Academic literature on the topic 'Sida – Fidji'

Reading Nicolas of Cusa’s works on Islam reveals a sharp distinction between his De pace fidei (1453) with its tolerant attitude and his Cribratio Alkorani (1461) with its much less tolerant approach. Some eight years passed from the appearance of De pace fidei until the publication of Cribratio Alkorani. I argue that in the period between the appearances of these books, Cusanus changed his attitude to Islam, and the Turkish threat may have been the reason.Certain historians have pointed to Desiderius Erasmus’ objection to the waging of crusades and to the term semichristiani, which Erasmus occasionally used in reference to Muslims. According to these historians, the term semichristiani echoed Cusanus’ optimistic view according to which the Turks were «half-Christian». However, I found that Cusanus never used this term in any of his writings, and that the term sits in Erasmus’ writings side by side with manifest contempt and degradation expressed toward the Turks. Thus, Erasmus’ rhetoric and hostile attitude toward the Turks and Islam was far from the moderation and toleration which Cusanus presented in his De pace fidei. In its attitude and spirit Erasmus’ De bello Turcico should be compared to Cusanus’ Cribratio Alkorani rather than to De pace fidei.

Resumo Ao longo de décadas, o rap tem sido central na construção de um discurso antirracista em Portugal. Com músicas a denunciar a violência policial, a exclusão social, o legado colonial e o racismo, os rappers negros das periferias de Lisboa desempenham um papel de vanguarda na luta contra a opressão racial, particularmente aqueles que cantam em crioulo cabo-verdiano. Apoiados por dispositivos e redes digitais, estes jovens constroem circuitos de sociabilidade e de produção musical impulsionadores de uma estética insurgente capaz de desafiar o estatuto de subalternidade que lhes é imposto. O presente trabalho debruça-se sobre a importância do rap na exposição do problema do racismo na sociedade portuguesa. Recorrendo a diferentes pesquisas de natureza qualitativa, analisamos os estilos de vida, as letras de música, o acesso às redes digitais e os engajamentos dos rappers no movimento antirracista.

O propósito do presente estudo é analisar a possibilidade de desobediência à lei humana no pensamento de Francisco Suárez. A particulariadade de nossa investigação radica em que centramos a análise em De legibus (1612), que precede a Defensio Fidei (1613), obra esta em que O Eximio trata concretamente da questão atinente à resistência e à desobediência ao tirano. Todavia, interessa-nos indagar sobre o problema proposto em De Legibus, sem desconhecer o tratamento específico em Defensio Fidei, o qual tem sido objeto de numerosas investigações. Primeiramente exporemos algumas questões que desembocam no problema principal desse trabalho. Assim, referimo-nos às leis justas e injustas segundo Suárez; logo à sociabilidade como fundamento da necessidade de leis positivas e das autoridades civis, tanto quanto ao bem comum como um dos principais fins que a lei humana deve perseguir. Na parte final deste trabalho interessa-nos demonstrar que, somente quando faltam as condições que a lei deve reunir, é que O Eximio admite a desobediência à norma injusta, a qual, por esse motivo, perde sua condicição de lei.

A comparative study of epiphytic bryophytes on tree trunks was undertaken in three principal vegetation types along an elevational gradient on the windward wet side of the largest island in Fiji, Viti Levu. This ecological study is the first of its kind for Fiji and the islands of the South Pacific and it serves as groundwork for any future ecological research in the region for bryophytes. This study set out to test if elevational range of study sites and height along host tree stem influenced bryophyte species diversity and distribution in Fiji. This was done by assessing bryophyte species presence/absence on the lower stems of the Calophyllum spp. trees and tree fern species at three elevations (~160 m, 590 m, and 1260 m). There were two main findings that emerged from this preliminary assessment. Firstly, there was a hump-shaped distribution of bryophyte diversity with a peak of species richness observed at mid-elevation or in the upland forest; with a dominance of liverworts at each of the three elevations. Secondly, the bryophyte communities showed good separation at both host tree level and at the site level, reflecting the ecological differences between the different host trees and between the three sites along the elevational gradient. The results from this survey alone suggest the need for priority to be given to upland forest protection and conservation. It also demonstrates the usefulness of bryophyte communities in discerning vegetation of different environmental and microclimatic conditions along an elevational gradient.

Este artículo presenta la revisión de los antecedentes medievales sobre el diálogo entre las diferentes religiones. Esta revisión tiene lugar a la luz del De pace fidei (1454) de Nicolás de Cusa, que ha sido interpretado en la modernidad como un modelo de tolerancia religiosa. La inaccesibilidad de la verdad o deus absconditus y el factum de la diversidad, sientan las bases para la búsqueda de la unidad en la diferencia. La fundamentación filosófica de la Trinidad y la Encamación, cuya aceptación es indispensable para la construcción de la paz de la fe, muestra la coherencia que Nicolás establece entre filosofia y teologia, entendidas ambas en el sentido de la docta ignorantia.

Objetiva-se neste artigo explicitar a identidade da teologia compreendida como ciência no estudo da religião. Para atingir este objetivo, serão apresentadas as possibilidades de estudos da religião na forma de ciência da religião, de ciências da religião, de ciências das religiões e de teologia. Além disso, explicitar-se-á a teologia como ciência em função de ser constituída por um positum que a torna ciência ôntica, tendo na filosofia – ciência ontológica – seu partner. Em seguida, apresentar-se-á a possibilidade teológica de estudar a religião a partir da filosofia da religião e da teologia fundamental pensadas por Karl Rahner, cujas consequências fundamentais são as formulações da teologia da religião pós-moderna e da teologia das religiões ou do pluralismo religioso. Concluir-se-á que a teologia pode ter assento na Universidade para estudar a religião, ao lado e em diálogo com formas científicas de estudo, caracterizando-se como scientia fidei et amoris da relação entre Deus e o homem.Abstract: The objective of this article is to clearly explain the identity of theology understood as a science in the study of religion. To reach this objective, we will present the possibilities of studies of religion in the form of science of religion, sciences of religion, sciences of religions and of theology. Moreover, we will explain theology as a science because it is constituted by a positum that turns it into an ontical science that has in philosophy – an ontological science – its partner. Then we will present the theological possibility of studying a religion starting with the philosophy of the fundamental religion and theology imagined by Karl Rahner of which the basic consequences are the formulations of the post-modern theology of religion and of the theology of religions or religious pluralism. We will conclude by stating that theology can have a chair at the University to study a religion side by side with scientific forms of study and in dialogue with them, characterizing itself as scientia fidei et amoris of the relationship between God and the human being.

A lo largo de la historia de la Iglesia, podemos comprobar cómo el magisterio agustiniano se convirtió en una constante, que perdura hasta nuestros días. Así, san Agustín ha sido (es y será) una “inagotable fuente” de inspiración tanto para Pontífices como para numerosos documentos eclesiales. De esta forma, en el presente artículo analizamos —entre otros aspectos— tanto la encíclica Lumen Fidei (29 Junio de 2013) como la Nueva edición del Directorio para la vida y ministerio de los presbíteros (11 Febrero de 2013), ambos documentos influenciados e ilustrados con el magisterio del santo obispo de Hipona, magisterio que —como bien señaló el beato Juan Pablo II en su encíclica Augustinum Hipponensem— debe continuar “en la Iglesia y en el mundo a beneficio de la cultura y de la fe” (Conclusión).

The development assistance programs of Australia, China and Taiwan impact each other’s geopolitical interests in the South Pacific region. This “aid triangle” has recently undergone a significant transformation. Previously, the interests of Australia and China aligned in competing against Taiwan for political influence in the region. However, since 2008, China-Taiwan relations have warmed and their aid contest in the South Pacific has been largely put on hold. This has ameliorated Taiwan’s conflict with Australia, and the two countries have increased their development assistance cooperation. However, China’s role in undermining Australia’s policy towards Fiji, and the global deterioration in China’s relations with a US coalition (including Australia), have potentially increased the competitive aspects of the Sino-Australian side of the triangle.

A system of meridional ridges in the western South Pacific Ocean frame the Lau Basin and Havre Trough, and form a barrier to direct communication between the far western South Pacific basins and the interior South Pacific Ocean. The eastern side of this system comprises the Tonga and Kermadec Ridges, the location of the main deep western boundary current entering the Pacific Ocean. Observations from floats released in the Lau Basin as part of the RIDGE2000 program suggested the presence of a western boundary current along the Lau Ridge exiting into the North Fiji Basin. Those observations, together with Argo sub-surface float data and repeat hydrographic sections, confirm and expand the boundary current observations along the Lau Ridge throughout the Lau Basin and into the Havre Trough, along the Colville Ridge. The observations also reveal two previously unrecognized westward flowing jets bisecting the Lau Basin and Havre Trough. Using an extension to the classic Stommel-Arons abyssal circulation model, the predicted strength and location of these boundary currents and their bifurcation is compared with the float observations. The model provides a simplified view of the dynamics controlling the boundary current structure in the deep basins. A comparison of transport within the western boundary current derived from float data, hydrographic sections, and the idealized analytical model indicates that roughly 4 Sv (below 1,000 db) is transported northward through the Lau Basin, exiting into the North Fiji Basin.

Cette thèse porte sur la stigmatisation associée au VIH aux îles Fidji, dans le Pacifique Sud. Elle examine les formes prises par la stigmatisation liée à l’infection, l’univers moral dans lequel elle prend forme et les logiques sociales et culturelles dont elle procède dans la société fidjienne. Elle analyse également la façon dont les personnes atteintes du VIH font l’expérience de cette stigmatisation et les stratégies mises en œuvre par celles-ci pour y faire face. Les analyses présentées dans cette thèse se fondent sur une recherche de terrain de 16 mois réalisée dans la ville de Suva entre 2007 et 2013 et analysant l’expérience de vie et de maladie des personnes atteintes du VIH. Elles s’appuient plus particulièrement sur des récits de vie recueillis auprès de 28 hommes et femmes vivant avec l’infection.En m’inspirant de l’approche théorique d’Arthur Kleinman qui envisage la stigmatisation comme un enjeu moral dans lequel une condition stigmatisée menace ce qui est fondamentalement en jeu pour les acteurs sociaux dans un monde local, je montre que le VIH constitue, pour la plupart des Fidjiens, un symbole des multiples menaces (sexualité hors mariage, sexualité entre personnes de même sexe, etc.) qui guettent aujourd’hui, selon eux, les institutions religieuses et coutumières de la famille et du mariage. Les attitudes stigmatisantes dont ils font preuve à l’égard des personnes séropositives – et au premier chef les commérages – peuvent donc être envisagées comme des tentatives pour préserver ces institutions qui sont au fondement de l’ordre social fidjien. Pour les personnes atteintes du VIH, l’infection met en péril ce à quoi elles attachent le plus d’importance, soit être considérées comme des personnes de valeur aux yeux de leur famille, de leur lignage, de leur clan et de leur village et maintenir des relations appropriées et non tendues avec eux. La honte constitue dès lors l’émotion dominante sous-tendant l’expérience de la majorité des personnes atteintes. Une dimension importante du travail de gestion du VIH par les personnes séropositives, comme je le soutiens dans cette thèse, consiste ainsi à négocier la stigmatisation et la honte pour elles-mêmes et à tenter d’en éviter l’extension ou d’en minimiser les effets pour leurs proches. Pour ce faire, elles mettent en œuvre différentes stratégies, notamment celles qui visent à conserver leur condition secrète, à se distancier de l’image d’immoralité associée au VIH en se convertissant à une Église pentecôtiste ou encore à cultiver un soi « (séro)positif » en adhérant à un groupe de soutien pour personnes séropositives. Je montre toutefois que le niveau de stigmatisation vécu par les personnes atteintes du VIH aux îles Fidji, ainsi que la possibilité qu’elles ont d’y répondre, ne sont pas les mêmes pour tous et qu’ils varient en fonction de trois facteurs principaux : la moralité, le genre et le niveau socioéconomique<br>This dissertation examines the stigma associated with HIV in Fiji, in the South Pacific. It analyzes the forms taken by stigma associated with the infection, the moral universe in which it takes place and the social and cultural logic underlying it in the Fijian society. It also examines how people living with HIV experience this stigma and the strategies they use to cope with it.The analyses presented draw on a 16-month fieldwork research carried out in Suva, the capital of Fiji, between 2007 and 2013. They are based on the life stories of 28 HIV-positive men and women with whom I had long-term exchanges. Drawing on Arthur Kleinman’s theoretical framework that considers stigma as an essentially moral issue in which a stigmatized condition threatens what is most at stake for actors in a local moral world, I show that HIV is, for most Fijians, a symbol of the multiple threats (sexuality outside of marriage, sexuality between people of the same sex, etc.) that endanger today, in their view, the religious and customary institutions of family and marriage. Fijian's stigmatizing attitudes towards HIV-positive people—and primarily gossips—can thus be seen as attempts to preserve these institutions that are the very foundation of the Fijian social order. For people living with HIV, the infection puts at risk what they value most, i.e. to be seen as a valuable person in the eyes of their family, lineage, clan and village, and to maintain appropriate and unstrained relationships with them. Shame is therefore the dominant emotion underlying the experience of most HIV-positive people. An important dimension of the work of managing HIV for HIV-positive people in Fiji, as I argue in this dissertation, is thus to negotiate stigma and shame and to try to avoid its spread and/or to minimize its effects on their loved ones. To do so, they employ different strategies, notably trying to keep their condition secret, distancing themselves from the image of immorality associated with HIV by converting to a Pentecostal church or embracing an “HIV-positive identity” by joining a support group for people living with HIV. However, I show that the level of stigma experienced by people living with HIV in Fiji, as well as their capacity to respond to it, is not the same for everyone. Three main factors influence the way HIV-positive people experience and cope with stigma and shame: morality, gender and socioeconomic level

This chapter discusses the work of three Indigenous Pacific novelists: Albert Wendt, Sia Figiel, and Epeli Hauʻofa. Wendt, Figiel, and Hauʻofa all come from the anglophone south-west of Oceania, where Indigenous Pacific literature in English first emerged and became established as an academic field of study in the 1970s. The establishment of the University of the South Pacific (USP) in Fiji in 1968 played an important part in their literary trajectories, particularly Wendt and Hauʻofa. The South Pacific Creative Arts Society (SPCAS), founded at USP in 1972, provided publishing opportunities for many emerging writers from the countries served by USP. The chapter examines examples of fiction by Wendt, Figiel, and Hauʻofa, such as Leaves of the Banyan Tree (1979, Wendt), Where We Once Belonged (1996, Figiel), and Tales of the Tikongs (1983, Hauʻofa).

We live in a golden age of comparative constitutional law. Liberal democratic ideas have diffused readily around the world, and certain features such as judicial review and constitutional rights are now nearly universal. At the same time, recent years have seen a pronounced trend toward the erosion of democracy. This book argues that the rhetorical triumph of liberal democratic constitutionalism, and the tendency toward democratic retrenchment, are fully consistent phenomena. Legal globalization has a dark side: norms intended to protect and promote liberal democratic constitutionalism can often readily be used to undermine it. Abusive constitutional borrowing involves the appropriation of liberal democratic constitutional designs, concepts, and doctrines to advance authoritarian projects. Some of the most important hallmarks of liberal democratic constitutionalism—including constitutional rights, judicial review, and constituent power—can be turned into powerful instruments to demolish rather than defend democracy. The book offers a wealth of examples, selected both to shed new light on well-known cases such as Hungary, Poland, and Venezuela, as well as to expand discussions by considering contexts such as Cambodia, Rwanda, and Fiji. It also discusses the implications of the phenomenon of abusive constitutional borrowing for those who study and promote liberal democracy and related fields like human rights. It suggests ways in which the construction of norms might be improved to protect against abuse (what we call ‘abuse-proofing’), as well as ways in which monitoring regimes might be more attuned to the threat. Finally, it suggests recasting debates about liberal democracy to emphasize contestation, rather than mimicry.