брюсселе и готовящем человечество к грядущему царству Антихриста. В статье предпринимается анализ генезиса, трансформаций и социально-исторических контекстов легенды, позволяющий также сделать ряд общих предположений о функциональной специфике конспирологических нарративов в современной культуре. ; Conspiracy theory is a powerful explanatory model or way of thinking that influences many cultural forms and social processes throughout the contemporary world. Recent academic research of conspiracy theories provides a set of interpretations ranging from medicalisation ('social / political paranoids') to the concept of 'popular knowledge' as a specifically postmodern phenomenon. It is obvious, however, that the social, political and cultural power of conspiratorial narratives should not be underestimated. In modern and postmodern societies, conspiracy theories often motivate political action and social praxis, accompany the transformation of institutional and informational networks, and provoke moral panic and identity changes. Mutual relations between conspiracy theories and religious imagination require further discussions and investigations by social scientists. These investigations could probably start with how evil is recognised and localised by various cultures and in different social or economic contexts. However, it seems that certain social phenomena and ideological tendencies that we usually label as 'religious' demonstrate, so to speak, the specific 'valency' of conspiratorial explanatory models. Christian eschatology gives a lot of obvious examples in this context, especially in relation to present day apocalyptic thinking. This article deals with a particular group of conspiratorial / eschatological themes of popular imagination that has a certain impact on religious cultures in present day Russia, Ukraine, and some other post-Soviet states, namely the stories about 'the Beast computer of Brussels'. The legend about this apocalyptic computer emerged among 'the New Christian Right' in the USA in the mid 1970s. This paper focuses on its cultural, political and historical contexts as well its migration from the US to Eastern Europe. The legend appeared to serve as a sort of 'narrative foundation', or even a trigger, for the moral panic that influenced theological and ideological discussions in many post-Soviet religious communities. The Russian Orthodox Church of the Moscow Patriarchate had to consider the 'problem' of individual taxpayer and social security numbers as well as passports with electronic chips at the highest levels of its hierarchy. The study of this particular legend facilitates the discussion of certain theoretical aspects of present day 'conspiratorial eschatology'. First, we are dealing with a narrative that does not in fact essentially differ from what is known as contemporary legend. Its international transmission as well as deor recontextualisation provides one more example of what is known in present day folkloristics and anthropology as 'memetic' or 'viral' spread of 'cultural replicators'. Second, the legend seems to be a part of a more broad conspiratorial (meta)narrative that appeared to be equally valid for quite different religious ideologies and cultures. It seems that studies of present day conspiratorial cultures and narratives could take into account the concept of emotional communities formulated recently by the American historian Barbara Rosenwein. This constructionist idea that, in turn, proceeds from the theory of 'textual communities' by another American historian, Brian Stock, implies that we should pay more attention to emotions that are 'expected' by a particular community and thus are especially valued by its members. I would not argue that the 'conspiratorial communities' that we are dealing with in the present day world should be recognised as purely emotional. By and large, conspiracy theories try to make problematic not only socially shared values, but the status of conventional or official knowledge as well. I think, however, that conspiracy theories and practices of 'conspiratorial hermeneutics' are inspired by particular combinations of emotional, moral and epistemological expectations. These shared expectations provide 'conspiratorial communities' with particular narratives and practices and, on the other hand, they enable combining traditional religious ideas with newly invented conspiratorial ones.

В статье рассмотрен процесс организации сети библиотек Владимирского региона в первые послереволюционные десятилетия (20-30-е годы ХХ века). Дана характеристика основных направлений работы центральной губернской, районных, центральных уездных, волостных библиотек и библиотек изб-читален губернии. Подробно рассмотрена работа библиотек всех уровней как центров внестационарного обслуживания населения губернии. ; The process of organizing libraries in Vladimir gubernia was held within the framework of the nationwide process and was typical of the provinces of Central Russia: in the province there were established basic types of county libraries that existed at that time: public county libraries, people's county libraries, reading rooms and school libraries. They provided library services to various strata of the province population and became the centers for the spread of culture and knowledge. On the threshold of October revolution in 1917, Vladimir library system comprised 10 urban and 226 rural libraries. After October 1917, Vladimir public libraries became state ones, private and church libraries were closed, people and public libraries were called into requisition. The pre-revolutionary province library system was in the nature of the things bound to undergo substantial transformation. With the aim of regulating library system development, the Government of the RSFSR set a task to centralize library system and organize a unified library system. After the adoption of the Decree "On the centralization of library services in the RSFSR" (1920) new libraries were organized and existing library system regulation began in Vladimir gubernia. The following main types of libraries were established: 1) urban, central and district, 2) volost, and 3) mobile ones. During the first two post-revolutionary years, the Vladimir library system doubled and comprised 677 (in 1919) libraries, according to some sources, and 498 public libraries, according to other ones. In two years, the works on establishing the library system were suspended due to the country's transition to new economic policies and the lack of budgetary funds. Therefore, by the end of 1923, the number of urban and rural libraries, a subject to the general jurisdiction of Gubpolitprosvet, decreased by more than 2 times, three years later, only 240 libraries and village reading rooms from 498, that existed in 1920, were functioning. Most of the focus in those years was on the organization of the Central Provincial Library in the city of Vladimir, as the major methodological center and main book depository of the gubernia. Under the conditions of further library system expansion underfunding, movable library stocks became the main form of rendering library services to the population of the gubernia. Movable library stocks extended the capabilities of public libraries to attract new readers and advance books into the masses of workers and peasants. Since the period from 1923 till 1924, accelerated development of a mobile library system and formation of movable library stocks at the central provincial, county and large volost libraries took place. If in 1921-1922, urban and rural libraries had only 42 mobile library stocks, then in 1927-1928, there were already 1058 ones. On the average, there was one mobile library per 4 settlements in the gubernia. Due to the activating of mobile library services in Vladimir gubernia, the book population ratio increased: by 1927, the urban and rural book population ratio was 0.3 and 0.9 books per capita respectively, whereas during the prerevolutionary period it was 0.07 books per capita. The basic line of library services development in 1930 became the proliferation of public libraries with the library system extension in line with the economic and political objectives set up by the Party. Library system extension was caused by organization of libraries in rural areas: at collective and state farms, at machine and tractor stations (MTS). Support libraries at the MTS became to be considered as a part of public library system. Thus, within the period from 1920 till 1930, there was given grounding in the fundamentally new library services system in Vladimir region. Public libraries system established in the region was built in accordance with the administrative-territorial division of the gubernia and comprised the central province library, district libraries, central district libraries, volost libraries and village reading rooms. Its main distinctive feature was the desire to bring library books closer to the residents of towns and villages by way of organizing movable library stocks. Libraries' activities in Vladimir gubernia during that period were aimed at attracting workers to building the new socialist society.

The enormous changes in the economic, political and social system of the capitalist and colonial Europe in the last decades of the nineteen century led to a rethinking (without replacement) in relation to some sexual and no sexual acts which were doomed in pre-modernity as sins, vices, actions against god, nature and the man, in the process of molding a type of person defined by such a conducts, a personage, a social profile, a way of life, an identity referred as the "homosexual", a being whose identity, the singular nature of his being, would be based in the vice, the enjoyment and the sexual pleasure. To understand this transition and acquire a better idea of the social construction process , besides of having into account the huge transformations occurring in the nineteen century, it is necessary to get familiar with some ideas and more specific historical factors,, such as the notion of buggery, the transformations in the cultural concepts of body and wish, the concept of race and genre, and the notion of sexual orientation, making possible the consolidation of the homosexual being as a social identity. The fact than words as homosexual or homosexuality (understood as identity) were not existent before the nineteen century (pre-modernity) does not mean sexual acts between men or women have not existed, or that people have no felt wish, attraction and erotic pleasure into the same sex people. Church canons, civil law, literature, and pre-modern medical texts include countless references to intimacy acts, citing genital organs, anus, hands, thighs, mouths and tongues, in acts realized by men and women, horrifying and inciting the society of the time. These acts were part of a very wide social category, a very heterogeneous and blurred list, called sodomy. ; Como resultado de enormes transformaciones en elsistema económico, político y social de la Europa capitalista y colonial, en las últimas décadas del siglo XIX ocurrió un cambio que consistió en un replanteamiento, no necesariamente un reemplazo, de una serie de actos sexuales y no sexuales anteriormente sancionados en la premodernidad como pecados, vicios o actos contra Dios, la naturaleza y el hombre. En el moldeamiento de un tipo de persona definido por esas conductas un personage–, se perfila una identidad denominada "homosexual",de singular naturaleza. Para poder entender esa transición y tener una mejor idea del proceso de su construcción social, es necesario, además de tener en cuenta las enormes transformaciones que ocurrieron en el siglo XIX, incorporar una serie de ideas y factores históricos más específicos, tales como la noción de sodomía, las transformaciones en las concepciones culturales del cuerpo y del deseo, las concepciones de raza y de género y la noción de orientación sexual, que hicieron posibles la consolidación del homosexual como una identidad social. El hecho de que ni la palabra homosexual ni la homosexualidad (entendida como identidad) existieran antes del siglo XIX (la premodernidad) no significa que los actos sexuales entre hombres o entre mujeres no se hayan dado o que muchas personas no hayan sentido deseo. ; Como resultado de enormes transformações no sistema econômico, político e social da Europa capitalista e colonial, ocorreu uma mudança nas últimas décadas do século XIX que consistiu em repensar, não necessariamente uma substituição, de uma série de atos sexuais e não sexuais previamente sancionados em a pré-modernidade como pecados, vícios ou atos contra Deus, a natureza e o homem.Na moldagem de um tipo de pessoa definido por esses comportamentos - uma personagem - é delineada uma identidade chamada "homossexual", de natureza singular. Para entender essa transição e ter uma melhor idéia do processo de sua construção social, é necessário, além de levar em conta as enormes transformações ocorridas no século XIX, incorporar uma série de idéias e fatores históricos mais específicos, como a noção de sodomia, as transformações nas concepções culturais do corpo e do desejo, as concepções de raça e gênero e a noção de orientação sexual, que possibilitaram a consolidação da homossexualidade como identidade social. O fato de nem a palavra homossexual nem homossexualidade (entendida como identidade) existir antes do século 19 (pré-modernidade) não significa que não tenham ocorrido atos sexuais entre homens ou entre mulheres ou que muitas pessoas não tenham sentido desejo.

In der deutschen Kulturlandschaft ist nicht zuletzt seit des Schlussberichts der Enquete-Kommission "Kultur in Deutschland" des Deutschen Bundestages aus dem Jahr 2007 ein Paradigmenwechsel zu beobachten: Sowohl die privatwirtschaftliche Kulturförderung als auch gemeinnütziges Engagement gewinnen im Kulturbereich an Bedeutung. Ohne das Engagement Privater und der Kirchen wäre die kulturelle Vielfalt und Kulturarbeit nicht denk- und leistbar. Damit sind die Rollen des Staates und der öffentlichen Hand neu ausjustiert. Der größte Kulturfinanzierer ist der Bürger – sowohl als Marktteilnehmer als auch als Spender und in dritter Linie als Steuerzahler. Engagement in Form von Zeit, Geld und Empathie ist aufgrund gekürzter Haushalte inzwischen als Ergänzung zu staatlicher Förderung unverzichtbar geworden. Die Verbesserung gesetzlicher Rahmenbedingungen zur Gemeinnützigkeit hat das bürgerschaftliche Engagement zudem erheblich gestärkt. Im Zuge dessen ist die Rolle der Zivilgesellschaft auch in der Debatte um Kulturfinanzierung nicht mehr wegzudenken, so wie auch verstärkt nach alternativen Finanzierungsmöglichkeiten gesucht wird. Das Forschungsvorhaben untersucht vor diesem Hintergrund, ob und wie Stiftungen mit einer stärkeren Nutzung von bürgerschaftlichem Engagement zur Kulturförderung beitragen können. Mit Hilfe von 17 Experteninterviews wird hinterfragt, ob der Auftrag der Kulturförderung von Stiftungen mit Hilfe von bürgerschaftlichem Engagement besser erfüllt werden kann. Die Untersuchung soll dabei herausfinden, wie Stiftungen zu einer für die Gesellschaft relevanten Kulturpolitik beitragen können, wie und durch welche Ressourcen Stiftungen die aktuelle Kulturförderung unterstützen. Darüber hinaus wird in diesem Zusammenhang die Rolle, die bürgerschaftliches Engagement einnehmen kann, erforscht. Es soll auch nach Perspektiven gesucht werden, in welcher Art und Weise bürgerschaftliches Engagement in diesem Kontext Kulturpolitik stärken und den Kulturbegriff weiterentwickeln kann. Im Zuge der qualitativen Inhaltsanalyse nach Philipp Mayring haben sich sieben spezielle Formen des bürgerschaftlichen Engagements im Rahmen der Stiftungsaktivitäten exemplarisch herauskristallisiert, die ausführlich beleuchtet werden. Die Untersuchungen stellen zudem fest, dass einzelne Personen oder Personengruppen durch das Errichten einer kulturfördernden Stiftung oder auch durch eine Zustiftung nachhaltig kulturelles Bürgerengagement leisten. Stiftungen stellen dadurch eine sinnstiftende Möglichkeit für Teilhabe am kulturellen Leben dar und sind damit auch Ausdruck einer selbstbewussten Zivilgesellschaft. Bei der Auswertung der Interviews zeigt sich allerdings auch, dass die kausale Verbindung zwischen der Einbindung und Förderung von bürgerschaftlichem Engagement einerseits und der Kulturförderung andererseits bei den befragten Stiftungen schwer nachweisbar und im Sinne eines Impacts schwierig messbar ist. Als ein weiteres Ergebnis der Interviews wird herausgearbeitet, dass sich monetäres und ideelles Engagement idealerweise gegenseitig ergänzen sollten und dass ehrenamtliches Engagement nicht die alleinige Ressource für Kulturförderung darstellen kann. Neun Handlungsempfehlungen am Ende der Arbeit sollen Denkanstöße zu Entwicklungsperspektiven von bürgerschaftlichem Engagement in kulturfördernden Stiftungen aufzeigen. Zudem werden künftige Forschungsbedarfe benannt, die dazu motivieren sollen, das Forschungsthema dieser Dissertation weiterzuführen. ; The committee enquiry "Culture in Germany" of the German Bundestag revealed a paradigm shift in its final report of 2007: Both the privately operated cultural aid and active citizenship are gaining importance within the cultural sector. Cultural work would not be possible and affordable without the dedication of churches and active citizenship. Thus the roles of the government and the public sector are newly adjusted. The biggest cultural financier is the citizen, both as a market participant and as a donor, but also as a taxpayer. Due to shortened households, commitment in terms of time, money and empathy is indispensable to supplement government funding. Furthermore, by improving the legal framework for charitable benefit, active citizenship was considerably strengthened. In the course of debates on financing culture, the role of civil society is an inherent part, and the search of alternative financing options gets more and more important. The research project examined in this context depends on if and how foundations can contribute to a greater use of active citizenship in support of culture. With the help of 17 expert interviews will be determined, whether the order of the cultural promotion of foundations can be better met by using active citizenship. The scientific study will find out how foundations can contribute to a relevant cultural policy for the civil society. It will ask how and through which resources foundations are supporting the current cultural promoting and moreover, the role that active citizenship plays in this context will be explored in depth. Finally, it will look for perspectives to find way active citizenship can strengthen cultural policy and further develop the concept of culture. As part of the qualitative content analysis according to Philipp Mayring, seven specific forms of active citizenship have emerged as examples in the context of the foundation's activities, which will be illuminated in detail. The research also notes that individuals or groups of people contribute to lasting active citizenship by building a cultural foundation or a sub-foundation. Therefore foundations are a meaningful opportunity for participation in cultural life, and are an expression of a self-confident civil society. However, the analysis of the interviews also shows that causal connections between the integration and support of active citizenship on one hand, and the promotion of culture on the other, are difficult to prove with the surveyed foundations, and therefore it is difficult to measure in terms of an impact. As a further result of the interviews it will be worked out that monetary and ideational commitment should ideally complement each other, and that volunteering cannot be the only resource for cultural promotion. Nine recommendations at the end of the thesis show thought-provoking impulses for development prospects of active citizenship in foundations, which support culture. And more importantly, future research requirements are identified that offers further motivation required in continuing the research subject of this thesis.

Il contributo intende analizzare l'incontro tra il linguaggio barocco romano di matrice accademica e la stereotomia attraverso l'opera svolta da Romano Carapecchia a Malta nel primo Settecento. Alcune realizzazioni rivelano come l'architetto abbia cercato di conformare alla realtà locale, permeata da una solida tradizione costruttiva in pietra, temi compositivi (andamenti sinusoidali, strutture concavo convesse) appartenenti al linguaggio barocco "internazionale" di Carlo Fontana, Francesco Borromini e Andrea Pozzo. Le nuove facciate curvilinee, ad esempio, traducono in pietra quanto finora attuato a Roma attraverso l'uso di materiali estranei al cantiere maltese e pertanto alla stereotomia, come il laterizio e i rivestimenti in travertino, nell'ambito di una ricerca che accomuna altri protagonisti operanti nella prima metà del XVIII secolo in diversi centri dell'Europa Meridionale, come la Sicilia e la Spagna. In alcune opere più tarde, e in particolare nella volta ovale della chiesa di Santa Barbara a Valletta, è poi evidente la perizia acquisita da Carapecchia nella scienza del taglio della pietra attraverso l'elaborazione di strutture complesse e ardite dal punto di vista statico ed esecutivo. Disegni raffiguranti costruzioni geometriche per scale a chiocciola e procedimenti per realizzare volte in blocchi di pietra inseriti all'interno del noto Compendio Architettonico…edito a Roma negli anni ottanta-novanta del Seicento, e cioè durante il periodo di apprendistato compiuto dall'architetto presso il celebre atelier diretto da Carlo Fontana, denunciano in realtà come certe soluzioni già appartenessero al versatile repertorio di Carapecchia. Un iniziale interesse che, a giudicare dai progetti e dalle opere attuate successivamente a Malta, come le torri, le porte urbiche e i portali inseriti nel circuito difensivo dei maggiori centri dell'isola, sembra trovare nell'aggiornamento acquisito dai trattati contemporanei e nella lunga tradizione costruttiva locale ampie possibilità di approfondimento e di sperimentazione. Proficue collaborazioni con gli intagliatori maltesi unite a ulteriori suggestioni derivanti dalla permanenza nell'isola, durante l'età moderna, di specialisti nel settore della stereotomia come gli ingegneri militari francesi (MedericoBlondel, Charles Francois de Mondion), possono aver giocato un ruolo tutt'altro che secondario nel conseguimento delle competenze mostrate dall'architetto nell'ambito della costruzione in pietra a vista. ; With this study I intend to analyze the match between the language of the Roman Baroque, of academic type and stereotomy, through the work accomplished by Romano Carapecchia in Malta in the early eighteenth century. Some projects show how the architect has tried to adapt to the local context, permeated by a strong tradition of building in stone, compositional themes (sinusoidal patterns, concave convex structures) belonging to the "international" baroque language of Carlo Fontana, Francesco Borromini and Andrea Pozzo. The new curvilinear façades, for example, translate into stone that which previously was realized in Rome through the use of materials alien to the Maltese building site and therefore to stereotomy, such as bricks and travertine coatings, within a research that unites other protagonists operating in the first half of the eighteenth century in various centers in Southern Europe, such as Sicily and Spain. Through some later works, particularly the oval archway of St. Barbara church in Valletta, the expertise acquired by Carapecchia in stone cutting is also evident through the elaboration of certain structures, complex and daring from a static and executive point of view. Drawings of geometric constructions for spiral staircases and processes to achieve vaults of stone blocks inserted in the well-known "Architectural Compendium" … published in Rome in the eighties and nineties of the seventeenth century, that is during the period of apprenticeship completed by the architect at the famous studio directed by Carlo Fontana, declare actually that certain solutions already belonged to the versatile repertoire of Carapecchia. Judging by the projects and works undertaken subsequently in Malta, such as towers, town gates and portals included in the defensive circuit of the main centers of the island, an initial interest seems to find ample opportunities of study and experimentation through updating acquired through contemporary treaties and in the long tradition of local building. Fruitful collaborations with Maltese carvers together with further suggestions arising from the stay on the island, during the modern era, of specialists in the field of stereotomy such as French military engineers (MedericoBlondel, Charles Francois de Mondion), may have played a more than secondary role in the pursuit of skills shown by the architect in the construction in stone.

Abstract: Although he is the most prolific writer of the Greek Anthology, Palladas' life is almost unknown. But, in spite of the limited biographical data, his work has fortunately been preserved in the GA. Because of his literary creation, the old times rewarded him with the nickname Μετέωρος, high, since the literary merits of a hundred poems of his authorship was recognized (others are discussed by critics). A dozen of them contains invaluable information about the political, religious and social situation in Alexandria immediately after the victory of the bishop Theophilus, Cyril's predecessor and uncle, during the conflict between Christians and Gentiles, each sector backed up by an Alexandrian population segment (cfr. 9.528, 10.82, 10.85) . Resigned at times, constantly demanding, Palladas complains about the decline of the belief professed by him due to the increasing penetration of the new faith. Therefore, four epigrams record the conversion of the temple of Tyche into a tavern (9.180-183) and 10.90 seems to attack the doctrine of the Resurrection. When religion and politics go hand-in-hand, when religious conspiracies link up with palace intrigues, consequences are predictable: a man called Doroteo denounced him for his negative response to the new dogma, which caused him the loss of his teacher paid work. His annoyance was even greater with further sufferings, chiefly economic, and he had to sell his books (9.171 and 9.175) among other desperate decisions Forewarned about his radical bitterness against Church, it is just to make clear that he is not fully acquiescent with ancient gods and heroes. Thus, in 5.257 he questions Zeus' ars amandi, in 9.377 refutes Tantalus' possibility of thirst and hunger in Hades and 9.773 mischievously points out that Eros has been changed into a pan. The work begins with the selection, personal translation and comprehensive analysis of twenty two epigrams. Through such philological aid, we attempt to verify the frictions and the main perceptible factors in his poetic creation to justify his worldview, according to the pagan sentiment widespread in that time before the twilight already overwhelming of its ailing traditions ; Resumen: Aunque es el escritor más prolífico de la AP, la vida de Páladas es prácticamente desconocida. Pero, a pesar de los escasos datos biográficos, ha quedado afortunadamente la obra. Por ella, los antiguos lo premiaron con el apodo de Μετέωρος, el elevado, ya que reconocieron los méritos literarios de sus ciento cincuenta poemas (más otros discutidos por la crítica). Una docena de ellos contiene inestimable información sobre la situación política, religiosa y social en Alejandría inmediatamente después del triunfo del obispo Teófilo, antecesor y tío de Cirilo, durante el conflicto entre cristianos y gentiles, cada sector respaldado por un segmento de la población alejandrina (cfr. 9.528, 10.82, 10.85). Resignado a veces, constantemente enérgico, Páladas se lamenta ante la declinación de las creencias por él profesadas a causa de la penetración creciente de la nueva fe. Así, cuatro epigramas suyos documentan la arbitraria transformación del templo de Tyche en una taberna (9.180 a 183) y 10.90 pareciera atacar la doctrina de la Resurrección. Siempre que religión y política van de la mano, cuando a las intrigas palaciegas se unen las confabulaciones religiosas, las consecuencias son previsibles: cierto Doroteo lo denunció por su rechazo del nuevo dogma, lo que le valió la pérdida de su trabajo remunerado como maestro. Su disgusto fue aún mayor ante los padecimientos que se agregaron, especialmente económicos, y entre otras medidas desesperadas debió vender sus libros (9.171 y 9.175). Prevenidos entonces sobre su radical resentimiento contra la Iglesia, es justo aclarar que tampoco resulta del todo complaciente con los dioses y héroes antiguos. Así, en 5.257 cuestiona el ars amandi de Zeus; en 9.377 rebate la posibilidad de sed y hambre de Tántalo en el Hades y en 9.773 indica pícaramente que Eros ha sido transformado en una sartén. El trabajo parte de la selección, traducción personal de la fuente griega y análisis integral de veintidós epigramas. Mediante tal apoyo filológico, se intenta verificar las tensiones y los principales factores perceptibles en su creación poética que justifican su cosmovisión, acorde con el sentimiento pagano generalizado de la época ante el crepúsculo ya insalvable de sus abatidas tradiciones

"Economies of Valuation and Desire: How New Deal Photography Made the Amish Modern" connects two substantial bodies of scholarship: the visual culture of the New Deal, and twentieth-century visual and literary representations of religious sub-cultures in the United States. Its primary objectives are two-fold. First, it provides an alternative model for the Great Depression as a historical narrative and popular concept in the American imagination. The images at the center of my dissertation propose a counter-narrative to those typically offered, which describe great waves of migration across the landscape - narratives of Okies, and other de-territorialized American identities moving through shifting topographies of loss and renewal. In contrast, the earliest group of photographs to depict consenting Amish subjects in Lancaster County, Pennsylvania make visible an American community's firm rootedness to a particular place, and moreover, the cost of that endurance to other citizens. Second, the project contributes to the field of Anabaptist Studies a critical assessment of twentieth-century photographs of the photography-averse Amish, a subject that has yet to receive consideration in any field. Since they arose as a distinct group within the Amish Church in 1865, the Old Order have exercised serious proscriptions against photography as both act and object. Yet images of Amish individuals have proliferated in American visual culture since the early twentieth century and contribute to our collective idea of the community as insular, old-fashioned, and curiously benign. A particular set of New Deal photographs act as a pivot point in a history of picturing the Old Order - they are paradoxical images because they present the Anabaptist community as nearly extinct on the periphery of the modern world, yet also a viable threat to central tenets of multiple modernisms. Furthermore, it is precisely the Old Order's particular objections to photography that constitute some of the most serious challenges to established ideas of Modernism. "Economies of Valuation and Desire" considers photographs by Irving Rusinow taken for the American Farm Community Study, a sociological research endeavor directed by the Bureau of Agricultural Economics from 1938 to 1942. As the Bureau's Head Field Photographer, the little-known Rusinow replaced Dorothea Lange, who left in 1940 to pursue work on a Guggenheim Fellowship. The Study was comprised of six rural communities, including the Lancaster Amish, that the Bureau's team of sociologists selected as representative of the nation's rural inhabitants. In 1941, Rusinow produced about 1,000 photographs of these communities; however, only 76 of them were published with the Study's technical reports between 1942 and 1945. The project investigates a small portion of the photographer's (published and unpublished) images within the context of the Study's ultimate objective: to structure the six communities into a legible "continuum of stability and instability" and in the process, uncover cultural, environmental, and agricultural variables that led to a community's economic success or failure. The Community Study was in the service of the Bureau's primary program, Federal-County Land-Use Planning; the second half of the chapter considers the possibilities of Rusinow's photographs for this larger program. Land-Use Planning facilitated direct dialogue between all agricultural stakeholders in order to propose and enact policy change. Bureau-organized municipal meetings brought together farmers, university agriculture extension agents, social scientists, Washington bureaucrats, and farm union representatives who collaborated to literally redraw maps of local topographies as the first step towards higher agricultural profits and more economically resilient communities. Land-Use Planning was tasked with inculcating big business methods into agriculture, but doing so with a grassroots democratic approach that required "inside" information about each of the communities in question. To this end, Rusinow's camera was the program's fundamental research tool, freely oscillating between ethnographic and anthropological looking at (O)ther Americans. His photographs substantially reframe established narratives about the New Deal; they muddy (or unexpectedly illuminate) Roy Stryker's assertion that the most famous government photography project, enabled by the Farm Security Administration, was going to "introduce America to Americans." I argue that Land-Use Planning photography was deployed as a mode of surveillance in the countryside, a tool for social gardening with which the vulnerabilities of peripheral populations could be identified, ordered, and "corrected."

The pope's first visit to Poland, lasting from 2nd to 10th June 1979, had a great significance not only for the freedom of Polish Church but also for the development of the country. The visit contributed indirectly to regaining democratic liberties by Poland and its citizens. The vast majority of Poles is aware that John Paul II's first visit to Poland contributed to the rise of the Solidarity movement in August 1980. This shows the strength of the Poles' experiences at that time and their mobilization in their battle for freedom and democracy. Many analysts share the opinion that the pope's words and viewpoints, given during this pilgrimage, played a decisive role in that battle. During this pilgrimage the pope visited several cities and towns as well as the former German concentration camp in Auschwitz-Birkenau. In the homily preached during the Holy Mass in the centre of Warsaw he appealed to his compatriots for particular responsibility for the fates of the country and motherland. He expressed then some extraordinary words, directed to God, calling on descending the Holy Spirit to renew this land. These words were construed as a call for political and freedom transformations in Poland. As we know, the call has been answered by the Divine Providence. It is worth mentioning that John Paul II is recognized, by some scientists, as a restorer of the Polish speech. They think that John Paul II's language differed considerably from the language that the Poles usually heard in the statements of the notables of the Polish People's Republic. The pope's speeches were preceded by gibberish that could be often heard on television at that time. But his language was precise and true and by comparison the Poles felt that the language of the representatives of the regime was miserable. John Paul II's speeches reflected the brilliance of the truth and therefore they had a huge effect on the Polish society. Words can express all human thoughts. Words carry various ideas. That is why words are an important tool in political life as well. Under the influence of the pope's visit and his words the Poles felt stronger. They gained confidence and belief in a possibility to overcome undemocratic communist system, imposed on Poland by the Soviet Union after the end of World War II. With his words the pope made the Poles aware of their strength, gave them hope for victory, and they believed because they were believers. And the communist system, though stubbornly fought ideologically against religion, proved to be weak compared with the truth promoted by the pope, compared with the belief of the Poles. The pope came to Poland as a pilgrim of peace, belief and hope. His only weapon which he used, were his own words, the words of the truth. That truth disclosed entirely the inhuman character of the communist system, hidden by the communists and their propagandists. It is under the impact of the pope's words that the communist regime fell. The pope's words turned out to be a sufficient weapon against which communism in Poland was powerless and had to go away to history. There is a common conviction that John Paul II made an enormous impact on the Polish society during his first pilgrimage to Poland in June 1979. It is his visit and inspiration that led to democratic changes in his homeland. In the 1980s the pope travelled to Poland yet twice (in 1983 and 1987). Ten years after the pope's first visit to his motherland Poland regained freedom. In 1989 we were observers of the collapse of communism in Poland. On 4th June 1989 Solidarity won the parliamentary elections assuming power in Poland. Since then democratic changes have begun in Poland. And the Polish events initiated similar processes in other European communist countries and in the Soviet Union as well. Another 10 years later, in 1999, Poland became the member of the NATO, and yet 5 years after that, in 2004, Poland joined the European Union, together with some other post-communist countries. This paper claims that John Paul II's first visit to Poland was both of religious and political character and contributed to significant political changes 10 years later both in Poland and its neighbouring countries

Baroque music has been part of the saxophone repertoire in one form or another since the instruments creation, as it so happened to coincide with the Baroque revival. 'It was Mendelssohn's promotion of the St Matthew Passion in 1829 which marked the first public "revival" of Bach and his music', either through studies or repertoire the music of the baroque period has had an important role in the development of the majority of all saxophonists today. However the question remains. What function does this music have for a modern instrumentalist and how should this music be used or performed by a saxophonist? Many accolades have been given of saxophone performances of Baroque music. From the Aurelia saxophone quartets extensive reviews of the Art of Fugue 'Fugue in C of Dog', to Henk Van Twillerts widely accepted and successful Bach Cello suites on Baritone Saxophone, carrying through to more jazz style interpretations by Quintessence saxophone quintet and The modern jazz quartet. It is not unusual that the 'transcription' is an important part of the repertoire of a saxophonist. The saxophone did not have the introduction that was originally intended by Adolphe Sax who intended the instrument as an orchestral instrument that would help to blend the woodwind and brass sections yet have a soloistic nature as well. Berlioz, a close friend and advocate of the saxophone stated: "an instrument whose tone colour is between that of the brass and the woodwinds. But it even reminds one, though more remotely, of the sound of the strings. I think its main advantage is the greatly varied beauty in its different possibilities of expression. At one time deeply quiet, at another full of emotion; dreamy, melancholic, sometimes with the hush of an echo. I do not know of any instrument having this specific tone-quality, bordering on the limits of the audible." However the saxophone found its way into the French military and marching bands, taking over a large majority of the tuba lines, due to the fact that the saxophone (bass) was a much easier instrument to march with; the bass sax being the first sax in which Adolphe Sax invented. With this the saxophone lost its opportunity to become its creators dream and hence Adolph Sax decided to start the first saxophone class at the Paris Conservatoire. Along with having many works written for the saxophone, Sax began to transcribe for the saxophone in order to help promote the instrument in the classical genre. As so happens, the release of the saxophone in 1844 at the Paris Industrial Exhibition, was a fantastic success due to the first performance of Berlioz's own arrangement of his Chant Sacre. 'This first public performance of the saxophone occurred two years before Sax's patent for the instrument. For the purpose of demonstrating these new instruments, Berlioz arranged a simple choral piece of his own that he had composed approximately fifteen years previously. The Chant sacré, in this rendering, was a sextet scored for three brasses and three woodwinds and included the inventor himself playing the B-flat bass saxophone.' "The process of transcription is not new to saxophonists, since the instrument was invented in the 1840s and it took some time for the solo repertoire to grow." The first solo repertoire for the saxophone appeared early on in the saxophones life by composers such as Singelee, Demersseman, Chic and Savari, however there was still a shortage of performance pieces and works to expose the instrument to new more prolific composers, therefore performers did arrangements of popular classical music. The repertoire did not begin to grow until people such as Elisa Hall, Marcel Mule and Sigurd Racher, started having works written for them and commissioning composers for new pieces. It is interesting to note that transcribed music is not just a ready source of repertoire for the saxophonist but also an indespensible source for pedagogy. However it is a highly flamed debate, performing transcriptions especially baroque music on the saxophone, for baroque music largely consists of music for the church and the saxophone an instrument that was once described as an instrument of satan, with its connection to jazz the saxophone has been given a less then pure stigma and this can lead to much tension amongst public, performer and critic.