HEGEMONY BY ANTONIO GRAMSCI IN THE LION KING FILM

In this thesis, the researcher focuses on discussing the coup in The Lion King film directed by John Favreau in 2019. This research is based on the model proposed by Antonio Gramsci's hegemony of power, this theory covers the causes of the normal practice of overthrowing power and the relationship of consent using the power structure. The purpose of this research is to find out and understand the relationship between the conflict between the main characters causing the coup d'etat represented in film literature; especially in examining the similarities in the causes of the coup d'etat from the perspective of the Hegemony of Power, the three aspects that caused the coup d'etat; Obsession, Discrimination, and Betrayal. To find out the truth, the researcher focuses on examining the hegemony of power that is applied in The Lion King Film. Hegemony is applied in the form of driving bad opinions to achieve the desired result, namely becoming a king. The results of this study indicate that there are 3 reasons for the application of the hegemony of power contained in The Lion King Film, obsession, driving bad opinion, cunning.

Wordsworth’s Lucy poems as the Reflections of the French Revolution: A New Historicist Study

The current study takes a New Historic outlook toward William Wordsworth’s the “Lucy Poems” and believes that by a minute scrutiny of these poems we can expose the power structure and the dominant discourses that according to New Historicism have shaped the poet’s character, society and world. Accordingly, the paper suggests that the poet through symbolic and non-symbolic ways has embedded historical and political facts in these poems. To do so, the research will reveal some controversial correspondences among these poems, William Wordsworth’s life and historical facts of the French Revolution. To support this idea, the study will bring quotations not only from modern conspicuous literary critics but also from the poets and Romantic contemporaries to show how the historical and political discourses of the period have greatly influenced both William Wordsworth and even the literature of the whole era, i.e., Romanticism. As a matter of fact, this research intends to connect the “Lucy Poems” to the contemporary historical context and the poet’s ideals of the Revolution in France. The findings, however, reveal that William Wordsworth has been submissive to the historical events of his time.

Biopolítica sob a ótica de Foucault e Agamben: o campo como nómos do moderno | Biopolitics from the perspective of Foucault and Agamben: the field as modern nómos

O presente artigo tem por objetivo apresentar a relação entre biopolítica e nazismo à luz da obra de Michel Foucault e Giorgio Agamben. Para Foucault, o nazismo utilizou-se do racismo de Estado para proteger uma raça e legitimar a morte daqueles que representavam uma espécie de perigo biológico. Seguindo a mesma via, Agamben nos convida a refletir sobre os campos de concentração não como um fato histórico superado, mas como uma estrutura de poder que vem sendo cada vez mais utilizada nas democracias contemporâneas, marcada pela vigência do estado de exceção e produção da vida nua.Palavras-chave: Foucault.Agamben.Biopolítica. Campo. AbstractThis article aims to present the relationship between biopolitics and Nazism in the light of the work of Michel Foucault and Giorgio Agamben. According to Foucault, Nazism used state racism to protect a race and legitimize the death of those who represented a kind of biological danger. Following the same path, Agamben invites us to reflect on the concentration camps not as an outdated historical fact, but as a power structure which has been increasingly used in contemporary democracies, marked by the validity of the state of exception and production of bare life.Keywords: Foucault. Agamben. Biopolitics. Field. ORCID https://orcid.org/0000-0003-1386-955X

Revitalization of Ancient Institutions: The 1394 Governance Code for the Joseon Dynasty of Korea by Jeong Do-jeon

<p>The Code of Governance for the Joseon Dynasty written by Jeong Do-jeon in 1394 was the first legal document written in justification of a new Korean dynasty. The eminent Korean historian Han Young-woo has credited the political scheme formulated in the Code for promoting democratic ideas of power separation. This study argues that the Code cannot be considered as an attempt to introduce a new power structure in this way, as it was primarily concerned with revitalizing idealized Confucian institutions mobilized by the ideological force of weixin 維新 (revitalization) of guzhi 古制 (ancient institutions) and with creating a society modelled on Confucian values and hierarchical order laid out in the Chinese work, the Zhouli (Rites of Zhou). In his Code, Jeong used this system of government structure as the principle of ancient state institutions, to justify the position of the new Joseon throne, and he also adopted the legal format of the 1331 Yuan law book, Jingshi dadian, in which royal authority took precedence over that of the government. This study emphasizes not only Jeong Do-jeon’s conservative adherence to the continuity of state institutions from the previous Goryeo dynasty (a replica of the Chinese Tang and Song systems), but also the priority he gave to the new Joseon monarch as a stabilizing force within the new dynasty, and argues that the Code was written to ensure continuity and priority, and cannot be considered as an attempt to introduce a new power structure.</p>

Revitalization of Ancient Institutions: The 1394 Governance Code for the Joseon Dynasty of Korea by Jeong Do-jeon

<p>The Code of Governance for the Joseon Dynasty written by Jeong Do-jeon in 1394 was the first legal document written in justification of a new Korean dynasty. The eminent Korean historian Han Young-woo has credited the political scheme formulated in the Code for promoting democratic ideas of power separation. This study argues that the Code cannot be considered as an attempt to introduce a new power structure in this way, as it was primarily concerned with revitalizing idealized Confucian institutions mobilized by the ideological force of weixin 維新 (revitalization) of guzhi 古制 (ancient institutions) and with creating a society modelled on Confucian values and hierarchical order laid out in the Chinese work, the Zhouli (Rites of Zhou). In his Code, Jeong used this system of government structure as the principle of ancient state institutions, to justify the position of the new Joseon throne, and he also adopted the legal format of the 1331 Yuan law book, Jingshi dadian, in which royal authority took precedence over that of the government. This study emphasizes not only Jeong Do-jeon’s conservative adherence to the continuity of state institutions from the previous Goryeo dynasty (a replica of the Chinese Tang and Song systems), but also the priority he gave to the new Joseon monarch as a stabilizing force within the new dynasty, and argues that the Code was written to ensure continuity and priority, and cannot be considered as an attempt to introduce a new power structure.</p>

COMPETITION, MEANING, AND MONUMENTALIZATION IN GALLIA COMATA

Perhaps the most striking, and archaeologically speaking the most evident, change that occurred in Gallia Comata from the 1st century BCE to the end of the 2nd century CE was the incorporation of massive, monumental, Roman-style architecture. Many of these monuments still stand to this day, providing an obvious, visual argument for the impact that Roman culture had on Gallic society. Overall, the incorporation of Roman architecture and monuments, paid for and dedicated by members of the local elite, seems to indicate a clear cultural shift in Gallic society and the adoption of Roman conceptions of urbanism and the role of the urban aristocracy in providing munera for the populace. This paper will examine the remains of monumental structures in the Gallic civitas-capitals, examining the initial stages of monumentalization. While early structures advertised the connection between the community as a whole with the Imperial power structure, the construction of amphitheaters in particular emerged rapidly throughout the Three Gauls and, as this paper will argue, was tied to the glorification and memorialization of the dedicator and his family. The edification of urban space thus became a new ground for the Gallic aristocracy to play out its internal rivalries, rather than a public expression of acceptance or obedience under Rome, and through the use of amphitheaters, urban edification allowed the Gallic aristocracy to retain their ties to the concept of competitive status and martial prowess.

Jak malá byla Marobuda říše? Prameny k rozsahu Marobudem ovládaného území a jejich interpretace / Wie klein war das Marbod-Reich? Die Quellen zur Ausdehnung des von Marbod beherrschten Gebiets und ihre Interpretation

How Small Was the Maroboduus Empire? Sources on the Extent of the Territory Ruled by Maroboduus and Their Interpretation. The article discusses the scope of the “Maroboduus Empire”, which is traditionally described as a vast power structure in central Europe at the beginning of the first millennium. However, the demarcation of its size and borders is based on just a few ambiguous mentions in antique written sources. The article points out that existing ideas on the Maroboduus domain are inconsistent with archaeological knowledge. The author critically evaluates written and archaeological sources and existing attempts to demarcate the empire, reaching the conclusion that its territory can most probably be connected with the lowlands in the northern part of the Bohemia. This area represented the permanent core of the Maroboduus Empire, to which additional Germanic tribes from outside the Bohemian Basin could have joined, although these were likely temporary and impermanent alliances. The Maroboduus Empire apparently never represented a stable (pre)state entity with permanent and respected borders.

Songs of Dissent and Consciousness: Pronouncements of the Bauls of Rural Bengal

Bauls, the wandering minstrels of rural Bengal (of both Bangladesh and India), are a socio-religiously marginalized cultural group. While the ritualistic practices and spiritual discourses of the Bauls have received scholarly attention, scholarship on Bauls’ songs about material and communicative adversities and their emancipatory visions is lacking. Bauls’ performances and discourses are precursors to envisioning alternative emancipatory possibilities that question dominant intolerances, oppressions, and exploitations. This article documents and reflects on the works of two contemporary Bauls—Shah Abdul Karim and Manimohan Das. Through their songs and performances, they (i) question the power structure and legitimize the sufferings and struggles of the downtrodden, and (ii) seek to raise societal consciousness in imagining a free and just society.