Environmental resilience and physical structure of Bazian City

The ability of an organism or system to restore form and position elastically following a disturbance or interruption of any type is the true meaning of resilience. How often does the term “resilience” appear in regional or metropolitan contexts to allude to a local socio-economic system’s ability to rebound from a shock or disruption? Resilience can be characterized in a variety of ways. Another term is buffer capacity, which refers to a system’s ability to absorb disturbances and the quantity of disturbance before the system’s structure is altered by modifying the variables and processes that influence behavior. The study concludes that industrial activities affect the city in general and the city’s environment in particular through the pollutants caused by these activities. In order to develop planning solutions to address any change in the city under the concept of environmental resilience, the researchers paid attention to this aspect, which provides treatments, solutions, and suggestions in order to preserve the city from crises and Industrial activities that negatively affect the environment of the city, that the city of Bazian contains industrial factories for the manufacture of cement and bricks because it is rich in raw materials. Of the importance of industrial activities that contribute to the production of an economic resource for the region, but there are deficiencies in the ecological systems that maintain the direct impact of these industries on the environment, the insufficiency of regulations and legislation within the framework of industrial determinants.

Pemaknaan Ibadah Live Streaming Berdasarkan Fenomenologi Edmund Husserl

This study aimed to find the meaning of worship, fellowship and liturgy experienced by the congregation during Sunday Worship live streaming during the Covid-19 pandemic. The method used was descriptive qualitative phenomenological Edmund Husserl, which explains the meaning or meaning of a life experience of several people, groups of a concept, habit or phenomenon. This study found that the congregation was less able to experience the meaning of live streaming worship related to the meaning of fellowship, worship and liturgy during the Covid-19 pandemic, because they did not understand its essence. The true meaning of worship can be experienced when understanding worship as fellowship with the Triune God who transcends time and space.Abstrak. Penelitian ini bertujuan menemukan makna ibadah, persekutuan dan liturgi yang dialami jemaat dalam Ibadah Minggu secara live streaming pada masa pandemi Covid-19. Metode yang digunakan adalah kualitatif deskriptif fenomenologis Edmund Husserl, yang menjelaskan arti atau makna sebuah pengalaman hidup beberapa orang, kelompok atas sebuah konsep, kebiasaan atau fenomena. Penelitian ini menemukan bahwa jemaat kurang dapat mengalami makna ibadah live streaming terkait makna persekutuan, ibadah maupun liturgi pada masa pandemi Covid-19, karena kurang memahami esensinya. Makna ibadah yang sesungguhnya dapat dirasakan apabila memahami ibadah sebagai persekutuan dengan Allah Tritunggal yang melampaui urang dan waktu.

FEMINISM AND BIBLE TRANSLATION

The article considers the development of translation ideas as viewed from a gender-studies perspective. The author elucidates three lines of feminist approach towards the Bible, namely: its rejection as the book refl ecting the masculine bias; the application of gender critique in order to make manifest and subsequently deconstruct its patriarchal nature; the use of “depatriarchalizing principle” which lies in the close reading of the Bible in order to reveal its true meaning of equality. The last approach entails signifi cant implications and possibilities for translators who can make the Bible “inclusive” and its women visible. Key words: feminism, gender studies, Bible translation, inclusive language, depatriarchalizing principle, gender-neutral translation.

The importance of understanding and making sense of Zulu traditional hymns as a symbol of expressing worship: Cognitive hermeneutics and hermeneutics of hymnody theories

Singing and understanding Zulu traditional hymns among charismatic churches and gospel groups have become a fundamental worship tool. Zulu traditional hymns are at the centre of Christian lives in South Africa. Singing Zulu traditional hymns (iCilongo Levangeli) is predominant for many South African musicians and gospel groups using modern musical styles. However, contemporary churches, musicians and gospel groups tend not to understand the authenticity of these hymns. The issue of Zulu traditional hymns in the modern gospel industry is a matter of great concern. Therefore, this article addresses and discusses the importance of understanding and making sense of Zulu traditional hymns as a symbol of expressing worship. Data were collected for a research practice using a hermeneutic phenomenology paradigm to obtain a precise understanding and the original meaning of the prominent Zulu traditional hymns. The study reveals that there are Zulu traditional hymns that were misinterpreted and misunderstood. The misinterpretation of Zulu traditional hymns is partly attributable to the ignorance of the underlying true meaning, emotions, state and purpose of the original composer.Contribution: This study recommends that contemporary gospel musicians sing Zulu traditional hymns in the original text to ensure that they do not misinterpret the hymns.

Commercial Common Sense in Contract Interpretation: Observations on the Court of Appeal in Technix v Fitzroy and The Malthouse v Rangatira

The contemporary principles of contract interpretation require courts to have regard to a number of factors to determine the meaning of a contract, including the plain meaning of the express contractual language, the contract's context, and commercial common sense. These principles superseded the narrower plain meaning rule, which directed courts to interpret contracts in a manner largely consistent with the plain and ordinary meaning of their express words. Since their manifestation some 20 years ago, these principles have undergone change, development and elaboration to the extent that some commentators now claim the approach to contract interpretation more closely resembles the former plain meaning rule, with courts giving "primacy" to the words of the contract in order to deliver "commercial certainty". This article argues that while courts must give primacy to the express contractual language, that does not mean courts should maintain an unwavering loyalty to the plain meaning of those words, even if their meaning is clear. Courts that adopt this approach, referred to by some as the "conservative approach", risk obscuring the true meaning of a contract that can only be obtained through the careful balancing of a contract's internal and external factors, including commercial common sense. This article demonstrates the problem with the "conservative approach" through the analysis of two Court of Appeal decisions, and argues that courts should not overstate the circumstances in which departure from the plain meaning of a contract should occur.

The Best Christmas Ever!

‘The Best Christmas Ever!’ by Marni McGee and Gavin Scott is about a little mouse called Millicent who discovers that the true meaning of Christmas is kindness, caring for others and valuing your friends – not having the perfect tree!

The separation between ethics and politics: Max Weber on ancient Judaism and modernity

For Max Weber, modernity is characterized by a tragic conflict among value spheres, each claiming to possess the ‘true meaning’ of human life. In particular, Weber argues that while the political sphere is dominated by the unifying, exclusionary, power-driven, and war-prone nation state, the ethical sphere is characterized by the universalization of individually based, deontological norms. For Weber, I argue, the modern separation between the ethical and political spheres originates in ancient Judaism. His work on Judaism, mostly neglected by political theorists, describes the emergence of politics as an autonomous, naturalistic sphere with the establishment of kingship. Biblical prophets, simultaneously, were the inventors of an idealistic, mulish, universal ethics Weber termed the ‘ethics of ultimate ends’. Thus, against the Greek model harmonizing ethics and politics, Judaism invented an antagonistic model of the two. This Jewish imagination lay dormant for almost two millennia but returned to the stage in secularized modernity.

The absurdist liberation of architecture

<p>I am Sisyphus and architecture is my boulder. For those who are not already familiar, Sisyphus is the Greek mythological king of Ephyra. However, he is perhaps most well-known for his unique, boulder-rolling, fate. As punishment for deceitfulness, Sisyphus was condemned to a life in which he was to roll an immense boulder up a hill, only to watch it roll back down again; he was to repeat this task for eternity (Homer, Odyssey, XI.593). At the beginning of the final year of my architecture master’s degree, I felt much like I imagine Sisyphus to feel as he walks back down the hill to begin his task once more. Another year at university pushing another piece of architecture up the hill of hopeless, sure to be lost to interpretation, meaning - something with which many contemporaries, and architectural critics seem to have become mildly obsessed. This incessant striving for meaning is reinforced through the typical university design project’s marking schedule. It is common a student must prove that his or her design is meaningful, and was not merely plucked from their imagination. Often, according to these marking schedules, a ‘good’ design must have undergone numerous conceptual iterations (methodology), have included a range of theoretical and practical influences (context) and be something that no-one has seen before (originality). Other than undermining a student’s confidence in his or her own imaginative creativity and the value of creativity alone, this demonstrates the level of the contemporary architectural critics’ obsession with meaning. It is this hopeless push back up the hill of meaning that we now too often call design. This phenomenon can also be observed outside of the university walls. A fine example is Le Corbusier’s Villa Savoye which, though no longer contemporary, is still undoubtedly relevant due to its lingering influence and fame. I will also admit that I would certainly be lying if I said that provocation has had no effect on my selection; I find it serves as a useful tool in point making. Regardless, Villa Savoye is a landmark of hopeless intended meaning. Corbusier’s five points of architecture are indicative of the meaning he had hoped to convey through this building: an original expression and glorification of the Modern (Western) context of living (Corbusier, 1986). This is all fine and well, and yes it is true that one can recognise this expression in the architecture once it has been explained. In fact, I have no doubt that some uninformed observers may even realise that the semicircular path of the Villa Savoye’s driveway is exactly the turning radius of a 1927 Citroën automobile. However even of those impressive few who do, even fewer will recognise this as a design strategy to aid in the celebration of the industrial phenomena of the automobile. The building’s context, originality and methodology, its meaning, have undeniably been lost to interpretation - a fate shared by all attempts to portray and interpret meaning in architecture. So is it sensible to strive for meaning so passionately? A remarkably similar question was identified by a number of post-war philosophers who, spurred by the atrocities and revelations of war, went on to become the pioneers of movements which now collectively fit under the heading Existentialism. Questions around the conditions of existence, and whether any human can experience true meaning within the apparent meaninglessness of our universe, began to be considered (Solomon, 1974). Within this, the theory of Absurdism arose from the identification of the paradoxical act of an individual’s hopeless attempt to determine meaning within a meaningless existence; that being the Absurd Act. The similarities are, I hope, apparent, as it is the identification of this similarity that initiated this thesis. Just as individuals seek meaning in their existence, they seek meaning in their architecture. And both can undeniably be considered Absurd Acts due to the limitations of perception and interpretation. I need to explain Absurdism in more depth, and I do so in the following chapter, but what needs to be understood for now is that, according to the Absurdist theory, no individuals will find true meaning in their meaningless universe, or in their architecture. Assuming you too refuse to accept this bleak outlook, we must ask a question of architecture, and existence also. How can its meaning be validated? The clues to a solution lie in the discussions of Absurdism; and it is the findings and explanations of Albert Camus that will pave the path that I will follow in the establishment of architecture within the paradox of meaninglessness.</p>

The absurdist liberation of architecture

<p>I am Sisyphus and architecture is my boulder. For those who are not already familiar, Sisyphus is the Greek mythological king of Ephyra. However, he is perhaps most well-known for his unique, boulder-rolling, fate. As punishment for deceitfulness, Sisyphus was condemned to a life in which he was to roll an immense boulder up a hill, only to watch it roll back down again; he was to repeat this task for eternity (Homer, Odyssey, XI.593). At the beginning of the final year of my architecture master’s degree, I felt much like I imagine Sisyphus to feel as he walks back down the hill to begin his task once more. Another year at university pushing another piece of architecture up the hill of hopeless, sure to be lost to interpretation, meaning - something with which many contemporaries, and architectural critics seem to have become mildly obsessed. This incessant striving for meaning is reinforced through the typical university design project’s marking schedule. It is common a student must prove that his or her design is meaningful, and was not merely plucked from their imagination. Often, according to these marking schedules, a ‘good’ design must have undergone numerous conceptual iterations (methodology), have included a range of theoretical and practical influences (context) and be something that no-one has seen before (originality). Other than undermining a student’s confidence in his or her own imaginative creativity and the value of creativity alone, this demonstrates the level of the contemporary architectural critics’ obsession with meaning. It is this hopeless push back up the hill of meaning that we now too often call design. This phenomenon can also be observed outside of the university walls. A fine example is Le Corbusier’s Villa Savoye which, though no longer contemporary, is still undoubtedly relevant due to its lingering influence and fame. I will also admit that I would certainly be lying if I said that provocation has had no effect on my selection; I find it serves as a useful tool in point making. Regardless, Villa Savoye is a landmark of hopeless intended meaning. Corbusier’s five points of architecture are indicative of the meaning he had hoped to convey through this building: an original expression and glorification of the Modern (Western) context of living (Corbusier, 1986). This is all fine and well, and yes it is true that one can recognise this expression in the architecture once it has been explained. In fact, I have no doubt that some uninformed observers may even realise that the semicircular path of the Villa Savoye’s driveway is exactly the turning radius of a 1927 Citroën automobile. However even of those impressive few who do, even fewer will recognise this as a design strategy to aid in the celebration of the industrial phenomena of the automobile. The building’s context, originality and methodology, its meaning, have undeniably been lost to interpretation - a fate shared by all attempts to portray and interpret meaning in architecture. So is it sensible to strive for meaning so passionately? A remarkably similar question was identified by a number of post-war philosophers who, spurred by the atrocities and revelations of war, went on to become the pioneers of movements which now collectively fit under the heading Existentialism. Questions around the conditions of existence, and whether any human can experience true meaning within the apparent meaninglessness of our universe, began to be considered (Solomon, 1974). Within this, the theory of Absurdism arose from the identification of the paradoxical act of an individual’s hopeless attempt to determine meaning within a meaningless existence; that being the Absurd Act. The similarities are, I hope, apparent, as it is the identification of this similarity that initiated this thesis. Just as individuals seek meaning in their existence, they seek meaning in their architecture. And both can undeniably be considered Absurd Acts due to the limitations of perception and interpretation. I need to explain Absurdism in more depth, and I do so in the following chapter, but what needs to be understood for now is that, according to the Absurdist theory, no individuals will find true meaning in their meaningless universe, or in their architecture. Assuming you too refuse to accept this bleak outlook, we must ask a question of architecture, and existence also. How can its meaning be validated? The clues to a solution lie in the discussions of Absurdism; and it is the findings and explanations of Albert Camus that will pave the path that I will follow in the establishment of architecture within the paradox of meaninglessness.</p>