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Antigone Davis, Facebook’s global security chief, has yet to be mentioned on Wikipedia. Here’s everything about her, including her salary, in this article.
Antigone Davis is an American executive and Global Head of Safety for Facebook. She represented Facebook in a hearing on the child’s safety on the platform.
Before joining Facebook, Davis served as a Senior Advisor in the Office of the Maryland Attorney General from 2006 to 2014. She received her Juris Doctor from the University of Chicago Law School.
Is Antigone Davis Wikipedia? Meet Facebook Head Of Safety
No, Antigone Davis is not yet on Wikipedia.
Davis, also known as Facebook’s Head of Safety, has been entified as the “woman responsible for your child’s safety on Facebook.”
Antigone represented Facebook in a Sept. 30 hearing before the Senate Commerce Subcommittee on Consumer Protection, Product Safety and Information Security. During the hearing, the senators accused Facebook of dodging questions and hing internal investigations showing its product harmed children, and vowed to continue investigating the company in confrontations with Davis.
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A explosive series of reports from The Wall Street Journal revealed that Facebook’s own internal research found that teenage girls reported that Instagram was making their body image issues worse. Since the series’ publication, Facebook has gone on the offensive, claiming the journal mischaracterized its findings.
We can find her brief biography on her LinkedIn profile.
Antigone Davis Husband: Is She Married?
Antigone Davis’ husband is currently unknown.
Although Davis is Facebook’s Head of Safety and holds a top position at the company, there is little to no information about her online. We have no information about her husband or marriage. She also hasn’t revealed if she’s married or currently single.
We hope for an update soon.
Find Out Her Salary And Net Worth
Antigone Davis has not yet announced her salary. The global head of Facebook’s security department has not disclosed her earnings details.
However, we are sure that she makes millions per year as she is a senior director in one of the largest corporations in the world. She certainly has a huge salary and earns enough to have a comfortable life.
Just like her salary, Davis hasn’t disclosed her net worth. But we are sure that she has a huge net worth estimated at millions. She has been with Facebook for over seven years and currently works as the Global Head of Security.
Law and Justice – Antigone and the Defense of Tradition – 6.2 Tragedy and Democracy
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Antigone Davis Career Bio (Facebook Head of Safety) … Ms. Davis started her career working as a mdle-school teacher. Later, she went on to …
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Antigone Davis – Vice President, Global Head of Safety – Meta
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Antigone (Sophocles play) – Wikipedia
Antigone is an Athenian tragedy written by Sophocles in (or before) 441 BC and it was first performed at the Festival of Dionysus of the same year.
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Antigone Davis is an American business leader and is the Global Head of Safety for Facebook. She addressed Facebook in a conference with respect to the …
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Antigone Davis Bio, Wikipedia, Husband, Net Worth, Salary, Age, Family, Parents, Married
Antigone Davis is Head of Globel Safety at Facebook. Prior to joining Facebook, Antigone worked as Senior Advisor to the Attorney general for nearly a decade.
Biography of Antigone Davis – Family, Parents
Born to her parents, father, Richard, and mother, Eva Stoken, Antigone Davis grew up in Illinois. He was among the four children of his parents. Antigone has one sister, Deidre, and twin brothers Andre and Kingsley.
Unfortunately, Antigone has already lost two of his family members. His mother Eva, and one of the twin brothers, Kingsley, are no longer on this earth. Kingsley Stoken was born on September 14, 1969 in Chicago, Illinois. He died at the age of 49, on April 4, 2019.
Meanwhile, Antigone’s father remarried and is currently married to Sandra Stoken.
Antigone Davis Age and Birthday
How old is Antigone Davis? Born in 1968, Antigone Davis is now 53 years old. He will celebrate his 53rd birthday on 30th November 2021.
Also, based on his birthday, Antigone Davis is a Sagittarius. He was also the eldest child of his parents, Richard and Eva.
Antigone Davis Husband & Married Life
Now, many of you certainly don’t know about Antigone Davis ’personal life. However, up to this article, you may have guessed that Antigone Davis was a married woman.
Yes, Antigone Davis, who was born Antigone Stoken at birth, was definitely married. However, there are not many details we can give you on his conjugal life right now. All we know is that Antigone Davis is married to her husband Michael Davis.
The two are speculated to have been married for quite some time. Together from their marriage, Antigone Davis and her husband Michale are parents to their two children.
Antigone Davis Career Bio (Facebook Head of Safety)
Ms. started. Davis his career as a middle school teacher. Later, he went on to spend a decade working for the Maryland attorney general. And now, Antigone Davis has been Facebook’s global safety leader for the last seven years.
She joined Facebook in October of 2014 and in her role, Antigone helps shape Facebook’s policies regarding child exploitation, revenge, and self -harm.
In 2017, Ms. Davis was tasked with defending the company’s Messenger Kids chat app, which allows children ages 6 to 12 to message using parental controls. Many academics and child safety advocates have said this age group is not ready for social media.
At the time, Ms. Davis to journalists already;
children this age are already using devices and parents want to keep track of who their children have talked to online, similar to personal playdates. He added that Facebook has no plans to launch a version of Instagram for kids.
Antigone Davis Net Worth and Salary
As Facebook’s global head of safety, Antigone Davis receives an average annual salary of $ 145819. Not to mention, apart from the salary, Antigone also receives other benefits.
Aside from working on Facebook, Antigone has also successfully worked as Senior Advisor to the Maryland Attorney General. During his time there, Antigone earned approximately $ 11,1556 in salary.
So, on the whole, Ms. Davis has made a huge fortune for himself to this day. And in 2021, Antigone Davis is estimated to have a net worth of $ 830,000.
Antigone Davis Wikipedia Facts
Real Name / Full Name Antigone Davis Maiden Name Antigone Stoken Birthday / Date of Birth 30th November 1968 Age 53 Zodiac Sign Sagittarius Born Country U.S. Nationality American Ethnicity White Parents Father: Richard Stoken, Mother: Eva Stoken Siblings Brother: Andre, Kingsley Sister : Deidre Profession Head of Safety Globel Education on Facebook (High School / College / University) Columbia University, University of Chicago Law School Marital Status Married Spouse Michael Davis Children Two Salary $ 145819 Net Worth $ 830,000 Social Media (Twitter , Instagram, Facebook) Twitter, Instagram Height in Feet 5 feet 6 inches Height in Meters 1.67 meters
Antigone (Sophocles play)
This article is about the play of Sophocles. For the main character in the play, check out Antigone
The tragedy of Sophocles
Antigone Antigone in front of the deceased Polynices by Nikiforos Lytras 1865 Written by Sophocles Chorus Theban Elders Characters Antigone
Ismene
Creon
Eurydice
Haemon
Tiresias
Sentry
Choir Leader
First Messenger
Second Messenger will mute the Two guards
A boy Date premiered c. 441 BCE Place premiered Athens Original language Ancient Greek Genre Tragedy
Antigone (ann-TIG-ə-nee; Ancient Greek: Ἀντιγόνη) is an Athenian tragedy written by Sophocles in (or before) 441 BC and was first celebrated on the Feast of Dionysus of the same year. It is considered to be the second oldest surviving play by Sophocles, after only Ajax written at the same time. The play is one of three tragedies, known as the three Theban plays, following the stories of Oedipus Rex and Oedipus in Colonus. Although this is the third in the sequence of events depicted in the plays, Antigone was the first to be written. [1] The story expands on the Theban legend that preceded it, and it took place where Aeschylus’s Seven Against Thebes ends. The play is named after the main protagonist Antigone.
After Oedipus’s self-exile his sons Eteocles and Polynices went into a civil war for the Theban throne, which resulted in both brothers dying fighting each other. Oedipus’s brother-in-law and new leader of Theban Creon commanded public honor to Eteocles and to the public disgrace of the traitor Polynices of Thebes. The story follows Antigone’s attempts to bury his brother’s corpse against his uncle’s decision and puts his relationship with his brother rather than human law.
Summary [edit]
Before the start of the play, the brothers Eteocles and Polynices, who had led both sides in the Thebes civil war, died fighting each other for the throne. Creon, the new ruler of Thebes and brother of the former Queen Jocasta, decided that Eteocles would be honored and Polynices would be publicly embarrassed. The body of the rebellious brother would not be moved by sacred rituals and would not be buried on the battlefield, victim of the corpse of animals, [a] the heaviest punishment at that time. Antigone and Ismene were brothers of the deceased Polynices and Eteocles.
Laius Jocasta Creon Eurydice Oedipus Eteocles Polynices Ismene Antigone Haemon
At the opening of the play, Antigone takes Ismene out of the palace gates at midnight for a secret meeting: Antigone wants to bury Polynices’ body, in defiance of Creon’s order. Ismene refuses to help him, not believing that it is possible to bury their brother, who is under guard, but he cannot stop Antigone from burying his brother.
The choir enters and puts the background story of the Seven against Thebes in a mythic and heroic context.
Creon entered, and sought the support of the choir of Theban elders in the coming days and especially, they wanted to support his command concerning the disposal of Polynices’ body. The choir leader pledged his support in honor of Creon. A guard entered, frightened to report that the body had been given funeral ceremonies and a symbolic burial with a thin ground cover, even though no one could see who actually committed the crime. Creon, furious, orders the guard to find the culprit or face death himself. The guard left.
The guard returned, with Antigone. The guard explained that the guards discovered Polynices’ body and then caught Antigone while he was performing funeral rituals. Creon asked him after dismissing the guard, and he did not deny what he had done. He argued without hesitation with Creon about the immorality of the command and the morality of his actions. Creon was furious, and when he saw Ismene getting angry, he thought he knew Antigone’s plan. He summons her. Ismene tries to confess wrongly to the crime, wanting to die with her sister, but Antigone can’t get it. Creon ordered the detention of the two women. The choir sings the riots of Oedipus’ house.Haemon, Creon’s son, enters to pledge allegiance to his father, even though he is committed to Antigone. At first he seems ready to turn his back on Antigone, but when Haemon gently tries to persuade his father to rescue Antigone, saying “under the darkness the city is grieving for the girl”, the discussion escalates, and the two men soon bitterly insulted each other. . When Creon threatens to kill Antigone in front of his son, Haemon leaves, promising never to see Creon again.
The choir sings the power of love. Antigone was brought under guard on his way to execution. She sings a lament.The choir compared her to the goddess Niobe, who was made of stone, and said it was a wonderful thing to be compared to a goddess. Antigone accused them of mocking him.
Creon decides to rescue Ismene and bury Antigone alive in a cave. By indirectly killing him, he hopes to give a little reverence to the gods. He was kicked out of the house, and this time, he was depressed rather than defiant. He expressed his remorse at celibacy and death for obedience to the laws of the gods. He was taken to his living grave.
The Choir encourages Antigone by singing of the great women of legend who suffered.
Tirzah, the blind prophet, enters. Tiresias warns Creon that the Polynices should be buried immediately because the gods are not satisfied, refusing to accept any sacrifices or prayers from Thebes. Creon, however, accuses Tiresias of being corrupt. Tiresias replied that Creon would lose “a child of [his] own hips” [3] for the crimes of leaving Polynices unburied and putting Antigone on the ground (he did not say that Antigone was should not be sentenced to death, but it is not proper to keep a living body underground). Tiresias also prophesied that the whole of Greece would despise Creon and that the offerings of Thebes would not be accepted by the gods. The leader of the choir, frightened, asked Creon to take Tiresias’ advice to free Antigone and bury Polynices. Creon agreed, leaving with a retinue of men. The choir delivers an oral ode to the god Dionysus.
A messenger came in to tell the choir leader that Haemon had killed himself. Eurydice, Creon’s wife and Haemon’s mother, enters and asks the messenger to tell her everything. The messenger reported that Creon saw the funeral of Polynices. When Creon arrives at Antigone’s cave, he finds Haemon mourning Antigone, who is hanged. Haemon unsuccessfully tried to stab Creon, then stabbed himself. Upon hearing the messenger’s account, Eurydice quietly disappeared from the palace.
Creon entered, carrying Haemon’s body. He understands that his own actions caused these events and blames himself. The second messenger arrives to tell Creon and the choir that Eurydice has also killed herself. With his last breath, he cursed his wife for the deaths of his sons, Haemon and Megareus. Creon blames himself for everything that happened, and, a broken man, he asks his servants to help him inside. The command he valued was protected, and he was still the king, but he acted against the gods and lost his children and wife as a result. After Creon judged himself, the choir leader closed by saying that although the gods punish the proud, punishment brings wisdom.
Staff [edit]
Antigone, compared to her beautiful and obedient sister, is described as a heroine who recognizes her role in the family. His dialogues with Ismene show him to be as stubborn as his uncle. [4] To her, the ideal of the female character was boldly outlined. [5] He disobeyed Creon’s order despite the consequences he could face, to honor his deceased brother.
To her, the ideal of the female character was boldly outlined. He disobeyed Creon’s order despite the consequences he could face, to honor his deceased brother.Ismene serves as a foil for Antigone, showing the contrast in their respective responses to the royal decree. [4] If considered beautiful, he is more righteous and obedient to authority. He hesitates to bury Polynices because he is afraid of Creon.
If considered beautiful, he is more righteous and obedient to authority. He hesitates to bury Polynices because he is afraid of Creon. Creon is the current King of Thebes, who looks to the law as a guarantee of personal happiness. He can also be seen as a tragic hero, losing everything for standing up for what he believes is right. Although he is forced to amend his command to please the gods, he first takes care of the dead Polynices before freeing Antigone. [4]
Eurydice of Thebes was the Queen of Thebes and wife of Creon. He appears at the end and he only hears the confirmation of the death of his son Haemon. In his grief, he dies by suicide, cursing Creon, whom he blames for his son’s death.
Haemon is the son of Creon and Eurydice, who will marry Antigone. Proven to be more rational than Creon, he tried to reason with his father for Antigone’s sake. However, when Creon refused to listen to him, Haemon left angrily and shouted that he could no longer see it. He died by suicide after Antigone was found dead.
Koryphaios was the assistant of the King (Creon) and the leader of the Choir. He is often interpreted as a close adviser to the King, and therefore a close family friend.This role is highlighted at the end when Creon chooses to listen to Koryphaios’ advice.
Tiresias was the blind prophet whose prophecy brings proper burial to Polynices. Described as wise and full of reason, Tiresias tried to warn Creon of his stupidity and told him that the gods were angry. He manages to convince Creon, but it’s too late to save the aggressive Antigone.
The Choir, a group of Theban elders, was initially deferential to the king. [5] Their goal is to comment on the action in the play and add to the suspense and emotion, as well as linking the story to the legends. As the play progresses, they advise Creon to be more moderate. Their plea urges Creon to rescue Ismene. They also advise Creon to take Tiresias’ advice.
Historical context [edit]
Antigone was written during a period of national enthusiasm. In 441 BCE, shortly after the play was staged, Sophocles was appointed one of ten generals to lead a military expedition against Samos. It is noteworthy that a well-known play during such imperialism contained little political propaganda, no aggressive apostrophe, and — except for the epiclerate (the daughter’s right to continue the race of her deceased father) [6 ] and arguments against anarchy — making no contemporary allusion or passing reference to Athens. [7] Rather than straying from the issues of the time, Antigone remains focused on the characters and themes within the play. However, it exposes the dangers of the absolute ruler, or tyrant, in the person of Creon, a king where few are free to speak and openly communicate their true opinions, and therefore make the grave mistake of condemning Antigone, an act he pitifully regretted in the last lines of the play. The Athenians, proud of their democratic tradition, would recognize his mistake in many lines of dialogue emphasizing that the people of Thebes believed he was wrong, but had no voice to tell him that. The Athenians would recognize the folly of tyranny.
Notable features [edit]
The Choir at Antigone significantly leaves the chorus in Aeschylus ’Seven Against Thebes, the play in which Antigone is a continuation. The chorus in Seven Against Thebes is more supportive of Antigone’s decision to bury his brother. Here, the choir is made up of older men who largely do not want to see civil disobedience in a positive light. The chorus also represents a typical difference in Sophocles ’plays from both Aeschylus and Euripides.A chorus of Aeschylus ’almost always perpetuates or intensifies the moral character of the play, while one of Euripides’ often strays from the main moral theme. The choir at Antigone lies somewhere in between; it remains within the general moral of the immediate scene, but allows itself to be taken away from the occasion or the first cause of speech.
Significance and interpretation [edit]
Once Creon discovers that Antigone buried his brother against his orders, the subsequent discussion of his fate has no arguments for pity because of the love of the youth or sister from Chorus, Haemon or Antigone. itself. Most of the arguments for rescuing him have centered on a debate over which course best follows strict justice. [10]
Both Antigone and Creon claim divine sanction for their actions; but the prophet Tiresias supports Antigone’s claim that the gods demanded the burial of Polynices. It was not until the interview with Tiresias that Creon transgressed and committed the sin. He had no divine indication that his command was displeasing to the Gods and against their will. He was warned of it, but he defended it and insulted the prophet of the Gods. This is his sin, and this leads to his punishment. The terrible disasters that befell Creon were not the result of his elevation of state law to the unwritten and sacred law that Antigone affirmed, but his lack of restraint which led him to ignore Tiresias’ warnings. until it’s too late. This is emphasized by the Choir in the concluding lines of the play. [11]
The German poet Friedrich Hölderlin, whose translation had a strong impact on the philosopher Martin Heidegger, puts out a more subtle reading of the play: he focuses on Antigone’s legal and political status within the palace, the his privilege to be a hearth (according to the legal instrument of the epiclerate) and thus protected by Zeus. According to the legal practice of classical Athens, Creon was obliged to marry his closest relative (Haemon) to the daughter of the late king in a reverse marriage ceremony, which would oblige Haemon to have a child. and heir for his deceased father in law.Creon will be deprived of grandchildren and heirs of his lineage – a fact that provides a strong realistic motive for his hatred against Antigone. This innovative perspective has remained entrenched for a long time.
Heidegger, in his essay, The Ode on Man in Sophocles’ Antigone, focuses on the strophe and antistrophe sequence of the chorus beginning with line 278. His interpretation is in three stages: first to consider the essential meanings. of the verse, and then to move through the sequence with that understanding, and finally to discern what is the nature of mankind which Sophocles expresses in this poem. In the first two lines of the first strophe, in the translation used by Heidegger, the chorus says that there are many strange things in the world, but none other than man. The beginnings were important to Heidegger, and he regarded those two lines to describe the fundamental nature of the essence of mankind in which all other aspects must find their essence. Those two lines are so important that the rest of the verse is spent chasing them. The true Greek meaning of humanity is the one that is unique to all. Heidegger’s interpretation of the text describes humanity in a word that takes the extremes – deinotaton. Man is deinon in the sense that he is horrible, violent, and also in the sense that he uses violence against the dominant. Man is twice deinon. In a series of lectures in 1942, Hölderlin’s Hymn, The Ister, Heidegger goes on to interpret this play, and considers that Antigone accepted the destiny given to him, but did not follow a path that contrary to what mankind has described. in choral ode. When Antigone opposes Creon, his astonishing suffering is his highest action. [13] [14]
The problem of the second burial [edit]An important issue still debated about Sophocles ’Antigone is the problem of the second burial. When she dusted her brother’s body, Antigone completed the funeral rituals and thus fulfilled her duty to him. Having a proper burial, Polynices ’soul can continue in the underworld whether to remove the dust from his body or not. However, Antigone returns after discovering his body and re-performing the ritual, an act that seems completely unmotivated by anything other than a planned necessity so that he can be caught in the act of disobedience, with no doubt of his guilt. . More than one commentator has suggested that the gods, not Antigone, performed the first burial, citing both the guard’s description of the scene and the chorus’ observation. [15]
Richard C. Jebb suggests that the only reason Antigone returned to the tomb site was the first time he had forgotten the Choaí (libations), and that perhaps the ceremony was considered over only if the Choaí was poured out while the dust was the corpse is still covered.. “[16]
Gilbert Norwood explained Antigone’s performance at the second funeral in terms of his stubbornness. His argument says that if Antigone wasn’t too obsessed with the idea of keeping his brother covered, none of the play’s deaths would have happened. This argument states that if nothing happened, nothing would happen, and did not take much stand on explaining why Antigone returned for a second funeral if the first would fulfill his religious obligation, no matter how stubborn he was. It turns out that he acted only in fierce disobedience to Creon and respect for his brother’s earthly vessel. [17]
Tycho von Wilamowitz-Moellendorff justifies the need for a second funeral by comparing Sophocles ’Antigone to a theoretical version in which Antigone was caught at the first funeral. In this situation, news of the illegal burial and Antigone’s arrest would come simultaneously and there would be no period of time in which Antigone’s disobedience and success could be appreciated.
J. L. Rose maintains that the problem of the second funeral was solved by a close examination of Antigone as a tragic character. As a tragic character, he is utterly obsessed with an idea, and for him it is giving his brother due respect to death and showing his love for him and for what is right. When he saw his brother’s body uncovered, therefore, he was overcome with emotion and he acted impulsively to cover it up again, without considering the necessity of action or its consequences for his safety. [ 17]
Bonnie Honig used the problem of the second burial as the basis for her claim that Ismene performed the first burial, and her pseudo-confession before Creon was actually an honest confession of guilt. [18]
Themes [edit]
Civil disobedience A well -established theme in Antigone is the right of the individual to deny society’s violation of his or her freedom to perform a personal obligation. [19] Antigone commented to Ismene, regarding Creon’s order, that “He has no right to take me away from myself.” [20] Related to this theme is the question of whether Antigone’s will to bury his brother was based on reasonable mental or natural, a debate in which contributors include Goethe. [19]
Creon and Antigone’s conflicting views about laws higher than the state inform their differing conclusions about civil disobedience. Creon demands obedience to the law above all else, right or wrong. He said that “there is nothing worse than disobedience to authority” (An. 671). Antigone responded with the idea that state law was imperfect, and that it could be broken into civil disobedience in extreme cases, such as reverence for the gods, whose governance and authority were over Creon.
Natural law and contemporary legal institutions [edit]Creon’s order to leave Polynices unburied in itself makes a bold statement about what it means to be a citizen, and what constitutes resignation of citizenship. It was firmly maintained by the Greeks that each city was responsible for the burial of its citizens. Herodotus discussed how the members of each city would take their own dead after a great battle to bury them. [21] In Antigone, it is therefore natural that the people of Thebes did not bury the Argives, but it is very remarkable that Creon forbade burial at Polynices. Since he was a citizen of Thebes, it was natural for the Thebans to bury him. Creon tells his men that the Polynices have distanced themselves from them, and forbids them to treat him as a fellow-citizen and to bury him as is customary with citizens.
By forbidding the people of Thebes to bury Polynices, Creon essentially places him on the level of the other attackers — the foreign Argives. For Creon, the fact that Polynices attacked the city effectively revokes his citizenship and makes him a foreigner. As this assignment states, citizenship is based on loyalty. This was revoked when Polynices did what in Creon’s view was the equivalent of infidelity. When Antigone’s view is challenged, the understanding of citizenship creates a new axis of rivalry. Antigone does not deny that Polynices betrayed the state, he simply acts as if this betrayal does not deprive him of the connection he would have had with the city. Creon, on the other hand, believes that citizenship is a contract; it is incomplete or irreversible, and may disappear in some particular instances. These two conflicting views – that citizenship is absolute and undeniable and alternatively that citizenship is based on certain behaviors – are known respectively as citizenship ‘by nature’ and citizenship ‘by law.’ [21]
Loyalty [edit]
Antigone’s determination to bury Polynices came from a desire to give honor to his family, and to honor the higher law of the gods. He repeatedly declared that he had to act to please the “dead” (An. 77), because they were heavier than any ruler, that is the weight of the divine law. In the opening scene, he makes an emotional appeal to his sister Ismene saying that they should protect their brother because of the brother’s love, even if he betrayed their state. Antigone believed that there were rights that could not be taken away because they came from the highest authority, or authority itself, that is the divine law.
While he denies Antigone’s actions based on family honor, Creon appears to value the family itself. In talking to Haemon, Creon asks him not only to obey as a citizen, but also as a child. Creon says “everyone else will be secondary to your father’s decision” (“An.” 640–641). His emphasis on Haemon’s fatherhood rather than his king may seem strange, especially given the fact that Creon elsewhere advocates obedience to the state above all else. It is not clear how he would personally deal with these two conflicting values, but this is a controversial point in the play, because, as the absolute ruler of Thebes, Creon is the state, and the state is Creon. It’s clear how he feels about these two conflicting values when he encounters another man, Antigone: loyalty to the state comes before family loyalty, and he condemns it to death.
Appearance of the gods [edit]
In Antigone as well as in other Theban Plays, there are few references to the gods. Hades is the god most commonly referred to, but he is more commonly referred to as the personification of Death. Zeus is mentioned a total of 13 times by name throughout the play, and Apollo is referred to only as a personification of prophecy. The absence of this mention describes tragic events that occurred as a result of human error, and not of God’s intervention.The gods are described as chthonic, because near the beginning there is a reference to “Justice dwelling with the gods of the underworld.” Sophocles twice mentions Olympus in Antigone. This is in contrast to the other tragedies of Athens, which often referred to Olympus.
Family love [edit]
Antigone’s love for the family was shown when he buried his brother Polynices. Haemon is very much in love with his cousin and fiancée Antigone, and he kills himself in grief when he learns that his beloved Antigone has hanged himself.
Modern adaptations [edit]
Drama [edit]
Elena Carapetis ’rewritten version, described in response to the original, illustrates a feminist theme. It was produced by the State Theater Company of South Australia in Adelaide in June 2022, under the direction of Anthony Nicola. [30]
Opera [edit]
Literature [edit]
In 2017, Kamila Shamsie published Home Fire, which transposed some of Antigone’s moral and political questions into the context of Islam, ISIS and modern Britain.
Cinema [edit]
Yorgos Tzavellas adapted the play into a 1961 film, which he also directed. It featured Irene Papas as Antigone.
Liliana Cavani’s 1970 I Cannibali is a contemporary political fantasy based on the play Sophocles, with Britt Ekland as Antigone and Pierre Clémenti as Tiresias.
The 1978 omnibus film Germany in Autumn featured a segment by Heinrich Böll entitled “The Deferred Antigone” [32] in which a fictional production of Antigone was presented to television executives who dismissed it as “too topical “. [33]
A 2019 Canadian film adaptation turns the story of one of the modern immigrant families in Montreal. It was adapted and directed by Sophie Deraspe, with additional inspiration from The Death of Fredy Villanueva. Antigone is played by Nahéma Ricci.
Television [edit]
It was shot for Australian TV in 1966.
In 1986, Juliet Stevenson starred as Antigone, with John Shrapnel as Creon and John Gielgud as Tiresias in the BBC’s Theban Plays.
Antigone and the Barbican is a 2015 filmed-for-TV version of a Barbican production directed by Ivo van Hove; the translation is by Anne Carson and the film stars Juliette Binoche as Antigone and Patrick O’Kane as Kreon.
Antigone’s other TV adaptations were starring Irene Worth (1949) and Dorothy Tutin (1959), both of which were broadcast by the BBC.
Translations and adaptations [edit]
Notes [edit]
Explanation [edit]
^ [2] As Teiresias later described: “… the cities whose sons had a funeral ceremony from dogs, or from wild animals, or from some winged birds … ”
Sources [edit]
Further reading [edit]
Antigone Davis Age, Birthday, Wikipedia, Who, Nationality, Biography
Antigone Davis Age, Birthday, Wikipedia, Who, Nationality, Biography
Antigone Davis is an American business leader and the Global Head of Safety for Facebook. He spoke on Facebook at a conference about child safety on stage.
Prior to joining Facebook, Davis served as Senior Advisor in the Office of the Maryland Attorney General from 2006 to 2014. He received his Juris Doctor from the University of Chicago Law School.
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No, Antigone Davis is not highlighted on Wikipedia at this point. Davis, otherwise known as Facebook’s Head of Safety, has been identified as the ‘woman responsible for your child’s security on Facebook’.
Antigone spoke on Facebook at a conference on Sept. 30, before the Senate Commerce Subcommittee on Consumer Protection, Product Safety, and Data Security. During the conference, Senators blamed Facebook for avoiding questions and hiding within research showing that its item hurt young people, vowing to increase scrutiny of the organization during conflicts. to Davis.
A passionate series of Wall Street Journal reports found that Facebook’s own internal analysis of teenage teens found that Instagram had aggravated their bodies. Since the series was delivered, Facebook has entered all out attack mode and the Journal guarantees that its findings were misidentified.
We can track his short bio from his LinkedIn profile. Antigone Davis’s others are currently unclear. Despite the fact that Davis is the Head of Safety at Facebook and has a high level in the organization, there is virtually no data about him on the web.
Facebook just made the slide deck on Instagram and mentioned the mental health of the youth in public WSJ reporting. I changed my profile to Antigone Davis, the Facebook Head of Safety who will represent the company in the Senate tomorrow, to include this: https://t.co/UAi545WEpB – Justin Hendrix (@justinhendrix) September 30, 2021
We have no data about his partner or his marriage. Moreover, he did not discover in case he was hitch or currently unmarried. We want to refresh it soon. It seems Antigone Davis still hasn’t discovered his compensation. The global head of Safety for Facebook has not discovered his capture of the subtleties.
In any case, we’re sure he draws millions every year because he’s a high-ranking leader in perhaps the largest organization on the planet. He was no doubt with enormous compensation and it was enough to continue with a pleasant life.
Honestly like his compensation, Davis has yet to figure out his total assets. However, we are confident that he has enormous total assets assessed to be in large numbers. He has been on Facebook for over seven years and now acts as the leader of well -being around the world.
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