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Human symbols, doubled identities
Paul Carter

gap in time and the distance from which the master had come with a new erotic valency, the love of truth. And while this role goes unrecognised, its benefit at least is clear: when, halfway through the feast, Socrates belatedly joins the symposiasts, Agathon invites him to sit next to him so that he may touch him and ‘have the benefit of that wise thought which came into your mind in the portico and is now in your possession’. 11 Among the symposiasts is the writer of comedies, Aristophanes, whose theory of

in Translations, an autoethnography
Liene Ozoliņa

would sometimes tell his audience an entire joke in Russian and then go on to translate it for me (my Russian was mediocre, being of a younger generation and having grown up in an ethnic-Latvian town in the northern part of the country). On numerous occasions I heard him deliver quotes to his audiences from Kidnapping, Caucasian Style (Kavkazskaya plennitsa) – a 1960s Russian comedy that was wildly famous across the Soviet Union. Explaining the capitalist economy, he would tie in funny examples on Soviet kolkhozs, shortages and queues for sausage. Anete, the

in Politics of waiting
Kathryn Cassidy

reflect on the shame of such activities, but to place them in broader political and economic contexts, which transfer the shame to the body politic. At the same time, the use of existing comedic narrative forms of storytelling, particularly anecdotes, helps to alleviate the shame of admitting the activities within the context of the local society, where such performances would usually lead the traders to be the subject of stigmatisation, as they go well beyond the boundaries of what are considered to be appropriate interlocutions between men and women. Therefore

in Migrating borders and moving times