This paper assesses whether there is intrinsic positive educational value in travelling animal presentations and exhibits, referred to here as Mobile Live Animal Programs (MLAPs). Given that educational claims serve as the basis for allowing MLAPs to operate in many jurisdictions throughout Canada and the United States, it is essential to examine whether these purported claims are valid. This study takes a twofold approach of examining first, what constitutes an MLAP and how such programs are situated within the larger context of animal observation and tourism, and second, what constitutes both positive and negative education, and how such learning can empirically be measured in these settings. This approach provokes the ethical question of whether or not MLAPs should be allowed to operate given the high price paid not only by the individual animals used, but also to our psychological, emotional, and intellectual relationship with other species when we use non-human animals for our own knowledge, pleasure or comfort. The paper concludes that we must consider that the pervasive problem of negative education, that using displaced captive wild animals as learning tools that highlights human control over them, their objectification and their exploitation, is not justified by the purported positive educational claims of MLAPs.

The spillover of the terrorist activities of Boko Haram, a Nigerian jihadi group, into Cameroon’s northern region has resulted in security challenges and humanitarian activity opportunities for Christian churches. The insurgents have attacked and destroyed churches, abducted Christians, worsened Muslim-Christian relations, and caused a humanitarian crisis. Aggregately, these ensuing phenomena have adversely affected Christian churches in this region, triggering an aura of responses: coping strategies, humanitarian work among refugees, and inter-faith dialogue. These responses are predicated on Christianity’s potential as a resource for peace, compassion, and love. In this study we emphasize the role of Christian churches in dealing with the Boko Haram insurgency. It opens up with a contextualization of Boko Haram in Cameroon’s north. This is followed by an examination of the brutality meted out on Christians and church property. The final section is an examination of the spiritual, humanitarian and relief services provided by Christian churches. The paper argues that although Christian churches have suffered at the hands of Boko Haram insurgents, they have engaged in various beneficial responses underpinned by the Christian values of peace and love.

This paper proposes a new approach to investigation into the aesthetics. Specifically, it argues that it is possible to explain the aesthetic and its underlying dynamic relations with axiomatic structure (the octahedral axiom derived category) based on contemporary mathematics – namely, category theory – and through this argument suggests the possibility for discussion about the mathematical structure of the aesthetic. If there was a way to describe the structure of aesthetics with the language of mathematical structures and mathematical axioms – a language completely devoid of arbitrariness – then we would make possible a synthetical argument about the essential human activity of “the aesthetics”, and we would also gain a new method and viewpoint on the philosophy and meaning of the act of creating a work of art and artistic activities. This paper presents one hypothesis as a first step in constructing the science of dynamic generative aesthetics based on axiomatic functionalism, which is in turn based on a new interdisciplinary investigation into the functional structure of aesthetics.

Carol Winkelmann, in her book ‘The Language of Battered Women’ describes not only the fact that domestic abuse is almost a daily occurrence in the lives of many women but that the language of religion and faith is often used by women in attempts to explain, understand and cope with such abuse . While religious belief and domestic violence may seem contradictory in terms of religious values of faith, virtue and love, research demonstrates that domestic violence in religious families and amidst religious congregations is prevalent. In fact, religious beliefs and practices are often embedded in cultural contexts and thus perpetuate patriarchal notions of dominance, power and submission. Abused Christian women, for example, are more likely to seek help from (male) ministers and others in positions of authority in their local church communities and are equally more likely to remain in or return to unsafe relationships, citing their religious beliefs to support their avoidance of ‘family break-ups’ because of abuse. What, then, is the response of ministers and church authorities to domestic abuse in their congregations? Despite recent calls for the training of pastors and other religious leaders in an understanding of domestic violence and in the recognition of appropriate, helpful responses, the language of some Christian churches can be seen to foster notions of submission so that women and pastors alike can appear confused concerning the experience of abuse. Religious congregations, while acting in love to help the poor and needy, for example, often fail to recognise domestic abuse amongst their own members and, indeed, such a topic can remain taboo in some church communities. Women, in turning to their pastors or other Christian leaders for help, can be silenced by the language of the religion itself, so that the role of wives and mothers may be seen to be submissive and the ‘keeper of the home’; to leave an abusive relationship may thus ‘break-up’ a home and imply failure of the woman to understand her role and fulfil her ‘maternal vocation’. On the other hand, religious beliefs offer victims of domestic violence both hope and comfort. Religious practices, such as prayer, liturgies and corporal (physical) works of mercy, can provide solace and practical assistance for women who suffer abuse. Domestic violence in religious congregations can be addressed within the context of the faith itself, with an emphasis on love and respect, helping women to understand their dignity with avenues of help so that the women can remove themselves and their children from abusive relationships, and the religious congregation and its leaders can call the partners to accountability. This paper seeks to outline a picture of domestic violence in religious congregations, specifically Christian church communities, by drawing on current research in the Western world. It then describes the language of some religious congregations that perpetuates domestic violence, with emphasis on contemporary studies in religious belief and domestic abuse. Finally, the paper makes some suggestions on how religious belief and practice can, in contrast to perpetuating abuse through norms, serve to assist women as victims of domestic violence, and how the connections between domestic violence and religious language or belief can be severed.

The choice associated with words is a fundamental property of natural languages. It lies at the heart of quantitative linguistics, computational linguistics, and language sciences more generally. Information-theory gives us tools at hand to measure precisely the average amount of choice associated with words—the word entropy. Here we use three parallel corpora—encompassing ca. 450 million words in 1916 texts and 1259 languages—to tackle some of the major conceptual and practical problems of word entropy estimation: dependence on text size, register, style and estimation method, as well as non-independence of words in co-text. We present three main results: 1) a text size of 50K tokens is sufficient for word entropies to stabilize throughout the text, 2) across languages of the world, word entropies display a unimodal distribution that is skewed to the right. This suggests that there is a trade-off between the learnability and expressivity of words across languages of the world. 3) There is a strong linear relationship between unigram entropies and entropy rates, suggesting that they are inherently linked. We discuss the implications of these results for studying the diversity and evolution of languages from an information-theoretic point of view.

In the second half of the 19th century new methods for quarrying and processing natural stone are developed. In the Nordic countries Sweden, Norway and Finland this technological pro­gress goes hand in hand with a systematic geological mapping and large-scale exploitation of natural stone deposits. As a result, new constructions are developed—changing the building practice in these countries. With the end of historicism a new architecture arises that particularly in Norway and Finland acquires a national-romantic character. This paper examines the interaction between geological exploration, commercial development, technical inventions and the development of a national-romantic architecture.

This paper introduces an ecological approach to quantifying diversity in musical compositions. The approach considers notations with distinct pitches and duration as equivalents of species in ecosystems, measures within a composition as equivalents of ecosystems, and the sum of measures (i.e., the entire composition) as a landscape in which ecosystems are embedded. Structural diversity can be calculated at the level of measures (“alpha diversity”) and the entire composition (“gamma diversity”). An additional metric can be derived that quantifies the structural differentiation between measures in a composition (“beta diversity”). We demonstrate the suitability of the approach in music using specifically composed examples and real songs that vary in complexity. We discuss the potential of the approach with selected examples from a potentially ample spectrum of applications within musicology research. The method seems particularly suitability for hypothesis testing to objectively identify many of the intricate phenomena in music. Because the approach extracts information present in the compositions – it lets the songs tell their structure – it can complement more complex modeling approaches used by music scholars. Combined such approaches provide opportunities for interdisciplinary research. They can help to fill knowledge gaps, stimulate further research and increase our understanding of music.

One purported benefit of technology is that it gives humans greater control over how they live their lives. Various technologies are used to protect humans from what are perceived to be the capricious whims of indifferent natural forces. Additionally, technology is used to create circumstances and opportunities that are believed to be preferable because they are more subject to human control. In large measure, the lives of late moderns are effectively constructed and asserted as artifacts of what they will themselves to be. This control is seen prominently at the beginning and end of life. Technology is employed to overcome infertility, prevent illness, disability, and undesirable traits, to select desirable traits and increasingly enhance them. At the end of life, late moderns have a far greater range of options at their disposal than past generations: they can choose to delay death, control pain, or end their lives at the time and with the means of their choosing. The greater control that technology offers helps humans to survive and even flourish, but it comes at a price. One such cost is that it tends to reduce humans to being little more than a will confined within a body. The body is thereby effectively perceived to be an impediment to the will that should be overcome. Is this troubling? Yes. I argue that the purported control technology offers often serves as a distraction or blind spot that may prevent humans from understanding and consenting to their good. In making this argument I draw upon the Christian doctrine of the incarnation as a way of disclosing the creaturely good of finitude against which the will should conform rather than attempting to overcome. I also draw upon Iris Murdoch’s and Simone Weil’s concept of “unselfing” as a way of conforming the will with this good. I revisit issues related to the beginning and end of life to draw-out some of the implications of my argument.

In Brazil, during the four last administrations of Worker’s Party (PT) 2003-2015, the support to the agrarian reform seems to have stagnated, even with the influence of landless workers' movements. Thus in 2016, the impeachment President Dilma Roussef have marked a brutal stop in the agrarian reform process. How to explain that which seems at first to be a contradiction and has become a decadence of an important federal public policy?. Furthermore, how can we evaluate the debates within Brazilian society and the federal government on this theme? The article analyzes the tensions, debates, advances and impasses of the past fifteen years of agrarian reform policy in Brazil looking at the interaction between social movements and public policies. The method associates bibliography, official statistic synthesis and research results in Northeast, Amazônia and Cerrado regions among several projects. The first part results put on evidence the crescent reduction of agrarian reform settlements and beneficiary families since 2006. The second part presents the main reasons offering an analysis of government and society debates in Brazil about land reform. The analysis conclude to the less of power and representation in the society of the pro agrarian reform large and popular coalition.

Flux-switching permanent magnet (FSPM) motors have gained increasing attention in the electric vehicles (EVs) applications due to the advantages of high power density, high efficiency. However, the heat sources of both permanent magnet (PM) and armature winding are located on the limited stator space in the FSPM motors, which may result in the PM overheated and irreversible demagnetization caused by temperature rise and it is often ignored in the conventional thermal analysis. In this paper, a new electrical-thermal two-way coupling design method is proposed to analyze the electromagnetic performances, where the change of PM material characteristics under different temperatures is taken into consideration. Firstly, the motor topology and design equations are introduced. Secondly, the demagnetization curves of PM materials under different temperatures are modeled due to PM materials are sensitive to the temperature. And based on the electrical-thermal two-way coupling method, the motor performances are evaluated in details, such as the load PM flux linkage and output torque. Then, the motor is optimized, and the electromagnetic performances between initial and improved motors are compared. Finally, a prototype motor is manufactured, and the results are validated by experimental measurements.

1) Background: Bipolar or manic-depressive disorder is a malign mental disease that frequently faces social stigma. Educational and thinking models are needed to increase people’s awareness and understanding of the disorder. The arts have potential to achieve this goal. 2) Methods: This paper builds on the recent use of heavy metal music as a thinking and education model. It emphasizes the artistic component of heavy metal and its potential to characterize the symptomatology during the episodes of (hypo)mania and depression and the recurrence of these episodes. Heavy metal music has diversified into subgenres that become allegorical to both the symptoms of episodes and the recurrence of bipolar cycles. 3) Results: Examples of songs are given that mirror distinct facets of the disorder. 4) Conclusion: Although the links drawn between art (music) and science (psychiatry) are inherently subjective, such connections might be used to trigger a learning process, facilitate judgment and decision-making, and induce affective reactions and memory formation in the listener. The approach may facilitate collaborative efforts and serve healthcare professionals and educators as a communication tool to aid the public’s comprehension of the disease and an associated social paradox: On one hand, bipolar disorder incurs substantial costs to society. On the other hand, it benefits from the creative artistic and scientific endeavors of bipolar individuals from which cultural and political gains may ensue.

This Special Issue of Humanities comes at a time when the viability of the humanities are challenged on numerous fronts. On the one hand, the humanities face material threats as the politics of austerity continues throughout Europe and the United States, diminishing public support and making profit margin and “job creation” the primary measure of value or the basis of state university funding decisions. On the other, the humanities face conceptual, theoretical and ethical challenges, as the emergence of post-racial and post-humanist discourses signal what Foucault called “a change in the fundamental arrangements of knowledge.” The defining boundaries of constructs such as “race” and “human” have been radically called into question, challenging us to rethink the classificatory systems that found hierarchical relationships between, for example, the “fully human” and sub-human or non-human others. Despite dominant nations’ professed commitment to a universal human rights paradigm, racialized identities are still often the targets of disenfranchisement and dehumanization, while the exploitation and destruction of the natural world continues in the name of “progress” and profits.

The need to alleviate the difficulties of abstraction and improve students’ achievement in Physical Geography informed this research. This study investigated the Effects of Mastery Learning Strategy and Learning Retention on Senior Secondary School Students’ Achievement in Physical Geography. The study adopted the quasi experimental non-equivalent pre-test, post-test control group design. The Multi-stage sampling technique at four levels was used to select four co-educational secondary schools in Ganye Educational Zone in Nigeria. The sample for the study was 218 Senior Secondary School two (SS II) students offering Geography from four intact classes in the four selected secondary schools. The instrument used for data collection was “Physical Geography Achievement and Retention Test” (PGART). The reliability of the instrument was established using Kendall tau b statistic. This gave a reliability index of 0.74. Data collected were analyzed using Mann-Whitney U and t-Test. The results showed that Mastery Learning Strategy has the potentials to improve students’ learning outcomes, retention and achievement in all spheres of cognitive domain in Physical Geography better than the Conventional Method. Hence the need to incorporate this teaching strategy during instruction so that learners would be guided to learn meaningfully and be assisted to retain content learnt in Geography.

In this paper it is examined how, if at all, logical laws can be normative for human reasoning, wherein the notion of normativity is analysed with respect to approaches to logic given in works of Aristotle, Descartes, Kant, Frege and Wittgenstein. During the ancient and medieval period, logic was being considered in terms of discourse and dialogical practice, but since Descartes and especially Kant it has been treated as a system of laws with which the process of individual human reasoning has been compared. Therefore, normativity can be investigated in private sphere (for thinking and reasoning) and in public sphere (for dialogic practices in a community). Wittgenstein discussed both aspects of normativity: in Tractatus, a focus is on laws of logic that are primarily normative for the state of affairs in the world, while in Philosophical Investigations an emphasis is on a social aspect of normativity (which is closer to Aristotle’s view), which is derived from adopted rules that have been applied in a certain community. Taken that way, logic is certainly normative in the public sphere, but the more difficult issue is whether logic is normative for thinking, regarding to the difference between the logical laws and those of thought.

Tiny by physical size, the State of Israel retains some of the world’s most important cultural treasures, along with many other great cultural institutions. Archeological treasures have yielded much information as far as biblical history and have been well adapted to a Zionist narrative by both the Jewish press and international news organizations, such as the New York Times whose archives are replete with reports of Jewish history being dug up by the Jewish people. Once the State of Israel gained independence in 1948, the course was set for the development of historical museums whose discourse would reflect the most significant events in Jewish history, most especially the Holocaust and the state of constant warfare that continues to imbue the cultural consciousness of its citizens. In this paper we outline, through categorization, the various historical museums, which are currently operating. Furthermore, this article hopes to shed some light upon the cultural sensibilities conveyed through these institutions.

The intentional damages to local Cultural Heritage sites carried out in recent months by the Islamic State have received wide coverage from the media worldwide. Earth Observation data provide important information to assess these damages in such non-accessible areas, and automated image processing techniques would be needed to speed up the analysis if a fast response is desired. This paper shows the first results of applying fast and robust change detection techniques to sensitive areas, based on the extraction of textural information and robust differences of brightness values related to pre- and post-disaster satellite images. A map highlighting potentially damaged buildings is derived, which could help experts at timely assessing the damages to the Cultural Heritage sites of interest. Encouraging results are obtained for two archaeological sites in Syria and Iraq.

Musabaqah Tilawatil Qurân (MTQ/Al Quran Reciting Competition) is often regarded as a big and important momentum for the process of Islamic preaching in Indonesia. It has even become a tradition for Indonesian people, although Al-Quran reciting is a common activity and a universal phenomenon in the Islamic world. In the MTQ event, the participants compete at various fields, including Tilawah (the art of reciting Al-Quran), Fahmil Qurân (comprehension of Al-Quran contents), and hifzul Qurân (memorization of Al-Quran verses). In 2003, a new field was initiated in the MTQ competition; i.e Musabaqah Makalah Ilmiah Al-Qurân (M2IQ/Al-Qurân Academic Writing Competition). Since its first exhibition on the 2003 Regional MTQ in West Java Province, and later on the 2008 National MTQ, the M2IQ, which is based on written-preach (dakwah bilkitabah), is considered as an innovation of preaching method in Indonesia. Islamic preaching (dakwah) in Indonesia has always been leaning heavily on the oral-preaching (dakwah bilisan) method, as represented by other fields contested in an MTQ. This development warrants a comprehensive study to understand what considerations underlying the emergence of M2IQ, how the process is, and what contributions it provides to the development of Islamic preaching in Indonesia. This study utilizes analytic-descriptive approach to discover the phenomenon. The findings indicate that M2IQ has accentuated the intellectual aspect of MTQ. In addition, M2IQ widens the spectrum of Al-Qurân preaching in Indonesia; opening a new chapter of Islamic preaching (dakwah) in the country.

Musyakalah is one of the Arabic linguistic styles included under the category of majaz. This style is commonly used in Al-Quran. The Indonesian translation of Al-Quran is a case where many of the figures of speech are translated literally, thereby causing serious semantic problems. Thus, the research problem of this is formulated with the following questions: 1) How many musyakalah ayahs are there in Al-Quran?; 2) How are the musyakalah ayahs translated, literally (harfiyya) or interpretatively (tafsiriyya)?; 3) How many ayahs are translated literally and how many are translated interpretatively?; and 4) Which translated musyakalah ayahs have the potential to raise semantic and theological problems? The corpus in this research consists of all musyakalah ayahs in Al-Quran and their translation to Indonesian published by the Department of Religious Affairs of Indonesia. The research adopted a descriptive-semantic method. The findings of this research are: 1) There are only eleven ayahs in Al-Quran using musyakalah style, namely: Alhasyr ayah 19, Ali Imran ayah 54, Annaml ayah 50, Alanfal ayah 30, Asysyura ayah 40, Albaqarah ayah 15, Almaidah 116, Aljatsiah ayah 34, Attaubah ayah 79, Annisa ayah 142, and Albaqarah 194; 2) The musyakalah ayahs translated literally are: Aljatsiah 34, Almaidah 116, Asysura 40, Annaml 50, and Alhasyr 19, whereas the musyakalah ayahs translated interpretatively are Albaqarah 194, Annisa 142, Attaubah 79, Albaqarah 15, Alanfal 30, and Ali Imran 54; 3) Of the eleven musyakalah ayahs, only Alhasyr ayah 19 that is translated correctly and does not have the potential of creating misinterpretation. Meanwhile, the interpretation of the other four ayahs can potentially cause misinterpretation or are against the basic principles of Islam. The six remaining ayahs are translated interpretatively and thus do not have the potential to be misinterpreted; 4) The findings suggest that musyakalah ayahs are more appropriately translated interpretatively. Therefore, the following is recommended: 1) Considering the different characteristics of Arabic and Indonesian languages, studies on Al-Quran translation into Indonesian should continuously be carried out; 2) In order to avoid misinterpretation, it is better that the translation of musyakalah ayahs uses tafsiriyya (interpretative) approach; 3) The harfiyya (literal) and tafsiriyya (interpretative) approaches should be developed for other styles beside musyakalah..

Since the 1990s, the understanding of how and where politics is made has changed radically. Scholars such as Ulrich Beck and Maria Bakardjieva have discussed how political agency is enacted outside of conventional party organizations, and political struggles increasingly focus on single issues. Over the past two decades, this transformation of politics has become common knowledge, not only in academic research but also in the general political discourse. Recently, the proliferation of digital activism and the political use of social media is often understood to enforce these tendencies. This article analyzes the Pirate Party in relation to these theories, relying on almost 30 interviews with active Pirate Party members in Sweden, the UK, Germany, the USA, and Australia. The Pirate Party was initially formed in 2006, focusing on copyright, piracy, and digital privacy. Over the years, it has developed into a more general democracy movement, with an interest in a wider range of issues. This article analyses how the party’s initial focus on information politics and social media connects to a wider range of political issues and to other social movements, such as Arab Spring protests and Occupy Wall Street. Finally, it discusses how this challenges the understanding of information politics as a single issue agenda.

The African society is one of the societies with rich culture and traditions. Apart from the indigenous religion of Africa, Christianity and Islam are worshiped as the major religions of the African society. Literature reflects a great amount of influence of religions on the existing societies, people and cultures. African literature often mirrors the clash of indigenous religion with Christianity. In the writings of African authors one can find the elements of Christian beliefs and practices. The present paper, however, is focused on the African woman novelist Buchi Emecheta’s selected four novels: Second-Class Citizen (1974), The Bride Price (1976), The Slave-Girl (1977) and The Joys of Motherhood (1979). The paper attempts to discuss the impact of Christianity on the social and cultural aspects of the African society with special focus on African women. The findings reveal the positive as well as negative impacts of the new religion on African people and on the position of African women through the characters present in the selected novels. With the medium of writing and through Christianity, Emecheta seek to educate her society and improve upon the position of the African women.

Transmission of values and religious concepts to children is one of the most important issues in the third millennium and it has drawn varied and different views among experts and scholars in the world. Research specialized in religious literature for children and adolescents create new capacities in the presentation of religious concepts to the group. Plans have been considered to transfer values and religious concepts in the curricula of primary school children in the group in Iran. It is one of the topics that the authors note to the introduction of the minutiae of religion in the first three elementary grades. In this study, the collection and analysis methods providing content related to the minutiae of religion in reading books the first till third sections of the years 2013-2015. In addition, the plan includes aspects of other branches of religion in these books on information collected from text books that collected and classified. The result is that "definitely good and forbidding the evil" and "prayer" have the highest frequency of applications in the selected books. Further branches made of branches of religion in these books, represents the values of religious, moral and social as well.

The present paper offers a reading of three selected novels by two Anglophone Arab writers Diana Abujaber and Fadia Faqir. Our reading is fundamentally based on a philosophical post-humanist perception of other ethnic minorities as being inferior and un-human. In interpreting the three novels, Arabian Jazz (2003), My Name is Salma (2007) and Willow Trees Don’t Weep (2014), a main concern is to bring to light how Arabs –and Muslims –have been zombified and de-humanized in Western mainstream media and culture based on a biased stigmatization and stereotyping of a large heterogeneous ethnic group wherein religions, traditions, languages and cultures are diverse. Also, a pivotal preoccupation is going to be the exiling journey of the protagonists from their homelands to Western countries, and how these journeys contribute to the post-humanization of the self, the identity and the culture of Arab displaced immigrants.