Century Crisis Research Articles

Toward the sociopolitical in science education

In this paper, we explore how Jacques Ranciere’s (The ignorant schoolmaster: five lessons in intellectual emancipation. Stanford University Press, Stanford, 1991) notions of radical equality and dissensus reveal horizons for activism and sociopolitical engagement in science education theory, research, and practice. Drawing on Rochelle Gutierrez’ (J Res Math Educ 44(1):37–68, 2013a. doi: 10.5951/jresematheduc.44.1.0037 ; J Urban Math Educ 6(2):7–19, b) “sociopolitical turn” for mathematics education, we identify how the field of science education can/is turning from more traditional notions of equity, achievement and access toward issues of systemic oppression, identity and power. Building on the conversation initiated by Lorraine Otoide who draws from French philosopher Jacques Ranciere to experiment with a pedagogy of radical equality, we posit that a sociopolitical turn in science education is not only imminent, but necessary to meet twenty-first century crises.

From the Light and into the Dark: the Transformation to the Early Middle Ages

From a historic perspective, the period of Roman rule and the following Middle Ages are polar opposites. For most, the city of Rome and the Western Roman Empire represent a time of advancement for the Mediterranean world while the Middle Ages are viewed as a regression of sorts for Europe. The reasons explaining the underlying cause of this transition from the Western Roman Empire to the Middle Ages are numerous but this paper will specifically focus on the practices started by the Romans themselves and how they contributed to the rise of the Early Middle Ages on the Italian Peninsula. More specifically, economic turmoil and urbanization following the 3rd century crisis in the city of Rome laid the groundwork for social, legislative, and political changes that thread the path to the fundamental characteristics of the Middle Ages. Changing views of the city and the countryside, the construction of latifundia and villas, and the passing of legislation that restricted the rights of laborers, in addition to other transformations in late Rome, all contributed to the decentralized governance, rural life, and serfdom that are characteristic of the Middle Ages. Ultimately, the goal of this paper is to illustrate that despite the major differences that exist between the Roman period and the Middle Ages, the practices of the late Western Roman Empire were often directly carried over into the Middle Ages and, as a result, for one to truly understand the origins of the Middle Ages, it is essential to comprehend the traditions started by the late Romans.

Murderous Mumbo-Jumbo: The Significance of Fraternity to Three Criminal Organizations in Late Nineteenth-Century America

Over the past thirty years or so the study of American fraternity has been used to explore a variety of phenomena in the nation's evolution, especially around the turn of the twentieth century. Fraternities have been used to understand the exploration, taming and exploitation of the West. They have been shown to represent proof of the various turn-of-the century crises of gender, race and ethnicity. They have been seen as the very embodiment of bygone caring, sharing, communities. However, among the aspects to have escaped attention is the importance of fraternity in criminal organizations. Given that crime, then as now, was seen as one of the most pressing of social issues, and given that over these years there was a deep suspicion that there were a variety of ultra-secret fraternities organizing, facilitating and manipulating wide-ranging criminal activities, this may be considered a little odd. This article investigates the idea that there was really such a thing as a genuine criminal “fraternity.” Looking at three of the most famous of such organizations – the Ku Klux Klan (KKK), the Molly Maguires and the Mafia – it demonstrates that not only were ideas of fraternity central to their very existence, but they are also crucial to our understanding both of them and of the period in which they were situated.

Curating a Nation’s Past: The Role of the Public Intellectual in Australia’s History Wars

Curating a Nation’s Past: The Role of the Public Intellectual in Australia’s History Wars

Taking Responsibility into all Matter: Engaging Levinas for the climate of the 21st Century

This paper works with Levinasian thought to ask how principles of responsibility can be engaged for the twenty-first century crisis of climate destabilization, and other matters of injustice and exploitation. A case is made for extending an ethics of responsibility from a human-centered view to include humans as interdependent with nature. After a selective review of responsibility as inaugurating an ontology of otherwise-than-being, consideration is given to the phenomenology of the face-to-face relation and to notions of a teaching relation, to knowledge and to Levinas’ notion of justice, in line with the philosophical and educational interests of this journal. The prospect of society constituted on responsibility is brought to life in a brief reference to Māori society and indigenous thought. An interpretation of quantum theory is also introduced because of its analogies with the inter-related world view of indigenous thought. These all point to relationality which antecedes the ontology of being. While much is made of Levinas’ work on the face, this paper argues that it is in principles of ethics that break with totality, and Levinas’ notions of transcendence and infinity rather than the face per se that enable us to broaden the scope of reference for Levinasian ethics. Levinasian ethics question the stronghold of liberal humanistic goals in educational vision, and open a horizon of the shared destiny of humans and nature—an ‘eco-pedagogy.’ The paper draws these threads together to consider their relevance to education for sustainability.

Tu es Iuventas, czyli cesarz w zwierciadle mennictwa rzymskiego

Tu esluventas, or the emperor as mirrored in Roman coinage(Summary)In the Roman Empire of the 3rd century crisis the title of princeps iuventus was born by: 1. caesares, 2. caesares, who were promoted to the rank of augusti, 3. augusti. It cannot be excluded, that the title of princeps iuventutis came to designate the idea of security and stabilization, the values which the reign of the dynasty seemed to secure so it was also used at the time when, in fact, there was no reigning dynasty. Besides, it was then when the coins propagating the idea of iuventas Augusti wereissued. That iuventas was supposed to give – like other virtutes – ideological sanction to the imperial power.

Thesis, deconstruction and new synthesis: the changing face of applied pollination

A quarter millennium of the changing face of pollination biology from 18th Century discovery (thesis) to 21st Century crisis is presented in six overlapping, interdigitating facets. Pollination biology was not regarded as serious science at its onset, but acceptance of the Darwinian theory of evolution has shown its biological value. Disciplinary issues in pollination (i.e. deconstruction) have produced a wealth of knowledge but with botanical and zoological solitudes. At the same time botany and zoology tend to be separate within agronomy and apiculture. Philosophical, social, scientific, technical, political and business agendas have variously hampered, and continue to hamper, objective science in each facet. Nevertheless, interdisciplinary approaches to pollination ecology, its inherent co-evolutionary principles, and the current “pollination” crisis have become a scientific and social unifying force that cannot but lead to new knowledge, insights and, I hope, wisdom (new synthesis).

Theodore of Mopsuestia’s hermeneutics: transformed theology in response to fourth century crises

Niniejsze studium ukazuje, w jaki sposób egzegeza Teodora z Mopsuestii, po­wstała w reakcji na główne spory teologiczne IV w., wpływała na dalszy rozwój jego chrystologii, którą odziedziczył po swoim mistrzu – Diodorze z Tarsu. Po­lemiczna dynamika myślenia Teodora doprowadziła go do wytworzenia obrazu Chrystusa, skupiającego się wyłącznie na Jego człowieczeństwie. Rozwój ten jest wyraźnie dostrzegalny przede wszystkim w zachowanym w języku syryjskim Ko­mentarzu na Ewangelię według św. Jana. Niniejszy artykuł skupia się zatem na analizie tego komentarza i poszukiwaniu w nim wskazań Teodora na wyzwania czasów w których żył, zwłaszcza ówczesnych herezji (głównie arianizmu i apo­linaryzmu), oraz dróg, które wiodły go do przekształcenia jego teologii, w szcze­gólności zaś chrystologicznego myślenia, odzwierciedlonego w hermeneutycz­nym kontekście Komentarza.

Suffodit inguina.

When Julius Caesar was stabbed, 23 times, on the Ides of March, at least one of the daggers is supposed to have gone into his groin. He wasn't the last Roman to have his privates attacked. And he wasn't the last primate. In competition for sexual access, gonads are occasionally targeted: canine incisions in monkey and ape scrota are not uncommon; and rumors had a number of Roman emperors--from Caligula and Nero, to Galba, Vitellius, Domitian, Commodus, Caracalla, Elagabalus, to Balbinus, Pupienus and Valerian over the course of the third century crisis--done in with their genitals at risk, or with their genitals cut off.

¿Algo más que música?: Reflexiones tras la posmodernidad

En este ensayo presento algunas reflexiones a partir de un grupo heterogéneo de textos de autores que han pensado las crisis del siglo XX y sus repercusiones para el debate sobre lo que la música sea en este momento de la historia. A la sombra de la posmodernidad, destaco algunos acontecimientos que emergen como posibles claves para pensar las artes sonoras conjuntamente, como la importancia del cuerpo a través de la danza, del gesto y de una nueva vocalidad o la ampliación de los límites del sonido aceptable artísticamente de la mano de John Cage, Pierre Schaeffer o Murray Schafer.

Una élite colonial frente a las coyunturas de crisis: Costa Rica, 1600-1720

For long time, the XVIIth century crisis has been a topic in European and American historiography where it has become practically an established certainty. However, some authors have suggested an alternative vision of the period, pointing out that it was rather marked by a wide variety of processes of economic development in Europe, as well as in Spanish America. This article aims to present, from a prosopographical and social-network based approach, a different view to social and economical processes of the period, mainly form the standpoint of the Costa Rican colonial elite. The conclusion is that, rather than being a totally stagnated epoch, the XVIIth century was a period of intense change, where the elite sectors made use of their resources in a strategic and adaptive way, in order to overcome the critical times and so to assure their survival as a colony.

Managing the Opportunities and Perils of New Media Technologies in Crisis Communication: A New Paradigm in 21st Century Crisis Preparedness

The advent of new media technologies has resulted in a growing array of communication tools now available to individuals and organizations. However, the crisis management and crisis communication literature does not include an examination of how communication made possible by these technologies affects organizational crisis communication and preparation. The Internet and myriad other forms of electronic-based communication including e-mail, blogs, webcasts, podcasts, instant messaging, and social media, have resulted in a paradigm shift in how organizations must now manage crises. The study found that the crisis communication made possible by the advent of new media technologies represents an important factor in organizational crisis preparedness and that the use of new media technologies can both aid and hinder organizational crisis communication efforts. The study points to the role of new media technologies as an emerging force in crisis communication that can assist organizations in developing management practices to improve their crisis preparedness.

Impuestos municipales, precios y salarios reales en la Castilla del siglo XVII: el caso de Madrid

This essay analyzes the influence of the indirect taxes levied by Madrid on price and wage levels in the Castilian capital and shows that at the end of the seventeenth century indirect taxes raised price levels around 15-20%, reducing real wages to the same measure. The Madrilian case suggests that indirect taxation should have exerted a strong influence in the growing problems of the Castilian cities during the seventeenth century crisis, damaging the competitiveness of the urban industries. The study of Madrid´s case leds to the consideration of the close financial relationships between the Crown and its capital city during the Seventeenth Century. The Crown asked Madrid many «donativos», especially after 1653, and to raise the sums raised in such «donativos» Madrid developed its debt, issuing bonds or «censos». To pay the interest of such «censos» the Crown transferred Madrid the control of most part of the «servicios de millones» collected in the city and its fiscal district, but as this was not enough the Royal Treasury also allowed Madrid to create new municipal taxes.

Kryzys i reforma życia zakonnego XIV–XVI wieku i jego wpływ na dominikański klasztor łęczycki

Although to a lesser degree, the 14th century crisis of religious life also embraced Mendicant Orders, including the Order of Preachers. Dominican brothers were obliged to respect the principles written down in the rule of St Augustine as well as in the constitution of the order which regulated the life of the Order as well as defined the Order’s organizational structure. Friars however, sometimes gave in to temptation and broke the rules of their communities. The convents’ style of life with characteristic disregard for the notion of religious community in the order and omnipresent individualism in every field was in conflict with the spirit and content of the rules and constitution of the Dominican, and was referred to as conventualism. The call to initiate a thorough reform of the law in the Order was given by Master General Raymond of Capua. At his command in every Dominican province within one year one monastery with at least 12 brothers was required to introduce the rule of regular observance – the renewal of relations from the period of the formation of the Order and strict adherence (observare) to the Order’s rules. The basic condition of the observance was enclosure. Observant Convents were excluded from the authority of the Provincial and subjected to the power of vicars designated by the Master General. This led to the creation of separate congregations sometimes uniting reformed monasteries from different provinces and countries.In the Polish province the observant reform officially began on 30 July 1432 in the Wroclaw monastery of St. Adalbert. The success of the reform was confirmed by Chelmno Chapter in 1519 only in the orders in Glogow, Legnica, Krosno (part of Silesia province) as well as in part of Mazovia province, whereas the entire division of the province of Greater Poland together with the Łęczyca monastery was subjected to special care of Andrew from Parczew. The same chapter tells Vicar General of the province to re-visit the convents and reintroduce the reform. The negative effects of the collapse of observance by Łęczyca Friars Preachers were serious and they appeared immediately. The convent had never exceeded the number of 12 monks present at one time till the end of its existence in 1799.There were several reasons for the fall of observance in Poland: the reform was superficial in its character, both conventualists and observants were under the authority of the provinces, small convents were poverty stricken. According to J. Kłoczowski the initiators of the reform wrongfully restricted the reform to moral issues only, ignoring the structural aspect. It led to many monks behave passively towards the attempts to introduce observance.

Rapid Urbanization and the Growing Threat of Violence and Conflict: A 21st Century Crisis

As the global population is concentrated into complex environments, rapid urbanization increases the threat of conflict and insecurity. Many fast-growing cities create conditions of significant disparities in standards of living, which set up a natural environment for conflict over resources. As urban slums become a haven for criminal elements, youth gangs, and the arms trade, they also create insecurity for much of the population. Specific populations, such as women, migrants, and refugees, bear the brunt of this lack of security, with significant impacts on their livelihoods, health, and access to basic services. This lack of security and violence also has great costs to the general population, both economic and social. Cities have increasingly become the battlefield of recent conflicts as they serve as the seats of power and gateways to resources. International agencies, non-governmental organizations, and policy-makers must act to stem this tide of growing urban insecurity. Protecting urban populations and preventing future conflict will require better urban planning, investment in livelihood programs for youth, cooperation with local communities, enhanced policing, and strengthening the capacity of judicial systems.

THE TRADITION OF MINISTERIAL RESPONSIBILITY AND ITS ROLE IN THE BUREAUCRATIC MANAGEMENT OF CRISES

This article explores the relationship between the United Kingdom's doctrine of ministerial responsibility and bureaucratic efforts to control four contemporary crises. Evidence emerges from a series of interviews with experienced crisis managers, which draws attention to the way in which this convention: (1) tacitly conditioned the thinking and behaviour of bureaucratic crisis actors through their sensitivity to political risk; and (2) was reinterpreted and utilized instrumentally by political and bureaucratic agents in response to the dilemmas posed by each crisis. The analysis of these themes connects governance and crisis literatures together by shedding light on the interaction between governance ‘traditions’, 21st century crisis episodes and the requirements of crisis management.

Christianity in ancient Rome: the first three centuries

1) The city of Rome - size, ethnic and cultural diversity the Jewish community, large but very different from that in Alexandria 2) Christianity's origins in Rome the Letter to the Romans persecution under Nero the separation of Christianity from Judaism earlier in Rome than almost anywhere else the Christian claim to be the true Israel in 1 Clement (96) and the Shepherd of Hermas (c 130) 3) Disputes in Rome about the core doctrines of Christianity Valentinus and gnosticism Marcion and the Old Testament Justin and the Logos doctrine and self-justification to the pagan world Sabellius and modalism 4) The evolution of the papacy - when and how? Hippolytus and Callistus the catacombs 5) The 3rd century crisis of the Empire - Rome no longer the capital persecutions of Decius and Valerian Rome and Cyprian of Carthage on the lapsed and the Novatian schism (the meaning and character of the Church) survival and growth of the Roman Church the use of Latin instead of Greek 6) Constantine: the end of persecution triumph at Rome in 312 his buildings and patronage - the Lateran, St Peter's etc Christianity in the city and the cult of martyrs the figure of the pope.

Rupert Murdoch's News Corporation: A Media Institution with A Mission

Two recent events in the United States have focussed attention on the political influence of the giant media group News Corporation and its chief executive officer, Rupert Murdoch. In the aftermath...

Introduction: Authority in Buddhism and Christianity

IntroductionAuthority in Buddhism and Christianity Elizabeth Harris This issue of Buddhist-Christian Studies contains the papers 1 presented at the conference of the European Network of Buddhist Christian Studies, held in June 2009 at the Benedictine Archabbey of St. Ottilien near Munich on the theme “Authority in Buddhism and Christianity.” 2 The European Network of Buddhist Christian Studies grew from a conference convened by the Rev. Gerhard Köberlin at the Academy of Mission in Hamburg in 1996, which drew together Christians involved in the academic study of Buddhism. The next conference, held at the Archabbey of St. Ottilien, attracted Buddhist participants also. It was at this point that the current name of the network was adopted. The aims of the network are to promote within Buddhist-Christian relations mutual understanding and dialogue, academic study, and practical cooperation and friendship. The network’s main activity is a biennial academic conference on a theme important to the development of Buddhist-Christian relations. Conference themes have included “Buddhist Perceptions of Jesus”; “Christian Perceptions of the Buddha”; “Buddhism, Christianity and Creation”; “Conversion and Religious Identity in Buddhism and Christianity”; and “Buddhist Attitudes to Other Religions.” 3 Invited presentations on selected aspects of the chosen theme, each of which is addressed by a Buddhist and a Christian, form the core of each conference. The papers from the “Authority” conference follow the same pattern. The theme of authority was chosen because of its central significance in the contemporary world, not only to religious traditions but also to secular society. When, as the current President of the network, I gave an introduction to the theme of authority in Buddhism and Christianity on the first evening, I began with secular society and the play Waiting for Godot.4 Written by the English playwright Samuel Beckett, it was first performed in 1955. Many viewers were mystified by it because there was so little action. The play focuses on Vladimir and Estragon, two elderly men, dressed in ragged clothes, who talk together in a nondescript place, close to a tree. They are waiting for Godot, a shadowy figure of hope or authority, with whom they believe they have an appointment. Godot never comes, although a boy comes on stage to say [End Page 43] that Godot will definitely come the next day. Behind the conversation lies the threat of punishment: “And they didn’t beat you?” Vladimir asks Estragon at the beginning. “Certainly they beat me!” Estragon replies. The agents of this never appear and are never defined. The play is shot through with religious imagery, but it is twisted and distorted, placed within a barren landscape, in which the two men create a world for themselves through words. The lack or failure of any authority is a central theme of the play. Believing they have an appointment with “authority,” the men are unable to move or use self-directed agency. I compared this with the figure of authority in Philip Pullman’s trilogy, His Dark Materials. At the beginning, what is named “The Authority” by “religious” leaders appears anything but shadowy. It is magisterial and Godlike, and inspires powerful institutions. In the end, however, this Authority is revealed as a thing of shadows—a pitiful, terrified, wizened old man. Pullman describes him as “demented and powerless,” weeping, mumbling in fear and pain and misery.5 He is as light as paper and has no will of his own. When he is taken out of his cage, the wind takes him and he disintegrates with an expression of profound relief on his face. Waiting for Godot and His Dark Materials give expression to the crisis of authority in our postmodern world, the first theme that the conference and this volume explores. According to the Oxford English Dictionary, authority is first and foremost the power or right to enforce obedience. That any being, institution, or set of beliefs should have that power, however, is being called into question throughout the world. Kajsa Ahlstrand, in her contribution, examines differing attitudes toward authority in the Christian tradition, paying particular attention to the consequences for Christianity of the twentieth century crisis in obedience, which was sharpened by awareness that the Holocaust was...

Csók István: Báthory Erzsébet (1895). Egy „mestermű” fogadtatása és utóélete

Csók István: Báthory Erzsébet (1895). Egy „mestermű” fogadtatása és utóélete