This study investigates the relationship between music and healing in the African context, as well as the relationship between music, culture, and identity. Since the traditional approach to music-making makes it a part of the institutional life of the Bapedi community, among the Bapedi people, the music itself was and is thought to enable communication with the living-dead, often inducing ancestral spirit possession, ‘causing the spirits to descend’. We observe in this study how traditional healers in the Greater Sekhukhune District Municipality express their emotions through music, and how they use music for regulating their emotions during malopo religious rituals. The main goal of the study was to examine how these emotions relate to traditional healers’ mental health and wellbeing. A range of data collection and analysis were employed in this study. The research employed a naturalistic approach and the primary source for data collection was oral interviews. The data was collected through video recordings of malopo religious rituals, interviews, and observations. Relationships between music, expression, and movement, as well as music, culture, and identity were elucidated. The results have demonstrated that during the dance itself, the healing power of the dance, is shown by both the trainees and their traditional healers, for example, during malopo ritual, after reaching a state of trance, they become spiritually healed. Villagers who witnessed the dance and participated only as an audience, also indicated a feeling of wellbeing after participating in the malopo ritual. The study has revealed that music is an integral part of the Bapedi culture and heritage. Furthermore, it was found that malopo ritual is a performance for appeasing possessing ancestral spirits such as those of the traditional healers and their trainees, which may cause illness if displeased, but on the other hand, may empower the traditional healers to execute the healing process. The research suggests that malopo ritual binds the people to their ancestors (the ancestral realm) and also provides healing therapy. Songs are sung and recited in order to create harmony between the living and the living-dead.

"Most discussions of religion center on dogmas and beliefs, either of a particular religion or a comparison across denomina- tions. I would like to look at religion from the perspective of a consciousness experimentalist, setting aside the dogmas and beliefs. When I look at religion, any religion, as an experimentalist, what I see is a cohort of people consensually holding a world- view. The process of assembling the cohort seems to me very much like Thomas Kuhn’s description of the paradigm process. The paradigm in religion is defined by scripture and dogma. The paradigms differ in many ways but they all have one thing in common. All are centered on the aspect of consciousness that in science we call nonlocal, and that is now being explicitly researched in near death studies, therapeutic intention work, and remote viewing. For me what is perhaps most interesting of all in studying both religions and the science of consciousness is that this is one of history’s great confluences, the practices of the religion and the practices of science have found common ground, and reached the same conclusions."

Na filosofia do gosto, na literatura e no cinema o paladar se associa às práticas de si e de justiça. As expressões “você é o que você come” e “a vingança é um prato quente [...]” são por si capazes de trazer evidências a esse fato. As duas situações citadas, por sua vez, exemplificam o duplo sentido do termo vingar. Quando se vinga, o que ainda não é passa a ser, e o mal que foi feito é retribuído. Neste artigo, oportunizando essas coincidências, é proposto analisar os efeitos que o paladar como categoria da antropologia da alimentação promove nos limites epistemológicos do conhecimento. A associação do saber com o sabor movimenta o domínio exercido pela lógica asséptica da visão. A inevitável menção ao corpo conduzida por esse modo de saber oferece às questões da prática de si e da justiça possibilidades antes descartadas pelas visões metafísicas sobre a subjetividade e o direito.

The proposed contribution deals with one of the most delicate and difficult issues that our contemporaneity is called to face and solve. The survey of a building, as a vehicle, for its re-functionalisation. These areas represent an important starting point for reflection, and they look towards opportunities for urban re-interpretation extending to the whole territory. A validity that has not only the mere operation of reuse or recovery on the basis of exclusive economic needs but must also respect the sense and spirit of architecture. This study makes use of consolidated theoretical and methodological references in drawing and representation. These references are inherent in the ability to identify the survey as a cultured instrument of investigation that offers the possibility of confirming how much the discipline of Representation, in all its theoretical and operational components, assumes a role of considerable importance in the understanding of architecture and the city.

This contribution deals with an extremely actual issue, which stems from the considerations of a group of young architects, concerning the situation of which the whole world is, in these days, theatre. The entire population is forced to deal with the emergency related to the covid-19 through a condition of forced isolation in their own homes, an often neglected space that suddenly becomes the only accessible place in which to spend time dedicated to work, leisure, rest. The experience of extended domiciliation in environments unsuitable to accommodate the man in the accomplishment of all his functions configures, in some cases, a dystonia that alters the home/shelter relationship and translates it into home/prison. The measure of domestic space that today we all find ourselves having to rediscover in a forced way gives us the opportunity to reflect on the experiences of important masters of modern architecture who have addressed this issue through architectural experiments/projects aimed at living well with little, or rather with what is necessary. The modern manifesto of this experience is Le Corbusier's "Cabanon", a 3.66 x 3.66 metre cabin conceived according to the rules of the Modulor which becomes an important lesson on the art of living with the essential. In this complex period, the need to face the social, constructive and economic problem of living turns out to be one of the challenges posed to the community of architects and engineers, which has to measure itself against a society that expresses the need to give each individual their own living space, each family their own home. One example in this regard is Ludwig Hilberseimer's 1931 project for a Growing House that can be built quickly, in series and can be expanded or reduced according to the needs of those who will have to live in it. According to this interpretation, the principles always promoted by the Neapolitan engineer Luigi Cosenza, according to which the architect's task is not to create mere dwellings, but to set up new human living conditions, also assume a strongly contemporary character.

This research proposes a reflection on the contribution of new technologies to the plural diffusion of knowledge and valorisation of cultural heritage. In relation to the world crisis that we are experiencing due to the spread of Covid-19, thanks to innovative technologies and methodologies it is possible to configure alternative landscapes and life experiences through the virtual world. The aim is to promote knowledge and, at the same time, to allow the remote fruition of the architectural heritage identified. In an area so rich in archaeological and architectural heritage of great value, it seems important to invest in strategies aimed at the protection and preservation through innovative methodologies. The latter, in fact, could bring advantages in the management and divulgation of the culture of our places. This strategy would make the experience of knowledge unique through the possibility of creating a digital archive to catalogue the heritage. The potential of these information models could be useful both by differentiating the levels of information required by the user within a database, and through interactive models. These last could have a didactic and divulging function, using augmented reality to define a hypothesis of intervention. In addition, this models can be use for the diffusion of knowledge of the historical evolution of the artefact. The aim of these reflections is to structure a path of knowledge of the interventions made on cultural heritage and to underline their impact on contemporary reality.

This study explored the efforts input by the Jordanian government to control COVID-19. The government implemented the concept of social marketing successfully, and leadership was very useful. Social distancing was obligatorily applied and people accepted that. as the disease progressed more, the government applied more forcing steps to make social distancing more effective. From the economic point of view, the government paid salaries for all employees, cut all discounts, and collaborated with banks not take loan fees until the crisis is over. Moreover, the government established online education for schools and universities. The confidence of people with measures of the government increased. The overall health results controlled the disease, and it is expected to see Jordan free of COVID-19 soon.

Conversion is a word with a variety of meanings. It also has various significations, from the exchange between different currencies, to job conversion or the change of career path, to the change from one religion, political belief, viewpoint, etc., to another – all these types of conversion have mutual methods and shared purposes. They are all requiring malleability, the capacity of exchanging old things for the new ones, openness to different, the will to adopt something new or at least different, and the legerity of giving up on the old things. All these requirements are always easier said than done, and therefore conversion is not for all types of characters and personalities, some being more stable and fundamental, thus resistant to renewal.
\nThere is no religion, on the one hand, that does not promote conversion and thus use proselytism to do it. On the other hand, same religions that believe conversion (to their own faith) is an act of God, a sign that everyone should embrace and leave whatever religious belief they might have previously, consider it as a ‘sin’, an act that should be forbidden, the conversion/leaving for other, diverse religion. How is it regarded by religions and scientific thought and at what point it became obsolete?