ARTISTIC FEATURES OF CHALCHIK CHUNIZHEKOV'S PROSE WORKS

В статье анализируется прозаическое наследие Чалчика Анчиновича Чунижекова, одного из ярких представителей соцреалистической литературы Горного Алтая. Выдвигается гипотеза о том, что профессия журналиста наложила своеобразный отпечаток на творчество писателя - в его очерках присутствуют имена реальных людей, называются факты, цифры, что позволяет говорить о документальной основе прозы Ч. А. Чунижекова. Основное внимание в работе уделено автобиографической повести «Мундузак», ставшей своеобразной рефлексией писателя на факты его собственной биографии. Главный герой повести, с одной стороны, близкий автору, с другой - типичный представитель поколения новой интеллигенции, рожденной советской властью. Доказано, что произведения писателя - это художественное отражение исторической эпохи с опорой на факты, события, истории реальных людей, в том числе и на собственную биографию. The articl analyzes the prosaic heritage of Chalchik Anchinovich Chunizhekov, one of the brilliant representatives of socialist realist literature of Gorny Altai. It is hypothesized that the profession of a journalist left a peculiar imprint on the writer's work, influencing the fact that the basis of his prose is essays, which contain names of real people, facts, figures, which allows us to talk about the documentary basis of his prose. The main attention is paid to autobiographical story "Munduzak" which became a kind of reflection of the writer on the facts of his own biography. The main character of the story, on the one hand, is close to the author, on the other - a typical representative of the generation of new intelligentsia, born by the Soviet government. It is proved that the writer's works are an artistic reflection of a historical epoch based on facts, events and stories of real people, including the writer's own biography.

ARTISTIC FEATURES OF CHALCHIK CHUNIZHEKOV'S PROSE WORKS

В статье анализируется прозаическое наследие Чалчика Анчиновича Чунижекова, одного из ярких представителей соцреалистической литературы Горного Алтая. Выдвигается гипотеза о том, что профессия журналиста наложила своеобразный отпечаток на творчество писателя - в его очерках присутствуют имена реальных людей, называются факты, цифры, что позволяет говорить о документальной основе прозы Ч. А. Чунижекова. Основное внимание в работе уделено автобиографической повести «Мундузак», ставшей своеобразной рефлексией писателя на факты его собственной биографии. Главный герой повести, с одной стороны, близкий автору, с другой - типичный представитель поколения новой интеллигенции, рожденной советской властью. Доказано, что произведения писателя - это художественное отражение исторической эпохи с опорой на факты, события, истории реальных людей, в том числе и на собственную биографию. The articl analyzes the prosaic heritage of Chalchik Anchinovich Chunizhekov, one of the brilliant representatives of socialist realist literature of Gorny Altai. It is hypothesized that the profession of a journalist left a peculiar imprint on the writer's work, influencing the fact that the basis of his prose is essays, which contain names of real people, facts, figures, which allows us to talk about the documentary basis of his prose. The main attention is paid to autobiographical story "Munduzak" which became a kind of reflection of the writer on the facts of his own biography. The main character of the story, on the one hand, is close to the author, on the other - a typical representative of the generation of new intelligentsia, born by the Soviet government. It is proved that the writer's works are an artistic reflection of a historical epoch based on facts, events and stories of real people, including the writer's own biography.

Hate Speech Detection Using Text Mining and Machine Learning

Automatic hate speech detection on social media is becoming an outstanding concern in modern countries. Indeed, hate speech towards people brings about violent acts and social chaos, hence law prohibits it, and it engenders moral and legal implications. It is crucial that we can precisely categorize the hate speech, and not a hate speech automatically, while this allows us to identify easily real people who represent a threat for our society, and who wrongly regard as hateful speakers. In this paper, we applied a complete text mining process and Naïve Bayes machine learning classification algorithm to two different data sets (tweets_Num1 and tweets_Num2) taken from Twitter, to better classify tweets. The results obtained demonstrate that our model performed well regarding different metrics based on the confusion matrix including the accuracy metric, which achieved 87. 23% on the first dataset, and 93. 06% on the second.

Do educators’ responsibilities stop at the classroom door?

Schools are crucial sites in the politics of social and cultural transformation. However, we should not limit our work to the internal structures, processes, and content of schooling. The struggles in schools should be organically connected to community-based struggles outside of schools. Therefore, critically democratic action in education needs to transform not only schools, but also the communities and societies in which these schools are situated. Actions in and around schools are even more powerful and long lasting when they are closely connected to real people and real movements and mobilizations outside as well as inside the places where so many of us work.

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Magical and Mystical Aspects in Nepali Manuscript Illuminations

Nepali Manuscript illuminations are traditional miniature paintings found in religious manuscripts, including Prajnaparamita, Pancaraksa, Shivadharma, Visnudharma, and Devimahatmya. The religious manuscripts narrate mythical events in verbal texts and illustrate mythical characters and their actions simultaneously. The forms, figures and activities of the characters are symbolic, magical and mystical. The paintings present divine and supernatural characters in their spectacular feats of real life. The artworks represent the characters and events of Hindu and Buddhist myths. Despite the presence of magical and mystical elements, the visual narratives teach moral lessons to the real people of the real world. The symbols signify something else beyond the represented visuals. The miniature paintings motivate the readers and viewers for reading and learning by telling interesting stories. Presentation of strange and unusual characters and events renews viewers' perception providing delight while suggesting ethical values of the society. The presentation through magical and mystical characters and actions conveys moral lessons aesthetic manner. This article traces the magical and mystical features of Nepali manuscript illuminations and attempts to throw light on their significances.

It Doesn’t Apply to Me, So It Isn’t Real: People Are Likely to Deny Science if It Contradicts Their Personality

When science contradicts people’s experiences, they often deny the science. Psychological science may be particularly prone to denialism because of its relatively high relevance to people’s lives. In two sets of studies ( N = 637 from university students and Mechanical Turk workers), we tested whether perceived and actual incongruence between one’s personality and scientific findings predict psychological discomfort and science denialism. Participants rated the incongruence (subjective incongruence) between their own personality responses and science, as well as their comfort and denial of the science. Those who experienced more subjective incongruence experienced greater discomfort and reported more science denialism. Those whose personality characteristics were objectively incongruent with the science also experienced greater subjective incongruence (all studies), discomfort (Studies 1A, 1B, and 1C), and science denialism (Studies 1A, 1C, and 2B) compared with those with congruent characteristics. Implications regarding denialism of psychological science, and science more broadly, are discussed.

Ngāti Tāwhaki ki Ngāpūtahi: A View on Enabling Their Social Architecture

<p>Socially Responsible Architecture is the way in which an architect practices architecture, but more so the way in which they relate and integrate their clients. This thesis explores the nature of a socially responsible architecture through a series of social interactions with the people of Ngāti Tāwhaki ki Ngāpūtahi. Aiming to understand what are the most appropriate design decisions for their architecture and their hapū's future. This thesis is chronologically taught by real people (the clients of the project) and the lessons learnt through my social interaction with these clients are attributed to the main contention of this thesis, Social Architecture. The design decision-making process for a newly proposed marae at Ngāpūtahi, in Te Urewera, is the means to which I understand how this process differs from mainstream or conventional architectural practice. The means to which I understand what the most appropriate way of practicing this architecture is through an understanding of Kaupapa Māori theory but more so understanding my clients through the relationships that I have formed with them. Within this thesis the nature of these relationships and the way in which they originated are explored. It is an exploration into not only the nature of this architectural project but also an exploration into how my contentions about the nature of this socially responsible architecture developed. Thus a personal insight into how my learning developed throughout the process.</p>

Ngāti Tāwhaki ki Ngāpūtahi: A View on Enabling Their Social Architecture

<p>Socially Responsible Architecture is the way in which an architect practices architecture, but more so the way in which they relate and integrate their clients. This thesis explores the nature of a socially responsible architecture through a series of social interactions with the people of Ngāti Tāwhaki ki Ngāpūtahi. Aiming to understand what are the most appropriate design decisions for their architecture and their hapū's future. This thesis is chronologically taught by real people (the clients of the project) and the lessons learnt through my social interaction with these clients are attributed to the main contention of this thesis, Social Architecture. The design decision-making process for a newly proposed marae at Ngāpūtahi, in Te Urewera, is the means to which I understand how this process differs from mainstream or conventional architectural practice. The means to which I understand what the most appropriate way of practicing this architecture is through an understanding of Kaupapa Māori theory but more so understanding my clients through the relationships that I have formed with them. Within this thesis the nature of these relationships and the way in which they originated are explored. It is an exploration into not only the nature of this architectural project but also an exploration into how my contentions about the nature of this socially responsible architecture developed. Thus a personal insight into how my learning developed throughout the process.</p>