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Modern Language Journal, 2021

Objetivos: o objetivo principal da disciplina é apresentar as discussões teóricas, históricas e dogmáticas que dão fundamento ao estudo do direito público e do fenômeno estatal como um todo. Além disso, pretende-se dar um arcabouço teórico para que os alunos sejam capazes de ter uma perspectiva interdisciplinar do fenômeno jurídico em suas imbricações com a economia, a ciência política e a sociologia.

The Cambridge History of Queer American Literature, 2024

The social body in Henry James's The American Scene () is orally fixated, salivating in the presence of what James calls "the alien"newly arrived immigrants who seemingly permeate every corner of New York. The dawn of the century saw the unprecedented influx of so-called "new immigrants," with more than . million people entering the United States between  and .  Many of these immigrants were from southern and eastern Europe (Italians comprising  percent of arrivals and Jews  percent), which marked a shift from earlier waves of immigration characterized by a preponderance of northern and western European immigrants.  In , when James returned to his homeland for the first time after a more than two-decades-long absence, he became mesmerized by the ceaseless processing of immigrants at Ellis Island. He calls this massive influx a "visible act of ingurgitation on the part of our body politic and social"; the gluttonous social body is feasting on a "huge national pot au feu."  James's pot au feu metaphor echoes the age-old national trope of a cauldron alloying miscellaneous human materialsthe melting potwhich was soon to be refurbished and popularized by the British Jewish playwright Israel Zangwill's The Melting Pot (). Where heterosexual union between the unlikely duo of recent immigrants in New Yorka Russian-Jewish composer and the daughter of a Russian baron who murdered his whole family in the  Kishinev pogromembodies the assimilationist fantasy of racial fusion in Zangwill's play, James's text deploys a queerer gustatory potential. The human pot au feu James witnesses at Ellis reduces into a "general queer sauce," and he realizes that it is this ubiquitous jus of "the alien" that unifies the otherwise heterogenous social scenes of New York: "Is not the universal

The Indus Valley And The Genesis Of South Asian Civilization Edited By: R. A. Guisepi Introduction Like Sumer, Egypt, and other early civilizations in the Middle East, civilizations first developed in East and South Asia in the vicinity of great river systems. When irrigated by the massive spring floods of the Yellow River, the rich soil of the North China plain proved a superb basis for what has been the largest and most enduring civilization in human history. Civilization first developed in the Indus River valley in present-day Pakistan in the middle of the 3d millennium B.C., more than a thousand years earlier than it did in China. In fact, the civilization of the Indus valley, usually called Harappan after its chief city, rivals Sumer and Egypt as humanity's oldest. But like Sumer and its successor civilizations in the Middle East, Harappan civilization was unable to survive natural catastrophes and nomadic invasions. In contrast to the civilization of the Shang rulers in China around 1500 B.C., Harappa vanished from history. Until the mid-19th century it was "lost" or forgotten, even by the peoples who lived in the vicinity of its sand-covered ruins. Important elements of Harappan society were transmitted to later civilizations in the Indian subcontinent. But unlike the Shang kingdom, Harappa did not survive to be the core and geographical center from which a unified and continuous civilization developed like that found in China. The difference in the fate of these two great civilizations provides one of the key questions in dealing with the history of civilized societies: What factors permitted some civilizations to endure for millennia while others rose and fell within a few centuries? Between about 1500 and 1000 B.C., as the great cities of the Indus region crumbled into ruins, nomadic Aryan invaders from central Asia moved into the fertile Indus plains and pushed into the Ganges River valleys to the east. It took these unruly, warlike peoples many centuries to build a civilization that rivaled that of the Harappans. The Aryans concentrated on assaulting Harappan settlements and different Aryan tribal groups. As peoples who depended primarily on great herds of cattle to provide their subsistence, they had little use for the great irrigation works and advanced agricultural technology of the Indus valley peoples. Though they conserved some Harappan beliefs and symbols, the Aryan invaders did little to restore or replace the great cities and engineering systems of the peoples they had supplanted. Eventually, however, many of the Aryan groups began to settle down, and increasingly they relied on farming to support their communities. By about 700 B.C., their priests had begun to orally record the sacred hymns and ritual incantations that had long been central to Aryan culture. In the following centuries, strong warrior leaders built tribunal units into larger kingdoms. The emergence of priestly and warrior elites signaled the beginning of a new pattern of civilization in South Asia. By the 6th century B.C., the renewal of civilized life in India was marked by the emergence of great world religions, such as Hinduism and Buddhism, and a renewal of trade, urban life, and splendid artistic and architectural achievements. The early development of civilization in China combined the successive phases of advancement of Mesopotamian history with the continuity of Egyptian civilization. Civilization in China coalesced around 1500 B.C. Chinese civilization emerged gradually out of Neolithic farming and potterymaking

This chapter assesses the ways in which art is defined and imbued with value. Art's historical definitions as aesthetics and culture complicate the democratising agenda of community art. These tensions are exacerbated by the contemporary art world's recent interest in community, its tendency to reinstate existing hierarchies of power and its links to economic rationalisations for the arts. Recent governmental interest in the value of 'creativity' also means that community art is drawn into potentially exclusionary processes of urban regeneration. It is argued that today art in community is embedded within global flows of culture, economics and practices of belonging, which present community art with conflicting possibilities – art in community can disrupt exclusionary hierarchies, at the same time as it risks perpetuating them.

Tema 3: Nivelación Trigonométrica

Journal of Agripreneurship and Sustainable Development

Irrigation is one of the most important inputs for an efficient and sustainable agricultural production. Many farmers are out of jobs during the dry season and prices of locally produced food are high as a result of food scarcity during this period. The objective of this study is to map potential irrigable areas based on soil physical properties. The overall soil suitability was estimated using the weightage of each factor (slope, soil pH, soil texture, Infiltration rate, Organic carbon, Effective soil depth, Available water capacity, Cation Exchange Capacity, sodium adsorption ratio, exchangeable sodium percentage and drainage) to obtain potential irrigable sites. The data were combined using a multi-criteria decision approach to select suitable sites for irrigation. Landsat imagery with 30m resolution was used for the overall land suitability classification. The overall land suitability shows that 59.0 % of the area have been classified highly suitable (S1) for irrigation and 32.0...

Asian Philosophy, 2024

The present paper begins with an investigation of Nishida Kitarō's discussion of love in Zen no Kenkyū. Nishida claims that love is a deep union of subject and object, where the self is casted off and unites with the other. In other words, love is the expression of the self dissolving into the other, in which the self negates itself in order to further the other's awakening to no-self. This paper then argues that we can carve out an account of forgiveness based on Nishida's view of love. That if forgiveness is a practice of a higher form of love, then love, as the groundwork of a self-contradictory standpoint, is nothing other than the practice of forgiveness, and forgiveness is nothing other than repeated acts of love. Contemporary human life is one of coexistence , but conflict and divisions seem to be more of the rule of the day, which speaks to the importance of recovering the lost art of forgiveness. This paper seeks to reassert forgiveness, as drawn from Nishida's view of love, in the attempt to heal and address the fragmentation that prevents dialogue between warring factions.