„Społeczeństwo jako ciało jest pęknięte”. Zabiegi stylizacyjne w dialogach Małgorzaty Szumowskiej i Michała Englerta na przykładzie filmów Body/Ciało i Twarz

The aim of this article is to present an overview of the stylistic measures identifiable in the dialogues of two films whose screenplays were written by Małgorzata Szumowska and Michał Englert – Body (2015) and Mug (2017). The analysis of linguistic and stylistic means has been organised into three categories that can be used to describe the work of this script-writing duo (in line with Adam Kruk’s critical proposition): deliberate schematicity, social hearing (as a metaphor for social sensitivity) and mockery. In the linguistic layer of these films, schematicity comes to the fore through the accumulation of homogeneous linguistic means (especially from the emotional register of colloquial Polish) and contrasting juxtapositions of various social variants of the language. The social hearing of Szumowska and Englert is revealed especially through the presence of linguistic templates, and mockery – in the linguistic joke and in the openly mocking statements of some of the characters. The analysis shows that the dialogues are another testimony to the stylish separateness of Szumowska and Englert and one of the ways to portray Poland as full of internal divisions.

Playing together, laughing together: Rapid facial mimicry and social sensitivity in lowland gorillas

In non-human animals, the phenomenon of Rapid Facial Mimicry (RFM) - the automatic, involuntary and rapid (< 1 sec) replication of others’ facial expressions—has been mainly investigated in the playful domain. In immature lowland gorillas Gorilla gorilla gorilla both Play Face (PF) and Full Play Face (FPF) are rapidly mimicked between the players. This makes the species suitable to test hypotheses on the factors influencing RFM during play. The observations on three captive groups of lowland gorillas (N = 27) revealed that contrary to expectations, the closeness of social bond negatively influenced the occurrence of RFM but it did not affect either RFM latency or its overlapping index. RFM was affected by the degree of symmetry of play fighting: the more balanced the session, the higher the occurrence of RFM. Players of the same sex class responded faster than players of different sex. These findings suggest that RFM may help synchronizing behaviours of playmates matching in size (same-sex) and promote symmetric playful interactions. “Laughing together” (measured by the RFM overlapping index) lasted longer when the responder perfectly mirrored the partner expression (PF→PF; FPF→FPF). If PF and FPF convey information on the different play roughness degree, through “laughing together” the players could coordinate their actions and share positive moods and playful intensity. If the perfect congruency in the motor resonance, also known as social sensitivity, can foster a possible emotional dialogue between gorillas remains to be investigated.

SEKAR RARE SEBAGAI MEDIA PEMBELAJARAN NILAI ETIKA HINDU DI PENDIDIKAN ANAK USIA DINI

Dharmagita is a sacred religious song that is sung during religious ceremonies. Within a specific scope, Dharmagita can be sung at the level of formal, non-formal and informal education. Because the benefits are very important for Hindus, and even used to accompany dances that are profane and sacred, children's play, and even worship to Ida Sanghyang Widhi wasa. Sekar rare as a children's song that has a cheerful character, as an accompaniment to children's games today needs to be raised from an early age to an adult level, with the aim of fostering social sensitivity, courtesy, sradha bhakti, as Hindu ethical values. In reality, it is rarely used by PAUD teachers because of the lack of references, and they are still focused on implementing a complete curriculum, so it needs to be awakened. Therefore, it is necessary to study about sekar rare as a medium for learning Hindu ethical values in PAUD. The method used in the meaning of rare sekar is qualitative descriptive. Data analysis refers to interpretive data and facts. There are several Hindu ethical values contained in Dolanan, Gending Janger, and Gending Sanghyang, namely divine values, compassion values, national values, sradha bhakti values, and social values.

Measuring the Role of Social Rejection Sensitivity in Depressive Symptoms in the Digital Age: The Online and Offline Social Sensitivity Scale

Social rejection sensitivity has been proposed as a central risk factor for depression. Yet its assessment has typically been limited to offline contexts. Many of today’s social interactions, however, take place online. The aim of the current study therefore was to develop a measure to assess social rejection sensitivity in both online and offline environments. Across four separate samples including a total of 2381 individuals (12-89 years), the Online and Offline Social Sensitivity Scale was shown to offer a reliable measure of social rejection sensitivity. The study provides preliminary evidence that rejection sensitivity across online and offline social environments shows a strong association with depressive symptoms as well as maladaptive ruminative brooding. The study also showed age-related differences in social rejection sensitivity in online and offline contexts with rejection sensitivity decreasing from early adolescence to older age. The scale has the potential to advance future research aimed at understanding the role of social rejection sensitivity in mental health in a digital age.

Agritourism and slow lines: hybrid practices for a landscape design model to support agriculture in mountain regions. Vermont as read from an Italian perspective

The recent pandemic has brought mountain areas back to the centre of many political and academic debates. Amid the increasing desertification of these areas, the need to protect the cultural and natural heritage has become an emergency. In this perspective, the growing social sensitivity towards mountain areas can contribute to a new landscape design model capable of being the driving force for sustainable development. A combination of agritourism and slow tourism can serve as an opportunity to support the rural economy of mountain areas. To explore this possibility, the case of Vermont (USA) is analysed by exploring some specific practices that lead to concrete reflections on new landscape synergies. In the light of the great debate underway, there are the premises beacause mountains returns to the center of citizens and politics choices, not to be appendages to cities but places rich in resources to be valued in all their authenticity. In this perspective, the growing social sensitivity towards mountain areas can contribute to tourism capable of being the driving force for low-impact development of territory. We are talking about a tourism that allows the tourist to appreciate landscape and cultural resources and the local communities to activate micro-economies that make it possible to stabilize the social roots in territories that have long been subject to depopulation. This means a tourism which, avoiding the romantic rhetoric of mountain places, proposes concrete actions that fall within a clear planning framework oriented towards resource-based development. The combination of mountain agriculture and slow tourism on the line (trails, paths and cycle paths) can be an opportunity not only to support the rural economy of the mountain areas, but also to provide a physical infrastructure for the territorial protection of the farm landscape. To explore this possibility, the case of the state of Vermont (USA) is analyzed, where it has been possible to make marginality a strong point. By comparing Vermont with some Italian mountainous regions and exploring some specific practices and their impact on the territory, it will be possible to identify some scenarios and perspectives useful for a common policy for supporting mountain agriculture.