This article is based on reassessment of the contemporary results of counterinsurgency and nation-building in Afghanistan. Nation-building initiatives have been started in the country since the Bonn agreement in December 2001. This agreement brought into reality the current governing system of Afghanistan. Counterinsurgency in Afghanistan has been initiated in full mode since 2009 after a sound success on Iraqi frontier. However, each operational area is bringing its own specifics into play. The same was with Afghanistan. The newly established constitutional presidential republic has faced with inheritance of unresolved sensitive ethnical identity issues, confrontation between different groups for self-governing authority and security of essential resources. These preconditions have brought a diversified and even confrontational social environment into reality. Prolonged military operations in Afghanistan could show that diversified social environment and misevaluated cultural heritage has led to misleading assumptions that centralized presidential governing system could become an effective ruling model for post-Taliban country.
One of the key notions of this article is that historical lessons taught by long years of colonialist rule in Afghanistan has not been learned and misevaluation of diversified and confrontational local entities has brought another historical lesson of Afghan tribal resistance. More than that, diversified and confrontational entities of Afghanistan have not been a favorable subject for possible social contract. The term social contract was introduced as explanatory method of national political behavior and systemic structure by Jean Jacques Rousseau in 18th century Europe. Afghan society has become the subject to this model of political philosophy only as counterinsurgency campaign gained full capabilities around 2009. Reassessment of long term nation building efforts in this article is based on evaluation of Afghan social contract’s progress.
The development of the nonprofit sector of a country can be assessed by several methods. We may begin by introducing the numeric data and finish by speaking of their social embedment. We may analyse their presence in the economy, the labour market or their contribution to political and social liberalization. In my study I refer to Taiwan as an example to introduce the complex presence and impact of all these processes on the development of the nonprofi t organizations in a country less known for a European researcher. With special respect to the economic and political aspects of “development”.
New social movements in South Africa could play a prominent role in mobilizing the communities to reflect critically and address the repercussions of the neo-liberal agenda which manifests itself in perpetual exclusion of under-educated adults and provision of poor quality education.
Few studies especially from the perspective of the activists leave a potential research area of a very interesting phenomenon of how people learn while struggling for social justice. Therefore this article based on a single multi-site case study on a social movement cohering around literacy issues in Gauteng, South Africa, aims at answering, what forms of learning and education the social movement encompassed, how did the group conscientization occur and what are the individual transformations.
Semi-structured interviews and a focus group discussion were held with 13 learnersactivists and 2 adult educators. By applying Mezirow’s individual transformation and Freirean group conscientization models the analysis of primary and secondary data, revealed that the engagement in the social movement challenged and changed learnersactivists’ understanding of educational status within their respective communities. This in turn led to transformative action addressing the problems identified. On the individual level, some learners-activists became more tolerant and willing to cooperate with those of different political ideologies, able to tap into community resources. Finally, the potential of social movements as adult learning environments are outlined.
In this article, invoking some terms of phenomenology and general principles of structural semiotics, I critically examine and reveal some aporetic aspects of Nishitani’s interpretation of Buddhist concept of sūnyatā presented in his seminal work Religion and Nothingness. My critics are directed to deeply ingrained claims among scholars of a “rejection of any form of dualism” and “non-substantial philosophy” as unique characteristics of the Kyoto school or “logic of the East”. My arguments are based on examining how linguistic differentiating articulation and narrative rendering that perform a fundamental role in human cognition are at work in definition of “emptiness” (sūnyatā) too. Thus emptiness is not completely empty; being certain philosophical identity it can be articulated only by differentiation from other identities, and thus different is included in it. Nishitani needed logocentric modes of thought, as a dialectical (m)other for constructing his sūnyatā ontology. Accordingly, the realms that are considered to be secondary or derivative (i.e. sensual and rational, or linguistic representations) appear to be the condition for constituting the primary (suchness of things, sūnyatā). Considering universal mechanisms of the articulation of values I am also asking whether sūnyatā paradigm indeed is so fundamentally different from Western paradigms centered on idea, God, or a rational subject as Nishitani wants to think. Since we find a clear hierarchical differentiation into truth and illusion, authentic and inauthentic modes of thought and time, and initial and derivative ontological realms, features of “strong thought” (in sense of Vattimo) are evident in his work. I am also suggesting, that possibly by considering not sūnyatā or “idea” but human languages as a universal “house of being”, we would be able to “empty” discourses of radical difference and uniqueness, and in this way become post-nationalistically modern. Philosophy, in order not to turn into a onesided ideology, should reflect on its mythological and narratological conditions, i.e. dances on certain semiotic axes. From such a perspective, the gravitational trajectory of human thought, longing for conjunction with the absolute, defined either as God or as sūnyatā, will seem similar rather than different.
Christian missionaries play an important role in the history of the relationship between China and Europe. Their presence in China has been widely explored, but little attention has been paid to the role played by the Bible in their preaching.
From 13th to 19th century, although they did not translate the Bible, Catholic missionaries preached the Gospel orally or with catechisms. On the other hand, the Protestant missionaries had published many version of the Chinese Bible throughout the 19th century.
It was only in the 20th century that the Franciscan friar Gabriele Allegra decided to go to China as a missionary to translate the Holy Scriptures into Chinese. He arrived in China in 1931 and translated from 1935 to 1961. He also founded a biblical study centre to prepare expert scholars to collaborate in the Bible translation. Allegra and his colleagues completed the translation in 1961, and the first complete single-volume Catholic Bible in Chinese was published in 1968.
After presenting the historical background of Allegra’s activity, a textual analysis of some passages of his translation will be presented, emphasizing the meanings of the Chinese words he chose to use to translate particular elements of Christian terminology. This study will verify the closeness of the work by Allegra to the original Greek text and the validity of some particular translation choices.
The aim of this paper is to show how Japonisme was introduced to Europe in the late 19th century and how it influenced artists in major cities. Japanese woodblock prints (ukiyo-e), especially those of Hokusai and Hiroshige, fascinated the Impressionists and other contemporaries such as Claude Monet (1840-1926), Vincent van Gogh (1853-1890), and James Abbott McNeill Whistler (1834-1903). Many of them adopted japonaiserie motifs in their paintings or sculptures, and it formed a major artistic trend called Japonisme. The Lithuanian composer and painter Mikalojus Konstantinas Čiurlionis (1875-1911) was also influenced by the trend of Japonisme, especially from the paintings of the Impressionists or through artists in Poland. In Poland and Russia, Japanese artworks were imported by artists who had studied abroad, or by wealthy bourgeoisie such as Feliks “Manggha” Jasieński (1861-1929), a Polish collector whose nickname was directly associated with Japonisme, and Sergey Kitaev (1864-1927), an ardent Russian collector of Japanese artworks. In this article, Japonisme in European art in general will be outlined, together with similar tendencies in Čiurlionis’ paintings, and then, examples of Japonisme-influenced paintings in Poland and Russia will be briefly shown. Finally, by focusing on Čiurlionis’ paintings, it will be shown how he adopted Japonisme in three stages. In the first stage japonaiserie motifs were only partially borrowed. In the second stage ukiyo-e’s motifs and pictorial schemes were applied to his paintings, and finally, in the third stage of borrowing, expressions of Japanese motifs in his most sublime style will be shown.
This article presents the major roles of long distance bus transport that radiates from Addis Ababa to the hinterland. The purpose is to assess and identify the major roles of Long Distance Bus Transport in Addis Ababa. The methodology is focused on both primary and secondary sources. The primary informants, who were principally distinguished from the passengers, operators, and key government officials from the transport office, include the head of bus terminal and Association, and selected experts. In terms of analysis, the qualitative approach was used by applying a thick description of the issue. The findings revealed that the availability of towns comes mainly because of the routes which give access and distribution of road passenger transport. The LDB (Long Distance Bus) along the line has played a great role in the making of metropolitan linkage. The presence of these routes contributes more to the rise of urbanization and it has also played a role in the creation of towns and rural areas found around certain radius at the two sides of highways. Thus, it has a high probability for the expansion of urban sprawl and formation of conurbation in the future. The prescription for this study is to work with stakeholders to reduce the congestion of passengers in the terminals and the association also should serve the society 24/7 or 18/7.
Zainichi Koreans are Korean nationals, permanently living in Japan without holding Japanese citizenship. Their living conditions there have been difficult from the very beginning, dating back to 1910. Since then, various myths and stereotypes were created about Zainichi Koreans. What is more interesting, media has been playing an important role in spreading information about them and creating a specific image about this ethnic minority in Japan. In order to find out what image of Zainichi Koreans is being created nowadays, articles in Japanese internet news website The Japan Times were used while accomplishing a discourse analysis.