Seventh Chapter Research Articles

Study and Design of Sports Stadium

Sports Stadiums, like many other civil engineering structures, are being pushed to their limits in terms of slenderness and structural efficiency. Sports stadium structure should be designed with the care of economic aspects as well as safety aspects. The objective of the study includes comparative analysis and design of CC structure as well as steel structure for sports stadium with keeping in view of weight and cost aspects. This report mainly covers analysis and design aspect of outdoor sports stadium. First chapter is for introduction regarding stadium type of structure. Basic requirements for the sports stadium are explained in this chapter. It covers the general aspect of sports stadium structure. Objective of the study, organization of report and problems formulation are included in the same chapter. Eden Garden Stadium is one of the largest stadiums in India. It has been selected for this particular study. Static and dynamic analysis of stadiums structure is included in the Third chapter. It covers the analysis of lower tier as well as upper tier gallery of G-Block of Eden Garden Stadium. Dynamic analysis has been carried out on various model of stadiums tierstructure Alternative structural system for the seating bowl is included in the fourth chapter. It covers the analysis and design of RCC and steel structural along with their comparisons. Comparisons mainly focused on cost and weight aspects of stadium structure. Alternative structural system for the roof structure is included in the fifth chapter. Cantilever portal frame has been taken as alternative option of space frame. Analysis and design of both the structure along with their comparisons is given in this chapter. Generation of geometry for the stadium structure using software like STAAD and design of various element of stadium structure are time consuming procedure. Computer program has been developed for the same. Explanation of computer program along with sample output for each design elements is given in the sixth chapter. Summary of report and conclusion along with further scope of work is presented in the seventh chapter.

Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century by Vaughn A. Booker

Reviewed by: Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century by Vaughn A. Booker Alisha Lola Jones Vaughn A. Booker, Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century (New York: New York University Press, 2020) Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century, by religion and African American studies scholar Vaughn A. Booker, incisively challenges assumptions about African American jazz musicians’ performance of race, personal belief, and socio-cultural hardwiring toward or against Afro-Protestantism in the popular imagination. Booker’s titular pun—Lift Every Voice and Swing—follows a tide of publications over the last decade on anthems (see Shana Redmond’s Anthem: Social Movements and the Sound of Solidarity in the African Diaspora [2013]) and particularly on “the Negro National Anthem”—J. Rosamond and James Weldon Johnson’s “Lift Every Voice and Sing”—profiled in Imani Perry’s May We Forever Stand: A History of the Black National Anthem (2018). Further, Lift Every Voice and Swing hearkens to the primacy of vocality and swing as prized organizing components and commoditized principles in religio- cultural performance practices that set apart popular African American musicians in the twentieth-century mediascape. After all, to echo Edward Kennedy “Duke” Ellington’s signature 1931 composition, “It Don’t Mean a Thing, If It Ain’t Got That Swing. ” [End Page 131] With a keen awareness of the African philosophical worldview that there is no bifurcation of the “sacred” and “secular,” Booker confirms that for many African American jazz and other musicians there is only a continuum between the religious and non-religious in the artistic discourses accessible to them. To illuminate this observation, he explores the extent to which four jazz tastemakers’ (networks’) commentary and performances influenced religious expression in multi-faith/transdenominational liturgy and popular religio-cultural portrayals: Cab Calloway, Edward Kennedy “Duke” Ellington, Ella Fitzgerald, and Mary Lou Williams. In the introduction, Booker establishes the parameters of “sacred” Afro-Protestant aesthetics, offering insight on the “swing concept” of vibraphonist and convert from Roman Catholicism to Christian Science Lionel Hampton. Hampton asserted that it was sacrilege for bands to swing (Negro) spirituals, especially in cinematic portrayals, presumably because of the sultry and sensuous musical associations that swinging prompts: “Sacred African American music was a cultural possession of Hampton and other African Americans, and, in his view, to transform it into a festive or entertaining commodity was to commit sacrilege and racial offense” (1). Hampton’s commentary reveals the extent to which Afro-Protestant religious expression is culture among African Americans, regardless of one’s personal belief. The first part of the book, entitled “Representations of Religion and Race,” comprises four chapters. Readers will note that Booker places taste-makers Cab Calloway and Ella Fitzgerald into the conversation by innovative means, tapping into often overlooked autobiographical material about Calloway, and, and taking alternative measures for Fitzgerald, who rarely interviewed and never produced an autobiography. The first chapter introduces a group of religious race professionals beyond male clergy who are middle-class leaders of Afro-Protestant denominations, organizations, and churches. In the second chapter, Booker concentrates on maestro Cab Calloway’s early jazz career and the extent to which, as a person who did not participate in institutional religion, he deploys religious humor to push the limits. Instead of typically centering Black male musicians within Bebop jazz discourse, the third chapter centers on the vocalist Ella Fitzgerald’s efforts to fashion her raced, gendered, and (non-)religious identity. Racial and religious reverence are investigated in the fourth chapter through Duke Ellington’s musical compositions in which he explores biblical and historical African civilizations. [End Page 132] Part two, “Missions and Legacies,” spans five chapters. The fifth chapter attends to Duke Ellington who was influential in religious literature while maintaining core conversation partners who were not formed in Christianity. We learn in the sixth chapter about Ellington’s theology through his recorded private thoughts in relation to his compositional practice. Composer Mary Lou Williams is featured in the seventh chapter, which examines her religious thoughts following her conversion to Roman Catholicism. Following Williams through her business archives...

The Indian Context for Buddhist Reductionism

The Indian Context for Buddhist Reductionism Prabal Kumar Sen (bio) Personal Identity and Buddhist Philosophy: Empty Persons. By Mark Siderits. Second Edition. London and New York: Routledge, 2015. In 1984, Derek Parfit, in his book Reasons and Persons, argued in favor of the reductionist view about persons, which at that time aroused a great deal of controversy. Although Parfit’s views were not accepted by the majority of the exponents of Western analytic philosophy, in Personal Identity and Buddhist PhilosophyMark Siderits observes that Parfit did not abandon the view that “the existence of a person just consists in the existence of a brain and a body and the occurrence of a series of physical and psychological events” (pp. 19–20). While Parfit was aware of the fact that the Buddha also maintained a similar view, neither he nor his critics were aware of the fact that “in the Classical Indian controversy over the Buddha’s view of persons, philosophical tools were forged that might help us to adjudicate the dispute between Parfit and his many critics” (p. 1). [End Page 537] In the first edition of Personal Identity and Buddhist Philosophy, published in 2003, an attempt was made to show how such philosophical tools can actually be employed for solving some problems related to this dispute, and it was justifiably praised by discerning scholars for successfully developing “fusion philosophy,” where one finds “a serious and sustained effort to use elements from one tradition in order to solve problems arising in another” (p. 1). Siderits, however, also contends that since “[t]he Indian Buddhist philosophical corpus has not (yet) been declared a UNESCO World Heritage site” (p. 4), such tools borrowed from the Buddhist tradition may be put to novel uses and also that, in some cases, one may also go “into the terrain of rational reconstruction” (p. 4) and construe what the Buddhists could have said, in conformity with their basic tenets, if confronted with a novel problem that is being discussed in contemporary philosophy. In the second edition, important and relevant publications that have appeared in the intervening twelve years have been duly taken into account, and many portions of the first edition have been revised, or even rewritten in view of such new materials. The book has nine chapters: (1) Situating Reductionism; (2) Refuting the Self; (3) Getting Impersonal; (4) Wholes, Parts, and Emergence; (5) Ironic Engagement; (6) Establishing Emptiness; (7) Empty Knowledge; (8) The Turn of the True; and (9) Empty Persons. In the first five Siderits has considered the important objections raised so far against reductionism as developed by Parfit, and also discussed how suitable materials from Buddhist texts can be utilized for meeting such objections. In the last four chapters it has been shown how reductionism can be criticized, following the Buddhists who are Global Antirealists. The first chapter discusses “just what reductionism amounts to” (p. 5). Chapter 2 discusses several Buddhist arguments against “the view that the continued existence of a person consists in the continued existence of a self” (p. 5). The third chapter discusses how a number of objections raised against the reductionist view of self by Eliminativists and Non-Reductionists can be answered. The fourth chapter expounds the Buddhist view that no composite entity is ultimately real, and also discusses some objections against this view. The fifth chapter deals with the ethical consequences of this reductionist view of self, arguing in favor of the claim that such a thesis results in “a diminished degree of existential dread and greater concern for the welfare of others” (p. 6). The sixth chapter presents the objections against Buddhist reductionism that have been raised by Buddhist Antirealists, who deny the claim that there are things with intrinsic nature. The seventh chapter deals with another claim of the Buddhist Antirealists, that nothing is intrinsically a means of knowledge. The eighth chapter asks whether the charge against Antirealism—that it makes truth dependent on our ability to know—is true of the global anti-realism espoused by the Buddhistic sect that denies the intrinsic nature of things. The ninth chapter discusses the ethical consequences of the claim that persons are devoid of intrinsic nature. [End Page...

CLASSIFICATION OF VERB FORMS IN THE WORK OF AL-MU’IZZI TASRIF AL-AF’AL

This article provides information about the work of Al-Mu’izzi Tasrif al-Af’al, dedicated to the forms of verbs in Arabic. The Fund of Manuscripts of the Institute of Oriental Studies named after Abu Raykhan Beruni of the Academy of Sciences of Uzbekistan has 7 seven manuscripts of Mu’izzi’s work. Al-Mu’izzi’s work consists of four main sections, which, in turn, are divided into chapters, that is, smaller groups. The first chapter describes the changes in conjugating verbs in the past, present, and future tenses and the imperative mood. The second chapter is devoted to the analysis of regular verbs, the third chapter to doubled verbs, the fourth chapter to empty verbs, the fifth chapter to insufficient verbs, the sixth chapter to lafif verbs, the seventh chapter to multitavi verbs, the eighth chapter to the study of the topic nun at-taqid. The article also discusses the forms of verbs of different types, their forms of the past and present future tenses, the types of verbs with the correct threeconsonant root, and the four-consonant verbs mazid. The phonology is related to the science of sarf, and we explained that if one of the six guttural sounds is the second or third consonant of the stem of the verb, then its vowel becomes fatha, not kasra. In addition, we describe the first kind of verbs ,مجردderivatives of the verbs ,مزيد فيهthe rules for the formation of forms of derivatives. We listed six types of verbs muzharrad ( ) فعل ثلاثي مجردin the work of Al-Mu’izzi. Based on a comparative analysis, the article examines the classifications of verb types by B.M. Grande and Al-Mu’izzi in Tasrif al-Af’al, as well as the reasons for presenting the IV type of verbs Mazid by the model , ْ إفعَ َّ الwhich at one time attracted the attention of grammarians Ash-Shumuni and Ibn al-Kita’. The differences between the classification of AlMu’izzi verb forms and the currently accepted classification of Arabic verb forms are also scientifically substantiated.

Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century by Vaughn A. Booker

Reviewed by: Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century by Vaughn A. Booker Brett Grainger Lift Every Voice and Swing: Black Musicians and Religious Culture in the Jazz Century. By Vaughn A. Booker. New York: New York University Press, 2020. 344 pp. $35.00. Scholarly narratives on African American religion have long centered on the Black church and its predecessor, "slave religion" (what Albert Raboteau called the "invisible institution"). In both cases, Protestant influences, themes, and institutional forms have dominated discussion. In recent decades, however, scholarship has widened to encompass non-Protestant and post-Protestant modes of religiosity, including Afro-Catholicism, Black Islam, and Afro-Diasporic traditions. Taken together, these developments have decentered the "Black [End Page 78] church" in American religious history by questioning its monopoly over African American religious and cultural life. Vaughn Booker's new work returns our attention to mainstream denominations and church life, but for a different purpose: to show the ways in which twentieth-century jazz musicians leveraged their celebrity to become "race representatives"—ambassadors of Black respectability to the white world—alongside religious leaders, advancing social and cultural progress for other African Americans and helping to transform the reputation of jazz from the devil's music to high art. Drawing upon a rich archive of popular materials—interviews and articles in the Black and white press, private writings, and a number of other sources—Booker demonstrates how jazz musicians embodied beliefs and practices that both mirrored and diverged from those of the Black church. The book is divided into two parts. Part I, "Representations of Religion and Race," describes how, early on, middle-class Black ministers worked to resist the rising popularity of jazz among their younger congregants. Their efforts failed, but with an ironic result: as the press held up jazz men and women as spokespersons for their race, these same artists came to see themselves as burdened with the responsibility of representation, turning the stage into a kind of pulpit. Booker focuses on three ways in which jazz artists performed religion for the public: through their "irreverent performances of African American religious leadership and expressive acts of worship," their "commitment to black Protestants' social and political activism against Jim Crow," and their "sacralization of 'Africa' in narratives of African American history" (13). If the second theme might come as less of a surprise to readers, the first and third themes are less well documented, and Vaughn presents them in especially striking and memorable ways. In chapter two, which focuses on Cab Calloway, Booker surprises and delights by situating the multitalented singer and bandleader within a long tradition of "religious irreverence." Chapter 4, "Royal Ancestry," moves from irreverence to reverence, showing how the "sacred concerts" of Duke Ellington, among other explicitly religious jazz works, presented an African American history "emerging from, and connected to, a sacred African past that included both biblical scriptures and ancient African civilizations," a story that effectively rendered "the enslaved African experience in the United State … as an extension of that sacred African history" (16). In Part II, "Missions and Legacies," Booker foregrounds the religious thought and practice of two pianists and composers, Duke Ellington and Mary Lou Williams. Booker attends to the ways Ellington struggled to articulate his theological beliefs as he navigated a variety [End Page 79] of religious settings, revealing how his sacred concerts were conceived less as an authentic recapitulation of the Black Protestant traditions of his childhood than an ecumenical religious project directed to an explicitly white liberal Protestant audience. Roman Catholicism receives the most sustained attention in the two chapters devoted to Williams, who Josef Sorett has described as the most famous Afro-Catholic convert of the post-war era, a period that saw a massive increase in African American affiliation with Catholicism. The seventh chapter explores Williams's religious journey to the Catholic faith. Booker ably narrates how Williams's loss of her friend, bebop pioneer Charlie ("Bird") Parker, to a heroin overdose contributed to her decision to convert and how Williams struggled with whether to give up music entirely until a number of friends, including several jazz-loving clergy, convinced her to use...

Brief Synopses of New Arabic-Language Publications

Brief Synopses of New Arabic-Language Publications

The Archaeology of the Bronze Age Levant: From Urban Origins to the Demise of City-States, 3700–1000 BCE

The Archaeology of the Bronze Age Levant: From Urban Origins to the Demise of City-States, 3700–1000 BCE

Arts of Dying: Literature and Finitude in Medieval England

Arts of Dying: Literature and Finitude in Medieval England

Субъективный метод и оценка в науке (по материалам рукописи Н.И. Кареева «Общая методология гума­нитарных наук»)

The purpose of the article is to introduce “General methodology of the Humanities” (1922), one of the latest monographs by the historian, sociologist and methodologist of science Nikolay Kareev (1850–1931). The book, which the scholar did not publish during his lifetime, was introduced into scientific circulation only partially and needs further up­dating in terms of its significance for the history of Russian sociology. It systematizes the methodological ideas of N.I. Kareev, establishes a connection between his works with such European trends as positivism and neo-Kantianism as well as with “Russian subjective sociological school”. The proposed fragment of the seventh chapter (“Normative and applied knowledge in the humanities”) focuses on the problem of the subjective method and assessment in science. It is concluded that the subjectivism of the Russian sociologi­cal school was of a special nature: it was associated not only with the ethical attitude to­wards the individual and society, but also with the recognition of the internal, mental, subjective side of social life itself. The combination of practical and psychological, im­perative convictions and inner experiences resulted in a theoretical synthesis of which the embodiment was the “Russian sociological school”. The “Russian subjective school” re­mained a positivist project for which it was possible to study society scientifically, a project that studied phenomena and not essences, a project that built on facts and not on metaphysical fabrications. In the study of social phenomena, the School introduced the principle of personality, thereby rejecting Compte’s reductionism, which drew analogies between social and physical processes. It is hypothesized that the criticism of Marxism from the standpoint of the subjectivism of the Russian sociological school could serve as an additional argument for the prohibition of the book in the 1920s. The manuscript was found in the Research Department of Manuscripts of the Russian State Library in the per­sonal collection of N.I. Kareev and is being restored based on drafts. The publication is accompanied by an introductory article revealing the main provisions in Kareev’s work.

A Review of: “Algeria: Politics and Society from the Dark Decade to the Hirak” by Michael J. Willis

According to the author of the review, this work is considered to be one of the most important books on Algeria, North Africa and the MENA region in recent years. It is relevant, as it has been published in 2022 and it uses data from primary and secondary sources that are fresh and interesting in nature. The writer is an Oxford University professor, who has written already several books on the theme. The author goes on to describe the book by first grading its quality concerning sources, materials and methods. Then the book is explored according to its eight chapters, by which the author consistently explores every aspect of the modern Algerian life from history to politics to economy and so on. The first chapter is about the early independence history of Algeria, the second comprises the terms of Bouteflika, the third chapter describes the islamist movements of the 1990s, the fourth chapter considers the politics and economy of the country, the fifth chapter turns to concentrate on the existing political opposition and its forms in Algeria, the sixth chapter examines Algerian politics and society, which is also an improtant factor, the seventh chapter focuses on restive regions (Kabylia, Mzab, Saharan South), while the eighth chapter's aim is to describe the country's position in the international community. The book uses primary sources collected on the scene (2015-2017) and an impressive list of secondary sources listed in the bibliography at the end. Its style is fluent and regardless of some minor debatable issues, his findings are to be considered new in the research area of Algeria, the North African region, and the MENA region. The author finishes his review by confirming that he could only recommend this book to every reader or researcher who is interested in the topic or want to conduct research based on it.

Berry, Helen. Orphans of Empire: The Fate of London’s Foundlings.

Berry, Helen. <i>Orphans of Empire: The Fate of London’s Foundlings</i>.

The Hope of Israel: The Resurrection of Christ in the Acts of the Apostles.

The Hope of Israel: The Resurrection of Christ in the Acts of the Apostles.

Late Byzantium Reconsidered: The Arts of the Palaiologan Era in the Mediterranean

<i>Late Byzantium Reconsidered: The Arts of the Palaiologan Era in the Mediterranean</i>

A Study on the Theory of Ethical Literary Criticism

A Study on the Theory of Ethical Literary Criticism

Classical Art: A Life History from Antiquity to the Present

Classical Art: A Life History from Antiquity to the Present

Quality accreditation of dental clinics: Need of the hour (part 11) Addressing requirements related to facility management and safety

This is theeleventh article in the series of articles ‘Quality Accreditation of Dental Clinics – Need of the Hour’. As described in the first article (Published in JIDA May 2020 Issue) there are 10 chapters in NABH standards for Dental Healthcare Service Providers (DHSP). First chapter ‘Access, Assessment and Continuity of Care’ (AAC) is described in JIDA June 2020 issue;Second chapter ‘Care Of Patients’ (COP) is described in JIDA July 2020 Issue .Third Chapter ‘Patient Rights and Education’ is described in JIDA August 2020 Issue. Fourth chapter is ‘Management of Dental Materia Medica and Equipment’ described in JIDA September, October and November 2020 Issues. Fifth chapter ‘Infection Control’ explained in JIDA December 2020 Issue, Sixth chapter ‘Continuous Quality Improvement’ is explained in JIDA January 2021 Issue and seventh chapter is explained in JIDA February 2021 issue. Addressing accreditation standards and implementing them in day-to-day practices is the primary objective in the preparation of DHSP for accreditation.‘Facility Management and Safety’ (FMS) is the eighth chapter. The intent of this chapter is to provide information about safety management in the environment and facilities of DHSP and planning for fire and non-fire emergencies. The aim of this article is to provide brief idea about the criteria required to fulfill in order to address requirements related to the eighth chapter of NABH, i.e.,‘Facility Management and Safety’ (FMS). KEY WORDS: Quality Accreditations, Dental Clinics, NABH, Facility, Maintenance, Equipment management, safety, fire and non-fire emergencies

Quality accreditation of dental clinics: Need of the hour (part 10) Addressing requirements related to responsibilities of management

This is thetenth article in the series of articles ‘Quality Accreditation of Dental Clinics – Need of the Hour’. As described in the first article (Published in JIDA May 2020 issue) there are 10 chapters in NABH standards for Dental Healthcare Service Providers (DHSP). First chapter ‘Access, Assessment &amp; Continuity of Care’ (AAC) is described in JIDA June 2020 Issue;Second chapter ‘Care Of Patients’ (COP) is described in JIDA July 2020 Issue.Third Chapter ‘Patient Rights &amp; Education’ is described in JIDA August 2020 Issue.Fourth chapter is ‘Management of Dental MateriaMedica&amp; Equipment’ described in JIDA September, October &amp; November 2020 Issues. Fifth chapter ‘Infection Control’ explained in JIDA December 2020 Issue and the sixth chapter ‘Continuous Quality Improvement’ is explained in JIDA January 2021 Issue. Addressing accreditation standards &amp; implementing them in day-to-day practices is the primary objective in the preparation of DHSP for Accreditation.Responsibility of Management (ROM), the seventh chapter. The intent of this chapter is to provide information about ethical and responsible leadership. The aim of this article is to provide a brief idea about the criteria required to fulfill in order to address requirements related to the seventh chapter of NABH, i.e.,Responsibility of Management (ROM). ________________________________________ KEY WORDS: Quality Accreditations, Dental Clinics, NABH, Leadership, Management

Suicide Prevention Across Countries and Continents: Lessons Learned

Suicide Prevention Across Countries and Continents: Lessons Learned

Civilizational Imperatives: Americans, Moros, and the Colonial World by Oliver Charbonneau

Reviewed by: Civilizational Imperatives: Americans, Moros, and the Colonial World by Oliver Charbonneau Cesar Suva OLIVER CHARBONNEAU Civilizational Imperatives: Americans, Moros, and the Colonial World Ithaca, NY: Cornell University Press, 2020. 282 pages. Oliver Charbonneau’s Civilizational Imperatives: Americans, Moros, and the Colonial World is a welcome addition to the relatively sparse literature on US imperial rule in the southern Philippines, an episode in twentieth-century American history that is too often ignored. Charbonneau challenges the still lingering undercurrents of exceptionalism in American imperial histories of this period by taking a “transimperial” lens, which considers the complex interplay between their rule in the southern Philippines and factors on a global scale. Civilizational Imperatives is the first book of the author, who is also a lecturer of American history at the University of Glasgow. This book considers the story of Moros and Americans between 1899 and 1941, backgrounded by a Spanish legacy of overrule stretching back to the seventeenth century. The Muslim locals of the southern Philippines, known as Moros, were also part of a complex and interconnected Islamic world. While many colonial tropes of Moros sought to portray them as untouched by civilization, isolated from the influence of modernity, Charbonneau outlines their extensive transborder kinship and commercial relations with the rest of Southeast Asia. In addition to contending with colonial forays into their world, with reactions ranging from acquiescence to resistance, the Moros were also subject to their own internal shifting power structures, which Americans often misinterpreted as indicative of their lawless and chaotic nature. Charbonneau describes how American imperial exceptionalism centered on a transformative vision of colonial rule. The US adopted the forms and practices of other empires but still felt inherently better equipped to civilize subject peoples. Upon returning from the Philippines in the early 1900s, Hugh Scott, former governor of the Sulu Archipelago, told the attendees of the annual Lake Mohonk Conference of the Friends of Indians and Other Dependent Peoples in upstate New York that the US was more “altruistic” in their colonial aims than any other colonizing nation in the Orient (40). Americans at this time saw Muslim people in general as a challenge unlike other subject peoples, and the imperialists deemed Moros as being particularly difficult. While the colonizers saw Moros to [End Page 315] be even less civilized than their Christian counterparts to the north, their martial spirit and stubborn independence made them “redeemable” in the American imperialist imagination. This redemption became a centerpiece of the Americans’ self-styled role in the imperial endeavor. Occupation, subjugation, and suppression became necessary tools in the tutelary process, resulting in a tension between pacification and the remaking of Moros in the American image. The reality, however, when taken in the transimperial context that Charbonneau weaves, was that despite the moral fantasy of their occupation the Americans accomplished very little in the four decades that this book covers. After reviewing a short history of the Moros in the introduction, Charbonneau considers how the American imagination regarded Moros in the first chapter, how colonial policies purported to bring about modernity into the Moro region of Mindanao and Sulu in the second chapter, and how education and Westernization sought to render permanent positive change in the third. The fourth chapter examines how American imperialists also saw repression as tutelary, “corrective” violence, and the fifth chapter discusses how the colonizers controlled and shaped the physical environment to draw clear lines between civilized Anglo-Saxon imperialists and uncultured Moro “fanatics.” Chapter 6 considers how the American tutelary mission over the Moros was imprinted into pop culture, and the seventh chapter provides fresh emphasis on the continued interconnectedness of the Moro world with the rest of the globe throughout the forty years of colonial rule. As they began their occupation, Americans imagined the southern Philippines as a conceptual extension of the continental US and their experience with indigenous peoples there. Governors general Leonard Wood, Hugh Scott, and John Pershing all spent the early years of their military careers on the western frontier. John Finley, district governor of Zamboanga, was keen to develop the link between native Americans with Moros, advocating for the study of the western frontier to avoid the same mistakes...

Vidyaranyamuni ‘ten men story’ from Panchadasi as an illustration for Advaitic ‘self-realization’

The article dwells on a Mantra from Brihadaranyaka Upanishad. This Mantra contains the essence of Vedanta. Vidyaranya Muni in Panchadasi Text writes the biggest chapter (seventh chapter) 290 Verses on this one Mantra. Four aspects are to be understood from this Mantra to understand the spiritual process in Advaitic realization. The first one is the realization, which means realizing who or what am 'I' truly (individual 'I' or Jiva). As a result, the negation of worldly enjoyments (Bogya Nisheda) means nothing in this world becomes an object worth pursuing, so one transcends this stage. The next aspect of the Mantra signifies for whose sake am 'I' (Jiva) doing all this? Hence, the 'enjoyer' or the 'person' who is trying to get pleasures, satisfaction, and enjoyment in this world must inquire into 'that;' it is nothing but the negation of the enjoyer (Boktri Nisheda). The third aspect of Mantra deals with what is there to be desired in this world from the point of realized 'self'. As a result of this process, the 'One' who thinks an 'individual being' having the body and mind and trying to attain certain goals in life, that 'One' is dissolved. Finally, suffering along with the 'body and mind' complex is transcended, this is called liberation while living (Jivanmukti); it means that life continues with the body and mind but amidst this 'realized one' transcends suffering; this is called living in the body yet transcending the body. These four aspects have dwelled in this article with the help of 'Ten men story' from a sacred text called Panchadasi written by Vidyaranya Muni.