Out of the Temples and into the Streets: Reassembling the Christianisation of Roman Urban Space

Sociologists of everyday life have regenerated the notion of everyday with creative potential, especially after the 1970s. The ability to make the familiar unfamiliar has posited everyday life studies with multifaceted realities which can embrace the human situation of emancipation and oppression. The mundane reality of everyday life practices is freighted with power and resistance. Therefore, everyday life practices have to be scrutinized as they have become a site upon which agency is situated. In this sense, the sphere of everyday life can be regarded as a space of exploitation and liberation at the same time. The power relations in everyday life practices conceptualize the notion in a contested manner; thus, resistance. The present paper will analyze the everyday life practices of housewives in the suburb of London to discover the resistance and the possibility of emancipation narrated in the novel Arlington Park (2006) written by Rachel Cusk. The analysis here is based on Henri Lefebvre’s theorization of the notion in a dialectical manner, suggesting that it can be both oppressive and liberative. Discovering the potential everyday holds for the housewives accentuates the value of domestic labor in transforming the female actors. In this sense, Michel de Certeau’s celebration of everyday as a sphere of resistance will be taken into account in analyzing the resistant activities of the housewives in the abovementioned novel. This paper proposes the possibility of emancipation for the housewives who carry out their everyday practices by situating the notion of everyday as a mediator space.

Alexander Maxwell. <i>Everyday Nationalism in Hungary, 1789–1867</i>.

The article is devoted to the study of micro-level social processes in the sphere of everyday life in the territories of the Zaporizhia region, which are under the control of the Ukrainian authorities and under temporary Russian occupation. Using the methodological approaches of phenomenology of A. Shyuts, sociology of knowledge by P. Berger and T.Lukman, theory of traumatization by P. Shtompka, the author aims to conduct a comparative analysis of everyday social practices on both sides of the front. Using the methods of embedded observation and content analysis of materials from open sources from February to May 2022, the researcher notes that in times of social upheaval, the everyday world of people undergoes deep shock and disorganization. External circumstances change faster than we have time to interpret them, and social time accelerates significantly. The author comes to a conclusion about the rapid demarcation of the images of the everyday world of the residents of the free North and the occupied South of the Zaporizhzhia region. Under the conditions of martial law, the Ukrainian state chose a model of minimal intervention in people's everyday life. Thanks to this, even in spite of shelling and numerous dangers for the civilian population, the situation in Zaporizhzhia and surrounding communities far from the front normalized relatively quickly. The researcher notes that the opposite processes take place in captured cities and districts. Against the background of large-scale restructuring of the entire complex of social relations, the enemy widely uses selective violence and systematic terror against representatives of certain social groups, ensures complete physical and informational isolation of the conquered territories, and harshly suppresses any resistance. Under such conditions, a fundamentally new type of everyday life is formed in occupation which manifests itself in communication, consumption and the choice of strategies for social adaptation to existing realities. Key words: everyday life, war, occupation, life world, everyday knowledge.

The article presents a study of the everyday life discourse in writing about the Self of a fictional subject. It seems obvious that involvement of self-writing in everyday practice calls into question the power of self-writing in the context of everyday life for the self-knowledge of the individual. The purpose of this scientific research is to debunk this illusion and explain the connection between the everyday life and self-writing. It transforms the practice of incorporating one’s own «I» in writing into the dimension of constructing the subject’s identity. There are no works on this topic in modern literary criticism and this fact also indicates the relevance and novelty of the research that is unfolding in the following article. Nowadays, the history of everyday life is booming. It is evidenced by a whole array of scientific papers on this issue. The study of self-writing in the dimension of everyday life appeals to the semiotic approach of Y.M. Lotman and G. Knabe for the analysis of the sign-symbolic nature of everyday life, to the sociological studies of A. Schutz, P. Berger and T. Lukman to identify the ways of constructing everyday life as reality or as a «life world», to the works of V.D.Leleko in the field of aesthetics and culturology of everyday life. The works of the philosophical and anthropological school serve the basis for the research. Particular attention is given to the text-letter of the Enlightenment. The protagonists of the Enlightenment Age invest the issues of everyday life in the work of writing that is a daily practice in the XVIII century. Due to its characteristics, the sphere of everyday life is a measure of self-knowledge and self-affirmation of the individual that was first artistically embodied by enlightened characters. The study shows that everyday life asa strong ground for self-affirmation of the subject was discovered with the help of the personal writing in the novel of the XVIII century, but this discovery became a lost testament to the text-writing of the Enlightenment. Changing the picture of everyday life under the influence of new technologies does not interfere with the text-writing. In the dynamic picture of everyday life offered to us by the 21st century, writing about the Self of a fictional subject opens up new facets of the power of everyday life discourse for the anthropological laboratory of literature. The study is illustrated by thesuch texts as: «Robinson Crusoe» by D.Defoe, «Nun» by D. Diderot, «Memoirs of two young wives» by O. de Balzac, «Poison of Love» by E.-E. Schmitt, «Self-portrait of the radiator» by K. Boben.

Religious buildings, altars, and cult statues are often conceived of as complementary, if not indivisible, elements of Roman republican and imperial cult sites. The design and function of religious architecture have been ascribed to their interaction, with the result that it is not uncommon for one to be used to explain the presence of the others: buildings were constructed to shelter cult statues, which were aligned with external altars to provide sightlines between the gods and their worshippers. Together the three components shaped ritual space and made communication with the divine intelligible and tangible. Yet these three elements were not inherent parts of all ancient religious rituals and venues. There is no evidence of dedicated religious buildings, altars, or cult statues at the water sources that received some of the earliest votive deposits in central Italy, such as the spring at Campoverde, and the arrangement of accumulated votive offerings and statuettes in caves such as the closed deposit of the Caverna della Stipe similarly suggests that no image was accorded particular prominence or accompanied by a permanent altar. Proposals that some Iron Age residences hosted ritual meals do not theorize the complementary presence of cult statues and open-air altars, nor do suggestions that Greco- Roman temples developed from aristocratic banqueting halls. If the resulting impression of an era without cult statues and prominent altars is correct, then histories of religious architecture should consider the evidence for the introduction of such features and their influence on the form and function of relevant cult buildings. This chapter will accordingly examine the archaeological evidence for pre-republican altars and cult statues in Latium and Etruria. It will explore the problematic identification of these religious accessories, and identify the quantity and nature of those that can be connected with cult buildings. The significance of altars and cult statues as religious markers, or potential means of distinguishing cult buildings from other structures, will also be considered. Finally, it will evaluate the theory that the introduction of altars and anthropomorphic cult statues stimulated the construction of monumental temples.

BackgroundIncreasing attention has been paid to the ‘voice’ of people living with MCI or dementia, but there is a lack of clarity about how everyday life is exercised, lived, and understood from this insider’s perspective. The current study aimed to explore and identify the everyday life experiences, challenges and facilitators, of home living individuals with MCI and dementia.MethodOur study adopted a scoping review methodology, guided by the Joanna Briggs Institute Reviewers Manual. Eight databases were searched, resulting in 6345 records, of which 58 papers were included in the review. Only qualitative studies were included, published between 2011 and 2021. Analysis was done by descriptive content analysis.ResultIncluded study characteristics are summarized in Table 1. Our findings were categorized into seven spheres of everyday life: experiences related to the condition, the self, relationships, activities, environment, health and social care, and public opinions [Figure 1, Table 2]. Results show the many disruptions and losses in everyday life and the ways people try to adapt to these changes. Highlighted in every area is the importance of reciprocal relationships and being engaged as citizens in the community in a meaningful way. Included studies showed no differences between groups in the impact on the experience of everyday life, such as between MCI and dementia.ConclusionThis review shows that the change of focus from healthcare to all aspects of everyday life provides insight into the insider’s perspective of people living with dementia. The majority of included studies emphasize the social needs of people living with MCI or dementia. All areas of everyday life seem to be closely intertwined and reflect an socioecological model [1], [2], [3]. Furthermore, perhaps one of the defining aspects of MCI according to the current definition, that symptoms do not interfere with daily life, requires more nuance. More research is needed on factors that promote and impede the sense of reciprocity and belonging, as experienced by people living with MCI and dementia.

Increasing attention has been paid to the ‘voice’ of people living with mild cognitive impairment (MCI) or dementia, but there is a lack of clarity about how everyday life is perceived from this insider’s perspective. This study aimed to explore the everyday life experiences, challenges and facilitators of individuals with MCI and dementia living at home. A scoping review of qualitative studies, guided by the Joanna Briggs Institute Reviewers Manual, was conducted. Eight databases were searched, resulting in 6345 records, of which 58 papers published between 2011 and 2021 were included. Analysis was carried out by descriptive content analysis. Findings were categorized into seven spheres of everyday life: experiences related to the condition, self, relationships, activities, environment, health and social care and public opinions. The results show many disruptions and losses in everyday life and how people try to accommodate these changes. In all areas of everyday life, people show a deep desire to have reciprocal relationships, stay engaged through participation in activities and have a sense of belonging in the community. However, more research is needed on the factors that promote and impede the sense of reciprocity and belonging.

The subject of research in this paper is the use of the Serbian language and Cyrillic in everyday life, as well as in the media. The contemporary way of life and modern trends largely affect the Serbian language and use of Cyrillic because of the omnipresence of English in all the spheres of our lives, the influence of which has led to the phenomenon called language Anglo-globalization. It seems that Serbian, under the strong influence of English, is gradually changing, and not only does this change happen in the sphere of everyday life but also in all the spheres of professional life as well. Besides the ubiquitous influence of English that is mirrored in the names of companies, stores, cafés etc., another problem has occupied out attention, and that is a very limited use of Cyrillic in both everyday life and the media. The subject of analysis were the names of cafés and the presence of Cyrillic in them and the use of Cyrillic in the media - the daily newspapers and TV channels. The results show that Cyrillic is used rather limitedly, while Latin alphabet has the priority both in everyday life and the media.

The article considers how elderly people use different types of Information and Communication Technologies (ICT) and studies their readiness to use ICT in everyday life, based on the data obtained in a sociological survey. We made a hypothesis that age has an effect on older people’s attitudes towards ICT. In this article ICT will include the Internet, mobile devices and on-line banking. We discovered the types of ICT which will be used by older people in their everyday lives. We stipulated four areas of the use of ICT in older people’s lives such as financial, administrative, accessible and entertainment. During our research we concluded that respondents aged 55 to 64 are more active in using IT and demonstrate their interest in different spheres of everyday life. We also concluded that there were no differences in the results between genders. Overall, the sociological survey has indicated that more than 42% of respondents have the skills to use modern Information Technologies. It has been noted that over the past years the government has been encouraging older people to use ICT in their lives. The government in the Tomsk region is also working to achieve this.

This article aims to sketch out two spaces in which the ethnographic practice overlaps, or may overlap, with an anarchist ethic – the sphere of everyday life and a non-institutional process of radical/ social knowledge production. From our anarchist point of view, the supposition about the necessity and naturalness of hierarchical modes of societal organization becomes an obstacle that abridges potential perspectives within the research process, as well as reproduces the existing power relations. Therefore, we are calling for a practice of conscious and reflexive retreat from the privileged position of the researcher. We argue that an active and ongoing transformation of “field relationships” can activate the potential for a qualitatively different knowledges to emerge, i.e. knowledges socially constructed along a movement of disrupting the hierarchically organized spaces of everyday life.

The English language has become the so called “world wide language” due to the fact that it is used globally in many spheres of everyday life - education, business, labour market, technology, tourism, travel and others. In Slovakia, the educational system supports schools in the acquisition of the language by granting more English classes per week, by financing textbook materials, by bridging teaching practice with research as well as making English a mandatory subject of school leaving exams. One of the crucial components in the English language education of Slovak learners appears to be the pronunciation. This language feature has its specificities and therefore it must be approached carefully. Although many researchers in Slovakia have focused on various aspects of English pronunciation, this article aims at the English teachers and their perception of this important issue. The survey focuses on Slovak teachers’ opinions about teaching English pronunciation to non-native learners, more specifically, about teaching techniques, error corrections, textbook materials and university teacher training.

Latter-day Saints can see some interesting analogues in the ancient world’s religious use of names, as well as naming patterns and behaviors, even as they believe that some ancient religious practices among the different religious cultures had become corrupted and departed from earlier truths. Some ancient religious practices involved renaming or the providing of hidden names in connection with an important transition in the recipient’s life. For some of the ancients, the knowledge of certain protected or sacred knowledge, including sacred names, was necessary to enter into everlasting bliss and to learn one’s own “True Name.” In reviewing some of these ancient practices and beliefs, Ricks draws some implicit comparisons with sacred Latter-day Saint practices that are not publicly discussed. His discussion presumes that people of varying backgrounds and familiarity with regards to LDS doctrines and sacred practices will see greater or lesser significance to what he describes. And although this chapter does not clarify the extent to which ancient practices or beliefs compare to or differ from those of Latter-day Saints, its discussion can be seen by some as a general kind of apologetics, bolstering the Latter-day Saint claim that its system of belief and practice is a restoration of anciently held beliefs and practices.

Everyday life is filled with numerous images of what has passed. All of them, although on different bases, leave a mark in time and thus become legacies of the past. Although we usually understand and accept this inherited corpus without a problem, sometimes we face certain inconveniences. For example, we would rather forget the heritage that remind us of colonialism and slavery, civil conflicts, wars, nuclear catastrophes. This paper searches for answers as to why certain contents from the past survive and others disappear, as well as when and why we decide to change their interpretation. Namely, the development of information technologies and new models of communication, in addition to many advantages, has contributed to the development of a perhaps not new, but certainly more striking culture of thinking. Based on condemnation, denial, harsh criticism without the possibility of adequate defence, the cancel culture is present in almost all spheres of everyday life. "Concern" for the culture of memory thus has reached a new level. Although the ban on specific forms of artistic expression has a long history, today we are witnessing the formation of movements that fight by all means for various types of censorship, and interestingly, they are no longer instructed by governing structures, but come from culture, science, and art. Justifying these actions with pedagogical reasons, correcting injustices, and caring for the culture of remembrance, unpleasant and politically incorrect contents are avoided, exhibitions are cancelled, monuments are occupied, modified, destroyed. The contribution of once famous artists and scientists is being revised and challenged. This raises a number of questions. What ideas inspire such iconoclastic actions? Who are the actors involved in these practices? When diversity became a problem, where did the dialogue go? What are the spatial, social and political implications of these transformations? In the circumstances of such rapid social changes and (re)interpretation, it is increasingly difficult to remain calm and objective even in science. The general chase, and sometimes the mass hysteria, help us to easily slip into revisionism. Instead of focusing on the possibilities that different values of the legacies of the past open to us, it seems that we are moving towards the fact that every heritage, sooner or later, will be disputable.

This article is dedicated to examination of the dynamic aspect and mythological dimension of social memory. The structure of the latter distinguishes the two levels &amp;ndash; &amp;ldquo;archaic&amp;rdquo; and &amp;rdquo;conjunctural&amp;rdquo;. The &amp;ldquo;archaic&amp;rdquo; level plays a determinant role for the current functionality of mythology , including the mythology of family memory, which is interrelated with such spheres of everyday life as life, work, and recreation). The transformation of family mythology is viewed on the example of manifestation of myth-containing phenomena, such as the sacred leader (hero) and the victim, in everyday life. The following changes are indicated: the representations on causality and ratio between the part and the whole are imparted sacred meaning, while the representations on space and time are being rationalized. The systematic approach was applied towards studying the mythology of family memory. The theoretical conclusions are reinforced by the results of analysis of a series of narrative interviews conducted among the residents of Lipetsk Region about the history of their families. It is established that the basic (constitutive) events for the mythology of family memory indicate more abstract and profound phenomena (for example, hero or victim) than for the social memory. Special work is required for identification of these phenomena and further reconstruction of the mythology of family memory in each particular case. Special attention is given to observations of one of the respondents on the miracle as the phenomenon immanently inherent in life.

The research problem is the influence of global crisis on identity and daily life of Montenegrin people. The subject is the political construction of (Montenegrin) identity, as a result of social control on everyday life, where identities are born. For the purpose of researching this relation, the starting point is the explanatory potential of J. Habermas’s contemporary socio-political theory about the colonization of the lifeworld by an expansionist logic of the political-economic constellation (system). Scientific goals are: 1) description of the colonization of the lifeworld and the construction of (Montenegrin) identity, as an indicator of social crisis (in Montenegro); 2) understanding the causal factors (causes, motives) of (Montenegrin) identity construction; 3) generic explanation of the political construction of (Montenegrin) identity, through strategies, policies, educational and media influences. Social goals refer to: 1) expansion of the fund of knowledge about contemporary (Montenegrin) society and its problematic aspects; 2) pragmatic explanations of the problem of social control of everyday life through the re-actualization of socio-political concepts; 3) indication of guidelines for possible changes for the better in the sphere of everyday life in the foreseeable future. The methodology concerns the main hypothesis that by constructing the identity of people in the post-industrial society, social control of everyday life is realized. Auxiliary hypotheses are: 1) Identity construction takes place through strategies, policies, educational and media influences as segments of social control aimed at managing social resources from the local to the global level. 2) With instruments of social control, a desirable system of values of individuals and social groups is established with the aim of preventing, delaying, compensating, and transforming their potential subversive action (undermining the system from within). The independent or causal variable is the social control of everyday life, while the dependent or consequential variable is the constructed identity. Making final findings will be facilitated by the synthesis, inductive and deductive methods of reasoning, as well as the method of comparison with a case study. The results refer to the achieved goals and the general conclusion that the system’s power logic reduces the sphere of free and open communication of individuals, thus their identity becomes a place of permanent crisis due to the threat of the meaning of everyday life within which identity is formulated. This crisis is the reason that identities will remain endangered until the question of alienation of life is raised, in accordance with the capitalist imperatives of unlimited economic growth and consumption, and instrumental-rational interaction. As a reaction to the system dominance, the forces of resistance are strengthening, in the form of new alternative grassroots social movements, such as Civil Movement United Reform Action (URA), in Montenegro, which is pro-European green political party of the left center and social-liberal ideological provenance.