Myth

In Interpreting Ancient Egyptian Narratives, Martin Pehal applies structural analysis to four New Kingdom narrative compositions. The study explains the strong configurational character of ancient Egyptian (mythological) thought which has the ability to connect various ontological levels of human experience with the surrounding world into complex synchronic structures. These symbolical systems are shown to be mediating between the various cultural paradoxes which were inherent to ancient Egyptian society. Axial role in this process is attributed to the institution of positional kingship represented by the Pharaoh. Its transformative function is also put into relation to the special status of female characters who are shown to play the part of the “powerful powerless ones” further personifying the aspects of the mediating function of myth. Gradually, the study outlines a genuinely Egyptian “structural net” of basic mythemes and explains in what way it was possible for such a system to change and incorporate foreign mythological motifs especially from the Near East.

"From BOOKLIST: "This volume introduces a new series patterned after Gale's popular American Decades and American Eras series. Volume 1, The European Renaissance and Reformation, and volume 2, Roman Republic and Empire, will be published later this year. The goal of the series "is to enrich the traditional historical study of 'kings and battles' with a resource that promotes understanding of daily life and the cultural institutions that affect people's beliefs and behaviors."
Following a time line and a lengthy introduction, the volume is divided into 10 topical chapters, among them "The Arts," "Social Class System and the Economy," "The Family and Social Trends," and "Religion and Philosophy." These divisions will be standard throughout the series. Except for chapter one, "World Events," which provides context with a list of events outside Greece, each chapter follows the same general plan. A chronology and an overview precede a series of articles on various topics. Among the 13 topics treated in chapter 2, "The Arts," are architecture, sculpture, and tragedy. Chapter 7, "Leisure, Recreation, and Daily Life," covers seven topics, including food and housing. These articles generally range in length from two to four pages and are followed by biographical profiles. "The Arts" has the fullest biographical content, with 17 profiles; some chapters have only 1 profile, and others have none. Each chapter concludes with a discussion of documentary sources.
The text is supported by numerous black-and-white illustrations, as well as sidebars and maps. Sidebars provide extra information on selected topics, such as coinage or travel, and often excerpt primary source material. Following the main text are a glossary and a general bibliography. This bibliography, which for the most part cites titles that might be found in an academic library, is in addition to the lists of sources appended to the articles.
For a similar audience, Greenwood's Daily Life of the Ancient Greeks (1998), part of its useful Daily Life through History series, delivers information in a straight narrative. Gale's accessible reference format makes this first entry in the World Eras series a good choice for high-school and undergraduate libraries, especially where American Eras and American Decades are popular." — RBB (American Library Association)"

Niniejsza praca ma na celu przedstawienie teorii mitotwórczej J. R. R. Tolkiena, z perspektywy jej wymiaru duchowego. Od czasów antycznych teorie, tudzież filozofie, opierały się na myśleniu abstrakcyjnym i miały za zadanie wyjaśnienie ówczesnemu człowiekowi otaczającej go rzeczywistości. Nie inaczej było z Tolkienowską teorią, na potrzebę której ukuł swój termin Mitopoeia. „Duchowy wymiar Tolkienowskiej Teorii Mitotwórczej” – tłumacząc tytuł tej pracy na język Polski – przekłada się na wiele sfer życia Tolkiena. Pierwsza z tych płaszczyzn, to przypisywany mu przez niektórych krytyków program filozoficzny. Na tym wymiarze skupia się pierwszy rozdział tej pracy: „The Philosophical Disenchantment.” Jednak jak sugeruje tytuł, stanowi on zaledwie tło wszelkich dalszych poszukiwań, gdyż oferuje badaczom Tolkienowskiej myśli jedynie jej racjonalizację i demitologizację. Życiowa pasja Tolkiena, filologia komparatywna, daje wystarczające zrozumienie jego fenomenu, a przynajmniej zdaniem kilku krytyków. Niezaprzeczalnie stanowiła ona inspirację, a zarazem była narzędziem, którego Tolkien użył podług swej ogromnej wiedzy z zakresu językoznawstwa. Pomimo, iż w tej pracy „Comparative Philology” jest omawiana w drugiej kolejności, to właśnie ta dyscyplina była źródłem znajomości filozofii u Tolkiena. Podążając krokami Tolkieniany nie można jednak na tym poprzestać. Trzeci wymiar, jakże metafizyczny i filozoficzny w swych założeniach i implikacjach to odkrycie Owena Barfielda, znajomego Tolkiena. Barfield odkrył Teorię „Jedności Semantycznej,” co Tolkienowi przyszło łatwo przyjąć do wiadomości: język jako narzędzie może również być transcendentny, ze względu na swe początki. Dla Tolkiena była to jedna z tych rzeczy, która pozwoliła mu uwierzyć w smoki. „Philological Philosophy: Let There Be Dragons” – jest zatem łącznikiem między dwoma światami. Jednakże Tolkien nie był byle fantastą, oderwanym od ziemi. Teoria Barfielda, obudziła w nim nadzieję. Pomimo to, tak jak każdy rozsądny i racjonalny człowiek Tolkien musiał dowiedzieć się, „czy to prawda.” Potrzebował czegoś, aby idee odnieść do nie tyle rzeczywistego doświadczenia, ile prawdy. Prawda, bowiem wyzwala. Mimo nieustannego negowania jego wiary, to właśnie ona umożliwiła mu dalsze rozważanie tych teorii. I nie da się inaczej wytłumaczyć jego mitotwórstwa, jak przez uznanie jego wiary. Miłości do Boga, która była tak głęboka, że aż sięgała wiedzy teologicznej. Tego, między innymi, tyczy ostatni rozdział tej pracy: „Myth Becomes Truth.”
Liczba stron: 51

The practitioners of village stability operations operate nearly entirely in the spaces of communities damaged by combinations of traumatizing violence, loss, displacement, starvation, death and dismemberment. Their organization, equipping and training is focused on the most apparent physical security and developmental needs by those who fund and support their deployments and to a lesser extent on reparation of political dialogue as part of restorative justice and the reparative process. The psychological and sociological damage that these practitioners encounter however, often leads to frustration, overextension of personnel and resources and eventual failure. This paper explores the existence, nature and depth of psychological and sociological damage to communities traumatized by violent conflict. The purpose of this research is to establish a baseline of psychosocial-cultural intelligence on conflict societies that can be used to plan, prepare and execute peace operations and humanitarian missions. This psychosocial-cultural intelligence or understanding of traumatized communities provides peace operations and humanitarian missions with analysis and method to engage and influence traumatized communities to the point that they are able to provide for their self-sustainment without participation in communal violence. By exposing the pathology of sociological trauma at the family, village and tribal levels of structure, we can begin to unwind and resolve intractable conflicts in failing and failed societies despite limited time and resources of peace operations donors and practitioners.

Contents
The challenge of stabilizing villages and tribes in conflict ........................................................................... 3
Trauma and the family’s sociological structure ............................................................................................ 6
Village stability, trauma and the sociocentric family.................................................................................. 10
Internal identities and external locus of control in sociocentric families ............................................... 11
Communication and meaning in the sociocentric family ........................................................................ 14
The emotional logic of violence, shame, and trauma.................................................................................. 16
The rage of shame in sociocentric community ........................................................................................ 17
Psychological pathways to violence & suicidal terrorism ...................................................................... 21
Connecting failed states to traumatized communities ................................................................................. 22
Intractable cultural conflict: generational transmission of trauma .............................................................. 24
Crossing the trauma barrier - reestablishing meaning in traumatized communities ................................... 27
Relieving sociological trauma and rebuilding society ................................................................................ 31
Conclusion .................................................................................................................................................. 33
Bibliography ............................................................................................................................................... 35

Introduction / Richard J. Gray II and Betty Kaklamanidou -- Globalization. Exceptional Recognition: The U.S. Global Dilemma in The Incredible Hulk, Iron Man, and Avatar / Anthony Peter Spanakos -- "You Took My Advice About Theatricality a Bit -- Literally": Theatricality and Cybernetics of Good and Evil in Batman Begins, The Dark Knight, and X-Men / Johannes Schlegel and Frank Habermann -- Power, Choice, and September 11 in The Dark Knight / Christine Muller -- Gender. The Mythos of Patriarchy in the X-Men Films / Betty Kaklamanidou -- Vivacious Vixens and Scintillating Super-Hotties: Deconstructing the Superheroine / Richard J. Gray II -- Evolving Portrayals of Masculinity in Superhero Films: Hancock / Christina Adamou -- Genre. Genre and Super-Heroism: Batman in the New Millennium / Vincent M. Gaine -- Super-Intertextuality and 21st Century Individualized Social Advocacy in Spider-Man and Kick-Ass / Justin S. Schumaker -- The Watchmen, Neo-Noir and Pastiche / Phillip Dav...

The necessity for prostheses was as apparent in antiquity as it is today. There are two primary considerations for these devices; form and function. Form is both the aesthetics of the appliance in its own right and also how accurately the appliance replicates its natural counterpart. Function refers to how effectively the device performs its assigned task(s). With these in mind, it be will discussed whether the examples of ancient prostheses available to us today shared such considerations, and if so, in what way did benefit the physically impaired.

André Gide was among the French intellectuals who, in the beginning of the 20 th century, attempted a completely new approach to the Greek myth. A typical example of his work is Thésée, a novel where he practically de-mystifies the ancient legend in order to project a different view of the hero and his deeds, to contest the ways in which the myth itself was perceived by the ancients and mostly by his contemporaries. In his work the main character stands before us alone, as a plain human being, deprived of his aura and glory; what is at stake here, though, is not so much the modernization of the myth but, rather, its rationalization. For Gide starts from a point of view that can be described at least as ironic-using cynicism and pragmatism throughout his novel-only to exalt the hero's human nature. Based on his firm philosophical beliefs, Gide appropriated a myth in order to create not just art but also a new mythology.

Bu yazıda Peter Eisenman'ın daha ismi bile yok iken başlattığı mimari yapısökümün ken-disinin mitsel bir yapıya sahip olduğu savunulmuş ve mimarın mitsellikle olan ilişkisini nasıl gözden geçirdiği açıklanmaya çalışılmıştır. Eisenman henüz tam anlamıyla gerçekleşmemiş olduğuna inandığı Modernizme taze bir yol açmak için yeni bir tarihsel kırılma arayışını kariye-rinin başlıca amacı haline getirmişti. Eisenman'ın tarihselciliği çözmek için kullandığı yöntem, biçim ve anlam arasında kurulmuş olan tarihsel ilişkileri " mitsel " kabul etmekti. Farklı zaman-larda Yapısalcılık, avangard sanat, Kavramsal Sanat, psikanaliz ve Yapısöküm gibi farklı etkilere maruz kalan kuramsal gelişiminde hiç kaybolmayan ama giderek belirginleşen bir şey, ızgara, uzun kariyeri boyunca mimarın sentetik ve eklektik kuramından kaynaklanan çelişkileri çözmek için kullandığı başlıca araç olmuştur. Başlangıçta mimarlıkta rasyonellik mitosunu sağlayan ızgara gerekmedikçe ortaya çıkmayan soyut bir yapı iken, daha sonra Eisenman'ın, kendi mi-marlığının mitselliğinin varlığını ve yokluğunu aynı anda ima eden ve üslupsal diyebileceğimiz bir temaya dönüşmüştür.

"Carter's music poses struggles of opposition, for instance in timbre (Double Concerto), space (String Quartet No. 3) or pulse (String Quartet No. 5). His preference for the all-interval tetrachords, 4–Z15 [0, 1, 4, 6] and 4–Z29 [0, 1, 3, 7], is also well known. From these facets of Carter's music, I develop a narrative interpretation of his Petrarch sonnet–inspired solo flute piece, Scrivo in Vento (1991). Specifically, I forge narrative pathways by imagining the two tetrachords as active agents opposed in competition. Previous Scrivo analyses (Capuzzo 2002; Childs 2006) stress continuity by revealing Q-transforms and common-note voice leading between the tetrachords. While acknowledging such features, my analysis emphasises oppositional struggle by tracing the tetrachords as separate entities which cooperate and conflict as they manoeuvre to outdo each other.

The analysis advances three theses: (1) it guides listening to and reading Scrivo in a way which resonates with Carter's concern for the aesthetics of oppositional struggle, his choice of a sonnet as inspiration and his affinity for all-interval tetrachords; (2) it shows that music-analytical detail can be organised into dramatic narratives by (a) projecting dramatic roles onto categories asserted by a formal theory and (b) treating the formal theory's relations metaphorically as actions performed by each role as the musical work unfolds; and (3) it shows how detailed pc-set analysis can support a Heraclitean view of music: a flux of opposing forces seeking and resisting unity."

The Grolier Codex is discussed in the context of the archaeoastronomy of the ancient Americas on pages 98-99 of the March 1990 National Geographic Magazine article "America's Ancient Skywatchers" by John B. Carlson. One of four known ancient Maya books, the Grolier Codex depicts different manifestations of the planet Venus; the column of glyphs on the left of each panel records days in a 104-year Venus almanac. These plaster-coated bark-paper pages, carbon-dated to the 13th century, represent only half of the 20-page original. A numbered photographic arrangement of the Grolier Codex depictes the author's discovery that Codex pages 10 and 11 are actually two parts of the same "page 10".  Carlson clarifies the identities of Venus deities depicted in the Grolier Codex from a comparison of images from the Cacaxtla murals and links the images of the Grolier Codex with ancient Maya astronomically timed ritual warfare and sacrifice. (Grolier Codex photographs: Enrico Ferorelli; Other photos: Bob Sacha)

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

Human culture has always weaved myths around its pattern of existence for multiple purposes. The interplay of religion and social practices have found their own space within the sphere of mythology. It is possible to read mythical texts to probe into the greater picture of human civilization. The contribution of myths towards the shaping of human beliefs, behavioural patterns are evident and assessing them often reveals a plethora of cultural histories unexplored and therefore unacknowledged before.
The contribution of mythopoeia towards the construct of human socio-cultural identity has been largely accepted. Modern academia has thus taken a strong interest in revisionist literature to understand the hitherto unknown nuances of human civilization. In the edited anthology, Art and Aesthetics of Modern Mythopoeia: Literatures, Myths and Revisionism (Vol-II), like the first volume, an attempt has been made to anthologize the works of a large number of authors who have talked about pertinent issues in the context of myth-making, the latent politics of mythopoeia and has taken into account several underexplored texts that are rich in mythical content. This volume offers a wide range of critical studies involving classical as well as modern myths around the globe.

The Corpus Priapeorum is a Latin collection of 80 epigrams, in the majority of which the protagonist (either as a speaker or as receiver of offerings) is the phallic god, Priapus. Priapus with his enormous member and his unbridled lust is the vigilant watch and protector of his (literary) garden against any potential intruders. This is the first systematic study of the CP in Modern Greek, which is also complemented by the first Modern Greek translation of the text.
The book comprises seven chapters as follows: 1. The Corpus Priapeorum, 2. Myth and humor, 3. Wordplays, 4. Catalogues, 5. Penelope’s feminine speech, 6. Corpus Priapeorum: Text ‒Translation, 7. Bibliography.

This paper argues that the analysis of specific forms of popular culture and of the Chinese media, are important phenomena to study if one wants to get insights into the socio-cultural circumstances that characterized China during the 1990s and 2000s. The transformations in the everyday life caused by the opening to global capital, and the development of the media and information technologies, along with the overwhelming use of TV, computer technologies, videorecorders, digital photocameras, the increasing use of the Internet, and the consequent growth in the communication of informations, capital and people, all these factors and many others, strongly contributed to a decisive and rapid social transformation which brought to a world of confusion, tensions and contradictions that both national myths and nationalism attempted to cope with.

The Grolier Codex (Codice Maya de Mexico, CMM) is discussed in the context of the archaeoastronomy of the ancient Americas on pages 98-99 of the March 1990 National Geographic Magazine article "America's Ancient Skywatchers" by John B. Carlson. One of four known ancient Maya books, the Grolier Codex depicts different manifestations of the planet Venus; the column of glyphs on the left of each panel records days in a 104-year Venus almanac. These plaster-coated bark-paper pages, carbon-dated to the 13th century, represent only half of the 20-page original. A numbered photographic arrangement of the Grolier Codex depictes the author's discovery that Codex pages 10 and 11 are actually two parts of the same "page 10".  Carlson clarifies the identities of Venus deities depicted in the Grolier Codex from a comparison of images from the Cacaxtla murals and links the images of the Grolier Codex with ancient Maya astronomically timed ritual warfare and sacrifice. (Grolier Codex photographs: Enrico Ferorelli; Other photos: Bob Sacha)

This article has been posted on Academia.edu as part of the Grolier Codex Project of the Center for Archaeoastronomy under the directorship of John B. Carlson, Ph.D.  The Grolier Codex Project seeks to further advance the study of the Maya Grolier Codex.

In this paper I argue that Merleau-Ponty’s reinterpretation of Husserlian phenomenology is premised upon a certain mythic consciousness of nature in general and of human embodiment in particular. This is not an objection to Merleau-Ponty’s work, but rather a clarification of how he resolved the methodological problem (raised by Fink) of the outer horizonality of phenomenological experience on an intuitional basis by invoking (what I term) 'the myth of human incarnation'. The priority granted to mythic consciousness is implicated in the epistemic status of phenomenological claims concerning pre-reflective phenomena such as 'bodily intentionality', and thus has important consequences with regard to questions concerning the 'naturalization' of phenomenology.

The book opens with the author's vivid description of her life in a traditional family in Lithuania in the 1920s and 1930s, her studies at the Hebrew Gymnasium in Kovno, and the dramatic turn in Gitta’s life as a result of the Soviet occupation of Lithuania in 1940. Only a few days before the first gruesome massacres of the Lithuanian Jews, Gitta and her family are expelled from their home by the Soviets. Although they escape the claws of the murderous Nazis and Lithuanians, their destiny takes them to the terrifying banks of the Arctic Ocean.

Gitta’s account of life in Siberia is an extraordinary description of her confrontation with the brutal climate and the flinty Soviet authorities -- but also of an establishment of a Jewish community which, with enormous effort, attempted to reconstruct the spiritual-communal life it had known in Lithuania. The kingpins of this new Jewish community were Gitta’s father and the mother of her future husband, who taught the youth Hebrew, organized daily prayers, constructed Jewish calendars and initiated other activities.

Sixteen years later, following the long-awaited release from Siberian exile, the author and her husband (my father) in Vilna attempt to gain permission to immigrate to Israel. When their struggle runs into a brick wall, they express their longing for the Jewish homeland by naming their children with Jewish names and teaching them the Hebrew language openly. After thirteen years of tedious efforts, their stubborn struggle succeeds in triumph. The book ends with their landing in the Promised Land.

As the editor of this work, I have added to the memoirs a research wrapping of relevant footnotes and a professional article at the appendix dealing with the deportation of the Lithuanian Jews, based on NKVD documents that I uncovered at the special archives in Vilna. This extensive research material complements the author's memoirs from a scientific perspective and reveals for readers and researchers quite a fascinating piece of Jewish history that has disappeared until now into the shadow of Holocaust stories.

Megaliths feature commonly in the folklore of indigenous peoples all over their range of occurrence. At several places in South India, the authorship of megaliths is attributed to a now extinct race of dwarves, who were endowed with superhuman strength to heft the large stones into position, and who subsequently were annihilated in a rain of fire. We have tracked this legend at several megalithic sites and present a comprehensive list of sites in this paper, as well as the local names attributed to this dwarf race. We demonstrate that the appellation "Pandu" often associated with megaliths refer to this dwarf race, and not the Pandavas of Mahabharata, or the Pandyan dynasty, as often assumed. We also conjecture if a cultural memory of an extinct dwarf hominin species could form the basis of this legend.

Hans Blumenberg (1920-1996) é um dos maiores filósofos da segunda metade do século XX. Autor de uma obra gigantesca, o seu estilo sinuoso não parece conter nenhuma tese fundamental, ainda que se ramifique por entre temas tão diversos tais como a metaforologia, o desenvolvimento da racionalidade científica, o historicismo ou as fragilidades da fenomenologia. O pensamento blumenberguiano manifesta o esforço mais radical para pensar o falhanço de qualquer forma de metafísica, o fracasso de todos os absolutismos: ontológicos, teológicos, científicos e de qualquer realismo. Entre as ruínas da metafísica, este lúcido herdeiro do Iluminismo dedica-se ao paciente trabalho de devolver à razão uma margem de manobra face aos absolutismos que escondem o carácter contingente do sóbrio trabalho de uma razão que se assume como finita. E se a nossa circunstância é o horizonte de uma Modernidade inultrapassável, a nossa situação apela para a reactivação possível do projecto kantiano: o de uma radical antropologia filosófica.

Тілендиев Нұрғиса Атабайұлы (1 сәуір, 1925 ж - 15 қазан, 1998 ж) – қазақтың әйгілі күйші композиторы, дирижер, дәулескер домбырашы. Қазақ КСР халық әртісі (1975 жыл), КСРО халық әртісі (1984 жыл), халық қаһарманы (1998 жыл).
Туып өскен жері - Алматы облысының Іле ауданына қарасты Шилікемер ауылы. Топырақ бұйырған жері Жамбыл кесенесінің іргесі.
Мәскеудің П.И.Чайковский атындағы консерваторисының дирижерлік факультетін (проф. Н.П. Аносовың класы бойынша) бітірді. Қазақтың Абай атындағы опера және балет театрында (1953-1961), қазақтың Құрманғазы атындағы Мемлекеттік Академиялық халық аспаптар оркестрінде (1961-1964) және тікелей өзінің ұйымдастыруымен дүниеге келген «Отырар сазы» халық аспаптары оркестрінде (1981-1998) бас дирижер қызметін атқарды. Сондай ақ, 1968 жылдың «Қазақфильм» киностудиясы музыка редакциясының бас редакторы болып істеді. Қазақстанның халық әртісі, Қазақстан Республикасы Мемлекеттік сыйлығының иегері, КСРО ның халық әртісі. Қазақстан Республикасы Президентінің жарлығымен Н.Тілендіұлына 1998 жылы «Халық Қаһарманы» атағы берілді.
One of the main musical instruments of Kazakh nation is dombyra (dombra). Here is the the musical notes of "Alkissa" kui (traditional musical composition) written by talented Kazakh composer and diriger - Nurgissa Tlendiyev.

Tra il 1954 e il 1962, 1 milione e 200 mila soldati francesi di leva sbarcano al di là del Mediterraneo per combattere contro gli indipendentisti del Fronte di liberazione nazionale algerino.
Tra le file francesi i morti sono 26 mila e 300 mila i feriti; almeno dieci volte di più sono quelli algerini.
La guerra d’Algeria è stata una “guerra senza nome”, dissimulata con le denominazioni più varie ed enigmatiche quali “pacificazione” o “mantenimento dell’ordine”. Alla fine del conflitto i soldati francesi sono rifiutati dal proprio stesso Paese che con quel passato coloniale non vuole proprio fare i conti. Solo nel 1999 la Francia riconosce di aver combattuto una guerra tra il 1954 e il 1962.
Cinquant’anni dopo l’indipendenza dell’Algeria, cosa hanno da raccontare quei reduci, fra i gruppi maggiormente segnati dalla cesura burrascosa che ha messo fine all’“Algeria francese”?
Le loro memorie, raccolte in decine di interviste, sono al centro di questo libro.


Review by Paolo Mieli, «Corriere della Sera», 10 July 2012:

http://archiviostorico.corriere.it/2012/luglio/10/Quando_guerra_Algeria_era_una_co_9_120710002.shtml

Review by Anna Foa, «L'Osservatore Romano», 29 August 2012:

http://www.laterza.it//images/stories/pdf/9788842099659_MEMORIE%20CONTRAPPOSTE%20-%20SOLDATI%20SENZA%20CAUSA%20-%20ANDREA%20BRAZZODURO%20-%2029.08.2012.pdf

Review by Alessandro Triulzi, «il manifesto», 11 October 2012:

http://www.laterza.it//images/stories/pdf/9788842099659_ALGERIA%20VOCI%20DALLA%20GUERRA%20SENZA%20NOME%20-%20SOLDATI%20SENZA%20CAUSA.%20MEMORIE%20DELLA%20GUERRA%20DALGERIA%20-%20ANDREA%20BRAZZODURO%20-%2010.10.2012.pdf

Radio: «GR Parlamento», 2 November 2012:

http://www.rai.tv/dl/RaiTV/programmi/media/ContentItem-f4ab6ea0-ebb3-483c-b0ae-94d3c4150cd7-grp.html

Review by Goffredo Fofi, «Lo Straniero», n. 149, November 2012:

http://www.laterza.it//images/stories/pdf/9788842099659_LO%20STRANIERO%20-%20SOLDATI%20SENZA%20CAUSA%20-%20ANDREA%20BRAZZODURO%20-%2020.11.2012.pdf

Review by Daniele Rocca, «L'indice dei libri», December 2012:


(Traduction de la quatrième de couverture de l’édition italienne)

Soldats sans cause.
Mémoires de la guerre d’Algérie


Entre 1954 et 1962, 1 million et 200 mille soldats français du contingent débarquent au delà de la Méditerranée pour combattre contre les indépendantistes du Front de libération national algérien.
Dans les rangs des français les morts sont 26 mille et 300 mille les blessés ; au moins dix fois plus sont les morts et les blessés algériens.
La guerre d’Algérie a été une guerre « sans nom », dissimulée derrière les dénominations les plus variées et énigmatiques telles que « pacification » ou « maintien de l’ordre ». À la fin du conflit les soldats français sont refusés par leur propre Pays qui veut rapidement se laisser derrière les épaules ce passé colonial. Ce n’est qu’en 1999 que la France reconnaît d’avoir mené une guerre entre 1954 et 1962.
Cinquante ans après l’indépendance de l’Algérie, qu’ont-ils à raconter ces anciens combattants, un des groupes les plus marqués par ce passage orageux qui a mis fin à l’« Algérie française » ?
Leurs mémoires, recueillies en dizaines d’entretiens, sont au centre de ce livre."""""""

During the archaeological campaign of the University of Basle at the Drapham-Dzong in Bhutan from 2008 to 2010, iron slag came to light inside the 15th or 16th century monastery-castle. Moreover, in the bamboo jungle of the nearby hamlet Nag Lhakhang, a metal producing locality, a slagheap and a platform, which could possibly be the site of an ancient charcoal burner, were found. This roused the issue of whether the iron smelting stands in context with the wealth of the monastery-castle.
The detail report is writen in German with English summary.