Identidad s.a.

Recent studies highlight futile efforts to improve maternal health in Sub-Saharan countries over the years. Kenya is among the countries with the highest burden of maternal deaths in the world, and in East Africa, with huge disparities between the various counties (WHO, 2019). The estimated maternal mortality rate of 342 maternal deaths per 100,000 live births translates to approximately 7,000 maternal deaths each year (WHO, 2019), most of which can be prevented by access to utilization of quality maternal healthcare services. In Kenya, maternal healthcare services are provided by public health facilities, non-governmental organizations, and to a lesser extent, emerging social enterprises. Despite concerted efforts by ongoing maternal health initiatives to increase skilled birth attendance, high maternal mortality persists. Existing research in the developing context demonstrates inequality in women’s and men’s health indicators, life expectancy, education, and command over economic resources - translating to a loss in human development due to gender-based inequalities. Women’s lower education attainment, acquisition of economic resources, and early age at childbirth predict lower agency and well-being. Limited studies have uncovered the maternal healthcare experience in developing countries in relation to agency. Additionally, there is scarce evidence on the influence of institutions on the maternal healthcare experience. This study explores the role of institutions in influencing women’s agency as a strategy to reduce gender inequality and improve maternal health. The guiding research questions are, “How does women’s agency in health influence their maternal healthcare experience? And, “How do institutions influence women’s maternal healthcare experience?” Data was collected from public, non-governmental, and social enterprise organizations. Ethical guidelines from the Monash University Human Research Ethics Committee and the National Commission for Science, Technology and Innovation of the Government of Kenya were adhered to throughout the data collection stage. A total of 79 interviews with 48 women and 31 health workers were conducted and analyzed using thematic analysis and NVivo software. Preliminary findings revealed three themes that described the maternal health experience in relation to agency: passivity, cultural practices, and maternal education. This research offers a glimpse into institutional perspectives of maternal healthcare in rural, and peri-urban areas in terms of challenges, strengths, and recommendations.

During my early introduction to architecture I found that I was motivated not only by matters pertaining to what architecture is, but also, to what it can do. Thus, the questions motivating this work derive from my education in architecture which, at their most rudimentary level, entail a deep fascination with the nature of space, and thus the problem of time. And, subsequently, a practical desire to understand the conditions that constituted experience, and thus perception, sensation and mind. My interest also developed from a general disposition towards others and world founded in principles of human equality and rights with respect to both freedom and responsibility. During my years practicing architecture, these questions as they were brought through the perspective of design continued to inspire me. At the same time, my interest in investigating these questions through theoretical and philosophical research persisted until my aspiration to engage in critical thought outpaced my desire to practice. Hence, a turn in career to work as an academic in the discipline of architecture and the area of architecture theory. This research may be perceived by some as situated outside the realm of architecture. However, this is not the case. My approach to architecture theory is not one that begins with a study of the object, or, for some, one might say the subject of architecture. That is, if the object is understood as the manifestation in thought, process or form of the building or built environment (real or conceived) itself; and if the subject is understood as the thought or idea emanating from the mind of the architect (as author). While there is much architecture theory advanced from this perspective lining my own bookshelves and utilized in my work as an educator. The concerns that have always called me towards thinking about architecture as the imagined and constructed world in which we live are those that query the very nature of concepts, notions, ideologies and intellectual constructions and beliefs upon which culture and society – architecture as both a cultural product and a social actor – are formed. This goes, as well, to the considerations that motivate my concern for people, not users or inhabitants as such, but as ontologically situated beings in the world. Accordingly, my work primarily deals with the content, history and effects of architecture as it relates to theories of space, time, the body, and cognition. Employing and developing theories and methods from disciplines including philosophy, cultural studies, literary theory, political, social and economic theory, cognitive psychology, and the neurosciences in the broadest sense. Admittedly, the nature of theoretical discourse has shown itself to be problematic over the past fifty-plus years; it has also proven to be transformative. Critical thinkers in the late 1960s developed a sustained critique of their philosophical predecessors – primarily in regard to Marx on one hand and Heidegger on the other – with a critique of social history and a displacement of metaphysics resulting in a repositioning of social and cultural discourse. Of course, the debate unfolded against the philosophical and aesthetic background of not only Marx and Heidegger, but also Nietzsche, Hegel and Freud on one hand, and Manet, Cézanne, Baudelaire and Mallarmé, Wagner and Debussy on the other. In architecture, the debate extended to Ruskin and Wölfflin, and to Wright and Corbusier, amongst others. This period, in itself, refers to an unprecedented artistic, scientific, economic, and technological mutation. Prevalent underpinnings remain identifiable, for instance an attack on the absolute nature of knowledge, which has brought about a fundamental rethinking of both the nature of consciousness, as well as a critique of science. As Foucault suggested, one of the great problems that arose in the 1950s was that of the political status of science and the ideological functions that it could serve. Another rebuke can be seen as the challenge to the primacy of truth as an adequation of subject to thing. This culminated in a radical critique of subjectivity resulting, some years later, in the so-called post-humanist-subject. In order to be rid of the subject itself, Foucault, in ‘Truth and Power’ (1977) argued that it was necessary to dispense with the essentialist subject both at the extremes and in-between the enlightenment’s humanist subject and its ideals of knowledge as self-constituting; as well as phenomenology’s fabrication of the subject as evolving through and embodying the course of history. Reflecting on this history, that post-war moment of theory, one cannot help but be struck by the complexity and the ambiguity of the adventure; qualities most evident in the fact that new spaces and new means of writing and drawing, of thinking and making emerged. Ideas that modified our understanding of both communication and the image, of both space and time. Discourses, when combined with a reflexivity within certain architectures and certain texts, rendered them somehow indefinitely open. In the 1960s, literary theory transformed thought on both sides of the Atlantic. For instance, Roland Barthes’s de-sanctioning of the biography-centric author, or the removal of authority from the author turned scriptor in ‘The Death of the Author’ (1967), or Julia Kristeva’s concept of intertextuality with ‘Word, Dialogue and Novel’ (1969). These works impacted our thinking on linguistic phenomena and the origin (or non-originality) of textual content and further, on the invention of new forms of writing and affective relations. Such theories informed and redirected thinking in architecture, for instance, Diana Agrest and Mario Gandelsonas’s work ‘Semiotics and Architecture: Ideological Consumption or Theoretical Work’ was published in the first issue of Oppositions, an architectural journal produced between 1973 and 1984 by the Institute for Architecture and Urban Studies in New York. With this, the influence of the French intellectual climate as well as the Italian discourse on semiotics was brought to the centre of Anglo-American discourse in architecture theory. The intellectual trajectory along which this history is traced and the terrain on which it now takes place will be recognisable to anyone familiar with the work of such thinkers as Henri Bergson, Louis Althusser, Gabriel Tarde, Walter Benjamin, Pierre Bourdieu, Michel Foucault, Jacques Derrida, Jacques Lacan, Jean-Francois Lyotard, and, of course, Félix Guattari, Gilles Deleuze, and Maurizio Lazzarato. The importance of the radically original works that emerged in the seventies and eighties cannot be overestimated, for instance: Foucault’s Discipline and Punish and his lectures at the Collège de France, The Birth of Biopolitics, and Deleuze and Guattari’s Capitalism and Schizophrenia volumes Anti-Oedipus and A Thousand Plateaus. These works, translated into English shortly after their original publication, were being read throughout many disciplines outside of philosophy including schools of architecture, and their influence can only be said to have increased. I share the above brief history so as to situate my work for those less familiar with the work of theory – whether architecture or otherwise – as this, too, is the intellectual trajectory and exploration along which my own work, as well as many of my contemporaries, travels. In my own work, the influence of the nineteenth/ twentieth-century French vitalist philosopher Henri Bergson – the great thinker of time and, as Walter Benjamin suggested, a seminal source to consult in considering the problem of experience – has quite profoundly informed my thinking and shaped its outcomes. Both with respect to time and space as well as body and brain, his influence is reflected in the title of this volume. That said, this is not a collection of chapters on Bergson’s philosophy. It is a collection on critical concepts I believe to be of importance for contemporary critique, delivered through topics that are relevant – at times directly and at others indirectly – to our current moment. This is a work of great commitment and it has sustained itself over time. It is my hope the reader finds some value in this as well.

Virtually all light-sensitive organisms, ranging from bacteria to human, anticipate and adapt to daily changes in luminosity and/or temperature caused by the rotation of the earth around its own axis. Endogenous circadian clocks synchronize to such external cues and regulate many aspects of behavior and physiology. In mammals, the circadian timing system comprises the master clock in the suprachiasmatic nuclei (SCN) in the brain and subsidiary clocks in most cells of the body. The SCN is reset by light in a daily fashion and in turn ensures phase coherence of subsidiary oscillators in the periphery. The master clock synchronizes peripheral oscillators by diverse means. These include hormone secretion, neuronal cues, rest-activity and feeding-fasting cycles of the animal as well as circadian fluctuations in body temperature. In order to gain insights into how SCN-emitted cues are integrated into peripheral oscillators, we attempted to characterize the function of Cold-inducible RNA-binding protein (CIRP) and to examine its effect on circadian rhythms. CIRP belongs to a group of genes, which are expressed in a circadian manner in mouse liver irrespective of whether local hepatocyte clocks are functional or not. These genes must therefore be regulated by oscillating systemic signals under the direct control of the master clock in the SCN. Conversely, if systemically driven genes, such as Cirp, were involved in the regulation of peripheral core clock components, this would provide a plausible mechanism to relay cyclic SCN signals to the circadian clock circuitry. Indeed, loss-of-function experiments demonstrated that CIRP is required for high-amplitude circadian gene expression and thereby confers robustness to oscillators. We aimed at identifying the molecular interactions between CIRP and circadian clocks. For this purpose, we, purified CIRP–RNA complexes and analyzed CIRP-interacting RNAs through high-throughput sequencing (CLIP-seq). We furthermore deep-sequenced whole transcriptomes (RNA-seq) from control and CIRP-depleted cells, respectively. We thereby identified transcripts associated with and regulated by CIRP. These experiments revealed Clock and several additional core clock components as targets of CIRP and therefore established a molecular link between CIRP and the core clock. Using cultured fibroblasts, a clock model devoid of complex SCN signals, we were able to reconstitute the rhythmic expression of CIRP by imposed circadian temperature fluctuations, suggesting that body temperature cycles act as the systemic signal that regulates CIRP abundance. Thus, CIRP might participate in a pathway, which relays temperature cues to circadian oscillators.

The proposed paper will address itself to the changing relationship between educational theory and practice in response to the challenge of postmodernism. The formulation of universal theoretical framework to distinct universalia from accidentia both in physical and social world can be traced to the legacy of the Enlightenment. For the philosophers of Enlightenment, the whole world is nothing but a mechanical mathematical structure. Thus the events of the world can be explained, predicted and even controlled by a universal law. Cartesian mathesis universalis and Leibnitzian characteristica universalica represent the scientific ideal of the Enlightenment. The rise of modern social sciences began with the need to understand modernization following the Enlightenment ideals for transforming society. Prediction and control of social development were called for the transformation of society. The rigorous scientific theory was thus required within the context of social modernization. Within the larger context of social modernization resulted from the Enlightenment, there arose a need to establish rational educational science for predicting the changes of humanity, fully developing human perfectibility and thus creating a world better to live. Immanuel Kant (1724-1804) and Ernst Chritian Trapp (1745-1818) were two prominent representatives of the trend towards exact and precise educational science that, analogously to physical sciences, could offer universally valid educational knowledge. The Enlightenment scientific ideal was brought by the educational positivists in 1960's to an extreme, where the quantitative data were used to test rigorously the hypothesis and to formulate nomological theory for the prediction of educational development. Once the rigorous theory was established, it would be served as a scientific basis for identifying the one best policy and practice for all contexts. Educational practice in such a circumstance would be degenerated into technique neglecting the reflection and choice of the subject resonanting the situational changes. constitution of those things that flow upon(the body) and impinge upon it, as ancient Greek philosopher Democritus (Diels & Kranz, 1956, 68 Dem. B9) would say. The universality of knowledge claim and ahistorical epistemological foundation are refuted by postmodernists. An intensive awareness of the significance of language, discourse and socio-cultural locatedness has been arising in the making of any knowledge-claim. As J. -F. Lyotard (1984) properly observes, ”for the last forty years the «leading» sciences and technologies have had to do with language and scientific knowledge has been nothing but a kind of discourse in addition to, and in competition and conflict with another kind of knowledge-narrative knowledge”. Thus scientific knowledge has lost its monopolistic legitimation authority. If the reality is questioned and knowledge ligitimation is floating as a myriad of meaning changes, how can an avowed universally, or at least generally, valid educational theory be set up to regulate educational practice? Education is, as R. Usher and R. Edwards (1994: 24) correctly observe, ”very much the dutiful child of the Enlightenment and, as such, tends to uncritically accept a set of assumptions deriving from Enlightenment thought.” For the philosophers of Enlightenment, the whole world is nothing but a mechanical mathematical structure. Thus the events of the world can be explained, predicted and even controlled by a universal law. Cartesian mathesis universalis and Leibnitzian characteristica universalica represent the scientific ideal of the Enlightenment. The rise of modern social sciences began, as Hollinger (1994: 3) observes, with the need to understand the social and cultural transformation, specifically of modernization, following the Enlightenment ideal of perfecting social development. Within the larger context of social modernization resulted from the Enlightenment, there arose a need to establish rational educational science for predicting the changes of humanity, fully developing human perfectibility and thus creating a world better to live. Immanuel Kant (1724-1804) and Ernst Christian Trapp (1745-1818) were two prominent representatives of the trend towards exact and precise educational science that, analogously to physical sciences, could offer universally valid educational knowledge. The Enlightenment scientific ideal was brought by educational posititivists in the 1960s to an extreme, where the quantitative data were used to test rigorously the hypothesis and to formulate nomological theory for the prediction of educational development. Once the rigorous theory was established, it would be served as a scientific basis for identifying the one best policy and practice for all contexts. Educational practice in such a circumstance would be degenerated into technique neglecting the reflection and choice of the subject resonanting the situational changes. The process of modernization in the western world since the Enlightenment reached its zenith in the last few decades. The abstract nomologocal theories based on western rational logic and experience have been universalized to such an extreme that postmodern decentralism, aestheticism, pluralism have been disseminated in response to modern logocentrism, eurocentrism and totalianism in scientific discourse. Under the impacts of postmodern anti-foundationalism, epistemological pluralism and logic of merchantile and performativity, the relationship between educational theory and practice should be reevaluated to determine what kinds of knowledge are appropriate to actualize educational objectives with a view to emancipating humanity from inner and exterior domination and thus leading to the realization of authentic self. This paper aderesses itself to this debatable issue facing the dialectical confrontation and synthesis of modernity and postmodernity. Educational Theory and Practice of the Enlightment Legacy Education was deemed as worthy vehicle by the Enlightenment philosophers to substantiate and realize the ideals of critical reason, humanistic individual freedom and benevolent progress of that time. Towards actualizing these ideals, the establishment of rational educational science was thought essential to investigate suitable educational methods (H. Blankertz, 1982: 28-29). 1. Kant (1804: 444), as an heir of the Enlightenment, proposed first: The mechanism of educational art must be transformed into a kind of The process of modernization in the western world since the Enlightenment reached its zenith in the last few decades. The abstract nomological theories based on western rationalistic logic and experience have been universalized to such an extreme that postmodern decentralism, aestheticism, pluralism have been disseminated in response to modern logocentrism, eurocentrism and totalitarianism in scientific discourse. Under the impacts of postmodern incredulity to the totalizing metanarrtives pluralistic stance, and logic of merchantile and performativity, the relationship between educational theory and practice should be reevaluated to determine what kinds of knowledge are appropriate to actualize educational objectives with a view to emancipating humanity from inner and exterior domination and thus leading to the realization of authentic self.

n spite of the alleged collapse of postmodernism as yet another theoretical fashion, the politics of representation that has occupied the center of its analysis has become indispensable for understanding how politics reaches into everyday life to mobilize particular lived experiences, desires, and forms of agency. While certain versions of postmodernism may have overestimated the degree to which the boundaries between images and reality have become blurred, it does not underestimate the expanding power of representations, texts, and images in producing identities and shaping the relationship between the self and society in an increasingly commodified world.' If postmodern theory has used concepts such as the decentered subject or plural identities to analyze the emergence of broader cultural and social changes, mass market adver-

Margaret Atwood’s Oryx and Crake (2003) and The Year of the Flood (2009) are the first and second novels in an as-yet-unfinished trilogy. The two works share a complex structure in which scenes from different moments in the future follow one another. A post-apocalyptic narrative line is intertwined with one that depicts events from a nearer future, all of them leading up to an environmental catastrophe of huge proportions. The nearest scenario is one of extreme genetic manipulation, in which the boundaries between species are blatantly crossed. Biopolitics strictly controls the environment and those who inhabit it; identities can be bought, and only some of them grant access to the Compounds – the only safe areas left after open spaces have become radioactive. In the meantime, all kinds of technological and genetic enhancements to human capabilities are being employed, some of them resulting in the creation of para-human populations. An environmental catastrophe follows, and both books feature last-man-on-earth narratives. Whether – or, more appropriately, how – the apocalyptic destruction is linked to an attempt to cross the boundary of the human is the issue this essay addresses. The first section deals with more classical interpretations of Atwood’s fiction as a cautionary tale about current environmental policies, whereas a new hypothesis is made in the second section, a post-humanist reading of Atwood's novels. Philosophical support will be provided by Jacques Derrida’s reflections on the fine line between animals and humans and Cary Wolfe’s theory of posthumanism.

Urban and Architectural Concept This proposal seeks to create a cultural space which is simultaneously a destination and a gateway. By dividing the program into two distinct Figures, rather than a monolithic subdivided block, we allow for a visual and physical connection between the city to the north and Gateway Park to the south. The different character and silhouette of each Figure, along with their verticality, creates visually arresting interstitial spaces and views of city and nature. A third object, the Shroud, connects the two Figures without fusing them into a homogeneous mass. The Museum Figure squishes up into the Canopy, while the Library Figure squishes down into the Canopy from above, creating mysterious elastic formal effects and complex sectional spaces. Despite these local deformations, the cornice height of the Canopy remains at 30M., which is the projected height of the convention center to the north, and also the height limit of the park side setback. This datum creates visual continuity with the urban corridor, helping to avoid the sense of detachment often associated with iconic buildings. The Shroud varies in thickness from razor-thin to thick to allow for structural depth as well as inhabitable spaces. A Sky Deck is located inside the thickest area, connecting the Museum and Library at mid-level and allowing views out over Gateway Park. The design of the skin is influenced by the craft of stitching and seaming in fashion design, where joints are often employed for their visual figuration rather than simply to attach pieces of fabric together. The Shroud is broken down into a patchwork of super-joints which are sometimes real and sometimes fake. Super-joints sometimes track with underlying geometry and sometimes ignore it. The result is a chunky, varied tapestry rather than a relentless panelization aesthetic. By pushing much of the building program into the ground, and lifting the rest up into the Figures and the Shroud, we are able to open up the ground and allow Gateway Park to flow into the site. This loosely bounded space is a sanctuary, featuring green space as well as protection from sun and rain in the harsh tropical environment of Taichung. This sanctuary can be shared by both buildings to host cultural events such as festivals, art markets, and book fairs.

Bu çalışmanın amacı öğrencilerin manevi sağlık ve hayata yönelimi belirlemeye yönelik geçerli ve güvenilir bir ölçme aracı ortaya koymaktır. Bu amaçla Fisher’ın (2010) geliştirdiği Spiritual Health and Life-Orientation Measure (SHALOM) envanteri Türkçe’ye uyarlanmıştır. Uyarlama çalışması Ankara ve Muş illerinde öğrenim gören üç çalışma grubu kapsamındaki 1591 lise öğrencisi üzerinde yürütülmüştür. Özgün formu dört boyut ve yirmi maddeden oluşan ve dili İngilizce olan envanter, Türkçeye çevrilmiş ve örneklem verileri üzerinde faktör analizleri ve geçerlik ile güvenirlik çalışması uygulanmıştır. Çalışma sonucunda Türkçeye uyarlanan envanter, özgün formu ile benzerlik gösteren dört boyuttan (kişisel, toplumsal, çevresel ve aşkın) oluşmaktadır. Ayrıca envanter boyutlarının iç tutarlık katsayılarının özgün envanter ile mükemmel uyumda olduğu ve ölçeğin amacına hizmet ettiği anlaşılmıştır. Bu sonuçlar dikkate alındığında, öğrencilerinin ruh sağlığı ve hayata yönelimlerinin ölçülmesinde Türkçeye uyarlanan Manevi Sağlık ve Hayata Yönelim Envanterinin, psikoloji, eğitim bilimleri ve sosyal bilimlerin farklı disiplinlerinde kullanılabileceği anlaşılmaktadır. Özet: Toplumsal alanın önemli bir dinamiği ve taşıyıcısı olan din kavramı, 18. Yüzyılın ikinci yarısından itibaren ikili bir ayrıma gitmiş; din kavramı içerisinden, maneviyat kavramı rafine edilmeye başlanmıştır. Din ve maneviyat kavramlarını tanımlamak çok zordur; din, ideoloji ve inanç kurallarına odaklanırken; maneviyat, din ötesine uzanan bireysel deneyim ve karşılıklı ilişkileri merkeze almaktadır. Bu nedenle, farklı maneviyat ve din tanımları farklı bakış açılarından yapılmış ve bu çerçevede geliştirilen ölçeklerle maneviyatı ölçmek amaçlanmıştır. Bununla birlikte, farklı maneviyat ölçekleri ile yapılan çalışmalardan elde edilen sonuçlar birbirinden önemli ölçüde farklı olmuştur; bu ise maneviyatın kullanılan ölçeğe bağlı olarak tanımlandığı ve kavramsallaştırıldığı anlamına gelir. Maneviyat üzerine yapılan erken dönem çalışmalarda çoğunlukla din, sağlık, psikoloji ve çalışma hayatı üzerine odaklanmaktadır. Bu çalışmalarda, maneviyat kavramı tanımlandıktan sonra; kavramın sağlık, din, psikoloji ve iş hayatı ile ilişkisi veya insan hayatı için gerekliliği tartışılmaktadır. Batı'da, 1950'lere kadar, din ve maneviyat kavramları birbirleri ile ilişkili biçimde kullanılmıştır. Ancak bugün bu iki kavram neredeyse tamamen birbirinden ayrılmıştır. Literatürde, maneviyatı ölçmek için çok sayıda envanter geliştirme çalışması bulunmaktadır. Envanterin farklı kavramsal temellere dayanarak çalışması gerçeği, ruh sağlığı ve yaşam yönelimi hakkında genel, anlamlı ve tutarlı bir sonuç çıkarmayı zorlaştırır. Ayrıca, maneviyat ölçümlerinin yabancı bir kültürün dinini ve değerlerini yansıttığı gerçeğinden hareketle kapsamlı veya evrensel ölçüm söz konusu olamaz. Bu noktada, Fisher, maneviyatı ölçmek amacıyla geliştirilen ölçme araçlarını "din ile maneviyatı karıştırdıkları", "değerler dünyasına bağlı olmak", "kültürel farklılıkları hesaba katmamak", "ve sadece mistik / manevi tecrübe " noktasında eleştirir. Sonuç olarak, Batı'nın kavramsal yapısında geliştirilen hiçbir ölçümün kültürel esnekliği hesaba katmadığı ve manevi değerlerini evrensel ya da yaygın olarak kabul etmediği söylenebilir.Bu çalışma ile Türk kültürüne adapte edilmesi planlanan, Fisher tarafından geliştirilen SHALOM envanteri, kişilerarası ilişki dünyasını oluşturan dört temel (bireysel, sosyal, çevresel ve aşkın) alana dayanan modele dayanmaktadır. Bu çalışmada, Fisher'ın çalışmalarında olduğu gibi, maneviyat kavramı, dinden bağımsız ve dinlerin üzerinde olduğu düşünülen farklı yoğunluktaki kavramlarla etkileşimini vurgulamaktadır. Bu bağlamda, maneviyat kavramı, kişinin kişisel alanı, sosyal konumu, doğası ve aşkın gücü ile iletişim içindedir. Bu uyarlama çalışması, öğrencilerin ruhsal sağlık düzeyleri hakkında faydalı bilgiler ve yorumlar sağlayacaktır. Ayrıca kültürel esnekliğe sahip olduğu vurgulanan ve farklı dillere de uyarlanan SHALOM envanterinin Türk kültürüne uyarlanması ile din psikolojisi literatürüne yeni ve farklı bir ölçme aracı sunularak maneviyat kavramının doğasının anlaşılması çalışmaları kolaylaşacaktır.Bu araştırma, öğrenciler için geliştirilen ruhsal sağlık ve yaşam yönelimi ölçeğinin envanterini Türk kültürüne uyarlamak için yapılmıştır. Bu envanter uyarlama çalışması Ankara ve Muş illerindeki üç çalışma grubundan ve 1591 lise öğrencisinden toplanan verilerle yapılmıştır. İlk çalışma grubu 414, ikinci çalışma grubu 788, üçüncü grup ise 389 lise öğrencisinden oluşmuştur. 414 öğrenciden toplanan veriler Açıklayıcı Faktör Analizi (AFA) analizi için, 788 öğrenciden toplanan veriler Doğrulayıcı Faktör Analizi (DFA) için kullanılmıştır. Ayrıca, envanterin ölçüt geçerliliğini belirlemek için 389 öğrenci kullanılmıştır. Türkçe'ye uyarlanması amaçlanan SHALOM envanterinin asıl dili İngilizce'dir ve çeviri çalışmaları, her iki dilin de dilbilgisi ve anlamsal özelliklerini bilen üç dil uzmanı tarafından ayrı ayrı yürütülmüştür. Çeviri çalışmalarından sonra ölçek örnekleme grubuna uygulanmış ve örneklem veriler üzerinde AFA uygulanmıştır. AFA sonuçları değerlendirildiğinde, orijinal envantere benzeyen bir faktör çatısının oluştuğu tespit edilmiştir. Belirleyici faktörlere, SHALOM'un orijinal formundaki teorik ve boyut isimleri dikkate alınarak uygun isimler (kişisel, çevresel, sosyal ve aşkın) verilmiştir. Yapı geçerliği Doğrulayıcı Faktör Analizi (DFA) ile teyit edilmiş ve DFA'nın bir sonucu olarak, X2/sd (1.72) oranı ve IFI (0.96) uyum göstergesinin test edilen modele uygun olduğu belirlenmiştir.Sonuç olarak, Manevi Sağlık ve Hayata Yönelim Envanterinin, orijinal envanterde olduğu gibi dört boyuttan oluştuğu, envanter boyutlarının iç tutarlılık katsayılarının asıl envanterle mükemmel uyum içinde olduğu ve ölçeğin amacına hizmet ettiği anlaşılmaktadır. Bu sonuçlar göz önüne alındığında, Türkçe'ye uyarlanmış olan Manevi Sağlık ve Hayata Yönelim Envanterinin, din psikolojisi, eğitim bilimleri ve sosyal bilimlerin farklı disiplinlerinde kullanılabileceği anlaşılmaktadır. Maneviyat, sadece Batılı kuramlar çerçevesinde tanımlanmamalı, İslamın öngördüğü maneviyatın niteliği ve olabilirliği tartışılmalıdır. Dahası İslam maneviyatının tipleri ve boyutları, İslami bir karakterde kültürel öznellik dikkate alınarak belirlenmelidir. Maneviyatı ölçme çalışmalarında, modernitenin evrensel olarak sunduğu insan modeli tek hakikat olarak kabul edilmemelidir. İslam kültür ve tarihi içerisinden süzülerek gelen, bize özgü ve bizi tanımlayan insan modelleri geliştirilmeye çalışılmalıdır. Bu husus, sadece ruh sağlığı/din çalışmalarında değil, genel anlamda din psikolojisi calışmalarında dikkate alınmalıdır. Bunun yanında kültüre özgülük önemsenmeli, Türk medeniyetinin İslam doktrini ile geliştirdiği kültürel birikimden edinilen tecrübeyle maneviyat çalışmalarına yön verilmelidir. Bu açıdan, bu çalışma farklı bir kültüre ait değer ve manevi yönelimi, Türk kültürüne uyarlama amacını gütse de kavramın Batı değerleri ile kurgulanması sorunludur. Ayrıca Batı değerlerinin, İslam değer ve ilkeleri ile benzeşmesine rağmen, uygulamada maneviyat kavramını tam olarak ölçmekte zorlanabileceği öngörülmektedir.

امنیت و توسعه، رابطه متقابل و دوسویه دارند و درواقع امنیت پایدار، حاصل برنامه ریزی و مدیریت شهری است. احساس ناامنی در محیط شهرها فعالیت های انسانی را تحت الشعاع قرار داده و امور اقتصادی و فرهنگی و اجتماعی و غیره به‌درستی انجام پذیر نخواهد بود. برقراری امنیت پایدار لازمه توسعه شهرهاست؛ لذا امنیت در فرایند برنامه ریزی شهری و طراحی آن‌ها اهمیت و جایگاه ویژه دارد. هدف این مقاله بررسی و تحلیل وضعیت پایداری و ناپایداری شهر پردیس با رویکرد امنیتی و عوامل تهدیدکننده است. مقاله حاضر با روش تحقیق توصیفی-تحلیلی به کمک تکنیک GISو مدل تحلیلی AHPعوامل تهدیدکننده امنیت شهر جدید پردیس را مورد تحلیل قرار داده و با استفاده از فن GISو مدل AHP به عوامل کمی و کیفی تهدیدکننده ضریب و امتیاز داده و اولویت‌بندی کرده است. اولویت‌ها رقومی شده و بر روی نقشه های مکانی به نمایش درآمده است. نتایج مقاله بیانگر شناسایی و استخراج عوامل تهدیدکننده انسانی و طبیعی امنیت شهر به‌طور عام و شهر جدید پردیس به‌طور خاص است. با روی هم گذاری این نقشه ها، 4 پهنه خطر پذیر امنیت شهر جدید پردیس مشخص شد. درنتیجه پهنه 1 در معرض خطرپذیر نسبتا زیاد، پهنه 2 خطرپذیری متوسط و پهنه 3 و 4 در معرض خطر نسبتا کم قرار دارند. در پایان نیز پیشنهاد‌هایی برای امنیت شهرها ارائه شده است.

Fabrication of Piezoelectric biochips with Self-Assembled Alkanethiol Layer and Hydrocoating

Palaeodemographic studies enable the lifespan and health of a population to be studied and subsequent influences deduced from the analysis of biological profiling data. The aim of this research was to produce the demographic profiles for the medieval sites of Poulton Chapel and St Owens, Gloucester. Comparisons with previously published sites would allow a comparison between the demographic profiles from rural and urban populations. Taphonomic and cultural factors have been listed amongst the causes for the lack of material available for osteological analysis, and the subsequent under-representation of certain age within a population. Although commented on in published literature, there has been no research into the degradation of the human skeleton, with many projects focussing only on the soft tissue decomposition rates and factors. Using a combination of techniques from forensic anthropology and geology, the collections were analysed using traditional palaeodemographic life tables and the sites subjected to geoarchaeological investigation. This enabled not only the preservation of the skeletal remains to be observed under differing burial conditions, but incorporated the use of archaeothanatology to understand the cultural practices undergone during the time of burial. This PhD thesis found that soil pH was not the biggest influencer on the potential preservation of a skeleton, but the cultural practices behind the burial itself. By combining techniques from forensic anthropology, geoarchaeology and geochemistry, greater insights into the effects of taphonomic and cultural influences on the preservation of human skeletal remains are found. This has enabled the questions into what influences the ability to produce a demographic profile to be answered, which will encourage the use of multidisciplinary studies when investigating cemetery samples.

This article examines the use of Japanese terminology in English-speaking fan communities, or “fandoms”, of ‘manga created and self-published by fans’ (Meyer 2010, 233), known as dōjinshi, specifically Japanese role-playing video game (RPG) dōjinshi, using Azuma’s (2009) concept of a postmodern “database” of media elements to demonstrate how the adoption and shared use of Japanese words by English-speaking dōjinshi fans online can help create transnational fan communities. Such communities utilize user-created content and user-managed online spaces to form postmodern fan networks that transcend geographical borders based on shared imaginings of a particular cultural construct: Japaneseness.

Chado, or the way of tea, represents the essential Japanese culture. Based on the Chinese tea culture, Chado undergoes a series of transformation and innovation throughout the history to achieve its unique status today. Each stage of this evolution focuses on different aspects of tea culture, leading finally to the emergence of Chado proper in the Muromachi period.During the Kamakura period, the Japanese tea culture was dominated by the ”monasterial tea fashion” led by Buddhist monks. The key figure of this fashion was Eisai Zenji, or the Zen master Eisai, who studied in China during the Song dynasty. His book, ”Treatise on Tea Drinking for Health”, represented the fruit of the development of Japanese tea culture during this period.Eisai's work is important in three aspects. Firstly, it takes Lu Yu's ”The Tea Classic” as its primary object of emulation. With a slight adjustment of structure, this book nevertheless follows ”The Tea Classic” to delineate all dimensions of knowledge concerning tea. Secondly, it emphasizes the tea's uses of medical and physical care. This function again is first propounded by ”The Tea Classic” and promoted by the tea-drinking habit of Song monasteries. Yet, unlike the tendency of Song monasteries, Eisai's book does not focus on the ritual of tea drinking. Furthermore, ”Treatise on Tea Drinking for Health” highlights the bitter taste of tea, promoting its medical benefits to the human heart. ”The Tea Classic”, on the other hand, emphasizes the interaction among the many tastes of tea, aiming for a balance of different elements. Lastly, the Japanese idea of drinking tea as a care of life ultimately means a way to rid of diseases and dispel evil spirits. This is a distinct line of thinking that arises from the historical background of Eisai Zenji. The tea culture of Kamakura period, generally speaking, originates from China, yet there are still remarkable differences between them. These differences show Eisai Zenji's selective acceptance of Song tea culture, sketch out the background of Kamakura tea culture, exemplify how Zen Buddhist monks connect tea to Zen and thereby establish the direction of Japanese tea culture. Since then, Japanese tea culture steps upon a different path from that of the Chinese pursuit of Taoist way of tea and life.

Water Accounting Plus for Water Resources Reporting and River Basin Planning

Reviewed by: Archaeology, Society and Identity in Modern Japan Walter Edwards (bio) Archaeology, Society and Identity in Modern Japan. By Koji Mizoguchi. Cambridge University Press, Cambridge, 2006. xvi, 183 pages. $80.00. The focus of this volume is on archaeology as grounded in modern society. Taking the Japanese case as his immediate subject matter, Koji Mizoguchi [End Page 225] looks at the history of the field in terms of its relationship with the emergence and development of the modern nation-state and seeks in particular to explain the fragmentary nature of contemporary archaeological discourse as deriving from the conditions of postmodernity. Heavily theoretical in his approach, Mizoguchi draws on the sociology of Niklas Luhmann in outlining a three-part sequence of social development from premodern to the classic modern then postmodern stages, each characterized by a different value framework for supporting the social order (or for "deparadoxizing communication," in Luhmann's terms). In premodern societies, appeal could be made to something outside the human realm "such as the divine and god-given order" (p. xiii). While this was no longer possible with the onset of modernity, which brings greater social complexity and increased relativity in value perspectives, during the classic stage appeal could still be made to a transcendental, common identity—such as the "ethnie"—forming the basis of the nation-state, whose emergence was closely linked with the transition to modernity itself. By contrast, postmodernity is characterized by a fragmentation so total that appeals to common, shared frameworks are no longer possible, and all of society and communication are thoroughly relativized, multivocal, and indeterminate. Under this formulation, the Japanese premodern stage came to an end with the Meiji Restoration, and classic modernity changed to postmodernity sometime in the 1970s. Mizoguchi's presentation of this framework is piecemeal and at times inconsistent, but a more serious problem involves his characterization of the classic stage of modernity. The assertion that once the nation-state had emerged, appeals could no longer be made to divine authority openly contradicts Meiji documents such as the Imperial Rescript on Education, whose bland exhortations of Confucian morality are sandwiched between declarations of a sacredly endowed, absolute moral order. Basil Chamberlain had little trouble recognizing in such statements the birth of a "new Japanese religion [consisting] . . . of worship of the sacrosanct Imperial Person and of His Divine Ancestors."1 But the same period also saw the development of the family state metaphor, which as Mizoguchi notes was indeed intended as an organically based, "common, shared framework" of identity for the nation-state. Accordingly, and regardless of whether this error stems from Luhmann's formulation or Mizoguchi's application of it, dichotomization of value frameworks into "pre-modern=divinely endowed" versus "classic modern=common identity" types is too simplistic. Put differently, the ideology of the prewar state was more complex than the scheme allows. [End Page 226] But apart from this, the framework serves adequately as backdrop for Mizoguchi's analysis of the historical development of Japanese archaeology. This has long been structured by an opposition he traces to the tensonkōrin myth in the ancient chronicles, which implied a division of the past into a prehistory peopled by indigenous, non-Yamato residents prior to the arrival of the imperial ancestors, versus the "history" of the Japanese people from that point forward. Archaeological data were readily matched to this scheme by taking Jōmon materials as remains left by the former group, and the study of Jōmon culture accordingly advanced unimpeded as it never threatened the mythological framework. Materials of the Yayoi period, however, were by implication traces of the imperial ancestors' migration to the archipelago, and those of the Kofun period included mounded tombs designated as imperial mausolea. The study of these remains had to be approached with caution lest doubt be cast on the authenticity of the mythological account forming the basis of the kokutai, the ideology of the nation-state. Whatever misgivings archaeologists had, as they sorted out the chronologies of these materials in the first part of the twentieth century, were kept private, and archaeological research into the Kofun period in particular was stunted. This opposition between "safe" versus "dangerous" (or "contentious") archaeology...