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1
Fabbri, Juan. "Wayumi: Fictions of the Other." Revista de Antropologia Visual 1, no. 28 (October 19, 2020): 1–17. http://dx.doi.org/10.47725/rav.028.11.
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New Tribes Mission (NTM) is a transnational group of Christian missionaries that have the main goal to evangelize and contact indigenous people isolated in América, Asia, and Africa. This essay is a case study of the video “Wayumi-Your adventure into tribal missions // New Tribes Mission” produced by NTM (2009). The audiovisual circulating and is on the web. The article problematizes indigenous peoples representation through the name that the missionaries give them such as “unreached ethnic groups” and works conceptual discussions debates such as authenticity, exotism, the noble savage and colonialism. Methodologically, the paper focuses on visual discourse analysis and semiotic analysis.
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Lee, Sun Yong. "Protestant ‘Indian Mission’ Work in Guatemala from a Woman Missionary's Perspective: Dora Burgess (1887–1962)." Studies in World Christianity 26, no. 1 (March 2020): 21–41. http://dx.doi.org/10.3366/swc.2020.0280.
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Dora Belle McLaughlin Burgess was an American Presbyterian missionary, devoted to the mission to the Quiché tribe in Guatemala from 1913 to 1962. During her service, she translated the New Testament from Greek into the Quiché language. She also published a hymnal in Quiché and an ethnographic writing on Quiché culture. This paper attempts to shed light on the life of Dora Burgess, whose work was unknown, and to trace the formation of her identity as a missionary and her mission approach to the native inhabitants. In doing so, the paper argues that her interaction with the native tribes in the mission field shaped her identity as a missionary and her understanding of mission in ways in which the indigenous people's agency and subjectivity were recognised and respected. In the earlier period of her service in Guatemala, Dora Burgess conceived of mission work as a rescue project to transform the native tribes into Christians who would denounce their ‘superstitious’ traditions; however, her later focus in mission work, especially in her bible translation project, lay in acknowledging the native traditions and cultures and giving the indigenous tribe opportunities to be Christians in their own ways.
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Stearman, Allyn Maclean. "Better Fed than Dead: The Yuquí of Bolivia and the New Tribes Mission: A 30-Year Retrospective." Missiology: An International Review 24, no. 2 (April 1996): 213–26. http://dx.doi.org/10.1177/009182969602400206.
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In the mid-1960s, the New Tribes Mission successfully completed the first of three peaceful contacts with the Yuquí Indians of the Bolivian Amazon. Because of the small sizes of the groups and mission efforts to provide immediate medical care, the Yuquí did not suffer significant initial population decline as is normally the case. In the mid-1980s, changing social and economic relationships between the Yuquí and the outside world caused unforseen disruptions in the previously closed mission environment. The intervention of anthropologists and development agencies coupled with escalating attacks against the New Tribes Mission by the Catholic Church altered the nature of missionary involvement with the Yuquí. A short-term multilateral development project initiated in 1987 witnessed unprecedented cooperation between mission personnel and development workers.
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de Terreros, Juan M. Romero. "The Destruction of the San Sabá Apache Mission: A Discussion of the Casualties." Americas 60, no. 04 (April 2004): 617–27. http://dx.doi.org/10.1017/s0003161500070632.
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The Lipan Apache mission on the banks of the San Sabá River was located on the northern boundary of Coahuila, New Spain, in the center of today’s state of Texas. On March 16, 1758, Norteño tribes, allied with the Comanches, attacked and destroyed the mission, demonstrating their hostility to what they saw as the Spaniards’ unjust support of their traditional enemy, the Apaches. The destruction of the mission contributed to the failure of the most far-reaching attempt by the Spanish Crown and the Franciscan Order to settle the Apaches in Texas. The Spanish believed that the mission was the only means to ensure a peaceful settlement of central Texas native tribes and simultaneously to check French illegal arms trade in the northern borderlands. Once the Lipan Apaches were pacified, the reasoning went, definitive settlement of all the Norteño tribes and their allies would follow. These settlements of pacified tribes would also provide the much-desired direct link between Spanish settlements in Texas and those of New Mexico.
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de Terreros, Juan M. Romero. "The Destruction of the San Sabá Apache Mission: A Discussion of the Casualties." Americas 60, no. 4 (April 2004): 617–27. http://dx.doi.org/10.1353/tam.2004.0075.
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The Lipan Apache mission on the banks of the San Sabá River was located on the northern boundary of Coahuila, New Spain, in the center of today’s state of Texas. On March 16, 1758, Norteño tribes, allied with the Comanches, attacked and destroyed the mission, demonstrating their hostility to what they saw as the Spaniards’ unjust support of their traditional enemy, the Apaches. The destruction of the mission contributed to the failure of the most far-reaching attempt by the Spanish Crown and the Franciscan Order to settle the Apaches in Texas. The Spanish believed that the mission was the only means to ensure a peaceful settlement of central Texas native tribes and simultaneously to check French illegal arms trade in the northern borderlands. Once the Lipan Apaches were pacified, the reasoning went, definitive settlement of all the Norteño tribes and their allies would follow. These settlements of pacified tribes would also provide the much-desired direct link between Spanish settlements in Texas and those of New Mexico.
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Lattas, Andrew. "Memory, Forgetting and the New Tribes Mission in West New Britain." Oceania 66, no. 4 (June 1996): 286–304. http://dx.doi.org/10.1002/j.1834-4461.1996.tb02560.x.
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Holmes, Sarah A., Sandra T. Welch, and Laura R. Knudson. "THE ROLE OF ACCOUNTING PRACTICES IN THE DISEMPOWERMENT OF THE COAHUILTECAN INDIANS." Accounting Historians Journal 32, no. 2 (December 1, 2005): 105–43. http://dx.doi.org/10.2308/0148-4184.32.2.105.
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This paper argues that a complex of accounting measures — account books, inventories of accumulated wealth, and detailed instructions for production performance — were used to inculcate Western values into the native population located at five Franciscan missions along the San Antonio River in New Spain (present-day Texas) from 1718 to 1794. Bolstered by the need to alleviate communications problems caused by extreme isolation, the missionaries constructed detailed mission documents that described the acquisition of scarce resources, reported the aggregation of material and spiritual mission wealth, and controlled daily production performance of the native population. In short, the resulting mission economic system, which held the Indians to certain notions of accountability, primarily by restricting their choices, nourished the Western view of income distribution based on effort. We propose that these procedures ultimately caused the Coahuiltecans to abandon their native beliefs, and gradually, to be absorbed into Spanish society. The 150 Coahuiltecan tribes ceased to exist as a distinct culture by the early 19th century. The exploitation and ultimate subjugation of the Coahuiltecan Indians parallels strikingly subsequent developments in Canada, Australia, and the Scottish Highlands.
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Stolberg, Eva-Maria. "The Siberian Frontier between “White Mission” and “Yellow Peril,” 1890s–1920s." Nationalities Papers 32, no. 1 (March 2004): 165–81. http://dx.doi.org/10.1080/0090599042000186142.
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The Russian conquest of Siberia was not only a remarkable event in world history like the conquest of the New World by the Western European nations, but also a decisive step in Russia's empire-building. Through territorial enlargement the empire became multiethnic. This process resembled the expansion of the white settlers in North America. Like North America, Siberia represented an “open frontier.” Harsh nature and the encounter between the white settlers and the “savages” formed the identity of the frontier. From the perspective of modern cultural anthropology the frontier also shaped reflections on the self and the other. There existed, however, a decisive difference to the American frontier: Siberia became a meeting ground for Russian and Asian cultures. Whereas the American frontier—except in the encounter with Mexico—remained isolated, Russians early came in contact with Asian nations. From the early emergence of a modern state in Russia during the era of Enlightenment, Russia came into manifold contacts with “civilized” Asians (Chinese, Japanese, Koreans) and with “uncivilized” Asians, i.e. the tribes of Siberia. At the junction between Europe and Asia, Russia as a Eurasian empire was the sole country in Europe which was so near to Asia. It was therefore logical that Russia felt a kind of mission toward Asia and required the role of a mediator between Europe and Asia.
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Vilaça, Aparecida. "VERSIONS VERSUS BODIES: TRANSLATIONS IN THE MISSIONARY ENCOUNTER IN AMAZONIA." Vibrant: Virtual Brazilian Anthropology 13, no. 2 (December 2016): 1–14. http://dx.doi.org/10.1590/1809-43412016v13n2p001.
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Abstract This paper analyzes the two distinct concepts of translation at work in the encounter between the Amazonian Wari' and the New Tribes Mission evangelical missionaries, and the equivocations stemming from this difference. While the missionaries conceive translation as a process of converting meanings between languages, conceived as linguistic codes that exist independently of culture, for the Wari', in consonance with their perspectivist ontology, it is not language that differentiates beings but their bodies, given that those with similar bodies can, as a matter of principle, communicate with each other verbally. Translation is realized through the bodily metamorphosis objectified by mimetism and making kin, shamans being the translators par excellence, capable of circulating between distinct universes and providing the Wari' with a dictionary-like lexicon that allows them to act in the context of dangerous encounters between humans and animals.
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Vilaça, Aparecida. "Conversão, predação e perspectiva." Mana 14, no. 1 (April 2008): 173–204. http://dx.doi.org/10.1590/s0104-93132008000100007.
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Os Wari’, povo falante de língua da família Txapakura, que habita o oeste do estado de Rondônia, convive há cinco décadas com os missionários fundamentalistas protestantes da New Tribes Mission. A partir do recurso comparativo ao mito, este artigo procura compreender a conversão ao cristianismo como um processo de adoção da perspectiva do inimigo, relacionado à busca dos Wari’ pela estabilização na posição de humanos. Visa também contribuir para o debate corrente entre antropólogos e estudiosos da religião, quanto à integridade do cristianismo em seu processo de propagação, ao mostrar que a dicotomia entre continuidade e ruptura não tem sentido para povos - como os Wari’ e outros ameríndios - que se reproduzem por meio de sucessivas alterações que envolvem a transformação em outro e a aquisição da sua perspectiva. A adoção do cristianismo como algo novo e externo não contradiz a afirmação de continuidade entre esta religião e a cultura nativa.
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Fischer, Benjamin. "CIVILIZED DEPRAVITY: EVANGELICAL REPRESENTATIONS OF EARLY-NINETEENTH-CENTURY CHINA AND THE REDEFINITION OF “TRUE CIVILIZATION”." Victorian Literature and Culture 43, no. 2 (February 25, 2015): 409–29. http://dx.doi.org/10.1017/s106015031400062x.
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In the first few decadesof the nineteenth century, the experience of missionaries among peoples as diverse as the ancient civilizations of India, the highly organized Zulu kingdoms, and the cannibal tribes of the South Seas had sparked a national debate concerning whether or not the “civilization of the heathen” was necessary before they could be converted, or whether Christianity would be the best means of civilizing them. Unresolved as far as public policy was concerned, this question entered discussions of the 1835 Select Committee on Aboriginal Tribes (British Settlements), a committee convened to address problems arising between British settlers and indigenous communities, including important trade sites in Australia, New Zealand, and the islands of the Pacific. As with several other areas where significant British imperial pressure never took the form of direct colonial rule, the trade ports in China fell outside the committee's explicit considerations. Along with forbidding foreign settlements, Chinese culture did not fit the terms or assumptions of the committee's conversation. Since the first Jesuit mission to China in the late sixteenth century, there had been little doubt in Europe that Chinese civilization was far advanced. As a tightly controlled bureaucratic state confident of its own position as the Middle Kingdom of the world, China simply did not work within the discourse of civilization. This essay explores one attempt to adjust the terms of that British discourse in order to accommodate a civilized China.
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Johnson, K. Norman, James Agee, Robert Beschta, Virginia Dale, Linda Hardesty, James Long, Larry Nielsen, et al. "Sustaining the People's Lands -- Recommendations for Stewardship of the National Forests and Grasslands into the Next Century." Journal of Forestry 97, no. 5 (May 1, 1999): 6–12. http://dx.doi.org/10.1093/jof/97.5.6.
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Abstract In December 1997, Secretary of Agriculture Dan Glickman convened an interdisciplinary committee of 13 scientists to provide scientific and technical advice on the Forest Service's land and resource management planning process. The committee was asked to recommend how best to accomplish resource planning within the existing environmental laws and statutory mission of the Forest Service; to provide technical advice on planning and provide material for the agency to consider in revising planning regulations; to recommend improvements in coordination with other federal agencies, state and local government agencies, and tribal governments; and to suggest a new planning framework that could last a generation. The committee took field trips and met in cities and towns around the country to hear from Forest Service employees, representatives of tribes, state and local governments, related federal natural resource agencies, and members of the public. Drawing on many of the approaches and improvements to planning it observed, the committee has made its recommendations.
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Alotaibi, Abdullah. "One of the Connotations of Identity (National Consciousness) Among Arabs Before Islam - A Historical and Civilized Study." Journal of Umm Al-Qura University for Social Sciences 15, no. 3 (September 15, 2023): 87–99. http://dx.doi.org/10.54940/ss99817933.
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Identity is an important aspect for all nations and peoples because it represents the features and characteristics that bind members of society to each other and their relations with other nations. Therefore, it serves as a symbol of the depth of historical and cultural heritage of each nation. From this standpoint, this study was about one of the indications of identity and the sense of patriotism among the Arabs before Islam. As the scene for the recording of Arab history shows, the relations of the Arabs among themselves are summarized in the days of the Arabs, which are the wars that took place between the Arab tribes because of differences between them or at the instigation of neighboring nations. Therefore, the study will focus on one of the topics that clarify that the Arabs before Islam had an identity by analyzing historical incidents and highlighting the civilizational values and common features that formed the Arabs. Belonging above tribal affiliation is represented in the "sense of patriotism" against the dangers that threaten the Arabs from others, forgetting their internal differences, as they did not accept to be subordinate to other nations. The study aims to explain some historical incidents with a new view, in which Arab history before Islam emerges differently from the previous codification, which did not focus on the cultural aspects and moral values enjoyed by the Arabs and urged by Islam after the mission. The study came out with many results, which show that the Arabs had an affiliation to the tribe, which is like a political entity in the custom of that time, and belonging to alliances, neighborliness, and loyalty when it comes to the fate of the Arab nation is greater than tribal affiliation represented in the sense of patriotism. This includes their acceptance of Mecca as a home for all Arabs, and in preparation for this blessed country, to receive the most important historical event, which is the birth and mission of the Holy Prophet, may God bless him and grant him peace.
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Meyer, Birgit. "CHRISTIANITY AND THE EWE NATION: GERMAN PIETIST MISSIONARIES, EWE CONVERTS AND THE POLITICS OF CULTURE." Journal of Religion in Africa 32, no. 2 (2002): 167–99. http://dx.doi.org/10.1163/157006602320292906.
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AbstractFocusing on the mid-nineteenth-century encounters between missionaries from the Norddeutsche Missionsgesellschaft (NMG) and the Ewe, this essay shows that the NMG employed a romanticist, Herderian notion of culture and nationhood to establish order and impose power, and sought to prevent Ewe converts from adopting Western influences in their own way. Through an analysis of the NMG's attitude to language and the nation, its linguistic and ethnographic studies, which were devoted to turning 'scattered Ewe tribes' into one 'people', and the education of Ewe mission workers in Westheim (Germany), it is argued that, rather than denying African converts their 'own culture', attempts were made to lock them up in it. Missionary cultural politics, the essay argues, thrived on a paradoxical coexistence of appeals made to both the new notion of the nation as a marker of 'civilisation' and an 'authentic' state of being. Thus, the NMG used the notion of the nation as a means to exert power, to assert the superiority of the West and to control converts' exposure to foreign ideas.
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Yates, Timothy. "The Idea of a ‘Missionary Bishop’ in the Spread of the Anglican Communion in the Nineteenth Century." Journal of Anglican Studies 2, no. 1 (June 2004): 52–61. http://dx.doi.org/10.1177/174035530400200106.
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ABSTRACTIn the 1830s, among those associated with the Tractarian revival in England and also among certain figures in the (then) Protestant Episcopal Church of the United States (PECUSA), the idea of the ‘missionary bishop’ was propagated, which presented the bishop as a pioneer evangelist as the apostles were understood to be in New Testament times and saw the planting of the Church as necessarily including a bishop from the beginning for the ‘full integrity’ of the Church to be present. This view of the bishop as the ‘foundation stone’ was not held by the Evangelicals of the Church Missionary Society (CMS), who saw the bishop by contrast as the ‘crown’ or coping stone of the young churches. Two main protagonists were the High Churchman, Samuel Wilberforce, Bishop of Oxford, and the honorary secretary and missionary strategist, Henry Venn. The party, led by C.F. Mackenzie as Bishop and mounted by the Universities’ Mission to Central Africa (UMCA) in 1861 to the tribes near Lake Nyassa, was the outworking of this Tractarian ideal.
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Fedin, Andrey Valentinovich. "Acculturation strategies: a policy of francization in a context of Jesuit mission in New France in first half of the XVII century." Samara Journal of Science 5, no. 4 (December 15, 2016): 101–9. http://dx.doi.org/10.17816/snv20164206.
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Formation of the difficult and branched out network of the unions with the American Indian tribes, based on mutually advantageous economic and military-political relations was one of the main features of the French colonial regime in Canada of XVII century. As a result, in the first decades of XVII century the most outstanding representatives of secular and spiritual colonisation of New France (Champlain, Recollects and Jesuits) started working out the most effective strategy of Franco-Amerindian rapprochement and the cooperation, embodied in the program francization, i.e., ideas of acculturation and assimilation of the native population of Canada by Frenchmen as basic means of social and economic and political development of a colony. Catholic missionaries including members of a Jesuit order were interested in realisation of this program at the initial stage of development of new territories and formation of a colonial infrastructure, as material basis of their apostolate activity among the American Indian peoples. From this point of view, Civilisation of Indians on the French sample was considered priority in relation to Christianization. In the process of Jesuit mission network expansion among the cores of trading and military colony partners and the Jesuit missionary transformation into the main intermediary in Franco-Amerindian relations in the middle of XVII century, on the one hand, and growth of contradictions with the secular colonial power on a wide spectrum of problems (including trade in alcoholic drinks), Jesuits began to audit initial positions of the francization program, resulted in 2nd half of the century to full refusal of them and the statement of a primacy of the religious reference over the cultural.
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Grążawski, Kazimierz. "The attitude of the Church to the notion of crusades in the times of Christianization of the Old Prussians." Masuro-Warmian Bulletin 293, no. 3 (November 23, 2016): 417–29. http://dx.doi.org/10.51974/kmw-135031.
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A theological-philosophical patron of crusades was St. Augustine of Hippo (354-430), one of the Fathers of Church, who in his The City of God (De Civitate Dei) assumed that the human mankind could be divided into two categories – the one constituting the civitas Dei, acting in the name of God, and civitas terrena, including disbelievers and Muslims. According to St. Augustine, the coming of Christ would put an end to the history of humanity – at that time believers would be rewarded with eternal happiness whereas disbelievers would be damned. Only when fighting in the name of God, in the defence of the Church, the knights could be useful for the society. This attitude was represented by Pope Gregory VII (1020-1085). A great propagator of the Augustinian doctrine was St. Bernard of Clairvaux (1090–1153) who reformed it for the sake of crusades. In his famous In Praise of the New Knighthood (De laude novae militae) he established the rule of the order of the Knights Templar. A motif of the martyr’s death could become a sufficient reason to undertake further actions of Christianisation, having the at the same time eschatological and practical dimension. In the context of an overall crusade movement, the martyrdom of St. Adalbert or Five Martyr Brothers as well as St. Bruno, seems to serve as a symbol and pretext for crusades being rather penitence pilgrimages of reconciliation with redemptory valor. There was nothing more convincing to undertake a military action than a penitential mission ensuring eternal salvation. It is presumed that even in the first period the missionary action might have been conducted by the Płock bishop Alexander of Malonne (1129-1156). On 3 March 1217 Pope Honorius III (1150–1227), presumably on the initiative of the then papal legate in Prussia, the Gniezno archbishop Henryk Kietlicz and bishop Chrystian (1180-1245), allowed the knights of Mazovia and Lesser Poland to organize an expedition to Prussia in return for participation in the Palestinian crusade. As the results of converting pagans by means of sword by Polish or Scandinavian expeditions were rather scarce, the orders were entrusted with a defence and development of the mission of Christianisation. They adopted a strategy to shatter the community of tribes – in Prussia by means of attracting the nobility, in Livonia by formenting discord among tribes.
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Tamez, Elsa, and Sary Brown. "Letter from James to the General Assembly in Seoul of the International Association for Mission Studies." Mission Studies 34, no. 1 (March 1, 2017): 78–91. http://dx.doi.org/10.1163/15733831-12341484.
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In this essay, the author uses tools of biblical studies to re-read the Letter of James from the mission perspective. She takes as point of departure the violent and corrupt situation of the globalized world and the global warming. With that background in mind, she focuses on the missionad intrain the Letter of James. It is a letter addressed to migrants (‘the twelve tribes in the Dispersion’) living in different parts of the world. While suffering discrimination from Roman society because of their Jewish culture and their faith, these migrants should act wisely, remember the values of the gospel of solidarity and perseverance, and above all, show coherence between what they believe and say and what they do. The recipients need to distinguish between authentic faith and false faith. Through this study, the author adds a new biblical paradigm of mission to the mission paradigms of David J. Bosch.在这篇文章里，作者从宣教的角度用圣经研究的工具重读雅各书。她以全球暴力腐败及暖化的状况为出发点，以此为背景，集中探讨雅各书中ad intra的宣教。这是封写给住在世界各地的移民（‘散住十二个支派’）的书信。他们虽然因着自己信奉的犹太文化与信仰，遭受着来自罗马社会歧视的苦难，这些移民们应凭智慧行事，记住福音团结与坚韧的价值，最重要的是表现出他们所信的和说的，与他们所做的保持一致，收信者应分辨真假信仰。透过这个研究，作者在 David, J. Bosch 的宣教范式之上又加添了新的圣经宣教范式。En este trabajo la autora hace una relectura de la carta de Santiago desde la perspectiva de la misión. Ella toma como punto de partida la realidad violenta y corrupta del mundo globalizado y el calentamiento global. Con ese trasfondo en mente, ella concentra su enfoque en una misión ad-intra. Se trata, entonces de una carta dirigida a inmigrantes (doce tribus de la dispersión) de distintas partes del mundo que, a pesar de que sufren discriminación en su sociedad romana por ser judíos y creyentes necesitan que se les recuerde los valores del evangelio, como la solidaridad, la perseverancia, el control de las palabras y sobre todo la práctica de la coherencia entre el creer y el actuar. Los destinatarios necesitan distinguir entre la fe auténtica y la fe falsa. Con este ensayo bíblico la autora añade un paradigma de misión más a los propuestos por David J. Boch.This article is in English.
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Liu, Alan. "The Meaning of the Digital Humanities." PMLA/Publications of the Modern Language Association of America 128, no. 2 (March 2013): 409–23. http://dx.doi.org/10.1632/pmla.2013.128.2.409.
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This question of disciplinary meaning—which I ask from the viewpoint of the humanities generally—is larger than the question of disciplinary identity now preoccupying “DH” itself, as insiders call it. Having reached a critical mass of participants, publications, conferences, grant competitions, institutionalization (centers, programs, and advertised jobs), and general visibility, the field is vigorously forming an identity. Recent debates about whether the digital humanities are a “big tent” (Jockers and Worthey), “who's in and who's out?” (Ramsay), whether “you have to know how to code [or be a builder]” (Ramsay, “On Building”), the need for “more hack, less yack” (Cecire, “When Digital Humanities”; Koh), and “who you calling untheoretical?” (Bauer) witness a dialectics of inclusion and exclusion not unlike that of past emergent fields. An ethnographer of the field, indeed, might take a page from Claude Lévi-Strauss and chart the current digital humanities as something like a grid of affiliations and differences between neighboring tribes. Exaggerating the differences somewhat, as when a tribe boasts its uniqueness, we can thus say that the digital humanities—much of which affiliates with older humanities disciplines such as literature, history, classics, and the languages; with the remediation of older media such as books and libraries; and ultimately with the value of the old itself (history, archives, the curatorial mission)—are not the tribe of “new media studies,” under the sway of the design, visual, and media arts; Continental theory; cultural criticism; and the avant-garde new. Similarly, despite significant trends toward networked and multimodal work spanning social, visual, aural, and haptic media, much of the digital humanities focuses on documents and texts in a way that distinguishes the field's work from digital research in media studies, communication studies, information studies, and sociology. And the digital humanities are exploring new repertoires of interpretive or expressive “algorithmic criticism” (the “second wave” of the digital humanities proclaimed in “The Digital Humanities Manifesto 2.0” [3]) in a way that makes the field not even its earlier self, “humanities computing,” alleged to have had narrower technical and service-oriented aims. Recently, the digital humanities' limited engagement with identity and social-justice issues has also been seen to be a differentiating trait—for example, by the vibrant #transformDH collective, which worries that the digital humanities (unlike some areas of new media studies) are dominantly not concerned with race, gender, alternative sexualities, or disability.
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Alibekov, Khizri G. "Ahmad al-Yamani and the Timurid policy in the Eastern Caucasus." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 3 (2021): 400–422. http://dx.doi.org/10.21638/spbu13.2021.307.
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At the end of the first third of the 15th century, a prominent representative of the Muslim elite, a sayyid and theologian from Yemen, Ahmad al-Yamani (died in 1450), arrived in Dagestan and stopped in Kumukh, one of the major political centers of Mountainous Dagestan. He devoted the last two decades of his life to the spread and strengthening of Islam among the highlanders. Since that time, Kumukh turned into a large Muslim center and the “internal” Islamization of the mountain tribes began. The result of all this activity in Kumukh was that almost all of Dagestan was islamized by the end of 16th century. Researchers have presented different versions of Ahmad al-Yamani’s arrival in Dagestan. The version that he arrived in Dagestan on behalf of the Abbasid Caliph in Cairo to Islamize the non-Muslim peoples of Dagestan was considered the most widespread in the academic environment. A unique manuscript of the 15th century, which was recently discovered, belonging to the pen of al-Yamani, called “At-Tuhfa al-Ulugbekiyya / Ulugbek’s gift”, contains new valuable material about the life of al-Yamani. He wrote it as a gift for Ulugbek (the ruler of Maverannahr and Shahrukh’s son), while he was in the Timurid emirate. The manuscript’s material was translated by the author and introduced into scientific use for the first time. The studied material, as well as other Arabic-language sources of the 15th — 19th centuries, allow us to assert that al-Yamani’s arrival was inspired by Shahrukh, and the mission was not only Islamization, but also strengthening and extending Timurids’ positions in the Western Caspian region, which was one of the political and military interests of the Timurids’ opponents — the Kara-Koyunlu Turkoman confederation.
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Jha, Yatindra Kumar. "Government Schemes and Its Implementation on Poverty Alleviation : A Special Study of U.P. Urban Areas in India." Think India 22, no. 3 (September 26, 2019): 109–26. http://dx.doi.org/10.26643/think-india.v22i3.8083.
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Urban poverty alleviation is the major thrust of development planning in India. However, poverty eradication is a daunting task as the problem is gradually increasing due to migration of rural poor people in urban centres. Urban poverty is a major challenge before the urban managers and administrators of the present time. Though the anti-poverty strategy comprising of a wide range of poverty alleviation and employment generating programmes has been implemented but results show that the situation is grim. Importantly, poverty in urban India gets exacerbated by substantial rate of population growth, high rate of migration from the rural areas and mushrooming of slum pockets. Migration alone accounts for about 40 per cent of the growth in urban population, converting the rural poverty into urban one. Moreover, poverty has become synonymous with slums. The relationship is bilateral i.e. slums also breed poverty. This vicious circle never ends. Most of the world’s poor reside in India and majority of the poor live in rural areas and about one-fourth urban population in India lives below poverty line. If we count those who are deprived of safe drinking water, adequate clothing, or shelter, the number is considerably higher. Moreover, the vulnerable groups such as Scheduled Castes, Scheduled Tribes, minorities, pavement dwellers etc., are living in acute poverty. Housing conditions in large cities and towns are depicting sub human lives of slum dwellers. With the reconstruction of poverty alleviation programmes in urban India, it is expected that social and economic benefits will percolate to the population below the poverty line. However, eradication of poverty and improving the quality of life of the poor remain one of the daunting tasks. Government of India has introduced numerous centrally sponsored schemes from time to time. Rajiv Awas Yojana, Rajiv Rin Yojana and National Urban Livelihood Mission are the new addition for poverty alleviation in urban area.
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Demchenko, Volodymyr, Ilona Kostikova, Yuliia Вozhko, Kostiantyn Holoborodko, and Olena Malenko. "The concept “Information” as a factor in Bernard Werber’s style." Revista Amazonia Investiga 10, no. 40 (May 31, 2021): 265–74. http://dx.doi.org/10.34069/ai/2021.40.04.26.
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The article investigates the concept “information” and its elements in the general creative activity conception of the French writer Bernard Werber through the analysis of his original work “The Encyclopedia of Relative and Absolute Knowledge”, each short story represents a narrative, a recommendation, a principle, a formula from various fields of popular science. It is pointed out that the author presents some scientific data in a simplified way, other facts are given in a purely professional one, thereby Bernard Werber demonstrates his own competence in the fields of history, mathematics, biology, astronomy, etc., as well as journalistic skills. It is stated that such diverse correlations exist due to the writer's passion for science and history, personal life experience in these areas, and all this ultimately stimulates readers' thinking, which is the main goal of Werber's creative activity. The article explores the correlative plane, which combines data from many branches of science in a historical context, that generally forms an informative complex containing the issues about the history of tribes and peoples (Maya, Aztecs, Arabs, Chinese, etc.), their legends and beliefs (Atlanteans, the origin of a man, pyramids, etc.), wars (episodes of individual military stalemate), religions (conflicts between paganism and Christianity, the Inquisition, etc.), technology and architecture (erection and structure of historical monuments, temples), the natural world (features of physiology) people, ants, dinosaurs), games (particularly about chess combining psychological and historical components). “The Encyclopedia of Relative and Absolute Knowledge” also includes the facts about many historical figures who have made significant contributions to the study and formation of the general noosphere. It is concluded that the writer by providing an array of diverse information in “The Encyclopedia of Relative and Absolute Knowledge” gets the reader not only to be a recipient of ready knowledge, but also to set up new tasks that need to be solved, and the main one among them is life mission understanding.
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Peterson, Anna. ""A Desire to Learn": Native-American Experiences in Lutheran Colleges, 1945–1955." American Indian Quarterly 47, no. 1 (February 2023): 26–69. http://dx.doi.org/10.1353/aiq.2023.a901586.
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Abstract: Between 1945 and 1955, nine Native-American students of the Oneida, Ho-Chunk, and Ojibwe tribes attended Lutheran colleges with the support of Reverend Ernest Sihler, Superintendent of the Bethany Evangelical Lutheran Indian Mission. Four of the students graduated with bachelor's degrees and two went on to attain PhDs. Regardless of their graduation status, all the students demonstrated educational resilience during their time as undergraduates. Based on the examination of correspondence between the Native American students attending Lutheran colleges and Sihler in the 1940s and 1950s, as well as Sihler and college administrators, and Sihler and donors, this article enriches our understanding of Native American experiences in higher education in the immediate postwar period. These sources reveal students' personal motivations and experiences, as well as their institutional practices and priorities. For the students, success at college required navigating competing interests and goals. They had to balance the need to placate and support the interests and norms of the dominant, fundamentally racist, white college cultures with their desire to remain true to their tribal communities and identities. For Sihler and Lutheran college administrators, they had carefully selected these Native-American students and attempted to help them succeed within the umbrella of Lutheran higher education in accordance with its attendant norms and expectations. These efforts proved moderately successful. The article also details the obstacles these students encountered as well as the strategies they employed to overcome these challenges and meet their college goals. The students took advantage of existing support systems available to them, as well as created new support systems, that enabled them to navigate adverse educational environments. Like Native American college students today, their success was due to several factors, including their pre-college preparations, family support, and access to financial assistance. Their motivation to succeed in order to give back to their tribal communities also gave them a larger purpose to cling to when challenges arose.
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Hagley, Scott J. "Free for Mission." Ecclesial Futures 1, no. 1 (June 1, 2020): 90–109. http://dx.doi.org/10.54195/ef12054.
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Working at the intersection of ethnographic and missional theology, this essay argues for the central role of fieldwork for discerning missional identity in congregations. Recent developments in ecclesiology and ethnography have clarified the embodied nature of theological knowledge, disclosing the practical wisdom and cultural locatedness of the researcher and congregation. While ethnography has been used to help congregations understand their context and discern a missional vocation, the ongoing theological and formational nature of such practices are often undertheorized in relationship to missional church. Drawing from Robert Jenson’s notion of the Spirit as God’s freedom, liberating God and creature for God’s future, this essay suggests ethnographic fieldwork as a liberative practice for the congregation, freeing it to participate in the boundary-crossing and sensemaking work of missional church. In working with congregations, I’m often greeted by some version of the question: “Are we (meaning, the congregation I’m working with) missional yet?” The question comes loaded with curiosity and concern. What, they ask, is a missional church, and would we know one if we saw it? Even more significant: how will we know when the work we are doing to renew our theological imagination and develop partnerships with our neighbors will pay off? The question comes from a good place, but it also leads into a deceptive trap, for any answer will betray the dynamism that “missional” tries to name (Guder 1998, 3–5). And yet, the question also unveils a theo-practical ambiguity at the heart of the missional church. The problem is not just that missio Dei theology holds together unreconciled tensions between the God-church-world relationship, but that the boundary-crossing practices that shape the missional vocation of a congregation are viewed instrumentally, as a means to a missional end. Congregations, seeking to identify as “missionary by [their] very nature,” and reorient congregational life through practices of missional discernment, can be forgiven for thinking of “missional” as a fixed arrival point (Guder 2015, 9). In what follows, I explore the theological significance of ethnographic practices for missional congregations. A staple of many approaches to missional renewal and missional church plants, church leaders and steering committees regularly employ the basic tools of ethnographic fieldwork to better understand their own community and their context or neighborhood (Croft and Hopkins 2015; Roxburgh 2011). In descriptive terms, these practices equip congregants for deep listening, attentive observation, and disciplined curiosity. They also place congregants in new places and with new people, drawing these experiences into congregational reflection and discernment. While neither professional ethnographers nor academic theologians, congregants are given through these practices new connections to neighbors and offered new vantage points from which to reflect upon the life and ministry of the congregation. As such, they are not simply a means to a missional end, but rather practices that already participate in God’s missional future. Congregational ethnographic fieldwork can cultivate new social realities which glimpse—and perhaps even liberate—the congregation for God’s mission in its particular context.Of course, ethnographic fieldwork is not a theological practice by itself, nor can missional theology be collapsed into ethnography. At stake in this discussion is how otherness is reconciled with the missio Dei, how one envisions the relationship between God and God’s creation, the church and God’s present and coming Reign (see Swart et al. 2009). Drawing from Robert Jenson’s understanding of the Spirit as God’s freedom and God’s future, I suggest a liberative approach to missional church. Rather than a fixed identity or a future telos, the missional church is liberated for God’s mission by and through the neighbor, the stranger, the other in and through the ministry of the Holy Spirit. The church sent into the world recognizes and receives God’s “preferred and promised future” in the concrete relationships cultivated (Keifert 2006, 16). Ethnography, shaped by this missional intention, becomes an ongoing practice for missional theology, not only a step toward a missional identity.
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Radanovic, Marko, Marsel Omeri, and Miquel Angel Piera. "Test analysis of a scalable UAV conflict management framework." Proceedings of the Institution of Mechanical Engineers, Part G: Journal of Aerospace Engineering 233, no. 16 (September 11, 2019): 6076–88. http://dx.doi.org/10.1177/0954410019875241.
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This study elaborates the conflict management framework of unmanned aerial vehicles, focusing on the identification of the spatiotemporal interdependencies between them, with consideration of the future scalability problems in highly dense traffic scenarios. The paper first tries to justify the applied separation criteria among small cooperative unmanned aerial vehicles based on their performance characteristics and the planned missions’ type. The adopted criteria, obtained from the simulations of 160 missions, present a testing asset, referring to a current lack of the spatiotemporal requirements and a need for extending the research in this area to provide a more rapid integration of these vehicles into the civil controlled airspace. The paper then elaborates the computational framework for the conflict detection and resolution function and operational metrics for causal identification of the spatiotemporal interdependencies between two or more cooperative vehicles. The vehicles are considered as a conflict mission system that strives to achieve an efficient solution by applying certain maneuvering measures, before a loss of separation occurs. The operational trials of five local, short-range missions, supported by the simulation scenario, demonstrate the potential for a time-based complexity analysis in the conflict resolution processes with less demanding and more efficient coordinated maneuvers. The results show that those maneuvers would not induce any new conflicts and disrupt the cooperative mission system when the spatial capacity only might not be favorable in provision of the avoidance maneuvers within an available airspace.
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Ouchitachen, Hicham, Abdellatif Hair, and Najlae Idrissi. "Optimal Placement of Sensors in Mission-specific Mobile Sensor Networks." TELKOMNIKA Indonesian Journal of Electrical Engineering 16, no. 1 (October 1, 2015): 191. http://dx.doi.org/10.11591/tijee.v16i1.1603.
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Placement of nodes has been the major challenge in wireless sensor networks. The data reported from a sensor is only useful when the position of that sensor is found. In this context, several techniques have been proposed to conserve power consumption and to prolong the lifetime of the wireless sensor networks. In this paper, we propose a new algorithm that accurately finds the best locations of sensors while minimizing the average energy consumed in the network. More precisely, we consider a critical network in each sensor satisfying its own missions and depending on its locations. In addition to fulfill their mission, the sensor tries to maintain a good neighboring nodes quality. we determine the location of node by using two criteria: the cost and the quality of communication. The aim of this work is to develop a new algorithm so as to solve the complicated optimization problem posed in this case while minimize the total energy consumption. Our simulation results demonstrate that our algorithm is very advantageous in terms of convergence to the appropriate locations.
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Katz, Martin M. "Reviving the SCNP Committee on clinical trials: the need to enhance its future mission." Acta Neuropsychiatrica 26, no. 6 (September 23, 2014): 385–86. http://dx.doi.org/10.1017/neu.2014.25.
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Stockel, H. Henrietta. "The Broken Hallelujah." Nova Religio 18, no. 2 (2014): 83–93. http://dx.doi.org/10.1525/nr.2014.18.2.83.
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This article describes the effects of the recent shortage of priests on an historic association between the Franciscan Order and the Chiricahua and Mescalero Apaches. To retain their priest at the St. Joseph Apache Mission on the Mescalero Apache Reservation in New Mexico, the tribe held two separate traditional Apache Blessing Ceremonies in 2013. Now recovering from being a priestless parish, St. Joseph Apache Mission struggles to meet its spiritual and financial needs as parishioners cope with acclimating to an unfamiliar diocesan priest.
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Taylor, Betsy. "A Place-Based University?: The Land-Grant Mission in the 21st Century." Practicing Anthropology 23, no. 2 (April 1, 2001): 24–28. http://dx.doi.org/10.17730/praa.23.2.2788386j828hp614.
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The Project for the Civic and Environmental Commons is a cluster of initiatives, started by the Appalachian Center, University of Kentucky, in 1999, to support academic/ citizen partnerships in action research for equity and sustainability in the Appalachian region. It tries to serve as a bridge between movements within and outside academe. First, it attempts to link the university with the global movement for community-based development. A ferment of creativity in the nongovernmental sector in the last two decades has generated a rich variety of research methods (especially in participatory and place-based techniques for community assessment) and new organizational models for decentralized and democratic planning. The Project attempts to channel new techniques and models from this grassroots experimentation into university training and research, and to provide whatever support academics can give to citizen-led, community-based development. Second, the Project for the Civic and Environmental Commons tries to join this community-based work with reform movements within higher education that argue that institutional change is necessary for higher education to adequately respond to emerging problems of the 21st century. Those who call for a "New Academy" and for "public scholars" argue that much of academic research needs to be more targeted to meeting public needs and problems, and that the professionalization process needs to do a better job of producing scholars who are intellectually and emotionally able to engage in community-based work.
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Smith, Susan. "The Holy Spirit and Mission in Some Contemporary Theologies of Mission." Mission Studies 18, no. 1 (2001): 87–112. http://dx.doi.org/10.1163/157338301x00207.
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AbstractIn 1990, Pope John Paul II spoke of the Spirit as "the principal agent of mission," a statement that can provoke a variety of perceptions of the contemporary practice of mission. In this article I wish to show how the mission of the Spirit enjoys chronological and spatial priority over the mission of Jesus through an examination of the work of some contemporary theologians. An emphasis on the chronological and spatial priority of the Spirit opens up, first, new possibilities for those who favor interreligious dialogue rather than an emphasis on proclamation and proselytization as privileged ways of being missionary. Second, it offers support to women who have long experienced the negative impact of androcentric Christologies in both church and society. Third, the universal presence of the Spirit in creation is an invitation for contemporary women and men to redefine their relationship to the rest of creation, for the Spirit's immanence in all creation should call for a retreat from exploitative attitudes to nature. Fourth, the energizing and vivifying power of the Spirit could challenge that institutional inertia that can encourage the church to think of church expansion and growth as the legitimate goal of missionary activity. But to speak of the Spirit as "the principal agent of mission" also requires that we need to redefine our understanding of the relationship between the Spirit and the Jesus of history. This redefinition is important, for to move from a narrow Christocentrism or theocentrism to a theology of mission that could appear to delink the Spirit from the Father and Son in favor of understanding the Spirit as a "cosmic force," a "cosmic energy" is as limiting as the problem it tries to resolve.
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Worsley, Howard John. "Anxious tribalism and the loss of the metanarrative seen in Daniel Everett’s mission amongst the Pirahã." Missiology: An International Review 45, no. 2 (April 2017): 169–79. http://dx.doi.org/10.1177/0091829616685353.
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This article works with the notion of “tribal anxiety” as being a concern over the maintenance of an overarching story and a pressure that causes new identity to emerge. It considers the loss of metanarrative in both the message of the Christian gospel and in its vehicle of universal grammar. The impact of this loss is considered by considering Daniel Everett’s encounter with the Pirahã. Anxious tribalism seen in the challenged Christian constructs of Everett is discussed in relation to the larger tribe (the missional perspectives of Everett). The apparent lack of anxious tribalism is discussed in terms of the unchallenged constructs of the smaller tribe (the Pirahã). The linguistic and theological issues arising for missiology are discussed.
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Schram, Ryan. "The tribe next door: The New Guinea Highlands in a postwar Papuan mission newspaper." Australian Journal of Anthropology 30, no. 1 (December 2, 2018): 18–34. http://dx.doi.org/10.1111/taja.12301.
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Pathrapankal, Joseph. "From Areopagus to Corinth (Acts 17:22–31; I Cor 2:1–5) A Study on the Transition from the Power of Knowledge to the Power of the Spirit." Mission Studies 23, no. 1 (2006): 61–80. http://dx.doi.org/10.1163/157338306777890448.
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AbstractHow are we to understand Christian mission in our time? Is it the obedient response to the commission of his disciples by Jesus after his resurrection (Mt 28:18–20)? What should be the motivating power behind the mission of the church? Is it patterned on the conquest expeditions of the people of Israel narrated in the Old Testament? The long history of the mission of the church, especially as organized by the West, would give us such an impression. This approach has more the nature of exercising power over the other, the power of knowledge and the power of self to win over the other. From the time of the Roman Emperor, Constantine, this had been the pattern in the history of the western church. But times have changed and there is a real shift in the understanding of Christian mission in the context of religious pluralism. The Bible itself seems to support and substantiate this change of perspective of understanding mission as the operation of the power of the Spirit of God. Taking two New Testament writings, the Acts of the Apostles and the first Letter to the Corinthians as paradigms, the author tries to see how Paul first of all attempted to preach the gospel in Athens with the eloquence and wisdom of the Greeks and then changed his approach in Corinth to give centrality to the power of the Spirit of God. Although we may not argue for a historical sequence for this change of attitude in the case of Paul, applying new developments in biblical interpretation, we can still propose it as a trans-textual approach with a message for our time. The Word of God has within itself a dynamism to take on new meanings and new horizons of ideas through its encounter with new contexts in a pluralistic world.
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Laksito, Petrus Canisius Edi. "PLANTATIO ECCLESIAE DAN PAROKI MISIONER DALAM ARDAS KEUSKUPAN SURABAYA 2020-2030." JPAK: Jurnal Pendidikan Agama Katolik 21, no. 1 (April 22, 2021): 34–47. http://dx.doi.org/10.34150/jpak.v21i1.304.
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Plantatio Ecclesiae is a particular term elaborated in missiology in the first half of the 20th century, and then used by the Vatican Council II in the decree on the mission activity of the Church Ad Gentes (1965) to designate the definition of mission and its goal, as well. From this perspective, it is believed that mission is not merely a question about converting souls and, therefore, bringing them to eternal salvation, but especially a “plantation of the Church” in the lands not yet touched by christian faith. Thus, mission is not only about individual salvation, but particularly about the formation of new christian communities comprised of indigenous people with their own hierarchical leaders, who live their own native values and culture contributing themselves for the local development and the good of their own society, enlightened by christian faith and strengthened by christian love. Being used to determine the ideal of a missionary parish in the Basic Orientation (Arah Dasar) of the Diocese of Surabaya 2020-2030, this term is important to be studied. This study tries to learn how the ideal of a missionary parish, seen from the perspective of plantatio Ecclesiae theology, could be realized by the Catholic Church of the Diocese of Surabaya in the years to come.
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Marcondes, Danilo, Maíra Siman, and Ricardo Oliveira. "South-South Cooperation and Training for Peacekeeping Participation." Journal of International Peacekeeping 21, no. 3-4 (April 28, 2017): 197–223. http://dx.doi.org/10.1163/18754112-02103002.
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This article explores the provision of assistance for United Nations (UN) peacekeeping through the lens of South-South cooperation and considerations of expertise and international status. More specifically, the article analyses recent attempts by the Brazilian Peace Operations Joint Training Center (ccopab) in sharing Brazil’s accumulated expertise from the 13 years of engagement in the UN Mission in Haiti (minustah) with other Global South countries. While the article contributes to the understanding of how Brazil tries to renegotiate its peripheral position in the domain of peacekeeping, it also interrogates how this new authoritative position is, nevertheless, permeated by ambiguities and limitations.
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Wang, Menglin, Feiyang Liang, and Thierry Bourgoin. "A New Cixiid Fossil Genus of the Tribe Acrotiarini from Mid-Cretaceous Burmese Amber (Insecta, Hemiptera, Fulgoromorpha)." Insects 13, no. 1 (January 17, 2022): 102. http://dx.doi.org/10.3390/insects13010102.
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A new Burmese amber genus Maculixiusgen. nov. with its type species Maculixius jiewenaesp. nov. is described in the planthopper family Cixiidae. This new genus is unique in Burmese Cixiidae by its forewing venation, with Pcu and A1 merging in the middle of clavus, the late bifurcation of ScP+R slightly after this level, and the early CuA forking well before this level. Although the head capsule is missing, it belongs to the recently described tribe Acrotiarini, based on the pentacarinated mesonotum and the distinctly arched RA on forewing with cell C1 wider submedially than apically. Morphological characteristics of Acrotiarini are discussed, and a key to identification of Acrotiarini genera is provided. The new taxon broadens the knowledge of the tribe, and it underlines the already great diversity of the family in the Cretaceous.
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SERRANO, ARTUR R. M. "Ground beetles of the tribes Chlaeniini Brullé, 1834 and Rhopalomelini Alluaud, 1930 (Carabidae: Licininae) of Guinea-Bissau: description of two new species and faunistic notes." Zootaxa 5397, no. 1 (January 3, 2024): 1–35. http://dx.doi.org/10.11646/zootaxa.5397.1.1.
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Two new species of ground beetles of the genus Chlaenius Bonelli, 1810 (Coleoptera, Carabidae) from Guinea-Bissau are described: C. (Chlaeniostenus) kirschenhoferi n. sp. and C. (Chlaeniostenus) silvai n. sp., together with illustrations of their habitus and aedeagus. An annotated checklist of 20 species and subspecies of the tribes Chlaeniini and Rhopalomelini is provided, including data on general distribution, new country and new distribution records at country level. The list includes novel information from two entomological missions to that country carried out in 2006 and 2009 and also corrigenda data on previous published species. A new synonymy is established: Chlaenius (Paracallistoides) opisthographus Alluaud, 1934 is proposed as a junior synonym of Chlaenius (Chlaenius) zygogrammus LaFerté-Sénectère, 1851. Further, a dichotomic key is made available for the identification of the Guinea-Bissau species of Chlaenius (Chlaeniostenus) Kuntzen, 1919 subgenus. A historical review, as well as some considerations on the distribution and conservation status of these beetles in Guinea-Bissau is also presented.
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Raja, Fulbertus Bernadus. "Keluarga Kristiani di Tengah Arus Urban di Kota Malang." Perspektif 13, no. 2 (December 1, 2018): 159–72. http://dx.doi.org/10.69621/jpf.v13i2.112.
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Christian families have the task and demand to carry out, namely to make into practice or to realize Christian values within the families and the society at large. At the present time, modernity with all its impact has penetrated the very core of the society, particularly the families. This is practically a great challenge for Christian families, on the one hand to internalize Christian values and, on the other hand, to give some impact to the society. This research investigates the impact of modernity to Christian families in the city of Malang. The article then tries to encourage Christian families to be more open to this present trend and be wiser in coping it as a new field of their mission. The Christian families are expected to be able to actualize their faith in a new way within this new era.
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Irvin, Dale. "Ecumenical Dislodgings." Mission Studies 22, no. 2 (2005): 187–206. http://dx.doi.org/10.1163/157338305774756595.
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AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must become engaged in a fresh way in border crossing and territorial dislodging. Border crossing was intrinsic to the New Testament understanding of the faith. Moving to the margins, crossing social and cultural frontiers, defined the apostolic movement. The dispersal of the apostles was as fundamental to the Christian identity as their gathering in eucharistic unity. A consciousness of such dispersal is necessary for ecumenical life today. The modern missionary movement brought about such dispersal through its deterritorialization of the Christian religion. Those who continue to think that Christianity belongs to the West are still in the grips of the Christendom mentality. To this end Christianity must shed its territorial complex in order to recover its true identity. Ecumenical renewal will be found in being dislodged from its Christian homelands, and the entire Christian community is under the imperative not only to missionize, but to be missionized, to be transformed by the renewing of its collective and individual minds in this manner. To this end we need to become uncomfortable with inherited identities of language, tribe, and nation, to regard all lands and all identities, including our existing Christian ones as foreign places, in order to move in the light of the divine community that awaits us still.
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Raj, Rahul, Jari Siironen, Riku Kivisaari, Juha Hernesniemi, Päivi Tanskanen, Lauri Handolin, and Markus B. Skrifvars. "External Validation of the International Mission for Prognosis and Analysis of Clinical Trials Model and the Role of Markers of Coagulation." Neurosurgery 73, no. 2 (April 29, 2013): 305–11. http://dx.doi.org/10.1227/01.neu.0000430326.40763.ec.
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Abstract BACKGROUND: Markers of coagulation have shown to have important value in predicting traumatic brain injury outcome. OBJECTIVE: To externally validate and investigate the role of markers of coagulation for outcome prediction by using the International Mission for Prognosis and Analysis of Clinical Trials (IMPACT) model while adjusting for overall injury severity. METHODS: A retrospective chart analysis of traumatic brain injury patients admitted to Helsinki University Central Hospital between 2009 and 2010 was performed. Outcome was estimated by using the criteria of the IMPACT model. Admission international normalized ratio (INR) and platelet count were used as markers of coagulation. Overall injury severity was categorized with the injury severity score (ISS). Variables were added to the calculated IMPACT risk, generating new models. Model performance was assessed by analyzing and comparing the area under the curve (AUC) of the models. RESULTS: For 342 included patients, 6-month mortality was 32% and unfavorable neurological outcome was 36%. Patients with a poor outcome had lower platelets and higher INR and ISS than those with good outcome (P < .001). The IMPACT model had an AUC of 0.85 for predicting mortality and 0.81 for neurological outcome. Addition of INR but not ISS or platelets to the IMPACT predicted risk improved the predictive validity for mortality ([INCREMENT]AUC 0.02, P = .034) but not neurological outcome ([INCREMENT]AUC 0.00, P = .401). In multivariate analysis, INR remained significant for mortality but not for neurological outcome when adjusting for IMPACT risk and ISS (P = .012). CONCLUSION: The IMPACT model showed excellent performance, and INR was an independent predictor for mortality, independent of overall injury severity.
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Michaud, Maud. "The Missionary and the Anthropologist: The Intellectual Friendship and Scientific Collaboration of the Reverend John Roscoe (CMS) and James G. Frazer, 1896–1932." Studies in World Christianity 22, no. 1 (April 2016): 57–74. http://dx.doi.org/10.3366/swc.2016.0137.
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A rapidly expanding field, the study of the interactions between missions and sciences, and most notably missions and anthropology, has opened up new ways of examining the scholarly work of missionaries and their extra-apostolic activities. Historians of missions are drawn to archival materials that had been previously overlooked, such as the contributions of missionaries to scientific journals, or their correspondence with figures that worked outside of missionary circles. This article focuses on one such correspondence between the social anthropologist James George Frazer and the Revd John Roscoe, who worked for the Church Missionary Society in Uganda between 1889 and 1911. Not only was Roscoe a mine of information on Central African tribes for Frazer, he was also, after he retired from the CMS, a keen student of anthropology who devoted the second part of his life to anthropological ventures: he wrote the first ethnological account on the Baganda, contributed to enriching the Cambridge Museum of Archaeology and Anthropology's collections of Central African relics and artefacts, helped set up training courses in anthropology for prospective missionaries and led an anthropological expedition. His work, and his long correspondence with Frazer, bears the mark of the renowned anthropologist's theories on totemism, a notion that was at the core of the international anthropological scene in the late-Victorian and Edwardian period.
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Hlaváčková, Hana N. "Is the “show-the-flag” strategy relevant for Visegrad countries in securing the EU?" UNISCI Journal 18, no. 54 (October 2020): 223–46. http://dx.doi.org/10.31439/unisci-103.
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The European security environment has changed and the EU has become more independent in its security policy. New threats faced by the EU in 2014 (the migration crises) and other remaining threats (such as terrorism, organised crime, piracy) need solving by its greater involvement in the region. One problem that the EU tries to solve is the inconsistency of member states in security issues. In this article, we focus on the V4 group and their opinions towards EU security. This article examines strategies adopted by small/new EU member states to protect European borders and European territories and regions outside the EU that affect their security. For a long time, the V4 countries only participated sporadically in EU missions. The article shows what changes took place and what were the reasons for the decision to participate or not in the EU activities. The article raises the question of whether the show-the-flag strategy adopted by the V4 countries and their participation in EU missions is relevant for ensuring European security nowadays.
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Hollander, Eric, Ricki Robinson, and Doug Compton. "New Developments in Autism Clinical Trials." CNS Spectrums 9, no. 1 (January 2004): 20–21. http://dx.doi.org/10.1017/s1092852900008324.
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This issue of CNS Spectrums represents a milestone for both those affected by autism and related disorders and for clinicians and researchers who provide help and support to these individuals. In order to improve the lives of a rapidly increasing number of patients with this diagnosis, it is critical for the medical and research community to apply a collaborative and consistent strategy for clinical studies in autism.The five articles that follow are a synopsis of the five subcommittees of the Autism Clinical Trials Task Force (ACTTF), a collaborative panel of experts convened by the Cure Autism Now (CAN) foundation in the spring of 2002. These subcommittees focused on key issues in clinical trials of autism, including subject selection, outcome measures, study design, biological measures, and governmental issues. CAN brought together this panel of participants from academia, government, and industry for the ACTTF think tank. The panel was organized and chaired by Eric Hollander, MD, and Ricki Robinson, MD, MPH. The overarching goal was to clarify what was known about the state of the art of the field in this area, what key information was still unknown, and to implement specific approaches and suggestions for studies which would provide information to fill in the missing gaps in our knowledge base.
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Ustorf, Werner. "The Cultural Origins of "Intercultural Theology"." Mission Studies 25, no. 2 (2008): 229–51. http://dx.doi.org/10.1163/157338308x365387.
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AbstractEcumenical amnesia is accompanying much of the current debate on replacing the terms missiology or mission studies by that of intercultural studies or intercultural theology. This paper tries to address the loss of memory. By remembering the time when the new terminology was established (the 1970s and 80s) we become aware of the particularities, the challenges, and the limitations of the original vision of "intercultural theology". Among the particularities we will detect that of the professional missiologist working in the secular academy; challenges can be found in the reformulations of the missionary paradigm; and some may wish to see the limitations in the fact that intercultural theology began its life as part of a European conversation on culture and transcendence.
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Allan, C., A. Chapman, C. Parker, A. Boltong, and J. Millar. "Missing Evidence: Exploring Unpublished Trials in Victoria, Australia." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 96s. http://dx.doi.org/10.1200/jgo.18.28700.
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Background: Clinical trial registries were established to improve the transparency and completeness of clinical trial reporting and a number of policies have been introduced to encourage or mandate their use. While prospective trial registration has been endorsed in Australia, there is currently no legal requirement for researchers to register or communicate findings from clinical trials. There has also been, to the best of our knowledge, no analysis previously undertaken on publication rates for clinical trials performed in Australia. Aim: We aimed to determine the proportion of clinical trials that remain 'unpublished' in Victoria, Australia´s second most populous state, between 2009 and 2013. Methods: We used data reported to Cancer Council Victoria's Cancer Trials Management Scheme (CTMS) between 2009 and 2013, to identify trials that had recruited a new patient or recorded any follow-up patient activity in the specified time period. Using this data, we conducted a systematic search of ClinicalTrials.gov , the Australia and New Zealand Clinical Trials Registry (ANZCTR), PubMed and Google for records of the trial. Trial registration numbers, acronyms and scientific titles were used as primary search terms. Results were characterized by type of publication (i.e., whether it was an accredited scientific paper or other) and source location. Results: Of the trials reported to the CTMS between 2009 and 2013, 777 trials were included in this investigation; the majority (58.8%) were randomized controlled trials (RCTs). Compared with previously published findings, communication of trial results in this study was high; 70% of trials published results in an accredited scientific journal and a further 10% in alternate form, such as a conference abstract or media release. Publication rates were higher for trials with a commercial sponsor (85%) compared with trials sponsored by a cooperative group (77%). Nearly 8% of trials in this study had not been registered on an international clinical trials register. Only 39% of unregistered trials had published results. Of the registered trials, those registered on ClinicalTrials.gov were more likely to be published (86%) compared with trials listed on ANZCTR (68%). Between 2009 and 2013 , 8% of trials registered on ClinicalTrials.gov , in our data set, were terminated; 70% of these trials published results. Conclusion: Although the rate at which clinical trial findings were published in Victoria was higher in this investigation compared with equivalent overseas data, trials registered on ClinicalTrials.gov were more likely to publish results than unregistered trials or trials registered on ANZCTR. This suggests a potential need for trial registration and publication guidelines in Australia, similar to that of the United States where the requirements and procedures for submitting registration and summary result information for clinical trials on ClinicalTrials.gov have been compulsory for the last decade.
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Tischler, Matthias M. "Supposed and True Knowledge of the Qur’ān in Early Medieval Latin Literature, Eighth and Ninth Centuries." Journal of Transcultural Medieval Studies 5, no. 1 (July 26, 2018): 7–54. http://dx.doi.org/10.1515/jtms-2018-0002.
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Abstract This article intends to revise the still unrivalled opinion in Medieval Studies according to which knowledge of the Qur’ān in the early medieval Latin West is almost completely missing. For this purpose, it revises the current state of the art, enriches this panorama with some new findings in rarely studied or unknown sources and tries to assess a new profile of Latin reception of the Muslims’ central religious book. The study can show that authors of the early medieval Latin world ventured first, yet still polemical and apologetic approaches to the new religious phenomenon ‘Islam’ that produced not only superficial, hearsay-based, but first detailed knowledge of the Qur’ān.
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Fletcher, Edward C., Johanna L. Lasonen, and Victor M. Hernandez-Gantes. "What is CTE?" International Journal of Adult Vocational Education and Technology 4, no. 1 (January 2013): 16–30. http://dx.doi.org/10.4018/javet.2013010102.
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The purpose of this phenomenological study was to capture the perspectives of 13 masters’ students, who are also practitioners in Career and Technical Education (CTE), regarding how they conceive of the field. A few recurring themes emerged: (a) transitional identity as the field tries to distance itself from the stigma of vocational education; (b) purpose of CTE reflecting the tension between narrow and broad preparation for work; and (c) perspectives on new directions in the field viewing CTE as an integral component of education for all students aligned with calls for more rigorous integration of academic and CTE. Curricular recommendations for CTE graduate programs are articulated, including implications to develop coherent and shared consensus regarding the purpose and mission of the field to provide programmatic direction and vision.
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MICHEL, BRUNO. "First record of the genus Kimulodes Tjeder & Hansson in West Africa with description of a new species (Neuroptera, Ascalaphidae)." Zootaxa 3497, no. 1 (September 25, 2012): 37. http://dx.doi.org/10.11646/zootaxa.3497.1.4.
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The genus Kimulodes was described by Tjeder and Hansson (1992) to accommodate two species, Kimulodes sinuatus originally described as Helicomitus sinuatus by Kimmins (1949) and a new species they named K. angulicornis. Within the tribe Ascalaphini, this genus is characterized by the hairless genae, the absence of a tuft of hairs at the base of the forewing in males, in contrast to the African species of Ascalaphus, and the antennae of males being sinuate or sharply arched with stout tufts of hairs on the basal flagellomeres. The genus Kimulodes was known from Central and East Africa, but remained unrecorded from West Africa. The material collected by a colleague, Jean-Michel Maldès (CIRAD), during a prospecting mission in Togo in 1990 included a male of an undescribed species of Kimulodes, which is described below. Furthermore, examination of the collection of the Museum National d’Histoire Naturelle in Paris, yielded a male and a female of K. angulicornis from an unrecorded locality in the Central African Republic.
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Idris, Muhammad. "Pendidikan Islam dan Era Society 5.0 ; Peluang dan Tantangan Bagi Mahasiswa PAI Menjadi Guru Berkarakter." Belajea: Jurnal Pendidikan Islam 7, no. 1 (June 2, 2022): 61. http://dx.doi.org/10.29240/belajea.v7i1.4159.
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This article describes Islamic education and the era of Society 5.0 as well as opportunities and challenges for PAI students in achieving qualified teachers. This study uses library research methods using content analysis techniques and using a hermeneutic approach. This article produces several findings including: If the era of society tries to eliminate the gaps in social problems faced by humans as a result of technological advances, then Islamic education always carries the vision of rahmatan lil 'alamin. Then, the era of society 5.0 is not something that is feared by PAI students, because there are several opportunities to create teachers with character, including: Facilitating access to self-potential development and competence, Opening new jobs, Accelerating the development of Islamic educational institutions, The need for spiritual dimensions humans, the tendency to be more open and rational. Besides that, there are also several challenges, including: High potential for individuality, Speed competition, Expertise in IT, Ability to overcome various challenges faced and the emergence of multiple understandings. PAI teachers who have the character that students aspire to, of course, are not limited to educational institutions but are more oriented to the vision and mission of Islamic Education itself, namely rahmatan lil 'alamiin and carry the mission of happiness in the world and the hereafter.
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Santoso, Syarifurohmat Pratama, and Moh. Karim. "The THE USE OF LAW IN CHINA IoT OPERATION INTELLIGENCE CONCEPT." Sociae Polites 24, no. 2 (December 30, 2023): 66–76. http://dx.doi.org/10.33541/sp.v24i2.5380.
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Internet of Things (IoT) currently become one of the most developing systems in the world. Private to government used it for their intelligence tools. It will support them to complete mission, such as investigations, security, and recruitment. In international intelligence, IoT concept has already used cause of its effectivity. These conditions are also supported by modern cyber era that can stored our data throughout the world digital form. Currently, China is one of the countries that is making breakthroughs in domestic law to advance its national interests. This research tries to find new points of view and compare data in the form of papers, news, research topic articles, books, and journals. It is hoped that this research can help understand the correlation between law and intelligence regarding the use of IoT in the current era of modern intelligence.