# Pillar of Defense: Using Social Media to Manage Impressions of Conflict: A Case Study of the November 2012 Israel-Hamas conflict

Threats to reputation can destroy a brand. Communicating effectively during a conflict can help to manage negative impressions that expose brands to reputation risk. This is important now more than ever as organizations—and nations—turn to Twitter to address various publics. The rigid 140-character structure of Twitter thus necessitates the creation of sound bites that act as productive texts to address multiple rhetorical objectives simultaneously. An examination of the Israel Defense Forces’ (IDF) Twitter account through sentiment and content analysis shows evidence that the Force took a significantly defensive approach to impression management of Operation Pillar of Defense in November 2012. There is evidence that Israel sought to re-frame public impression of its military involvement from aggressor to defender in the armed conflict. Codes discovered in the analysis suggest that the IDF tried to justify force, avoid responsibility and establish legitimacy of its operations.

# Pillar of Defense: Using Social Media to Manage Impressions of Conflict: A Case Study of the November 2012 Israel-Hamas conflict

Threats to reputation can destroy a brand. Communicating effectively during a conflict can help to manage negative impressions that expose brands to reputation risk. This is important now more than ever as organizations—and nations—turn to Twitter to address various publics. The rigid 140-character structure of Twitter thus necessitates the creation of sound bites that act as productive texts to address multiple rhetorical objectives simultaneously. An examination of the Israel Defense Forces’ (IDF) Twitter account through sentiment and content analysis shows evidence that the Force took a significantly defensive approach to impression management of Operation Pillar of Defense in November 2012. There is evidence that Israel sought to re-frame public impression of its military involvement from aggressor to defender in the armed conflict. Codes discovered in the analysis suggest that the IDF tried to justify force, avoid responsibility and establish legitimacy of its operations.

A Never-ending Plight for Authentic Love

«Schiz” is a Latinized word-forming element that means split, division or cleavage. In German, the word schizoid, turned up in the 1920’s meaning «resembling schizophrenia”, from the combination of (gr.) schiz + (gr.) oeides, «like”, form eidos, form or shape. In The Betrayal of the Body, The Language of the Body, and Bioenergetics, Dr. Lowen’s works that most thoroughly teach us his views about the schizoid character structure, it becomes evident that the story of the schizoid split is a one of very early rejection and hostile hatred, culminating in profound, many times painfully misunderstood, inner torment. The following article offers some considerations about the schizoid structure illustrated by an analysis of clinical work with a client. Reflecting upon the theoretical proposal of how interaction, in this case, may be felt particularly as an oppressive inner ambivalence, this paper will present considerations about handling with a schizoid client in the therapeutic setting.

Orienteering from Cradle to Grave—How a Sport Could Offer Lifelong Participation

Background: The aim of this present study is to explore what makes orienteering meaningful and rewarding to former elite athletes’ years or even decades after ending their elite careers. Methods: Applying a qualitative approach with a case study design, data was collected through semi-structured interviews with 11 former elite orienteers from Norway and Sweden, and the data was subsequently analyzed with thematic analysis, resulting in two main themes: individually matched challenges and a social community. Results: The character, structure, and culture of orienteering both enabled and encouraged former elite athletes to make the transition into recreational sport. Even so, the characteristics of the sport related to both its structure (range of ages, level, and ambition) and organization (well-organized) as well as the participants’ backgrounds (well-educated) and intrinsic motivation (satisfaction, enjoyment, mastery) seemed to match a lifelong sport participation. Conclusions: These factors could indicate that orienteering is a sport that can facilitate a lifelong sport participation for athletes with such a background.

CHARACTER STRUCTURE OF MANSI FOLKLORE: FOREST MAN MISKHUM

Mansi folklore is the richest material for research in the field of folklore, linguistics, ethnography and other sciences. Comprehension of folklore genres and images opens new boundaries for the study of representations reflected in codes and symbols. The characters of folklore are people, animals, elements, fantastic (mythical) creatures. In this article we will focus on one character - Miskhum. In Mansi folklore, he is presented as a forest man, whose main function is to help forest dwellers, hunters, disadvantaged orphans. Miskhum belongs to a local group of characters living in the forest. Extensive information about him is contained in fairy tales, stories and myths. The aim of the study is to conduct a systematic analysis of the image of Miskhum on the material of folklore texts and folk ideas. The research materials were field material of the author, as well as the texts of Mansi fairy tales published in various folklore collections, in periodicals. This work adds to the scientific knowledge about the Mansi folklore. For the first time, on the basis of folklore, linguistic and literary data, the image of a forest man is subjected to system analysis, and its functionality is revealed. The anthropomorphism of the image, its desire for socialization, distinguishes the folklore image from the mythological. Possession of the ability to metamorphosis, the desire to provide assistance, to bestow people with magical objects and abilities, all these qualities allowed Miskhum to be elevated to the rank of higher beings. In the traditional views of individual local groups, the Mansi Miskhum is exalted to the status of a patron spirit. The complex of prohibitions, ritual actions, the system of amulets existing in the Mansi determine the boundaries and degree of human interaction with Miskhum. The material opens up possible prospects for continuing research into the character and plot structure of Mansi folklore.

Question Concerning Evil in the Age of New Television

The new developments and transformations that changed the television have also some outcomes about content, style, and performanses in the productions. Thus, quality drama series on dijital television and internet subscription TV platforms like Netflix are getting more attention of the audience. New or sub-genres, anti-heroes, muli-protagonists, moral dilemmas, new inquiries in socio-psychologycal level caused distinction between good and evil becomes more complex in this djital transformation age of television. In this context, Money Heist, which contains a harsh system criticism behind the robberies in its narrative, is considered a symbol of resistance with its unique iconography created by its aesthetics, genre, multi-protagonist characters and story, gained big attantion from global audiences. To understand how Money Heist achieved this audience support, it is evaluated in the context of genre, character structure, and iconography that created a symbolism of resistance in a global scale, considering the developments in television by the digital transformation.

ПОЭТИКА ДВОЙНИЧЕСТВА В ТЕТРАЛОГИИ Ф. АБРАМОВА «БРАТЬЯ И СЕСТРЫ»

The work is devoted to the poetics of duality in F. Abramov’s tetralogy Brothers and Sisters. The analysis of the duality models allows to imagine historical, social, political reality, the minimal structure of the human community: one and the other. At the center of the study are the key characters of the tetralogy, namely, Mikhail Pryaslin and Yegorshi Stavrov, who embody the eschatological Russian model of duality. The analysis of these characters is carried out against the background of the character structure as a whole. Within a Christian context, the Mikhail — Yegorsha twin pair is included in a broad semantic field. Yegorsha compares his sworn brother with Christ. According to the legend, the latter’s twin was apostle Thomas, whose name coincidentally means ‘a twin.’ If Mikhail is firmly associated with Christ, then Egorsha can be semantically identified with both Judas and Thomas (in all connotations). The destruction of the “country model,” the Russian schism also actualizes another version of duality: George the Victory-bearer and Yegoriy the troublebearer, which is already reflected at the level of character naming. The struggle of the “twin” heroes over a woman, ancestral land and the house, which is interpreted as a confrontation between Christ and the Antichrist, St. George and the “bad Yegorka” (changeling), is also implemented as the “Russian” version — Foma and Erema, in which the doubles lose to the circumstances. Peasant Russia is in captivity of civilization, and no one is able to protect it: the warriors die, the saints abandon the icons. This leads to the general sense of anxiety, of a life “between homes,” when the “prodigal son,” who has nowhere to go back to, becomes the modern hero.