The Concept of the Luxury Branding in Samsung Galaxy S6 Edge Series Through Triadic Modes of Sign

This thesis mainly deals with the iconisation of signs and naturalisation process in order to reveal the way Samsung Galaxy S6 Edge is naturalised as a luxury product. This thesis also involves analysis of the luxury branding concept through the analysis of a product which conceptualises its advertisement using the concept of luxury identifiers. The focus of the writer's analysis is the advertisements themselves as the writer will use the triadic modes of signs, naturalisation process, and the concept of luxury identifiers which also involves process of signification, and metaphor in its analysis. Those theories will help the writer in analysing the meaning of the advertisement first, and then figure out the aim of the luxury branding strategy in the product, then figure out how the expressions are used in the luxury concept of advertisement. The writer analyses the advertisement of Samsung Galaxy S6 Edge which was published in 2015. From the analysis, the writer found out that the luxury branding strategy of Samsung Galaxy S6 Edge utilises naturalisation process to naturalise the luxury identity of Samsung Galaxy S6 Edge which is a masstige product. Using that as a basis, the expressions in the advertisement focus on selling the idea that Samsung Galaxy S6 Edge is a luxury product which is an innovative idea designed for professionals and to display superiority within the social group. Samsung Galaxy S6 Edge aims to provide the user with a display of social superiority within the social group through the consumption of Samsung Galaxy S6 Edge. In that regards, the user will be seen as a person who is wealthy, stand out in terms of taste, and a professional who is fully aware of the technology

Miért kevés a női hallgató a természet és műszaki tudományi képzésekben? Nemzetközi kitekintés a ”szivárgó vezeték”-metaforára

Women’s proportion in tertiary education is still lower than that of man in the fields of science, technology, engineering and mathematics (STEM). Moreover, women are underrepresented in top positions in STEM fields in academia. This phenomenon can be described by the ’leaky pipeline’ metaphor (Berryman 1983): women ‘leak out’ from the pipeline during their career to a greater extent than their male counterparts. Several institutional and individual constraints have been identified as reasons behind this phenomenon. In the first part of this paper we will introduce the leaky pipeline metaphor briefly, then we will show the main explanations for the underrepresentation of women in STEM fields in the educational system. Special attention will be given to the discourses of the masculin worldview of science, to the academic performance of women, to women’s attitudes toward science, and to the presence and the effects of the hidden curriculum in the educational system. In the conclusion we will discuss some good practices and their critiques as well

MEDIUM EMERGENCE – Part One – The Personalist Theory of Emergence

Today the concept of emergence is quite popular, but its original meaning—a proper medium ontological conviction between dualism and materialist monism—has faded. An epistemological, weak understanding of emergence has arisen and the possibility of ontological emergence is called into question. With a detailed examination of the ontological consequences of the notion of reduction, I will argue, that, contrary to materialist conviction and interpretation, reduction and emergence are not each other’s rivals but on the contrary, and that epistemological or weak emergence is not a kind of “metaphysically innocent” materialism, but one of the two Janus faces of one medium emergence—the other being ontological or strong emergence. These faces are inseparable, and together they form the one proper medium ontological conviction between dualism (or vitalism, creationism, etc.) and materialist monism

A környezeti problémák iránti érzékenyítés a köznevelésben

„Vállaljuk, hogy örökségünket, a Kárpát-medence természet adta és ember alkotta értékeit ápoljuk és megóvjuk. Felelősséget viselünk utódainkért, ezért anyagi, szellemi és természeti erőforrásaink gondos használatával védelmezzük az utánunk jövő nemzedékek életfeltételeit.

Kuhn´s Darwinism - from a darwinian point of view

The purpose of Kuhn in The Structure of Scientific Revolutions (SSR) is twofold. On the one hand, he aims to displace the goal-directed science-development model of the neopositivists, and on the other, he wants to retain the idea of progress in science. He states that the latter is analogous to that of Darwinian evolution. Here I will claim that Kuhn thinks about the issue of evolution in a neopositivistic/Neo-Darwinian way and thus interprets the phenomenon of change in science as a (non-developmental, non-goal-directed) temporal process. Nevertheless, trying to support Kuhn´s own science-development model with a genuinely Darwinian theory (as I am putting forward here) might be a fruitful and coherent project. In order to do so, one has to interpret the theory of evolution in a non-neopositivistic/non-Neo-Darwinian, indeed ´Kuhnian´ way, as it is done in cybernetic and system-theoretical approaches which displaced the neopositivistic/Neo-Darwinian interpretation of evolutionary theory at about the same t ime when Kuhn and others displaced neopositivism in the philosophy of science. But, since Kuhn is committed to the neopositivistic/Neo-Darwinian interpretation of the theory of evolution, we cannot regard his work as a proper ``evolutionary view of science´´

Surviving 'Development' : Rural development interventions, protected area management and formal education with the Khwe San in Bwabwata National Park, Namibia

In the last three decades, southern African governments and non-profit organizations, following the narrative of poverty alleviation and integrated rural development, have initiated a variety of development interventions targeting the hunter-gatherer San people. Despite these interventions, the southern African San groups, like many other Indigenous Peoples, remained economically, politically, and socially marginalized. In this doctoral dissertation, I have examined how such interventions have impacted on the contemporary livelihoods of a Namibian San group, the Khwe San. Based on a 15-month-long ethnographic field study with the Khwe community living in the eastern part of Bwabwata National Park (BNP), this thesis is compiled of four peer-reviewed articles and a summarizing report. The summary introduces the background and context of the study, outlines its theoretical and methodological framework, and discusses the main findings presented in the four articles. The study builds on decolonial and post-development research theories and looks at hunters and gatherers through the lens of the ‘foraging mode of thought’ concept. Based on the Sustainable Livelihoods Framework and the notion of community capitals, this study provides a critical analysis of both the practice and impacts of development interventions on local livelihoods and socio-cultural dynamics. The study focuses on three key domains of development interventions affecting contemporary foragers: rural income-generating interventions, protected area management and formal education. The ethnographic fieldwork in BNP was carried out between 2016 and 2018 and involved data collection through participant observation in various settings, as well as semi-structured interviews with local community members and a wide range of other stakeholders. In addition, a study-area-wide socio-economic census was undertaken, and the participatory photography (PhotoVoice) method was used in the case study community. This study shows that the contemporary livelihood strategies of the Khwe San people do not currently provide adequate benefits for maintaining a sound livelihood inside the national park. Restrictions due to strictly-imposed biodiversity conservation regulations limit the options for locally available livelihood activities, while community development projects initiated by external actors to date have been unable to alleviate extreme poverty or provide any substantial benefits. Most projects have failed due to dismissing local cultural, social and economic realities and disregarding proper community consultation and involvement in decision-making. The state’s formal education system, as currently practised, suffers from the same neglect of local cultural characteristics. The standardized curriculum and teaching practices, coupled with the negative stereotyping of San children and parents by the educators, are far from providing a safe and effective learning environment. Despite the above challenges, the findings demonstrate that the social life is still largely governed by principles of egalitarianism, their traditional kinship system, and the practice of sharing. The Khwe San’s traditional knowledge and skills, especially in relation to wild food gathering, still plays an important role in maintaining their livelihoods and contemporary cultural identity. However, Khwe adults and elders regard traditional knowledge far more important than do the youth, and this knowledge transmission is rapidly fading. The study also analysed exemplary initiatives that have provided some positive contributions to Khwe livelihoods. The Devil’s Claw harvesting collaborative project is a leading example of a culturally-responsive initiative contributing to several domains of local well-being, while the recently-established Biocultural Community Protocol is a model community-led legal instrument encompassing customary laws, institutions and crucial building blocks of local identity. The study indicates that further diversification of livelihood options is essential, and should be community-led, culturally inclusive and sustainable. The predominantly externally-driven interventions to date have disempowered the Khwe San and ignored the addressing of fundamental human rights issues. The Khwe and other hunter-gatherer communities now find themselves at a critical time and in need of support to self-strengthen their own capabilities and agency in order to realize self-determination and accomplish long-term positive social change for themselves, their communities, and their future generations.Pyrkiessään vähentämään köyhyyttä ja kehittämään maaseutua, eteläisen Afrikan valtiot ja kansalaisjärjestöt ovat viimeisten kolmen vuosikymmenen kuluessa aloittaneet useita kehityshankkeita, jotka kohdistuvat metsästyskeräilytaloudessa elävään san-kansaan. Näistä yrityksistä huolimatta eteläisen Afrikan san-ryhmät ovat, monien muiden alkuperäiskansojen tavoin, edelleen taloudellisessa, poliittisessa ja sosiaalisessa marginaalissa. Tämä väitöstyötutkimus tarkastelee, kuinka tällaiset interventiot ovat vaikuttaneet yhden namibialaisen san-yhteisön, khwe sanin, nykyiseen toimentuloon. Väitös perustuu 15 kuukautta kestäneeseen etnografiseen kenttätyötutkimukseen Bwabwatanin kansallispuistossa (Bwabwata National Park, BNP) itäisessä osassa asuvan khwe san -yhteisön keskuudessa. Työ koostuu neljästä vertaisarvioidusta artikkelista ja yhteenvedosta. Esittelen yhteenvedossa tutkimuksen taustan ja kontekstin, teoreettisen viitekehyksen ja metodit sekä neljän artikkelin tärkeimmät tulokset. Tutkimus pohjautuu dekolonialistisiin ja kehityksen jälkeisiin tutkimusteorioihin ja se tarkastelee metsästäjäkeräilijöitä ’keräilyajatusmallin’ (foraging mode of thought) kautta. Perustuen kestävän toimentulon kehysmalliin (sustainable livelihoods framework) ja yhteisöpääomien käsitykseen tämä tutkimus analysoi kriittisesti sekä kehityshankkeiden käytäntöjä että niiden vaikutusta paikallisiin elinkeinoihin ja sosio-kulttuuriseen dynamiikkaan. Tarkastelen nykykeräilijöiden elämään vaikuttavia kehityshankkeita erityisesti kolmella alueella: maaseudun tulonmuodostukseen vaikuttavat interventiot, alueelliset suojeluhankkeet ja virallinen valtion koulutus. BNP:ssa vuosina 2016–2018 toteutettuun etnografiseen kenttätyöhön sisältyi osallistuvaa havainnointia erilaisissa tilanteissa sekä paikallisen yhteisön jäsenten ja monenlaisten sidosryhmien kanssa tehtyjä puolistrukturoituja haastatteluja. Lisäksi tutkituissa yhteisössä tehtiin sosioekonominen väestönlaskenta ja käytettiin osallistavaa valokuvausta (PhotoVoice-menetelmä). Tutkimus osoittaa, että nykyiset khwe san -kansan toimeentulostrategiat eivät kykene tarjoamaan riittävää toimeentuloa kansallispuiston sisällä. Tiukasti sovelletut luonnon monimuotoisuuden suojelusäännökset rajoittavat paikallisesti tarjolla olevia toimeentulovaihtoehtoja, eivätkä ulkopuolisten toimijoiden aloittamat yhteisön kehittämishankkeet ole toistaiseksi kyenneet helpottamaan äärimmäistä köyhyyttä tai tuottamaan mitään varteenotettavaa hyötyä. Suurin osa hankkeista ovat epäonnistuneet, koska ne ovat jättäneet huomioimatta paikalliset kulttuuriset, sosiaaliset ja taloudelliset erityispiirteet. Lisäksi ne ovat laiminlyöneet neuvottelun yhteisön kanssa ja sen osallistamisen päätöksenteossa. Myöskään valtiollinen koulutus nykymuodossaan ei huomioi paikallista kulttuuria. Standardisoitu opetusohjelma ja opetustavat eivät kykene takaamaan turvallista ja tehokasta oppimisympäristöä, mitä lisäksi pahentaa opettajien san-lapsiin ja heidän vanhempiin kohdistuvat kielteiset stereotypiat. Edellä mainituista haasteista huolimatta tutkimustulokset osoittavat, että khweien keskinäistä kanssakäymistä ohjaa edelleen yhdenveroisuuden periaatteet, perinteinen sukulaisuusjärjestelmä ja hyödykkeiden jakaminen. Khwe san-kansan perinnetiedot ja -taidot, erityisesti ne, jotka liittyvät ravinnon kerääminen luonnosta, ovat edelleen tärkeitä kansan toimeentulon ja nykyisen kulttuuri-identiteetin säilymiselle. Khwe-aikuiset ja -vanhukset pitävät kuitenkin perinnetietoja paljon suuremmassa arvossa kuin nuoret, ja niiden välittyminen sukupolvelta toiselle on nopeasti heikentymässä. Tutkimus myös analysoi sellaisia hankkeita, jotka ovat jonkin verran hyödyttäneet khweien toimeentuloa. Yhteistyöhanke harpagojuuren hyödyntämiseksi on hyvä esimerkki paikallisen kulttuurin huomioivasta aloitteesta, joka hyödyttää monipuolisesti yhteisön hyvinvointia. Hiljattain perustettu biokulttuurinen yhteisösäännöstö (Biocultural Community Protocol), on malli yhteisön johtamasta laillisesta toimijasta, joka käyttää hyväksi paikallista tapaoikeutta, sen instituutioita ja paikallisidentiteetin tärkeitä elementtejä. Tutkimus osoittaa, että toimeentulovaihtoehtojen monipuolistaminen on ensiarvoisen tärkeää, minkä pitäisi tapahtua yhteisön ohjaamana sekä kulttuurisesti inklusiivisella ja kestävällä tavalla. Enimmäkseen ulkoisesti tehdyt interventiot ovat toistaiseksi vieneet khwe san-kansalta vallan omiin asioihinsa ja sivuttaneet perustavaa laatua olevat ihmisoikeuskysymykset. Khwet kuten muut metsästäjä-keräilijäyhteisöt elävät tällä hetkellä kriittistä aikaa ja tarvitsevat tukea vahvistaakseen omia kykyjään ja toimijuuttaan taatakseen itsemääräämisoikeuden toteutumisen ja saadakseen aikaan pitkävaikutteisia sosiaalisia muutoksia omaksi, yhteisönsä ja tulevaisuuden sukupolviensa hyväksi

Linguistic Inclusiveness in Seti I’s Kanais Inscription

The present paper explores the linguistic complexity of Seti I’s Kanais Inscription through the perspective of linguistic dissimilation. The analysis focuses on the different grammatical realizations of future relative constructions (sDm.tj=fj, ntjj r sDm, ntjj tw=j/sw r sDm, and ntjj jw=f r sDm). I argue that the unusually high degree of linguistic dissimilation of future relative constructions can be interpreted as a form of linguistic inclusiveness. In the second half of the paper, further examples of linguistic dissimilation are discussed with regard to the various causal conjunctions (Hr-ntjj, p#-wn, mj, and Xr) and the different vetitive constructions (s#w sDm=f, s#w tw=j/sw r sDm, and m-jr sDm) in the text

Aid Effectiveness Agenda and the Politics of Ownership in Donor-Recipient Relationships

This article argues the political factors behind aid implementation continuously become dominant motive in donor-recipient relationships. Thus this makes the effort to effective aid which already started since post-Cold War era did not really find significant achievements. Although in the Paris meeting aid communities regards the idea of ownership as a new effort to effective aid intervention in developing countries, however, once again, the issue of power and politics remain hidden in the discussion. In fact, ownership has political dimension in which it involves power and interest among actors. In this context, each development actor is in position to win ‘ownership’ over development according to their agenda. Thus, this makes aid effectiveness agenda, once again, did not fully achieve much progres