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This book represents a study of the textology, typology, sources and literary peculiarities of the so-called ’miscellanies of mixed content' in the South Slavonic tradition (from the end of 13th – the beginning of 18th c.) – less known or unknown in the Humanities. The problem is closely related to the apocryphal collections in the Balkan Cyrillic manuscripts, as the Apocrypha are a significant part of this type of manuscripts. The scope of the study is to popularize the series and texts that fill the gap in the translation and perception of the Slavonic Apocrypha. New information is presented over the sources of translations, as well as the compilation approach of Slavonic writers, which reproduces a new version of the texts. The copies of the Slavonic texts are published in the supplement. The typology of manuscripts is supported by plectograms produced in the Repertory of Old Bulgarian Literature and Letters (http://repertorium.obdurodon.org/).
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The 7th International Conference Innovation Management, Entrepreneurship and Sustainability (IMES 2019) took place on May 30 – 31, 2019 at the University of Economics, Prague. The conference was organised by the Department of Entrepreneurship of the University of Economics, Prague, Czech Republic in cooperation with other partners.Sound keynote speakers – Martina Musteen (San Diego State University, USA), Ilan Alon (University of Agder, Norway), Andrew Burke (Trinity Business School, Ireland), Arnim Wiek (Arizona State University, USA), Søren Salomo (Technical University Berlin, Germany) and Roy Thurik (Erasmus University Rotterdam, Netherlands) discussed the trends in the fields of innovation management, entrepreneurship and sustainability. The conference aimed to achieve academic excellence in a regional context and to establish a platform for mutual collaboration, exchange and dissemination of ideas among researchers and professionals.These conference proceedings contain contributions of the conference participants presented during both days of the conference. Authors of papers come from 22 countries all over the world, namely from Belgium, Bosnia and Herzegovina, Brazil, Bulgaria, Colombia, Croatia, Czech Republic, Finland, France, Germany, Hungary, India, Mexico, Paraguay, Poland, Portugal, Russian Federation, Slovakia, Sweden, Switzerland, USA and Vietnam. All these contributions have successfully passed the doubleblind peer-review process.
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Finland is a Northern European country, bordering with Norway, Sweden and Russia. The total population is 5,5 million. Up until the 1990s, Finland has been mainly a country of emigration. Since then, however, the size of the migrant origin population grew from half per cent to approximately eight per cent in 2019 (OSF 2020a). The largest migrant origin groups residing in Finland are from Russia and the former Soviet Union, Estonia, Sweden, Iraq and Somalia. Migration has concentrated particularly towards the Helsinki metropolitan area, with half of the migrant population residing in this region (OSF 2020b). The main reasons for migration to Finland are family reunification, employment and studies, with a substantially lower proportion of persons arriving as resettlement refugees or asylum seekers (Ministry of the Interior 2019).
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Over the years there have been presentations of many research-works on the so-called “migration and development nexus” with several schools of thought contributing significantly towards the concept as far as the theoretical framework is concerned. In particular, the New Economic Labour of Migration (NELM) stresses on the impact of financial remittances (an aspect of migration) and how it serves as an insurance for most family members. Significantly, there have been several statistical data from the World Bank which highlight on the role of remittance and how it could be a poverty alleviation tool. Whilst these assumptions and theoretical underpinnings seem to argue in favour of how migration could be a contributor to development and poverty reduction, evidence from the grounds seem to suggest quite a worrying situation. Indeed, we cannot discuss development robustly without shedding light on inequality. Thus, the inequality gap between the rich and poor as well as the monumental regional development gap keep widening as the beneficiary of remittances are normally those within the middle and upper class and the places where these live. With reference to Ghana as a case study, the prime focus of this paper discusses how migrants’ remittance is contributing towards inequality in Ghana. To address this issue, this paper is structured into two main parts. The first part discusses statistical data on remittances to Ghana with a review on the theoretical framework on the consequences of migration. The second part delve into the issue of inequality and the role of remittances, discussing options for a better future, with higher levels of social justice.
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İnsanı, diğer varlıkların üzerinde istisnai bir özne olarak gören Hümanist bakışa tepki olarak doğan posthümanist düşünce, insanın varoluşsal kimliğini sorgular. Edebiyat, sosyoloji, felsefe, siyaset bilimi ve medya çalışmaları gibi birçok disiplinle ilintili olan Posthümanizm, insana dair yeni bir anlayış getirir: insan artık Hümanizm’in parolası olan ‘bütün şeylerin ölçüsü’1 ve efendisi değil, evrenin sıradan ve mütevazı bir üyesidir. Hümanizmanın sorgulanması Friedrich Nietzsche ve Max Stirner gibi felsefecilerle 19. yüzyıla kadar götürülebilir; ancak toplumsal karşılığını bulması, İkinci Dünya Savaşı’ndan sonra özellikle de altmışlı yıllarda, feminizm ve ırkçılık karşıtlığı gibi hareketlerle birlikte postmodernitenin kendini göstermesiyle gerçekleşir. “Bu hareketler Batı demokrasisi, liberal bireycilik ve herkes için sağlandığı iddia edilen özgürlüğe dayalı Soğuk Savaş belagatinin yavanlığına meydan okumuştu” (Braidotti 27). Bunundevamında seksenli yıllardan itibaren ortaya çıkan Hümanizma karşıtı fikirler bileşkesi olan Posthümanizm, insanların Rönesans’tan beri etik anlayışların tek yapıcısı, temsilcisi ve uygulayıcısı olduğu kavramına karşı çıkar. “Aslında Posthümanistler, teknoloji yönelimli geleceğimizde dünyayı ahlaki bir hiyerarşi olarak anlamanın ve insanı da bunun tepesine yerleştirmenin artık bir anlamı olmadığını iddia ederler” (ethics).
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Rönesans ve sonrasında Batı düşüncesinde etkin bir felsefi söylem olarak kendine yer edinen Hümanizm, Orta Çağ Hristiyanlığının “Tanrı merkezli bir varlık ve toplum tasavvuru” (Evkuran 39) olan teosentrik dünya görüşünün reddedildiği ve odağını Tanrı’dan insana kaydıran “homosentrik paradigmayı”1(Best ve Keller 180) ifade etmektedir. Nicola Abbagnon’un tanımlamasıyla “hümanizm insanın değerini kabul eden; onu her şeyin ölçütü olarak tanımlayan, insanın doğasını, yetilerinin ölçüsünü (sınırlarını) ya da ilgilerini konu edinen bir felsefedir” (763). Aydınlanma ve Modernite ile birlikte düşünsel zirvesine ulaşan hümanizm, insanları Tanrı’nın vesayetinden kurtararak, seküler değerlerin benimsenmesini, teknolojik egemenliği ve bilimsel akılcılığı teşvik eder. “Batı medeniyetinin seküler ve rasyonel doğrularını bariz bir şekilde yansıtan” (Davies 9) hümanizm, insan-dışı yaşam biçimlerinde olmadığını iddia ettiği temel bir insan özünde ısrar eder. Dolayısıyla, hümanizm ve ona eşlik eden kapitalist düzen Ben / Öteki, Erkek / Kadın, Doğal / Yapay, İnsan / İnsan Olmayan vb. ikili karşıtlar yaratır. Egemen aklın öznesine dayanan bu karşıtlıklar posthümanist söylemde eleştirilmektedir. Çeşitli anlam kalıplarına açık, “birden fazla ve birbiri içine geçmiş” (Ağın 1) anlamlara sahip bir kavram olan posthümanizm, hümanist söylemin iddialarını kabullenmeyi reddederek, hümanizmin hegemonyasına meydan okumayı ve onu dönüştürmeyi amaçlayan bir dizi eleştirel söylemler bütünüdür. Gülnur Güvenç’e göre “posthümanizm, hümanizmin neden olduğu bunalımları açıklayan, düzenleyen veya bunlarla başa çıkmaya yönelik fikirler içeren bir şemsiye terim olarak kabul edilir” (49). İkili karşıtlıkları aşma yönünde, insanı fiziksel ve ontolojik olarak değişime uğratan gelişmiş teknoloji kültürüne posthümanizm de özel bir önem atfetmektedir. Posthümanizmin doğayı ve ekolojiyi de kapsayan tekno-bilimsel felsefesi, artık saf olmayan ve teknolojiyle dönüştürülmüş özneler üzerinde durmaktadır. Andy Miah’ın da belirttiği gibi, “teknolojik değişim posthümanizmin çağdaş temsillerinin bir merkezi haline gelmiştir” (271). Bu atfedilen tekno-kültürde organik ve doğal olmayan “insan/makine, hayvan/organizma/insan, fiziksel/fiziksel-olmayan melez” dönüşümler gibi “posthuman’daki ‘post’ ön eki insanın sınırlarını aşan hem ‘sonra’ hem de ‘öte’ anlamını işaret eder” (Buran 126). Bu bağlamda posthümanizm insanın tarihsel bir eleştirisinden yola çıkarak hümanizm sonrası döneme önceliğini verir ve teknolojinin dönüştürücü etkisini de göz önünde bulundurur (Yeşilyurt 9). Anti-hümanist, feminist ve postmodern düşünürlerin fikirleri ekseninde gelişen posthümanizmin özünde yatan niyet, hümanizmin insanlığa dayattığı totaliter büyük anlatıları parçalayarak, onları çeşitlilik ve akışkanlık fikirleriyle değiştirmektir. Bu özellikleriyle posthümanizm klasik hümanist kavramların eleştirisini yapan, yüksek teknoloji kültürünün dönüştürücügücüne vurgu yapan postmodern bir düşünce olarak da kabul edilebilir.
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In this chapter I will discuss the role that Mircea Eliade had, as an exponent of the generation, in the interwar Romanian culture in general and the humanist thinking in particular, under two challenges, the historical and the political. Between the two tendencies crystallized in the Romanian interwar period, philosophical universalism and autochthonism, Mircea Eliade intuits that, after the achievement of the national unity on December 1, 1918, the Romanian culture must assume a new direction. Between the first tendency, which understood that the specificity of modernity lies in the universality of truth beyond the national specificity, and the second interested in deciphering the "Romanian vein" in the cultural and philosophical capitalization of ethnicity, Eliade projects the destiny of national culture in the universal dimension, considering that Romania's destiny must be a cultural one, and our cultural modernity should by represented by the "universal man". Eliade's project, perhaps, was doomed to failure or had a partial and unfinished character, and modernity understood as cultural universalization was only the awareness of a trend that, under the "terror of history", did not materialize. But he became a personal project that Mircea Eliade assumed through the hermeneutics of the world's religions and the understanding of homo religiosus and "total man".
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In an attempt to capture the beginnings of modernity in Mircea Florian's philosophy (and, implicitly, in Romanian philosophy in the twentieth century) we start from the philosophy of recessiveness developed by the Romanian thinker and discuss, for a start, the relationship between philosophy and nation, on the one hand , and the relationship between Romanian philosophy and universal philosophy, on the other hand. In both cases, the recessive ratio indicates a duality. Philosophy means infinity, generality, totality, and the nation expresses the essence, the real, the individual. The dominant term is philosophy, and the nation is recessive. Mircea Florian accentuated the state of Romanian philosophy through a series of rules of philosophical conduct, thus affirming its autonomy from other fields of spirit and recognizing its existence in a national context.
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Mexico-United States migration research rarely use the concept migrancy and migration analysis has often used migrancy “out of context”. By reviewing the usages of migrancy, I argue that migrancy is better understood as the embodiment of the experience of migration. I reason that the experience of migration is best captured through intersectional analysis. By addressing gender, ethnicity and class, migrancy can recapture migrant agency and bridge the gap between micro and macro analysis. Within the Mexico-United States migratory field, I argue that migrancy is a powerful concept that addresses the structuring forces that shape migrant experiences without sacrificing migrant agency.
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Ayoub and Malika Amrani are husband and wife, former farm workerswho, for many years, came to France on OMI contracts to do seasonal work for a farmer in the Bouches-du-Rhône area. In the early 1970s, the young woman’s father and uncle, fellahs2from the Moroccan Prerif who had emigrated to the city, found a contract in the city of Grans, on the Crau plain, and gradually “sponsored” the next generation of migrants. In 1990, when Malika was recruited to join them, there were about ten family members already working on the farm. Though she was formally employed as a farm worker, she actually worked as a “servant” for the farmer and his family. Against the advice of her employer, who wanted nothing to distract her from her work, she got married and held a big wedding in Fez, to which her employer was invited. Ayoub, her husband, was recruited to work in the orchards. As a newlywed, Malika had more and more trouble accepting the abuse and bullying her parents had endured until then. She became increasingly opposed to her employer. 2000 marked a breaking point, when Ayoub fell from an apple tree and was seriously injured. His pelvis was fractured. Their employer was reluctant to report it as a work-related accident. The couple stood up to him, and the following year, none of the family’s contracts were renewed. It was a form of retaliation. It was a collective punishment, as if to remind the migrants that they were bound to their employer by the same duty of loyalty. This incident would have lasting consequences on Malika’s relationship with her family, who accused her of being selfish. In the meantime, Malika became a prominent figure in the movement to defend seasonal migrants’ rights, almost in spite of herself. Her story was the subject of several articles in the media and was taken up by the Collectif de défense des travailleurs agricoles saisonniers (Collective for the Defense of Seasonal Agricultural Workers) (CODETRAS).
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The pandemic generated by the new Coronavirus caused a rapid change in the way of approaching the legal issues and the adaptation to a legislative framework that tried to regulate the new factual situation. A number of notions and legal institutions have acquired a special importance, being necessary their reinterpretation in the context of COVID-19, in order to identify solutions that correspond to these situations that humanity has been facing and, at the same time, have brought to the light systemic deficiencies which until then had not been considered sufficiently relevant or which had been amplified to an incredible extent. Force majeure, state of emergency, military commands, public interest, public health are just some of the notions that got a major role overnight. Emergency medical assistance and dental care, the rights of patients with chronic diseases, the fair balance between restricting the exercise of individual rights and public safety have led to a relaunch of medical law - a branch of law which, until recently, has been in a shadow cone, poorly represented from a doctrinaire point of view. Also, the sudden emergence of an unprecedented new global situation has been a challenge for public administration authorities, both at central and local level, and, in the same time, a necessity to manage it effectively and make appropriate decisions. The objective of this study is to present a retrospective analysis of the most important situations of this kind, from a juridical perspective and the underlining of the found deficiencies.
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Reflections on the Legality of Some Normative Administrative Acts Issued by the Minister of Health During the State of Alert Determined by the COVID-19 Pandemic in the Execution of Law No. 136/2020 on the Establishment of Measures in the Field of Public Health in Situations of Epidemiological and Biological Risk. In the situations of epidemiological and biological risk provided in Law no. 136/2020, if there is an imminent risk, the Minister of Health establishes by order - administrative act of a normative nature - the manner of application of the measures provided in the mentioned law. Thus, the measure of isolation in a health unit established by decision of the public health directorate will be based on the order of the Minister of Health issued for the concrete execution of the law. However, the judicial control of the normative administrative acts is exercised by the administrative contentious court only within the action for annulment, under the conditions provided by Law no. 554/2004, so that ministerial orders cannot be the subject of the objection of illegality. Therefore, persons in respect of whom the measure of isolation in a health facility has been instituted, although they can ask the court to annul the decision issued by the public health directorate, they will not be able to invoke a possible illegality of the order issued by the minister of health, the latter not being able to be the object of the exception of illegality. This is why it is essential that ministerial orders be issued in the letter and spirit of the laws adopted by Parliament. In order to illustrate the (un)lawfulness of normative administrative acts issued by the Minister of Health during the alert period, in this short study we will analyse the orders that imposed the social medical detention of persons infected with the SARS-CoV-2 virus after the entry into force of the Law on the establishment of measures in the field of public health in situations of epidemiological and biological risk.
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The work aims to offer an objective, even critical analysis of Law no. 151 of 20152 regarding the insolvency of natural persons. This regulation, entered into force on 01.01.2018, ̋celebrates ̋ 5 years of application, which is why I approached this topic with the intention of a general analysis of the provisions of the Insolvency Law of natural persons and to offer my own conclusions regarding this topic. I will analyze, in the first part of the paper, the general provision regarding the notion of insolvency, the conditions imposed by law for the initiation of this procedure, as well as the options that Law no.151/2015 makes available to the insolvent debtor depending on his legal situation. In the second part of the paper, I will analyze a series of debatable aspects that the law refers to, and I will assess the usefulness and opportunity of their regulation. The conclusions will try to offer some legislative proposals that will make this law more well-known and approachable for natural debtors in a state of insolvency. Carrying out the scientific approach, I will use different methods of interpretation, starting from the grammatical one and reaching the method of quantitative and comparative analysis.
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Questioning traditional patriarchal reality and concept of gender in her versatile novels ranging from science fiction to ecology, fairy tales to postmodernism, Jeanette Winterson (1959-), one of the most prominent British writers of today, criticizes capitalism, totalitarian governments, colonialism, and consumer culture alongside patriarchal society which she regards as the main cause of these ideological systems. The concept of reality shaped by men, which is at the target of Winterson, famous for her feminist perspective, is kneaded with humor and examined in the context of historical reality, gender, sexuality, and identity. Winterson wrote The Stone Gods, the subject of this paper, in 2007, and produced a peerless work by amalgamating her stance against patriarchal discourse with a postmodern and ecocritical approach. Particularly in the second part of the novel, which takes place on Easter Island, Winterson depicts how the environment is destroyed through the power struggle among patriarchal tribes. Nature has become unable to give life to human beings due to the patriarchal administration. When two feuding tribal chiefs cut down the last tree on the island, ecological death on the island, that is the death of human beings in a symbolic sense, comes true. Women who want to prevent this destruction are met with violence by men. In other words, Winterson highlights a gender-driven and nature-destroying hierarchy of power. This hierarchy is directly related to ecofeminism and the social position of women. In this context, this paper aims to examine the nature, woman/man, and power relations in Winterson’s novel The Stone Gods with an ecofeminist lens.
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Meddah is a masculine tradition. This theatre tradition has emerged in the Ottoman period, from the 17th century onwards. It is a genre in which the meddah synthesises the skills of imitation and narration of a story. How can meddah, a masculine tradition, be modernised today? Or can meddah be shared with the audience by an actress? In societies where women are side by side with men in social life, the tradition of meddah, a masculine genre, can and should be undertaken by actresses. Based on this aim, after analysing meddah as a traditional genre, two plays were studied and shared with the audience as an application method. One of these plays is a one-person documentary play that Prof. Dr. Nurhan Tekerek edited-directed-performed from Zeynep Oral’s book “Kadın Olmak”: “Kadın Olmak- Being a Woman, the other is the text “Zilli Şıh- Shake with Bells” written by Haşmet Zeybek and directed and acted by Prof. Dr. Nurhan Tekerek. “Kadın Olmak” was created by blending the stories and poems of oppressed women from different cultures who participated in the “World Women’s Meeting” held in Nairobi in 1985. In the staging, the tradition of Meddah has been modernized. To highlight the documentary feature of the play, the play was coloured with images of war, productive women from inside and outside the book, and music. “Zilli Şıh,” a meddah story written by Haşmet Zeybek and directed and acted by Prof. Dr. Nurhan Tekerek, conceived in the eighties, has been presented to the audience since 2005. The narratives presented by male meddahs in the Ottoman period to an audience consisting solely of men were, this time, performed by an actress and shared with a heterogeneous audience. After both plays, it was concluded that the tradition of meddah, a masculine tradition, should not be approached from a sexist perspective today and that an actress can now exist in the world of theatre as a meddah. Therefore, meddah is an important source that we can benefit from today by modernising it without sexist discrimination.
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The Ottoman Empire, which started in the military field and came under the influence of the West in all cultural circles, lived its deepest area of influence in the economic field. While the Western states were turning to the Ottomans, the Ottomans, being aware of their backwardness, turned to the West. In this encounter, the Ottoman Empire entered into an economic order that changed over time, and the production-consumption relations were transformed as well as the changes in the fields of education, health, entertainment, science and art. The reasons such as the Ottoman entry into wars one after another, the decrease in the number of men, and the instability in the economy accelerated women’s entry into business life at the beginning of the twentieth century, when they began to show themselves. The modern Turkish woman, who successfully proved herself in the “men’s world” since 1908, continued to show her presence after 1923.The social truths of the period are also reflected in the novels. After 1923, the demand for female employees in banks and various companies led to the birth of “typewriter girls”. This type has found a great place in Atatürk Era novels. In this study, the reflections of the typewriter girls in the novels were compared with the realities of the period, and thus, the place of the women of the Atatürk Age in both literature and working life was seen, and where the Republican woman came from in her working life was determined.
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Numerous empirical studies on television, the most widely used mass media today, have shown that television viewing has a significant impact on viewers’ conceptualizations of social reality, gender role attitudes and gender-based behaviors. Therefore, the definition of women provided by television content has a social significance. However, in recent years, the increasing popularity of video-on-demand (VOD) platforms has threatened the long-standing dominance of television, and thus viewing habits are rapidly shifting towards these platforms. However, there are no studies in Turkey that address gender representations in the context of these platforms. In this context, the subject of this study is the gender representations in the “original” series of Netflix, which has the highest number of users among these platforms. Accordingly, the gender representations presented in 107 episodes, which constitute the entire first seasons of 14 original Turkish-made series released on Netflix from 2018 to 2023, were subjected to content analysis. The results obtained were compared with previous basic studies on this subject in the context of television series. The findings revealed that, just like in television series, women are significantly underrepresented compared to men, they are usually characterized in supporting roles, these characters, who are mostly positioned as housewives, are isolated from working life, and that the predominance of female actors such as producers/directors/screenwriters involved in the series production process does not have any effect on gender representations and positive stereotyping. In other words, although Netflix seems to be a carrier of democratic representation with its innovative and libertarian discourses, it continues to tell stories specific to television. The results obtained are discussed in the context of communication scientist George Gerbner’s upbringing theory and feminist theories.
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One of the most important steps toward devaluing domestic labor is to make it invisible. Women are seen as responsible for housework and care work due to the naturalization of gender roles, which is another reason why labor is devalued. Even when women do these jobs for money, they are still worthless. The discourse of love is the main reason why this relationship can continue despite the invisibility and devaluation of women’s labor. Because these jobs are done in the name of love in the family, it is difficult for women to refuse work and present it as a political issue. The appearance of domestic labor, which is divided unequally between men and women due to gender inequality, will be discussed in this study using examples from recent cinema from Turkey. In addition to domestic labor discussions on the unequal division of labor, materialist feminists’ analyses of patriarchal capitalism, and in this context, discussions on unpaid domestic labor, will be included. The form and possibilities of invisible labor becoming visible in cinema will be the primary focus of the research.
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When the space age started during the Cold War, two sides of the Cold War have dominated the space actions for a long time. Space has of course been considered as a means to advance security and decrease security of the adversary regarding the atmosphere of the Cold War. That’s why for a long-time space security have been defined as a state’s ability to place assets to space without being interfered. But today there is much more complex situation in the space when we consider that states, international organizations and even individuals are doing space experiments and launching many objects to space which makes the space more crowded. That’s why today we are in need of wider approaches rather than only military based ones in order to explain the complicated situation of space.
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