Singular Solutions of Elasticity Theory Problems for Ideal Contact Zones of Solids

2015 ◽  
Vol 47 (6) ◽  
pp. 810-819
Author(s):  
V. A. Romashchenko
Afghanistan ◽  
2019 ◽  
Vol 2 (1) ◽  
pp. 153-165
Author(s):  
Waleed Ziad

This paper concerns a historically significant find of copper derivatives of Umayyad post-reform fulus from Gandhara, probably minted in the mid-eighth century under Turk Shahi sovereignty (c. 667–875). The coins share an unusual feature: two Brahmi aksharas on an Umayyad AE prototype, inversely oriented to a partially-corrupted Arabic legend. These base metal coins represent perhaps the only known caliphal imitative varieties issued by moneyers beyond the eastern limits of Umayyad and Abbasid sovereignty. They have the potential to inform our understanding of the complex relationship between political authority, confessional identity, and coin typology in late antiquity – particularly within early “Hindu”– “Muslim” contact zones. Moreover, they provide invaluable clues into the circulatory regimes of Umayyad coinage.


1995 ◽  
Author(s):  
I. Babuska ◽  
B. Andersson ◽  
B. Guo ◽  
H. S. Oh ◽  
J. M. Melenk

2016 ◽  
Vol 4 (1) ◽  
pp. 50-72
Author(s):  
Nora McCook
Keyword(s):  

Author(s):  
Carrol Clarkson

Carrol Clarkson’s chapter wrestles with the contentious question of Coetzee’s relation to the Black Consciousness Movement in South Africa of the 1970s and early 1980s, which took its philosophical bearings from Frantz Fanon and found expression in the writings of Steve Biko. Clarkson focuses on the ways in which Coetzee departed from the ideas about writing and resistance that were circulating in his contemporary South Africa, particularly as articulated by novelist Nadine Gordimer. Clarkson discusses two related literary-critical problems: an ethics and politics of representation, and an ethics and politics of address, showing how Coetzee explores a tension between freedom of expression and responsibility to the other. In the slippage from saying to addressing we are led to further thought about modes and sites of consciousness—and hence accountabilities—in the interlocutory contact zones of the post-colony. The chapter invites a sharper appreciation of what a postcolonial philosophy might be.


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