975 resultados para Sufis--Morocco--Genealogy


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We analyse winter (DJF) precipitation over the last 500 years on trends using a spatially and temporally highly resolved gridded multi-proxy reconstruction over European land areas. The trends are detected applying trend matrices, and the significance is assessed with the Mann–Kendall-trend test. Results are presented for southwestern Norway and southern Spain/northern Morocco, two regions that show high reconstruction skill over the entire period. The absolute trend values found in the second part of the 20th century are unprecedented over the last 500 years in both regions. During the period 1715–1765, the precipitation trends were most pronounced in southwestern Norway as well as southern Spain/northern Morocco, with first a distinct negative trend followed by a positive countertrend of similar strength. Relating the precipitation time series to variations of the North Atlantic Oscillation Index (NAOI) and the solar irradiance using running correlations revealed a couple of instationarities. Nevertheless, it appears that the NAO is responsible in both regions for most of the significant winter precipitation trends during the earlier centuries as well as during recent decades. Some of the significant winter precipitation trends over southwestern Norway and southern Spain/northern Morocco might be related to changes in the solar irradiance.

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The Austrian philosopher Ludwig Wittgenstein famously proposed a style of philosophy that was directed against certain pictures [bild] that tacitly direct our language and forms of life. His aim was to show the fly the way out of the fly bottle and to fight against the bewitchment of our intelligence by means of language: “A picture held us captive. And we could not get outside it, for it lay in our language and language seemed to repeat it to us inexorably” (Wittgenstein 1953, 115). In this context Wittgenstein is talking of philosophical pictures, deep metaphors that have structured our language but he does also use the term picture in other contexts (see Owen 2003, 83). I want to appeal to Wittgenstein in my use of the term ideology to refer to the way in which powerful underlying metaphors in neoclassical economics have a strong rhetorical and constitutive force at the level of public policy. Indeed, I am specifically speaking of the notion of ‘the performative’ in Wittgenstein and Austin. The notion of the knowledge economy has a prehistory in Hayek (1937; 1945) who founded the economics of knowledge in the 1930s, in Machlup (1962; 1970), who mapped the emerging employment shift to the US service economy in the early 1960s, and to sociologists Bell (1973) and Touraine (1974) who began to tease out the consequences of these changes for social structure in the post-industrial society in the early 1970s. The term has been taken up since by economists, sociologists, futurists and policy experts recently to explain the transition to the so-called ‘new economy’. It is not just a matter of noting these discursive strands in the genealogy of the ‘knowledge economy’ and related or cognate terms. We can also make a number of observations on the basis of this brief analysis. First, there has been a succession of terms like ‘postindustrial economy’, ‘information economy’, ‘knowledge economy’, ‘learning economy’, each with a set of related concepts emphasising its social, political, management or educational aspects. Often these literatures are not cross-threading and tend to focus on only one aspect of phenomena leading to classic dichotomies such as that between economy and society, knowledge and information. Second, these terms and their family concepts are discursive, historical and ideological products in the sense that they create their own meanings and often lead to constitutive effects at the level of policy. Third, while there is some empirical evidence to support claims concerning these terms, at the level of public policy these claims are empirically underdetermined and contain an integrating, visionary or futures component, which necessarily remains untested and is, perhaps, in principle untestable.

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This unique book has at least three significant strengths. First, it offers an interesting angle on Irish social history and how social work and child protection and welfare services have been developed from the 1860s to the 1990s. Secondly, the author uses the 'history of the present' method of Michel Foucault in a promising manner, incorporating his concepts of archaeology, genealogy and discourse. Most of all she has succeeded in further developing Michel Foucault's concepts and strategies of writing. Although this is a national history, she has made a remarkable contribution to social work research. Her conceptual and methodological innovations are undoubtedly fully applicable to other social and societal contexts. This book is recommendable to those who want to implement genealogical analysis in their own research. Thirdly, her skill in writing and the way she renders the difficult language and concepts of Michel Foucault accessible means that here is a book that can also be read with ease by those whose mother tongue is not English. From the viewpoint of women and women's research the focus in this book is minor but if you are interested in social work history and genealogical analysis, this is a book you have to read!

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Mayer H. Entrepreneurship in a hub-and-spoke industrial district: firm survey evidence from Seattle's technology industry, Regional Studies. The paper investigates entrepreneurial dynamics in a hub-and-spoke industrial district. Using data on the genealogy of high-technology firms in Seattle, Washington State, the study examines the ways in which entrepreneurial firms relate to their parent firms and the role of agglomeration economies. The results illustrate that entrepreneurship is an important vehicle for the diversification of such a district. When compared, hub-related spinoffs such as those founded by former Microsoft employees do not differ much from other start-ups. The differences between Microsoft spinoffs and start-ups are very limited; both diversify the regional economy by entering new markets when compared with their parents.

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Die vorliegende Arbeit verfolgt zwei Ziele, verbunden mit ihren Protagonisten Katib Celebi und Max Weber. Den Ausgangspunkt bildet die Frage, worin die vielfach postulierte Toleranz des Istanbuler Universalgelehrten Katib Celebi (1609-1657) begründet liegt. Zentral ist dabei das Traktat Mizanu l-haqq, mit dem Celebi vermittelnd in die damaligen Streitigkeiten zwischen Sufis und Puritanern eingriff; es werden aber auch andere Schriften elebis hinzugezogen. So werden eine mögliche Verortung Katib Celebis in einer islamischen Traditionslinie (der Illuminationsphilosophie) erörtert und zentrale Aspekte seines Bildes von Mensch, Gott und Gemeinwesen herausgearbeitet. Vor diesem Hintergrund erfolgt eine systematische Darlegung der Handlungsvorstellungen Celebis. Für das Verständnis dieser Handlungsvorstellungen wird der von Max Weber, einem Gründervater der deutschen Soziologie, geprägte Typus der Verantwortungsethik vorgeschlagen. Die Handhabbarmachung des von Weber geprägten Typus für den Kontext Katib Celebis bedarf der ausführlichen Diskussion und Begründung. Ein dahingehender Theorietest bildet deshalb den zweiten Strang dieser Arbeit. Die erfolgte Universalisierung der Weberschen Typologie erlaubt ihre zukünftige Anwendung auch auf andere Forschungskontexte.

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This article tries to rediscover the role women play in the text of the Gospel of Matthew, in dialogue with former works about women in the Gospel. The focus lies on the way women are presented in the narratives and on the question if their performance in the story identifies them as disciples although they are never called disciples explicitly. Whereas the main story of the gospel has to be called androcentric showing women in stereotypical gender roles, this analysis reveals an underlying counter story that shows women in gender roles unexpected for the time the text was written in. This counter story already starts in the genealogy by breaking through the male line of succession referring to five women. Through the main part of the Gospel several other stories show women in unexpected places and roles. The counter story culminates in the passion and resurrection stories where women take over the main acting parts, instead of the male disciples, thus helping the story to continue.

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Due to the impacts of postcolonialism, social and cultural anthropology has been dealing intensively with the possibilities and limits of representing "other” human beings and their meaningful worlds. Scholars such as George Marcus, James Clifford or Clifford Geertz have discussed ways of improving anthropological methods of representation without, however, fully raising questions about the quality and validity of the objects represented and the very idea, that they could be “represented”. Thus, despite attempts to purify classical anthropological categories, substantialized presences (“Humans”, “Others”, “Pygmies” etc.), various forms of binary oppositions (us–them, culture–nature, human–animal) as well as certain epistemological modes/ logoi (representation, interpretation) have been rehearsed until today. The research aims to dissect and challenge the metaphysical outputs of the “anthropological machine” (Giorgio Agamben). I intended to solve these from their apparent familiarity as representable identities or differences in order to investigate their genealogy. In Derrida’s and Foucault’s understanding, genealogy becomes manifest mainly in the “blind spots” (Derrida) or “anomalies” (Foucault) between differences, at the borders of identities. As an analytical guideline, the research uses on one concrete metonym for the Derridean blind spot, one incorporation of a Foucauldian Other, namely pygmy narratives within early modern and 19th century imaginings. “Pygmies” have been part of both Western mythology and anthropological reflection since the antiquity and finally became “ethnographical facts” within an evolutionary anthropology in the 19th century during the European exploration of Africa. Throughout this veritable Odyssey, they were mostly precarious “category-jammers” (Timothy Beal), occupying the impossible middle grounds within (proto)anthropological classification. Thus, along with the early modern wild men, enfants sauvages or the apes of proto-primatology, the pygmies of the Homeric myth, as a catalyst for the negotiation of categories, played a decisive role in early modern and 19th century conceptions of the human. Through the precarious Pygmies, concrete socio-historical materializations of Identities (human, European), differences (human–animal etc.), as well as the accompanying logoi which vindicate these as pseudo-entities, appear evident. The research aims to read and write the history of early modern and 19th Century anthropology through one of its many classificatory constituting Others. It thus contributes to a discipline that for a long time has examined concrete systems of knowledge and the genealogy of classification in general. One might call it an “anthropologization” of anthropology.

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A cohort of 418 United States Air Force (USAF) personnel from over 15 different bases deployed to Morocco in 1994. This was the first study of its kind and was designed with two primary goals: to determine if the USAF was medically prepared to deploy with its changing mission in the new world order, and to evaluate factors that might improve or degrade USAF medical readiness. The mean length of deployment was 21 days. The cohort was 95% male, 86% enlisted, 65% married, and 78% white.^ This study shows major deficiencies indicating the USAF medical readiness posture has not fully responded to meet its new mission requirements. Lack of required logistical items (e.g., mosquito nets, rainboots, DEET insecticide cream, etc.) revealed a low state of preparedness. The most notable deficiency was that 82.5% (95% CI = 78.4, 85.9) did not have permethrin pretreated mosquito nets and 81.0% (95% CI = 76.8, 84.6) lacked mosquito net poles. Additionally, 18% were deficient on vaccinations and 36% had not received a tuberculin skin test. Excluding injections, the overall compliance for preventive medicine requirements had a mean frequency of only 50.6% (95% CI = 45.36, 55.90).^ Several factors had a positive impact on compliance with logistical requirements. The most prominent was "receiving a medical intelligence briefing" from the USAF Public Health. After adjustment for mobility and age, individuals who underwent a briefing were 17.2 (95% CI = 4.37, 67.99) times more likely to have received an immunoglobulin shot and 4.2 (95% CI = 1.84, 9.45) times more likely to start their antimalarial prophylaxsis at the proper time. "Personnel on mobility" had the second strongest positive effect on medical readiness. When mobility and briefing were included in models, "personnel on mobility" were 2.6 (95% CI = 1.19, 5.53) times as likely to have DEET insecticide and 2.2 (95% CI = 1.16, 4.16) times as likely to have had a TB skin test.^ Five recommendations to improve the medical readiness of the USAF were outlined: upgrade base level logistical support, improve medical intelligence messages, include medical requirements on travel orders, place more personnel on mobility or only deploy personnel on mobility, and conduct research dedicated to capitalize on the powerful effect from predeployment briefings.^ Since this is the first study of its kind, more studies should be performed in different geographic theaters to assess medical readiness and establish acceptable compliance levels for the USAF. ^

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Joseph Furttenbach (1591 1667) wirkte als Architekt, Ingenieur, Baumeister, Sammler, Chronist und Tagebuchschreiber in der ersten Hälfte des 17. Jahrhunderts. Seine autobiographischen Aufzeichnungen sind bisher unveröffentlicht geblieben. Sie werfen faszinierende Schlaglichter auf das Leben eines protestantischen Vermittlers italienischer Barockkultur im Süden des Alten Reiches, auf die kulturellen und sozialen Aktivi täten eines Kunstkammerbesitzers sowie den Alltag eines Stadtbaumeisters und frommen Lutheraners in der Reichsstadt Ulm.

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