Mutual Assimilation Research Articles

КУЛЬТУРНЫЕ КОНТАКТЫ МЕЖДУ РОССИЕЙ И КИТАЕМ НА ДАЛЬНЕВОСТОЧНЫХ ТЕРРИТОРИЯХ В XIX – НАЧАЛЕ XX в.

The paper analyzes the formation and development of cultural relations between Russia and China in the 19th – early 20th centuries in the Far Eastern territories. The issues of the origin of Russian-Chinese cultural interaction, the contact between Russian and Chinese cultures, as well as the peculiarities of contacts between the two ethnic groups are covered. The work uses a historical-chronological research method, which made it possible to trace the formation and development of contacts in the field of culture between the two countries in the Far Eastern border region in the mid-19th – early 20th centuries (from the signing of the Aigun and Beijing treaties to the October Revolution of 1917), as well as a systematic approach, the use of which led to the consideration of cultural ties as a component of the overall system of Russian-Chinese relations at the interstate and interregional levels. Materials in Chinese in the author's translation were introduced into scientific circulation. When studying cultural contacts between the two countries, the concept of sociocultural interaction developed by N.A. Samoilov was applied, which made it possible to analyze the features of relations between the two countries in the field of culture and highlight the forms of interaction. According to the authors, the development of mutual contacts in the field of culture was determined by foreign policy and socio-economic conditions, significant transformations in the political, economic and cultural spheres that took place in the mid-19th – early 20th centuries in the Russian state and the Qing Empire, as well as the meeting of Chinese migration and Russian colonization flows in the Russian Far Eastern borderland. In general, Russian-Chinese sociocultural interaction during the period under study went through several stages, during which the Russian and Chinese peoples mutually recognized each other and learned to interact. At the same time, in the Far Eastern territories at the turn of the century, a contact zone of relations between two ethnic groups was formed, a special environment of Russian-Chinese interaction was formed, and at the same time, the difference between the two cultures and the impossibility of their mixing and mutual assimilation became increasingly obvious.

Origin of the Andronovans: A Statistical Approach

The origin of the Andronovo population is explored using a statistical rather than typological approach. Four questions are raised. Which Eastern European populations of the Middle Bronze and the transition to the Late Bronze Age had taken part in Andronovo origins? What was the contribution of the southern groups? What was the role of the autochthonous Siberian substratum? What was the population background of the dichotomy between two major Andronovo cultural traditions, Fedorovka and Alakul? To address these questions, measurements of 12 male Andronovo cranial samples (nine relating to Fedorovka and three to Alakul) and 85 male cranial samples from Eastern Europe, Siberia, Kazakhstan, Southwestern Central Asia, Southern Caucasus, and the Near East were subjected to canonical variate analysis, and minimum spanning trees were constructed. The results suggest that the most likely ancestors of Andronovans were Late Catacomb tribes of Northern Caucasus, people of Poltavka, Sintashta, and those associated with the Abashevo-Sintashta horizon. While no direct parallels with Southern Caucasian, Southwestern Central Asian or Near Eastern populations were found among Andronovo groups, some of them could have inherited the southern component from either the Abashevo or the Catacomb people. In the former case, one should postulate a gradient: Fatyanovo → Balanovo → Abashevo → Sintashta → Petrovka → Andronovo; in the latter case, the variation within Andronovo is directly derivable from that among the Catacomb populations. Andronovo groups displaying an autochthonous Siberian tendency demonstrate various degrees of “mutual assimilation” between immigrants and pre-Mongoloid natives. Differences between the Fedorovka and Alakul samples are significant but very small. A special role of Petrovka in the origin of Alakul is not supported by the analysis.

Identity In Flux: A Critical Study Of Bharti Mukherjee

Bharti Mukherjee is a prominent expatriate woman writer in the post-colonial era, whose literary works vividly capture the ethos and sentiments of American society through the lens of immigrants. Her novels provide a poignant portrayal of the nomadic aspirations of Indians who, driven by the pursuit of a more prosperous life, make the journey to the West. In doing so, they grapple with the challenges of adaptation that ultimately culminate in assimilation. What sets Mukherjee apart from her contemporaries is her optimistic perspective on the immigrant experience. She envisions a path toward modernity and cosmopolitanism, advocating for mutual assimilation and acculturation not just for herself but also for the characters in her fictional universe. Mukherjee's body of work charts a progressive journey, starting with the theme of expatriation and gradually transitioning towards immigration, resulting in a nuanced portrayal of acculturation. This paper aims to trace the evolution of Mukherjee's identity as a writer, as depicted in her novels "The Tiger's Daughter", "Wife", and "Jasmine". These literary works chronicle the profound journey of her characters, from initial feelings of alienation to the challenging process of adjustment, ultimately leading to successful adaptation within their new and unfamiliar surroundings.

OPPORTUNITIES FOR MUTUAL ASSIMILATION OF LABOR LAW REGULATIONS OF THE RUSSIAN FEDERATION AND THE UAE IN CONDITIONS OF ACTIVATION OF MIGRATION FLOWS

The article deals with the problem associated with the development of bilateral relations between countries on the issues of ensuring the rights of labor migrants, analyzes the possibilities of mutual assimilation of labor law norms of the Russian Federation and the UAE in the context of increased migration flows. This topic is relevant in the light of the fact that the existing conventional mechanism of labor law is not able to provide the principle of universality in the regulation of labor relations, and therefore other approaches are needed to solve the problems of international labor law, which is especially important in the context of expanding migration flows. The problem that has arisen is due to the fact that modern international law is based on a system of international conventions, which demonstrates its inability to create universal legal norms suitable for effective interaction between countries in the field of labor migration. The lack of universality forces countries to look for other mechanisms of legal interaction in the field of labor relations, using, in particular, the possibilities of bilateral legal cooperation, one of which is the mutual assimilation of labor law norms. The article determines that the modern civilizational situation leads to the collapse of the system of international law, to an understanding of the need to form legal systems that meet the needs of each individual state. On these grounds, conditions arise for the development of two polar legal paradigms, where one of the lines of the “split” is the labor law issue, which becomes one of the elements in creating a political consensus between Russia and the UAE. The article shows the unity of the positions of Russia and the UAE on this issue, points out the need to assimilate the labor law norms of the Russian Federation and the UAE, considering the increase in the flow of labor migrants.

The Origin of the “Anglo-Saxon” Myth: Early Medieval England in the Historical Culture of Medieval and Early Modern Britain

The concepts rooted in the history of medieval Europe play a major role in modern socio-political discourse. Among those are the terms “Anglo-Saxons” and “Anglo-Saxon”. As the name of German-speaking peoples who settled in Britain in the fifth to seventh centuries, the ethnonym “Anglo-Saxons” emerged already in the Early Middle Ages. Starting from the sixteenth and seventeenth centuries, when English antiquarians began a systematic study of the past of their country, the ethnonyms used by early medieval authors were interpreted precisely as designations of communities similar to the European peoples of the modern times. Throughout the nineteenth century the ethnonym “Anglo-Saxons” was used more and more often in its political and cultural meaning, at the same time, ethnic understanding spun off from it. There emerged an idea of the “Anglo-Saxon race”, which, depending on the specific context, began to be contrasted with the “Celtic”, “Latin”, “African” or “Indian” races. The idea of the emergence of a single English nation as a result of the mutual assimilation of the Saxons and Normans became the cornerstone of the Whig model of history that dominated the Victorian era.

Cities, Neighbourhoods, and the Challenges of Immigration

AbstractThis article critically examines four specific aspects of Avner de Shalit’s book Cities and Immigration. First, it argues that the influx of cosmopolitan migrants, which de Shalit considers unproblematic for destination cities, may in fact pose a challenge to some cities’ ethos, and to the ethos of specific neighbourhoods within cities. Second, it contends that gentrification, contrary to what de Shalit suggests, may sometimes hinder rather than promote social mixing and migrants' integration. Third, it claims that most of the examples of mutual assimilation (de Shalit’s preferred model of inclusion) provided by de Shalit concern superficial interactions and exchanges between members of different groups. This raises both the empirical question of whether deeper forms of mutual assimilation are possible and the normative question of whether they are desirable. Fourth, it takes issue with two concrete policy recommendations advanced by de Shalit: the first involves assessing potential matchings between source and destination cities in order to advise migrants where to move; the second concerns prioritizing immigrants who might be better capable than others of facilitating the integration of future immigrants, due to their values, religion, or country of origin.

Stories and Politics of Hispanism

Stories and Politics of Hispanism Alberto Medina KEYWORDS Hispanism, Hispanic Institute, Institito de las Españas, Federico de Onís In 1915, just one year before Federico de Onís arrived in New York after accepting an appointment as professor at Columbia University with the mission to build a program for the teaching of Spanish language and culture—and five years before he founded the Instituto de las Españas—he was writing some of the first film criticism in Spain. He had accepted an offer by his friend Ortega y Gasset to publish periodically about the new medium in España, his new weekly magazine. It was a short commitment, soon interrupted by his move overseas. Onís was not so much interested in the present of film as in its future, what it could become. Even if the new medium was still only an initial gesture, an insinuation of something to come, its mass appeal was already evident. Its extraordinary capacity to bring together, in the same room, before the same film, people from every race, class, or cultural origin, speaking many different languages, made clear that it could only be considered a "new instrument for humanity" of extraordinary potential (Onís et al. 68). Once in the US, Onís would have the opportunity to experience first-hand the cultural and social processes that he had witnessed in film and to put them to good use. The decades-long promotion of Spanish culture in the US and Latin America that he started in 1916 required a deep knowledge of the same processes of modernity that he had admired so much in the movie industry. Years later, after he had settled in New York, Juan Ramón Jiménez referred to him as a "Charlot Latino" (Ruiz-Manjón 15). Like the most famous actor in the world, Onís had the extraordinary capacity to be always identical to himself and yet always a successful character. The same perception was common among the many cultural visitors from Spain and Latin America whom Onís hosted through his Instituto de las Españas, which would later become the Hispanic Institute. For Moreno Villa or Concha Espina, among others, he was a constant performance of himself, systematically stressing his Spanishness both in his voice and his dress. He was not only the main cultural ambassador of Spain in the US, he was also "el más insigne modelo de nuestra raza" (Espina 142). It was, of course, a very deliberate strategy that the film critic had the chance to learn from the screen. It was also a necessary way to make tradition modern, marketable, and popular. When he had to defend the relevance of his work in the [End Page 1] US before a Spanish audience and perhaps particularly against the strong criticism from his beloved mentor Unamuno, he chose a very Spanish icon: he was a Don Quixote in America. Far from weakening his national identity and dissolving it in the American melting pot, the contact with the US had allowed him to go deeper into an "españolismo radical" that opened every door to him (Onís, "El español" 266). His adventures in the New World allowed him to get closer to that "modelo de nuestra raza" that Concha Espina would see in him. That model was not so much a return as a projection: "Ya antes de salir de España sentía la atracción de la América española como razón última del ser histórico de España" (España en América 9). For Onís, the success of both his character and his cultural mission was not about any kind of mutual assimilation but rather a radical affirmation of difference, a fight for visibility that could only be achieved through a successful performance. And so the timeless Don Quixote knew how to display the abilities of the modern Charlot. Onís was very conscious of the danger at the core of the success of the Spanish language in the US: if it was possible thanks to a popular demand driven by commercial ties with Latin America, the enemies of...

Social Representations of the Disadvantaged Childhood’s Asylum of Horta in the Press (Azores, Portugal): From the Constitutional Monarchy to the First Republic

The aim of this article is to understand the symbolic representations of the assistance strategies aimed at disadvantaged children, expressed in two newspapers published on the island of Faial, in the Azores, in the second half of the 19th and early 20th centuries (covering the time horizon between the end of the monarchic period and the implementation of the First Republic). The technique of documentary analysis and a subsequent qualitative thematic content analysis of childcare news collected in two local newspapers were used. The discursive records produced by the press on the assistance strategies value, on the one hand, an axiological dimension and forms of charitable intervention and, on the other hand, aggregate and reconcile the discourses and techniques inherent to charitable and philanthropic models. This mutual assimilation underlies the achievement of the same objective: The moralization and integration of disadvantaged invalid childhood and, above all, the protection of the existing social order. We conclude that, perhaps contrary to what would be expected, the charitable logic articulated in a concomitant way with the philanthropic logic survived, even with the stabilization of the republican period (result of a revolution that deposed the regime of the constitutional monarchy and implemented the republican regime in 1910 in Portugal, whose political elites mobilized an official discourse that advocated the separation between the State and Religion, assigning the State the function of social assistance for children and youth). This demonstrates a certain dissociation, as well as a relative autonomy of conceptions about child and youth care between republican political ideology and current social practices, at least in this specific context.

Традиционно-обрядовая культура этнических групп современного Приднестровья

<p>В статье рассматриваются предпосылки формирования традиционно-обрядовой культуры Приднестровья с учетом историко-культурных событий, происходящих на этой территории. Изучается, каким образом сформировались магистральные культуры, как проходили и к чему привели процессы взаимной ассимиляции этнических культур. Рассматривается традиционно-обрядовая культура как культурно-генетический код общества и меры государственной поддержки, влияющие на формирование этнокультурной ситуации в регионе.</p><p>Автором рассматриваются трансформационные процессы таких народных праздников, как «Плугушор», «Папаруда» и «Трифон Зарезан», которые приобрели сценический характер, в связи с чем изменилась их структура, а зачастую и сакральный смысл. Обрядовые действия сохранились в основном в сельской местности, подпитывая городской фольклоризм. Немаловажная роль в деле сохранения традиционно-обрядовой культуры этнических групп современного Приднестровья принадлежит коллективам художественной самодеятельности.</p>Происходящее смешение традиций и обрядов различных этнических групп, проживающих на территории Приднестровья, свидетельствует о значительных ассимиляционных процессах, происходящих в этой трансграничной полосе.

Стратегии референции в диалогах об этнических лицах: топосемантический экспресс-анализ

In the experimental study in identification/discrimination of ethnic faces by dyads, the phenomena of mutual assimilation of the cognitive processes in communication partners were investigated. It is shown that the phenomenon of assimilation can be detected while comparing the partners’ “isostatic” fixation pat¬terns, which characterize the processes of visual attention and perception. At the same time, the lack of synchronization of the isostatic pattern between interlocutors may indicate a lower cognitive complexity of discrimination and a higher probability of successful discrimination. A tendency is observed for producing a more detailed reference structure of the dialogue in the conditions allowing better discrimination, and for less detailed dialogue when the communication partners interpret each other’s verbalizations as indicating that there are no differences in perceived ethnic faces.

Negotiating Narrative in Transcultural Spaces by Leila Aboulela’s Minaret

Many Anglophone novelists attempt to conceptualize diverse experiences from their own transcultural spaces. They reflect how transcultural identities are burdened with cultural ambivalences and founded through a process of belonging, dislocation, alienation, and assimilation. This paper sets out to negotiate representation of narration in cultural spaces in Leila Aboulela’s Minaret (2005). She recreates the images of ‘home’ and ‘homeland’ through a process of cultural narration, she uses space metaphorically and aesthetically to negotiate transculturality. Transcultural space is movable and dynamic; it is generated by recognition and adaptation of others, causing a constant process of transformation and change, opening up a space for bridging and narrowing the differences, hyphen spaces, hybrid experiences, multiple identities and constructing a new mixed transcultural space of identification and attachment. Aboulela believes that in this way she does not exclude or alter her old values, memories and yet valorize the new. In this light, she tries to transform cultural, emotional, spiritual, and national differences into deference, assimilation and adaptation. Her journey is to move beyond one's immediate consciousnesses, circumstances and identities. Consequently, Aboulela strives to achieve mutual assimilation and nullifies differences and divisions for constructing oneness and a harmonious cultural space..

Le Paris modianien, chimères d'espace

ABSTRACTPatrick Modiano's narrative is guided by a topographical imaginary and offers a singular narrative phenomenon: a mutual assimilation of the evocation of Paris and the memorial vision present in each of his stories. His knowledge of the city weaves a complex and sometimes problematic fabric that lies between the romantic form of urban space and the initial narrative project: the prism of memory. Governed by the process of reminiscence (Benjamin), the chimera of the memorable or primitive mythology of childhood, the vision for the city betrays a deep and authentic homology between the subject's identity and the consciousness of the object, the image of the self and the search for place, pedestrian wanderings and the imaginary of the city. With Modiano, the poeticization of Paris centers on a lacuna that signals an irremediable lack, while also revealing an unacceptable founding experience: The absence of self.

The coexistence of Swabians and Hungarians in a village in near Budapest

The study takes the contact hypothesis of social psychology as its starting point and examines a Swabian-Hungarian ethnic village as an example. The contact hypothesis suggests that contact or interaction between members of different groups under the right circumstances diminishes prejudice and hostility between those groups and mitigates stereotyping and discrimination. However, for this effect to occur, certain conditions must be met: the parties should be of equal status, have a common goal, cooperate, receive the support of authorities and maintain a personal relationship, since this is the only way long-term success can be achieved. Pursuit of mutual assimilation, physical proximity and time can also help people to accept each other and adopt coexistence. These conditions have been met in the case of the Swabian and Hungarian ethnic groups living in the village of Dunabogdany. Social and political processes, Catholicism and the fact that the German language has been added to the local school curriculum have also contributed to the successful outcome.

Update: A cure for seeing double? Convergence and unification in biogeography and ecology

news and update ISSN 1948-6596 update A cure for seeing double? Convergence and unification in biogeography and ecology More perspectives are presented by Biogeography and ecology: two views of one world (Jenkins and Ricklefs 2011a) 1 than are enumerated in the title. This collection of ten papers targets, and reveals much about, the “converge[nce of biogeography and ecology] at intermediate spatial and temporal scales”; yet “lingering differences” hint at the challenges facing these disciplines during “the cur‐ rent trend towards their unification” (Ricklefs and Jenkins 2011). Approximately twenty years ago, after dec- ades of separation, the disciplines of biogeogra- phy and ecology found common ground spanning intermediate spatial and temporal scales, from metapopulations to regional communities (Jenkins and Ricklefs 2011b) or perhaps from assemblages to species’ ranges (Guisan and Rahbek 2011, Hor‐ tal 2011, Figure 1). Macroecology (Brown 1995) played a pivotal role, providing the raison d’etre and methodology for assembling details on indi- vidual species into broad generalizable pictures of continental diversity (Brown and Maurer 1989). As ecology reached out spatially and back in time to explain, for example, patterns of mammal body size on four major continents (Smith and Lyons 2011), so phylogenetic analyses began organizing species’ traits and then intra-specific ecological variation in an evolutionary framework (Felsenstein 1985, Poulin et al. 2011). So too, the tools for distinguishing species genetically and phenotypically increased, permitting new ques- tions about the relationships between taxonomic, phylogenetic, and functional diversity: how do the many forms of biodiversity vary spatially and tem- porally, how do different aspects of diversity re- late across scales, and what does this tell us about community assembly and ecosystem function (Cavender-Bares et al. 2009, Davies and Buckley 2011, Emerson et al. 2011, Weiher et al. 2011. Hortal et al. 2012)? The increasing rate of publica- tion on such issues (Cianciaruso 2011, Jenkins and Ricklefs 2011b, Smith and Lyons 2011) suggests interdisciplinary understanding of the organiza- tion of biodiversity at intermediate spatial and temporal scales is a common goal of ecologists and biogeographers helping to resolve, for exam- ple, the meaning and consequences of the niche (Chase and Myers 2011, Wiens 2011) and of diver- sity (Chiarucci et al. 2011). The image of biogeography and ecology conjured up by this collection is one of many threads at the beginnings of a braid. Each paper is lightly intertwined with another on one of four topics—niche, macroecology and comparative ecology, community assembly, diversity—then wound loosely around each other within the theme (Ricklefs and Jenkins 2011). The strands are held together by only a few connections, encour- aged in advance of the symposium: on average, a few cross-citations and acknowledgement of com- ments on earlier manuscripts. Thus, at present, the natural convergence of biogeography and ecology at intermediate spatial and temporal scales looks more like interdigitation than mutual assimilation of ideas and techniques. The chal- lenge is, in part, overcoming the practical limita- tions of measuring biodiversity across multiple levels of organization and spatial scales of inter- est, and turning the perceptual biases dependent on grain size, spatial extent, and phylogeny into opportunities for developing scale-free formula- tions of biodiversity (Chiarucci et al. 2011) or scal- ing concepts that help merge community ecology with biogeography (Weiher et al. 2011). Overcom- ing this challenge may require taking the organiza- tional model applied in this symposium one or two steps further, attracting individuals from many backgrounds to engage as interdisciplinary teams on common projects. Whether the “trend towards … unification” 1 This August 2011 theme issue of Philosophical Transactions of the Royal Society B reports the proceedings of the International Biogeography Society symposium “Biogeography and Ecology: Two Lenses in One Telescope” – see http://www.biogeography.org/html/Meetings/2011/program.html frontiers of biogeography 4.1, 2012 — © 2012 the authors; journal compilation © 2012 The International Biogeography Society

Cultural Dialogue and Its Premises in Colonial Peru: The Case of Worshipping Sacred Objects

AbstractThis article examines, from both an indigenous and a Spanish perspective, one of the central aspects of the history of evangelization in the colonial Andes: the discourse about “representation” and “embodiment.” By centering on this discourse and by distilling Incan, pre-colonial Andean, and colonial Andean notions from colonial texts, the article contributes to our understanding of the differences between Spanish and Andean concepts of religion and shows how mutual assimilation shaped the evolution of a colonial Andean religion.

The Sacrificial Economy of Cuteness in <i>Tamala 2010:</i> <i>A Punk Cat in Space</i>

The Sacrificial Economy of Cuteness in Tamala 2010:A Punk Cat in Space Emily Raine (bio) There seems a certain fundamental link between cuteness and cruelty, something in cuteness that simultaneously provokes both a doting affection and desire to throttle. As Sianne Ngai puts it, there is "violence always implicit in our relation to the cute."1 Tamala 2010: A Punk Cat in Space plays with this tension, articulating animal cuteness within an economy of sacrifice.2 Cuteness and sacrifice are drawn together by their mutual assimilation into a smoothly functioning capitalism in the film's disorienting mash of narratives, animation styles, and arcane allusions and allegories. The film addresses the deployment of cute images as soft power by and for capitalism, showing how cute objects promise to help us forge affective relations with others, while actually displacing this affect onto mediated commodities. Such displacement serves to reproduce this model of capitalism, while cuteness masks the enigmatic and diffuse threat of violence that underlies it. This essay explores this articulation, first looking at how Tamala 2010 reenacts theoretical accounts of sacrificial expenditure, and then addressing the consumption of cuteness; it concludes with a consideration of the relation of the two to information economies as embodied in the film by the robotic goddess Tatla. This analysis serves both to stage a reading of Tamala and to use the film's [End Page 193] engagement with sacrifice and mass consumption to demonstrate the applicability of theories of sacrifice to the regimes of signification in which the postmodern economy reproduces itself. In other words, while theories of sacrifice enable us to better understand what drives the internal economy of Tamala 2010, the film in turn works to prove the aptness of this body of work as a lens for interpreting contemporary capitalism. Tamala 2010 follows a sweet-faced kitten named Tamala to Planet Q, where violent battles rage between the dogs who control the planet and its downtrodden felines. She befriends a local cat named Michelangelo, and, as they circulate through Hate City, it is gradually revealed that Tamala is somehow affiliated with the ancient and mysterious Tatla cult, manifest as Catty & Co., the conglomerate that controls 96.725 percent of the GDP on Tamala's home planet and is in the process of establishing a foothold on Planet Q, beating out the native H.A.T.E. brand. At around the halfway point of the film, Tamala and Michelangelo go for a romantic picnic in the countryside, where Tamala is killed and eaten by Kentauros, a sadistic police dog. After her death, the planet's cats gain political and economic control, and the Catty logo emblazons every visual plane. The film then moves into the future. Michelangelo has grown into an old man, Professor Nominos, who has obsessively researched Tatla, the Minervan cult, Catty & Co., and the perpetually young kitten named Tamala selected to market and represent them. He reveals that the Minervans, after centuries of persecution, moved underground, establishing themselves as a secret postal service. They ultimately moved into consumer goods as Catty & Co., employing Tamala to colonize markets and using their control over communications to exercise power. They worship the robotic goddess Tatla, who is capable of self-propagation to such a degree that her excess is presently creating another world. The locus of the cult's activities is sacrifice, what Nominos describes as "repeated destruction and rebirth, the progress of an undying world. Their activity is based in a crazed doctrine devoted to live sacrifice," with Tamala as their recurring victim. The tale is presented in nonlinear fashion, as a palimpsest of elements in multiple and overlapping periods and spaces. Each layer operates in a distinct visual and sonic register and is accorded its own color palette, symbolic motifs, animation style, generic musical scoring, and sound effects. For example, the majority of sequences featuring the robotic Tatla are executed in [End Page 194] strongly saturated color CGI, accompanied by a droning score and echoing tinny industrial sound effects—all elements that serve to exaggerate her unnaturalness, while Tamala's segments are fashioned entirely in inviting grayscale Bezier curves. Click for larger view View full resolution Figure 1. Tamala is...

Speaking with the Client's Voices: How a person-centered therapist used reflections to facilitate assimilation / Mit den Stimmen des Klienten reden: Wie ein Personzentrierter Therapeut das Spiegeln nutzte, um Assimilation zu fördern / Hablando con las Voces del Cliente: Cómo un terapeuta centrado en la persona usó reflejos para facilitar la asimilación / Parler avec les Voix du Client: L'utilisation

We describe how reflections facilitated change in person-centered therapy with a 29-year-old man we called Bill. The assimilation model conceives people as having multiple internal voices, and it conceives psychotherapeutic change as building meaning bridges (explicit understandings) between voices. In a previous paper (Mosher, Goldsmith, Stiles, & Greenberg, 2008), we described the mutual assimilation among three of Bill's voices. In this paper we explore how the therapist's reflections facilitated assimilation between two of these voices, a Self-Doubting Critic that directed criticism inwardly and a timid and depressed Guy Who Let Bill Down that internalized this criticism. Through reflections, the therapist expressed the positions of these voices, allowing them to hear and respond to each other, to explore and clarify their experiences, and to build useful meaning bridges.

Musica e musicisti greci per Roma

From its beginnings Rome was indebted to Greece for fine arts, including literature and music. This paper discusses the documents concerning the presence of Greek music and musicians in Rome, bearing witness of a process of mutual assimilation of the two cultures, which began early in Republican times. The result of this evolution in Imperial times was a Greco-Roman musical idiom, a common musical language, the elements of which were handed down to posterity.

The changing election coverage of German television. A content analysis: 1990–2002

The article reports considerable changes in the content and style of German election coverage between 1990 and 2002. The findings are based on a content analysis of the main evening news of the four major television channels, spanning four Bundestag elections. During the observation period, television has immensely expanded its coverage of the top candidates. While the presence of the candidates in the news increased, they were not able to get their issues across to the audience. The news discourse was narrowed down to election and campaigning as issues. Matters of campaigning style, the ‘game schema’, as well as election polls became increasingly salient. The number of sound bites grew, although the average sound bite length decreased slightly. The presentation of the candidates became more vivid and more colorful, and, thus, more attractive for the audience. On the other hand, there are no signs of increasing negativism. The observable trends in the scope and kind of presentation of candidates can be interpreted as increasing personalization and dramatization of media coverage. The changes partially fit into the pattern of convergence (i. e., a mutual assimilation of public and commercial channels). These developments are partly rooted in the change of the German television market. Other results can be explained by historical incidents such as the German unification in 1990, and by the candidate constellation during each election. In spite of some similarities with developments in the US, the authors argue that it would be misleading to label the observable changes of German election coverage as ‘Americanization’.

Vegetative hybridization of animals by joint blood circulation during embryonal development. 1953.

We used our method of parabiosis of eggs during embryogenesis (Hasek 1953) as an expression of vegetative hybridization in animals. In this way, we connected the blood circulation between the Rhode Island and Leghorn breeds of chickens and between ducks and chickens. The advantage of joining animals during embryogenesis is that it results in an intensive exchange of blood at a time when the embryo is not able to react antagonistically by producing antibodies against foreign proteins, that is, at a time when there are suitable conditions for mutual assimilation. We confirmed the lack of antibody formation after immunization of chick embryos by inoculation of duck serum into the yolk sack or intravenously. The connected blood circulation was confirmed by histological analysis and by the passage of dye that was injected into one parabiont and then into the partner. We also investigated the intensity of this exchange by immunobiological assays, using specific antibodies against the partner's blood proteins. We proved the presence of duck serum in the blood of chickens, parabiotic with ducks, during parabiosis and also shortly after hatching. We also described examples of a tug of body weight between duck and chicken parabionts, in which the hatched chicken was much heavier than expected from its own nutrition. This proves that the chicken used duck materials for its development. Vegetative hybridization was expressed by a change in the color of feathers, greater body weight, and, the permanent nature (as immunologically demonstrated). The parabionts after reciprocal immunization with the partner's erythrocytes did not form any antibodies. This outcome is extraordinary when considered in the light of previous findings of other authors and ourselves and indicates a permanent change caused by the exchange of blood during embryogenesis. We are presently investigating whether there is a permanent change in blood groups, that is, whether the partner's agglutinogens permanently persist after vegetative hybridization and the exchange of blood during embryogenesis or whether there is a permanent change in reactivity in the sense that the presence of the partner's agglutinogens during parabiosis leads to a lack of antibody responsiveness in adult age. In any case, the described effects indicate that vegetative hybridization has a profound and permanent metabolic influence on the vegetative hybrids. This method has great advantages over previous attempts of inducing parabiosis, particularly in animals because there are different conditions for mutual assimilation of two metabolisms between the embryonal and postembryonal stages. Furthermore, the method is not traumatic for the embryo, whereas the surgical joining of adults limits their mobility and with different nutrition is not physiological and traumatizing for the animals. With our method, only the extraembryonal blood circulation is joined, whereas the embryos retain unrestrained mobility. They come out of parabiosis in a natural way by rejecting the umbilical cords from the extraembryonal circuit at the time of hatching. Despite its profound metabolic influence, the very physiological nature of our method is indicated by the high hatching rate of parabionts, which is 80% with good-quality starting materials (corresponding to the generally observed hatching rate) or even 100% in some experiments.