The Rift Valley fever (RVF), which first appeared in Kenya in 1912, is an anthropozoonosis widespread in tropical areas. In Senegal, it is particularly felt in the Ferlo area where a strong presence of ponds shared by humans, cattle and vectors is noted. As part of the studies carried out on the environmental factors which favour its start and propagation, the focus of this paper is put on the decision making process to evaluate the impacts, the interactions and to make (...) RVF monitoring easier. The present paper proposes a model based on data mining techniques and dedicated to trade experts. This model integrates all the involved data and the results of the analyses made on the characteristics of the surrounding ponds. This approach presents some advantage in revealing the relationship between environmental factors and RVF transmission vectors for space–time epidemiology monitoring purpose. (shrink)

Ethiopian Jewish immigrants in Israel are one of the most ancient communities in the world, one that has been detached from the known Jewish world for about 2,500 years. Throughout this very long period of isolation, the Ethiopian Jewish community maintained Jewish tradition and dreamed over the centuries to unite with the rest of the Jewish world and immigrate to the Jewish state—Israel. But this transition occurred within a short time from an agrarian society in Ethiopia (traditional culture) with an (...) oral culture to a knowledge society in Israel (modern culture) with a written culture. Most studies that examine cultural transition focus on anthropological, sociological, and cultural aspects; but there are nearly no studies that examine the technological knowledge of non-literate populations. The purpose of this study is to examine and characterize technological knowledge among this population—the case of Ethiopian non-literate immigrants in Israel. The study involved in-depth interviews to examine technological knowledge through using technological appliances in their everyday life, assembly of two simple technological systems, and a home technology profile compared to the general population in Israel. Participants included 50 non-literate Ethiopian immigrants between the ages of 40–60. The results of our study are surprising in that we have shown that non-literate immigrants adapt to a technology-rich environment at an average degree with respect to the general population in Israel. Also, comparing technological knowledge between traditional and modern cultures shows participants’ wide range of knowledge without ability to read and write. Illiteracy does not preclude the development of knowledge in general, technological knowledge particularly, and does not prevent non-literate populations from acquiring knowledge in a new environment. (shrink)

This paper asks how perception becomes racializing and seeks the means for its critical interruption. My aim is not only to understand the recalcitrant and limitative temporal structure of racializing habits of seeing, but also to uncover the possibilities within perception for a critical awareness and destabilization of this structure. Reading Henri Bergson and Maurice Merleau-Ponty in dialogue with Frantz Fanon, Iris Marion Young and race-critical feminism, I locate in hesitation the phenomenological moment where habits of seeing can be internally (...) fractured. Hesitation, I claim, makes visible the exclusionary logic of racializing and objectifying perception, countering its affective closure and opening it to critical transformation. (shrink)

Islamic ethics; Muslims; conduct of life.

Faylasū al-ʻArab: al-Kindī -- al-Muʻallim al-thānī: al-Fārābī -- al-Shāʻir al-ḥakīm: al-Mutanabbī -- Baṭalīmūs al-ʻArab: Ibn al-Haytham -- Shaykh al-Islām: Ibn Taymīyah.

Prophets, Pre-Islamic; conduct of life; early works to 1800.

International Institute of Islamic Thought; Islam; essence, genius, nature; history.

As emphasised in Islamic sources, justice is one of the most important issues covered in the religion of Islam. In fact, justice is a central theme in Islam and has a special value in this regard. Conversation about justice and its nature, as well as its realisation in human communities, has been thus far a necessity in human life. Actually, the establishment and implementation of justice in all areas are crucial for the utopia. Given the importance of this subject, the (...) present study aims to determine and explain the components of the justice-oriented Islamic community based on the teachings of Nahj al-Balaghah. Therefore, the components that introduce justice orientation in the Islamic community are extracted from the sermons, letters and wise sayings (viz. narrations) of Nahj al-Balaghah. Afterward, the extracted components are classified based on the similarity of the themes and concepts. In the end, five classifications are introduced, including distributive justice, procedural justice, interactional justice, social justice and fairness.Contribution: Based on the determined indices, the model of justice-oriented Islamic community is developed. It is thus recommended to pay more attention to the realisation of a justice-oriented Islamic community by researchers and leaders. This is mainly because of the fact that the opposite of a justice-oriented community is one with injustice, where oppression and disrespect for the rights of others occur, divine blessings change, divine wrath and anger are provoked and destruction approaches. (shrink)

This paper examines the impact of a shift in focus from political praxis to trauma work in the context of a failed democratisation movement. It investigates the various phenomena which emerge when intellectuals, under the traumatic impact of violence and atrocities, place trauma narration at the core of their interventions. Drawing on document analysis, participant observation and semi-structured interviews with twenty nine exiled Syrian intellectuals in Paris and Berlin who had participated in the revolutionary movement of 2011, the paper suggests (...) that an inversion of the normative power structures pertaining to how intellectuals relate to their publics occurs when they adopt, under conditions of extreme violence and trauma, what we call a radically embedded positionality vis-à-vis ‘the people’. This results in the dismantling of previous figurations of the ‘militant intellectual’ along with praxis-focused notions of the ‘responsibility of intellectuals’, ultimately undermining their ideational influence upon domestic publics and weakening their political impact and critical role within a revolutionary movement. (shrink)

This chapter argues that Fanon works to interrupt specular and spectacular renderings of suffering and colonial violence. The touch that Fanon advocates is neither optimal grip, violent grasp, nor uniform pressure, nor can it be predicted in advance. His writing touches colonial wounds; by palpating these wounds and dwelling in them, it resuscitates colonial wounds as feelings that are flesh, and does not leave them behind as if their scar tissue was merely a numb object of the past. Fanon seems (...) to reiterate Edmund Husserl’s phenomenological discovery in Ideas II that the hand that touches the surface of a table, as it moves across it, also feels itself touched. Fanon’s aim is not simply to calculate the destructive effects of colonization, against arguments for its partial “civilizing” benefits. (shrink)

Standard introduction to Islamic philosophy.