Revolutionary Critical Pedagogy for a Socialist Society: A Manifesto

As advocates of revolutionary critical pedagogy, we stand at the turning point in this process. Critical pedagogy is an approach that we have chosen as a necessary (albeit insufficient) vehicle for transforming the world. The work that we do has been adapted from the pathfinding contributions of the late Brazilian educator, Paulo Freire, whose development of pedagogies of the oppressed helped to lay the foundations for approaches (feminist, post-structuralist, Marxist) to teaching and learning that utilizes the life experiences of students in and outside of traditional classrooms to build spaces of dialogue and dialectical thinking. We have renamed our critical pedagogy, revolutionary critical pedagogy. We have done so because we believe that dialogical approaches to teaching can help to create a critical citizenry capable of analyzing and transforming capitalist societies worldwide. In doing so, we denounce the domesticated versions of critical pedagogy that are insufficiently critical of capitalism and even hostile to a socialist alternative

Сюжет "загробної трапези" в античних поховальних пам’ятках Північного Причорномор’я

За даними античних некрополів Північного Причорномор’я аналізується втілення давньогрецьких уявлень про посмертну долю (сюжет «загробної трапези») у деяких категоріях археологічного матеріалу. Розглянуто кам’яні надгробки та підземні склепи.В первые века нашей эры греческие города Северного Причерноморья переживали кризисные процессы. Их следствием стали значительные изменения в жизни полисов, в том числе, в погребальном обряде. Изменяется значимость отдельных сюжетов, используемых при его исполнении. Получает широкое распространение сюжет «загробной» трапезы и отдельные типы погребальных объектов, в которых он находит свое воплощение. Выявлено и проанализировано два типа таких объектов: каменные надгробия с соответствующими изображениями и подземные склепы с нишами — лежанками в камерах. Ранее всего такие каменные надгробия в незначительных количествах появляются в Ольвии в эпоху эллинизма. С начала новой эры они получают широкое распространение по всей территории Северного Причерноморья. На надгробиях часто изображен внутренний интерьер дома и покойные, возлежащие на ложах во время «загробной трапезы». Такой же интерьер воплощен во внутренней конструкции камер подземных склепов. При этом ниши — лежанки символизируют собой погребальные ложа. Подобные склепы появляются в незначительных количествах в эллинизме в Ольвии, но также получают широкое распространение с I в. н. э. по всему Северному Причерноморью. Таким образом, сюжет «загробной трапезы», широко известный в античном мире, на территории Северного Причерноморья находит свое воплощение, по меньшей мере, в двух категориях археологических памятников — каменных надгробиях с соответствующими изображениями и подземных склепах с нишами — лежанками. Такие памятники в небольшом количестве появляются в эллинизме, а с начала римской эпохи получают широкое распространение. Это частично связано с усилением процесса «героизации» умерших и изменениями в социальном устройстве населения этого региона.In the first centuries of our era, the Greek cities of the Northern Black Sea region experienced crisis processes. They resulted in significant changes in the life of policies, including the burial rite. The significance of individual plots used in its performance changes. The plot of the “afterlife meal” and certain types of funerary objects, in which it was embodied, are widely spread. Two types of such objects have been identified and analyzed: stone tombstones with corresponding images and underground crypts with niches - beds in the chambers. Earlier, the corresponding stone tombstones appear in small quantities in Olbia in the Hellenistic period. Since the beginning of the new era, they are widely spread throughout the Northern Black Sea region. On the tombstones the interior of the house and the deceased, reclining on the boxes during the "afterlife meal", is often depicted. The same interior is embodied in the internal structure of the underground crypts chambers. In this niche - beds symbolize the burial bed. Such crypts appear in insignificant quantities in Hellenistic Olbia, but they are also widely spread from the 1st c. AD throughout the Northern Black Sea. Thus, the plot of the “afterlife meal”, widely known in the ancient world, on the territory of the Northern Black Sea region is embodied in at least two categories of archaeological monuments - stone tombstones with corresponding images and underground crypts with niches - stove beds. Such monuments appear in small numbers in Hellenism, and since the beginning of the Roman era they have become widespread. This is partly due to the intensification of the process of “heroization” of the dead and changes in the social structure of the population of this region

On Labyrinths Lies and Libraries

In this paper, the existence and nature of the Labyrinth, as famously described by Herodotus (II 147-148) are reconsidered in the light of documentary papyri

Materialidade e tipologia do património funerário. O Cemitério de Jesus em Múrcia, Espanha

The cemetery of Jesus of Murcia (Spain) has more than 600 pantheons, which converts it in a small funerary city, whose buildings show a large spectrum of architectural samples. This paper presents an exhaustive study of the typologies and materials used in those little buildings. In addition, this investigation addresses the study of the evolution and the distribution of the typologies and materials detected, drawing conclusions about both of these aspects.O cemitério de Jesus de Múrcia (Espanha) tem mais de 600 panteões, o que faz dele uma pequena cidade funerária, cujos edifícios exibem um grande espectro de amostras arquitetónicas. Este artigo apresenta um estudo exaustivo das tipologias e materiais utilizados nesses pequenos edifícios. Além disso, esta investigação aborda o estudo da evolução e distribuição das tipologias e materiais identificados, procurando tirar conclusões sobre ambos os aspetos

First record of Phormia regina (Meigen, 1826) (Diptera: Calliphoridae) from mummies at the Sant’Antonio Abate Cathedral of Castelsardo, Sardinia, Italy

The studies of insects from archaeological contexts can provide an important supplement of information to reconstruct past events, climate and environments. Furthermore, the list of the species present in an area in the past allows the reconstruction of the entomofauna on that area at that time, that can be different from the nowadays condition, providing information about biodiversity changes. In this work, the results of a funerary archaeoentomological study on samples collected from mummified corpses discovered during the restoration of the crypt of the Sant’Antonio Abate Cathedral of Castelsardo (Sardinia, Italy) are reported. The majority of the sampled specimens were Diptera puparia, whereas only few Lepidoptera cocoons and some Coleoptera fragments were isolated. Among Diptera, Calliphoridae puparia were identified as Phormia regina (Meigen, 1826) and Calliphora vicina, (RobineauDesvoidy, 1830) both species typical of the first colonization waves of exposed bodies. Three puparia fragments were also identified as belonging to a Sarcophaga Meigen, 1826, species (Sarcophagidae). Several Muscidae puparia of the species Hydrotaea capensis (Weidmermann, 1818), a late colonizer of bodies, and typical of buried bodies were also collected. The few moth (Lepidoptera) cocoons were identified as belonging to the family Tineidae. This family comprises species feeding on dry tissues and hair typical of the later phases of the human decomposition. Among Coleoptera a single specimen in the family Histeridae, Saprinus semistriatus(Scriba, 1790) and a single elytra, potentially of a species in the family Tenebrionidae, were also collected. Overall, the samples collected indicated an initial colonization of the bodies in an exposed context, mainly in a warm season. This research allows the finding of elements indicating the presence, at least in the past, of P. regina in Sardinia. This species at the moment seems extinct from Sardinia while it is quite common in the continent

The hypogea of the churches of Naples: Burials and cult of the dead

An interesting mortuary practice widespread in Naples until the second half of the nineteenth century was the one housed in the hypogea located under the floor of churches and convents. These funerary crypts were structured according to two organizational models based on the double burial system: the terresante and the scolatoi, both of which aimed at favouring the decomposition of the corpses and reaching the state of a skeleton. According to the established procedures, once skeletonization was accomplished, the skulls were usually displayed on a cornice running along the walls of the hypogeum, while non-cranial bones were placed in a common ossuary. The foundation of the ritual was the idea of death perceived not as a sudden event but as a long-lasting process, during which the deceased went through a transitional phase, gradually passing from the earthly state to the hereafter. Indeed, the ultimate purpose of these funerary rituals was the liberation of the bones from the earthly element of the flesh, an indispensable condition to allow the definitive passage of the soul into the afterlife. This process also had to been exhibited, and, therefore, in these hypogea the decomposition of the corpse was displayed to visitors. Through the corpse’s progressive decomposition, the ritual was intended to visually symbolize the various stages of purification faced by the soul on its path towards the kingdom of the dead, a destination considered reached only when the skeletonization was complete, and the definitive burial carried out. This article briefly reviews the structural organization of these underground sepulchral chambers, the funerary practices held within and the worships which took root and developed within them

'Limes route' the next world heritage site in Hungary

The frontier of Pannonia, which stretched from Klostenburg to Belgrade, was one of the most important borderlines of the Empire. This is proved by the strong military power concentrated in Pannonia from the second half of the 1st century onwards. A 400-km-long section of it lies on the territory of present day Hungary. There is a large archaeological area in Budapest (Aquincum), with quite a few monuments, such as parts of the legionary fortress, the military amphitheatre and the whole quarter of a preserved civil town (Figure 2). The watch-towers are - especially from the late Roman period and around the Danube Bend - at a distance of 1 to 2 km apart from each other (ripapannonica.hu). During the first century AD some auxiliary forces were stationed along the main routes leading across the country to the fortifications at the Danube bank

Mustang Daily, October 27, 2004

Student newspaper of California Polytechnic State University, San Luis Obispo, CA.https://digitalcommons.calpoly.edu/studentnewspaper/7212/thumbnail.jp

Results of Comprehensive Geophysical Studies on the Search for Crypts on the Territory of Suburban Necropolis of Tauric Chersonese in the Karantinnaya Balka

The article presents the results of comprehensive studies carried out by the research team of Saint Petersburg Mining University in cooperation with the specialists from the State Museum-Preserve "Tauric Chersonese" in 2019. The purpose of the work was to discover and map antique and medieval crypts (ancient burial structures) on the territory of suburban necropolis of Tauric Chersonese in the Karantinnaya balka. The complex of geophysical methods included continuous ground penetrating radar sounding at two center frequencies of 350 and 500 MHz and contactless electrical tomography. To minimize spatial errors in the process of studies, topographic and geodetic works were carried out. For the first time wave electromagnetic effects were identified, which indicated the positions of hidden underground crypts. Geological factors were established that are favorable for cutting crypts in the layered thickness of Sarmatian limestones. The obtained results allowed to justify the feasibility of continuing geophysical works at the necropolis in order to study interior space of the discovered crypts and to determine the boundaries of archaeological heritage

BRAN THE BROKEN: CLASSICAL PRECEDENTS FOR THE FIGURE OF BRAN STARK IN G R R MARTIN’S A SONG OF ICE AND FIRE NOVELS AND IN THE GAME OF THRONES TELEVISION SERIES

This article seeks to explain why many viewers and fans of the Game of thrones  series and the novels that inspired them were disappointed and frustrated with the ending of the eighth season. Although it has long been observed that kingship often coincided with magical powers or the abilities of the seer in a wide range of early human societies, we have come to prefer the heroes whom we celebrate and the seers or wise people who advise them to be separate entities.  Bran Stark endured physical disability as the result of an attempted assassination as a child; either in spite of this or because of this, he developed soothsaying powers as a ‘greenseer’ and journeyed beyond the Wall to become the next Three-Eyed Raven.  While disability has traditionally been linked to the ambiguouspowers of the seer, there is also a strong tradition for this not tobe associated with kingship. Then there is the nature of Bran himself.In some ways Bran has remained a child, avoiding normal humanrelationships and the usual progression of life; at the same time,however, Bran is an old man, with hints of omniscience, longevityand even immortality. He fulfils the Jungian puer-senex archetype.Both Classical and other precedents are used to view Bran as anambiguous and dualistic figure with whom most fans of Game ofthrones can no longer sympathize