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humanism</title> <meta name="description" content="Search results for: humanism"> <meta name="keywords" content="humanism"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler ml-auto" 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="humanism"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 24</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: humanism</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">24</span> Re-Thinking Humanism as a Guiding Philosophy of Education: A Critical Reflection on Ethiopian Higher Education Institutions</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sisay%20Tamrat%20Ayalew">Sisay Tamrat Ayalew</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper explores the concept of humanism as a guiding philosophy in education, specifically focusing on Ethiopian Higher Education Institutions (EHEIs). It highlights the perceived lack of humanistic elements within the educational system and the resulting intellectual and moral decay among students. The aim of this study is to critically reflect on the essence of humanism and its relevance to Ethiopian higher education. By examining the philosophy and practice of humanism, the paper seeks to evaluate the existing state of EHEIs in relation to this educational approach. The methodology employed in this research is qualitative. The study relies primarily on literature review and analysis of policy documents to gain insights into the subject matter. A hermeneutic approach is utilized to interpret the realities observed in various contexts. The key finding of this paper is that Ethiopian higher education institutions lack humanistic elements in their educational practices. This deficiency contributes to the overall moral and intellectual decay among students. The study accentuates that humanism is not merely an optional extra but an essential tool for creating a clean academic environment and fostering the holistic development of students. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=humanism" title="humanism">humanism</a>, <a href="https://publications.waset.org/abstracts/search?q=higher%20education" title=" higher education"> higher education</a>, <a href="https://publications.waset.org/abstracts/search?q=human%20dignity" title=" human dignity"> human dignity</a>, <a href="https://publications.waset.org/abstracts/search?q=intellectual%20decadence" title=" intellectual decadence"> intellectual decadence</a>, <a href="https://publications.waset.org/abstracts/search?q=moral%20sickness" title=" moral sickness"> moral sickness</a> </p> <a href="https://publications.waset.org/abstracts/169835/re-thinking-humanism-as-a-guiding-philosophy-of-education-a-critical-reflection-on-ethiopian-higher-education-institutions" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/169835.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">77</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">23</span> Unifying Heidegger and Sartre: A Way via Yogācāra Buddhism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wing%20Cheuk%20Chan">Wing Cheuk Chan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> It is well-known that Heidegger was highly critical of Sartre’s existential philosophy. In his famous “Letter on Humanism,” Heidegger not only draw a clear cutline between his thinking of Being and Sartre’s existentialism but also introduced a kind of anti-humanism. Such a hostile attitude towards Sartre’sExistentialism as Humanism seems to have created an unbridgeable gap between these them. Indeed, already in his Being and Nothingness, Sartre complained: Heidegger “has completely avoided any appeal to consciousness in his description of Dasein.”In reality, Sartre was mainly faithful to Husserlianphenomenology, in spite of his rejection of Husserl’s idealism. Thanks to the Japanese Buddhist scholar Yoshifumi Ueda’s work on the Old School of Yogācāra Buddhismas represented by Sthiramati and Paramārtha, we learn that in additional to thethesis of transforming vijñāna (knowing consciousness) into jñāna (wisdom), there is an idea of pṛṣṭa-labdha-jñāna (the subsequently acquired wisdom). According to Ueda, the latter is a “non-discriminative discrimination.” This gives rise to a possibility of synthesizing Heidegger’s thinking of Being and Sartre’s existential phenomenology. Structurally, this paper will firstshow that Heidegger focuses on the side of non-discrimination, whereas Sartre concentrates on the side of discrimination. It will then clarify in what sense thateach of them, in itself, remains incomplete. Finally, it will demonstratehow to synthesize them in term of the notion of “non-discriminative discrimination.” <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=heidegger" title="heidegger">heidegger</a>, <a href="https://publications.waset.org/abstracts/search?q=sartre" title=" sartre"> sartre</a>, <a href="https://publications.waset.org/abstracts/search?q=phenomenology" title=" phenomenology"> phenomenology</a>, <a href="https://publications.waset.org/abstracts/search?q=yog%C4%81c%C4%81ra%20buddhism" title=" yogācāra buddhism"> yogācāra buddhism</a> </p> <a href="https://publications.waset.org/abstracts/150471/unifying-heidegger-and-sartre-a-way-via-yogacara-buddhism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/150471.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">105</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">22</span> Dramatic US Television in the 21st Century: Articulating the Human through Expressions of Violence </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Peter%20Ellis">Peter Ellis</a> </p> <p class="card-text"><strong>Abstract:</strong></p> United States dramatic television in the 21st century is inarguably violent. This violence can be as physical as the gruesome viscera spilled in AMC’s The Walking Dead; it can be as psychological as the suppressive dominance of Tony Soprano over his wife Carmella in HBO’s The Sopranos; and it can sit like shares on the stock market, where investment in violence sits as an economic choice, as with AMC’s Breaking Bad. Violence permeates these narratives, simultaneously threatening and defining the lives of their characters through its use in their relationships. What propels this exploration of humanity through violence is the use of language: the dictation of interaction in an economy in which characters negotiate successful acts of violence, or how they meet with the successful violence of others. Language is the defining force which separates and elucidates characters through conflict, as Slavoj Žižek writes, “it is because of language that we and our neighbours (can) “live in different worlds” even when we live on the same street.” This paper examines three different manifestations that violence takes in US television, specifically through the examples of The Walking Dead, The Sopranos, and Breaking Bad. Through the prism of Žižek’s conception of language as the uniquely human vehicle of violence, I aim to display how these shows sit as expressions of a neo-humanism, in which the complexities of language manipulate violence and define character in the process. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=violence" title="violence">violence</a>, <a href="https://publications.waset.org/abstracts/search?q=humanism" title=" humanism"> humanism</a>, <a href="https://publications.waset.org/abstracts/search?q=neoliberalism" title=" neoliberalism"> neoliberalism</a>, <a href="https://publications.waset.org/abstracts/search?q=American%20television" title=" American television"> American television</a> </p> <a href="https://publications.waset.org/abstracts/34340/dramatic-us-television-in-the-21st-century-articulating-the-human-through-expressions-of-violence" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/34340.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">440</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">21</span> Connecting African Ubuntu and Social Work Practices for Human Rights: The Value of Dignity and Worth of a Person</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Meinrad%20Haule%20Lembuka">Meinrad Haule Lembuka</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Social work profession one of its primary mission is to restore and maintain human rights where social workers recognise all humanity as equal, and so too the philosophies that have developed across the world’s regions. Ubuntu means African Humanism, where realization of human rights has been a primary role for every member of community to protect other member. Before Universal declaration of human rights, African societies had a long history of embracing human rights through Ubuntu approach model. The article used Ubuntu theory to guide the review process of existing literature since Ubuntu theory since is grounded in African cultural values and ecology, and it was thought that application of Ubuntu theory was relevant to reflect reality of Ubuntu model and indigenization of social work in African context. Results have shown that in realization of human rights, Ubuntu was practiced is termed as model, philosophy, cultural values, way of life or framework originated in sub-sahara Africa and some of remarkably practice model in several African communities such as Angola, (gimuntu), Botswana (muthu), Burkina Faso (maaya), Ghana (biako ye), Malawi (umunthu), Mali (maaya/hadama de ya), Namibia (omundu), Nigeria (mutunchi/iwa/agwa), (bantu), Sierra Leonne (maaya), South Africa (ubuntu/botho) and Tanzania (utu/obuntu/bumuntu). Collective and holistic mechanism of Ubuntu is found through an Ubuntu framework that is contributed by individual, family, community and spirit that is characterised by interconnectedness of all things and beings. Each society has its own name but the practice remained the same and realization of human rights in Africa context was centred through human dignity, Ubuntu is built under cultural values of humanism that brings implications for African social worker to integrate this indigenous model into social work practice in restoring and maintain human rights. Social workers should promote policies and practices that demonstrate respect for human life, difference, support and expansion of cultural knowledge and resources, advocate for programmes and institutions that demonstrate cultural competence and promote policies that safeguard the rights and confirm equity and social justice for all people. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=African%20ubuntu" title="African ubuntu">African ubuntu</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20practice" title=" indigenous practice"> indigenous practice</a>, <a href="https://publications.waset.org/abstracts/search?q=African%20humanism" title=" African humanism"> African humanism</a>, <a href="https://publications.waset.org/abstracts/search?q=African%20human%20rights" title=" African human rights"> African human rights</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20work%20and%20human%20rights" title=" social work and human rights"> social work and human rights</a> </p> <a href="https://publications.waset.org/abstracts/173296/connecting-african-ubuntu-and-social-work-practices-for-human-rights-the-value-of-dignity-and-worth-of-a-person" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/173296.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">71</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">20</span> The Posthuman Condition and a Translational Ethics of Entanglement</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shabnam%20Naderi">Shabnam Naderi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Traditional understandings of ethics considered translators, translations, technologies and other agents as separate and prioritized human agents. In fact, ethics was equated with morality. This disengaged understanding of ethics is superseded by an ethics of relation/entanglement in the posthuman philosophy. According to this ethics of entanglement, human and nonhuman agents are in constant ‘intra-action’. The human is not separate from nature, from technology and from other nonhuman entities, and an ethics of translation in this regard cannot be separated from technology and ecology and get defined merely within the realm of human-human encounter. As such, a posthuman ethics offers opportunities for change and responds to the changing nature of reality, it is negotiable and reveals itself as a moment-by-moment practice (i.e. as temporally emergent and beyond determinacy and permanence). Far from the linguistic or cultural, or individual concerns, posthuman translational ethics discusses how the former rigid norms and laws are challenged in a process ontology which puts emphasis on activity and activation and considers ethics as surfacing in activity, not as a predefined set of rules and values. In this sense, traditional ethical principles like faithfulness, accuracy and representation are superseded by principles of privacy, sustainability, multiplicity and decentralization. The present conceptual study, drawing on Ferrando’s philosophical posthumanism (as a post-humanism, as a post-dualism and as a post-anthropocentrism), Deleuze-Guattarian philosophy of immanence and Barad’s physics-philosophy strives to destabilize traditional understandings of translation ethics and bring an ethics that has loose ends and revolves around multiplicity and decentralization into the picture. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethics%20of%20entanglement" title="ethics of entanglement">ethics of entanglement</a>, <a href="https://publications.waset.org/abstracts/search?q=post-anthropocentrism" title=" post-anthropocentrism"> post-anthropocentrism</a>, <a href="https://publications.waset.org/abstracts/search?q=post-dualism" title=" post-dualism"> post-dualism</a>, <a href="https://publications.waset.org/abstracts/search?q=post-humanism" title=" post-humanism"> post-humanism</a>, <a href="https://publications.waset.org/abstracts/search?q=translation" title=" translation"> translation</a> </p> <a href="https://publications.waset.org/abstracts/165150/the-posthuman-condition-and-a-translational-ethics-of-entanglement" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/165150.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">77</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">19</span> Western Culture Differences and the Contradictions in the Islamic World</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shabnam%20Dadparvar">Shabnam Dadparvar</a>, <a href="https://publications.waset.org/abstracts/search?q=Laijin%20Shen"> Laijin Shen</a>, <a href="https://publications.waset.org/abstracts/search?q=Farzad%20Ravanbod"> Farzad Ravanbod </a> </p> <p class="card-text"><strong>Abstract:</strong></p> Regarding the issues that are currently happening in the world, more than any other time the differences between West and Islam is under discussion. The cultural relations between Islam and the West took a drastically new turn when Europe arose as the dominant and unchallenged force of the modern era. The author, by using descriptive- analytical method, tries to analyse one of the most controversial questions facing analysts of relations between the Islamic world and the West: What are the roots of the conflict? This paper addresses the history of the intellectual tradition of the West and the attitude of Muslim world regarding the rise of western modernity. Also, the differences between two groups on philosophical foundations such as religion, power, science and humanism will be explained. The author believes that the real difference between the West and Islam is epistemological. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=civilization" title="civilization">civilization</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=West" title=" West"> West</a> </p> <a href="https://publications.waset.org/abstracts/50702/western-culture-differences-and-the-contradictions-in-the-islamic-world" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/50702.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">314</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">18</span> The Implications of Person-Organisation Spirituality Fit on Employees’ Ethical and Spiritual Leadership Behaviours: Insights from Jordan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tamer%20Koburtay">Tamer Koburtay</a>, <a href="https://publications.waset.org/abstracts/search?q=Radi%20Haloub"> Radi Haloub</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Person-Organization fit theory concerns how people flourish in a workplace that is congruence with their values and other traits. This paper seeks to highlight the theoretical relevance that workplace spirituality may add to the existing theory development of the P-O fit. In specific, it aims to empirically test the emerged framework that encompasses how workplace and self-spirituality match may enhance the perceived P-O fit, and how such a fit can enhance both employees’ ethical behaviors (i.e., humanism and honesty) and spiritual leadership behaviors. Drawing on a survey of the private and public sectors in Jordan, the results reveal that increasing the match in workplace and employees’ spirituality positively enhances the perceived P-O fit. Further, ethical and spiritual behaviors were found to be positively linked with a higher P-O fit. The importance of this paper is by generating a concept (i.e., P-O spirituality fit) beyond the already vast literature on P-O fit. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethical%20behavior" title="ethical behavior">ethical behavior</a>, <a href="https://publications.waset.org/abstracts/search?q=leadership" title=" leadership"> leadership</a>, <a href="https://publications.waset.org/abstracts/search?q=P-O%20fit" title=" P-O fit"> P-O fit</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=leadership" title=" leadership"> leadership</a> </p> <a href="https://publications.waset.org/abstracts/92844/the-implications-of-person-organisation-spirituality-fit-on-employees-ethical-and-spiritual-leadership-behaviours-insights-from-jordan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/92844.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">156</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">17</span> Arabic Literature of Nigerian Authorship and the Spread of Values and Morality in Society: A Study from Isa Abukar Alabi’s “Ar-Riyaadh”</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tajudeen%20Yusuf">Tajudeen Yusuf</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Arabic Literature of Nigerian Authorship, like others, has contributed widely to the spread of morality and values in human Society. There is no doubt that the relationship between literature and society has been widely conceived, for it reflects society and serves as a means of social control. Indeed, the influence of literature on attitude and human behaviors cannot be underestimated. Focused on some selected themes and verses in a literary work of Isa Abubakar Alabi known as (Ar-Ryaadh), the paper aims to reveal the contributions of the Arabic literary icon of Nigerian origin in spreading values and morality in society through his literary works. The study employs a descriptive method. Isa Abubakar Alabi, a Nigerian Arabic scholar, is known as a wise and famous poet not only in Nigeria but throughout West Africa and Arab countries at large. He has produced a sort of poetry that is distinguished with superiority in spreading peace, harmony, societal values and morality. Indeed, his literary works address humanism, kindness, honesty, law, justice, truthfulness, and patriotism, which may positively influence humans. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Arabic" title="Arabic">Arabic</a>, <a href="https://publications.waset.org/abstracts/search?q=literature" title=" literature"> literature</a>, <a href="https://publications.waset.org/abstracts/search?q=moral" title=" moral"> moral</a>, <a href="https://publications.waset.org/abstracts/search?q=Nigeria" title=" Nigeria"> Nigeria</a>, <a href="https://publications.waset.org/abstracts/search?q=values" title=" values"> values</a> </p> <a href="https://publications.waset.org/abstracts/172374/arabic-literature-of-nigerian-authorship-and-the-spread-of-values-and-morality-in-society-a-study-from-isa-abukar-alabis-ar-riyaadh" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/172374.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">83</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">16</span> Architectural Geometric Shapes That Have Changed the World: Heydar Aliyev Centre vs. the Pyramid of Quéops</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ayda%20Kurtulus">Ayda Kurtulus</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Heydar Aliyev Centre and Quéops Pyramid are two contrasting examples of sacred geometry perceived as metaphorical alchemy by linking cosmos and earth. Zaha Hadid’s modern building has a wave-like shape and semi-circular alternations that show fluidity and movement, while The Great Pyramid of Giza is triangular. The centre is reminding of the shape of planets, an attempt to regain the balance lost in the modern-day capitalist world, while the Great Pyramid of Giza represents a vortex of energy that connects heaven and earth, harmony and balance. The sacred geometric shapes link the past and the future through God and Ra, humanism and spiritualism in an architectural evolution continuum, mind and spirit into one. An analysis of two geometrical forms, a semi-circle, and a triangle, were carried out through a comprehensive literature review, indicating that behind the materialistic perceptual beauty of buildings, ancient and contemporary, there are mathematical and sacred geometrical constructions that add value to one superficiality can interpret. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=architectural%20shapes" title="architectural shapes">architectural shapes</a>, <a href="https://publications.waset.org/abstracts/search?q=The%20Great%20Pyramid%20of%20Giza" title=" The Great Pyramid of Giza"> The Great Pyramid of Giza</a>, <a href="https://publications.waset.org/abstracts/search?q=Heydar%20Aliyev%20Centre" title=" Heydar Aliyev Centre"> Heydar Aliyev Centre</a>, <a href="https://publications.waset.org/abstracts/search?q=sacred%20geometry" title=" sacred geometry"> sacred geometry</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy" title=" philosophy"> philosophy</a> </p> <a href="https://publications.waset.org/abstracts/151225/architectural-geometric-shapes-that-have-changed-the-world-heydar-aliyev-centre-vs-the-pyramid-of-queops" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/151225.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">106</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">15</span> Ideological and Poetological Tensions: Wu Mi’s Enterprise of Imitating and Translating George Gordon Byron</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hanjin%20Yan">Hanjin Yan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The English Romantic George Gordon Byron (1788-1824) was widely celebrated by men of letters in early republican China as a Satanic freedom fighter challenging classical poetics and traditional values. However, Wu Mi (1894-1978), the most persistent critic of contemporary iconoclasm, perceived Byron as a paragon of self-righteous poet-exiles who maintained moral integrity and achieved poetic excellence during times of frustration, just like canonized classical Chinese poets. Wu Mi not only composed lengthy imitations of the third canto of Byron’s Childe Harold’s Pilgrimage (1816) but also patronized a rendering of the canto. Taking André Lefevere’s rewriting theory as a framework, this paper explores the interplay of ideology and poetics by examining Wu Mi’s imitations against Byron’s original and its Chinese translation patronized by Wu Mi. Textual analysis shows that Wu Mi’s approach to Byron’s poetry was informed not only by his endeavor to invigorate classical Chinese poetics, but also by his program to preserve China’s cultural traditions and integrate Western new humanism, a theory proposed by his Harvard mentor Irving Babbitt (1865-1933). This study reveals how Byron was appropriated to serve conflicting poetic and ideological purposes in early republican China and suggests that imitation as a type of rewriting merits further attention. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=George%20Gordon%20Byron" title="George Gordon Byron">George Gordon Byron</a>, <a href="https://publications.waset.org/abstracts/search?q=ideology" title=" ideology"> ideology</a>, <a href="https://publications.waset.org/abstracts/search?q=imitation" title=" imitation"> imitation</a>, <a href="https://publications.waset.org/abstracts/search?q=poetics" title=" poetics"> poetics</a>, <a href="https://publications.waset.org/abstracts/search?q=translation" title=" translation"> translation</a> </p> <a href="https://publications.waset.org/abstracts/102749/ideological-and-poetological-tensions-wu-mis-enterprise-of-imitating-and-translating-george-gordon-byron" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/102749.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">230</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">14</span> A Postcolonial View Analysis on the Structural Rationalism Influence in Indonesian Modern Architecture</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ryadi%20Adityavarman">Ryadi Adityavarman</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The study is an analysis by using the postcolonial theoretical lens on the search for a distinctive architectural identity by architect Maclaine Pont in Indonesia in the early twentieth century. Influenced by progressive architectural thinking and enlightened humanism at the time, Pont applied the fundamental principles of Structural Rationalism by using a creative combination of traditional Indonesian architectural typology and innovative structural application. The interpretive design strategy also celebrated creative use of local building materials with sensible tropical climate design response. Moreover, his holistic architectural scheme, including inclusion of local custom of building construction, represents the notion of Gesamkunstwerk. By using such hybrid strategy, Maclaine Pont intended to preserve the essential cultural identity and vernacular architecture of the indigenous. The study will chronologically investigate the evolution of Structural Rationalism architecture philosophy of Viollet-le-Duc to Hendrik Berlage’s influential design thinking in the Dutch modern architecture, and subsequently to the Maclaine Pont’s innovative design in Indonesia. Consequently, the morphology analysis on his exemplary design works of ITB campus (1923) and Pohsarang Church (1936) is to understand the evolutionary influence of Structural Rationalism theory. The postmodern analysis method is to highlight the validity of Pont’s idea in the contemporary Indonesian architecture within the culture of globalism era. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Indonesian%20modern%20architecture" title="Indonesian modern architecture">Indonesian modern architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=postcolonial" title=" postcolonial"> postcolonial</a>, <a href="https://publications.waset.org/abstracts/search?q=structural%20rationalism" title=" structural rationalism"> structural rationalism</a>, <a href="https://publications.waset.org/abstracts/search?q=critical%20regionalism" title=" critical regionalism"> critical regionalism</a> </p> <a href="https://publications.waset.org/abstracts/66204/a-postcolonial-view-analysis-on-the-structural-rationalism-influence-in-indonesian-modern-architecture" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/66204.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">338</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">13</span> The Fifth Political Theory and Countering Terrorism in the Post 9/11 Era</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rana%20Eijaz%20Ahmad">Rana Eijaz Ahmad</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper is going to explain about the Fifth Political Theory that challenges all existing three plus one (Capitalism, Marxism and Fascism + Fourth Political Theory) theories. It says, ‘it is human ambiance evolve any political system to survive instead of borrowing other imported thoughts to live in a specific environment, in which Legitimacy leads to authority and promotes humanism.’ According to this theory, no other state is allowed to dictate or install any political system upon other states. It is the born right of individuals to choose a political system or a set of values that are going to make their structures and functions efficient enough to support the system harmony and counter the negative forces successfully. In the post 9/11 era, it is observed that all existing theories like Capitalism, Marxism, Fascism and Fourth Political Theory remained unsuccessful in resolving the global crisis. The so-called war against terrorism is proved as a war for terrorism and creates a vacuum on the global stage, worsening the crisis. The fifth political theory is an answer to counter terrorism in the twenty-first century. It calls for accountability of the United Nations for its failure in sustaining peace at global level. Therefore, the UN charter is supposed to be implemented in its true letter and spirit. All independent sovereign states have right to evolve their own system to carry out a political system that suits them best for sustaining harmony at home. This is the only way to counter terrorism. This paper is comprised of mixed method. Qualitative, quantitative and comparative methods will be used along with secondary sources. The objective of this paper is to create knowledge for the benefit of human beings with a logical and rational argument. It will help political scientists and scholars in conflict management and countering terrorism on pragmatic grounds. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=capitalism" title="capitalism">capitalism</a>, <a href="https://publications.waset.org/abstracts/search?q=fourth%20political%20theory" title=" fourth political theory"> fourth political theory</a>, <a href="https://publications.waset.org/abstracts/search?q=fifth%20political%20theory" title=" fifth political theory"> fifth political theory</a>, <a href="https://publications.waset.org/abstracts/search?q=Marxism" title=" Marxism"> Marxism</a>, <a href="https://publications.waset.org/abstracts/search?q=fascism" title=" fascism"> fascism</a> </p> <a href="https://publications.waset.org/abstracts/81164/the-fifth-political-theory-and-countering-terrorism-in-the-post-911-era" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/81164.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">381</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">12</span> The Influence of Nyerere in Integrating Ubuntu Knowledge and Social Work in Tanzania – A Literature Review</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Meinrad%20Haule%20Lembuka">Meinrad Haule Lembuka</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Ubuntu is an African philosophy and model with the meaning of 'humanity to others' or 'care for other’s needs because of the guiding principle of interdependence’ that embraces collective and holistic efforts in development through the human face. The study uses a literature review method reflecting Julius Nyerere’s contributions in realizing Ubuntu and social work practice. Nyerere strived to restore Africa development in the lens of humanism through the values of solidarity, communal participation, compassion, care, justice etc; He later founded developmental social work through Ujamaa model, educational for self reliance and African dignity. Nyerere was against post-colonial syndromes through African socialism that envisioned values and principles of social work to provide social justice, human dignity, social change and social development. Also, he managed to serve the primary mission of the social work profession to enhance human wellbeing and help meet basic human needs of all people, with particular attention to the needs and empowerment of people who are vulnerable, oppressed, and living in poverty with African Ubuntu practice of equal distribution of resources. Nyerere further endorsed social work legal framework that embraced universal human rights: service, equality, social justice, and human dignity, Importance of human relationship, integrity and competence. Nyerere proved that Indigenous model can work with formal system like Social work profession. In 2014 the National Heritage Council of South Africa (NHC) honored him an Award of African Ubuntu champion. Nyerere strongly upheld to be an ambassador of social work through his remarkably contributions in developmental social work (Ujamaa model), social change, human dignity, equality, social unity and social justice in Africa and globe at large. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ubuntu" title="ubuntu">ubuntu</a>, <a href="https://publications.waset.org/abstracts/search?q=Indiginious%20knowledge" title=" Indiginious knowledge"> Indiginious knowledge</a>, <a href="https://publications.waset.org/abstracts/search?q=Indiginious%20social%20work" title=" Indiginious social work"> Indiginious social work</a>, <a href="https://publications.waset.org/abstracts/search?q=ubuntu%20social%20work" title=" ubuntu social work"> ubuntu social work</a> </p> <a href="https://publications.waset.org/abstracts/172532/the-influence-of-nyerere-in-integrating-ubuntu-knowledge-and-social-work-in-tanzania-a-literature-review" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/172532.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">103</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">11</span> Constitutional Status of a Child in the Republic of Belarus and Its Principles</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Maria%20Ashitko">Maria Ashitko</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Constitution of the Republic of Belarus is based on the principle of the unity of rights and obligations, including those of the child. The constitutional status of the child is aspecific system of constitutional elements established and guaranteed by the state through the current legislation and regulatory acts that ensure the special legal status of the child, his or her constitutional legal capacity, implementation of the principles of the constitutional and legal status of the child, constitutional rights of the child and their safeguards. Under the principles of the constitutional status of the child, we consider the general, normative, social-volitional rules of behavior established by the Constitution of the Republic of Belarus, laws and other regulatory acts that determine the content and social purpose of the legal status of the child. The constitutional and legal status of the child is characterized by the following special principles, which form a feature of the state legal system:1) Ensuring the interests of the child means providing for the child in accordance with his or her age, state of health, characteristics of development, life experience, family life, cultural traditions, ethnicity. 2) The principle of equal responsibility of both parents or their substitutes characterized by caring for the next generation as one of the priority tasks of the state and society, and all issues related to the implementation of children’s rights should be addressed at the constitutional level. 3) We would like to highlight such a special principle as the subprinciple of safeguards, which is the principle of ensuring the safety of the child. It is also worth noting that in legal studies, there is no relationship between safety and constitutional rights as general safeguards of individual rights and freedoms, and as special safeguards for the right to life. 4) The principle of justice is expressed by the fact that in modern conditions, the quality of life is determined not only by material wealth but also by the ability of the state to ensure the harmonization of social relations and social harmony on the basis of humanism and justice. Thus, the specificity of the constitutional status of the child is the age boundary between adulthood and minority; therefore, we propose to highlight the age characteristics of the child as an additional element. It is advisable to highlight such a special principle as the subprinciple of safeguards, which is the principle of ensuring the safety of the child. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=children%E2%80%99s%20rights" title="children’s rights">children’s rights</a>, <a href="https://publications.waset.org/abstracts/search?q=constitutional%20status" title="constitutional status">constitutional status</a>, <a href="https://publications.waset.org/abstracts/search?q=constitutional%20principles" title=" constitutional principles"> constitutional principles</a>, <a href="https://publications.waset.org/abstracts/search?q=constitutional%20rights" title=" constitutional rights"> constitutional rights</a> </p> <a href="https://publications.waset.org/abstracts/113603/constitutional-status-of-a-child-in-the-republic-of-belarus-and-its-principles" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/113603.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">126</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">10</span> Dematerialized Beings in Katherine Dunn's Geek Love: A Corporeal and Ethical Study under Posthumanities</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anum%20Javed">Anum Javed</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study identifies the dynamical image of human body that continues its metamorphosis in the virtual field of reality. It calls attention to the ways where humans start co-evolving with other life forms; technology in particular and are striving to establish a realm outside the physical framework of matter. The problem exceeds the area of technological ethics by explicably and explanatorily entering the space of literary texts and criticism. Textual analysis of Geek Love (1989) by Katherine Dunn is adjoined with posthumanist perspectives of Pramod K. Nayar to beget psycho-somatic changes in man’s nature of being. It uncovers the meaning people give to their experiences in this budding social and cultural phenomena of material representation tied up with personal practices and technological innovations. It also observes an ethical, physical and psychological reassessment of man within the context of technological evolutions. The study indicates the elements that have rendered morphological freedom and new materialism in man’s consciousness. Moreover this work is inquisitive of what it means to be a human in this time of accelerating change where surgeries, implants, extensions, cloning and robotics have shaped a new sense of being. It attempts to go beyond individual’s body image and explores how objectifying media and culture have influenced people’s judgement of others on new material grounds. It further argues a decentring of the glorified image of man as an independent entity because of his energetic partnership with intelligent machines and external agents. The history of the future progress of technology is also mentioned. The methodology adopted is posthumanist techno-ethical textual analysis. This work necessitates a negotiating relationship between man and technology in order to achieve harmonic and balanced interconnected existence. The study concludes by recommending a call for an ethical set of codes to be cultivated for the techno-human habituation. Posthumanism ushers a strong need of adopting new ethics within the terminology of neo-materialist humanism. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=corporeality" title="corporeality">corporeality</a>, <a href="https://publications.waset.org/abstracts/search?q=dematerialism" title=" dematerialism"> dematerialism</a>, <a href="https://publications.waset.org/abstracts/search?q=human%20ethos" title=" human ethos"> human ethos</a>, <a href="https://publications.waset.org/abstracts/search?q=posthumanism" title=" posthumanism"> posthumanism</a> </p> <a href="https://publications.waset.org/abstracts/94001/dematerialized-beings-in-katherine-dunns-geek-love-a-corporeal-and-ethical-study-under-posthumanities" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/94001.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">147</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">9</span> An Ecological Reading of Indian Regional Literature: A Comparative Ecocritical Analysis of Punjabi Poet Shiv Kumar Batalvi and Surjit Patar's Poetry</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zameerpal%20Kaur">Zameerpal Kaur</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Ecocriticism comes into existence in 1990s, it tries to explore the relationship of literature with the natural world and further it examines the role that natural surroundings and environment play in the minds of the creative writers during their imagination and creative process. The present study is an attempt to focus on the comparative ecocritical analysis of Shiv Kumar Batalvi and Surjit Patar’s selected poetry in the theoretical framework of ecocriticism in order to shed light on the poet’s vigilant views about the relationship of human life and nature. Shiv Kumar Batalvi is a renowned modern Punjabi poet. He is essentially a poet of nature and love. His opinions towards nature support his position to be considered as a major representative of recent environmental issues and ecocritical concerns in Punjabi literature. He is one of the most outstanding modern Punjabi poets, is endowed with the most artistic temperament in whose poetry nature always has a dominating existence. He seems to consciously portray the scenes of natural surroundings into his poetry; in fact the titles of his poems in themselves signify his love for the nature. Surjit Patar, an imminent modern Punjabi poet tries to present a different picture of nature into his poems; he also uses to write poems about contemporary problems. Surjit Patar’s radical quarrel with the modern cultural context makes him reject all the absolutes and finalities in the form of transcendental reason and religion, history and evolution, he freely writes about the deterioration of nature at selfish materialistic society. He is modern poet who weaves the natural imagery with the syntax of his poems. Patar’s work reflects a universal voice that is dribbled with nuanced humanism and a sense of modernity that seemed neither dated, nor trapped in regional boundaries. Through his poetry he has given a voice to the fragile, disrupting borders, disturbing the status quo. An attempt to analyse the poetic works of above said poets from ecocritical perspective as well as especially focussing on various aspects of ecocriticism like ecocentric ethics, ecoaesthetics, anthropomorphism etc. has been made throughout the comparative study of the selected works. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=anthropocentrism" title="anthropocentrism">anthropocentrism</a>, <a href="https://publications.waset.org/abstracts/search?q=degradation" title=" degradation"> degradation</a>, <a href="https://publications.waset.org/abstracts/search?q=environment%20and%20literature" title=" environment and literature"> environment and literature</a>, <a href="https://publications.waset.org/abstracts/search?q=nature" title=" nature"> nature</a> </p> <a href="https://publications.waset.org/abstracts/35565/an-ecological-reading-of-indian-regional-literature-a-comparative-ecocritical-analysis-of-punjabi-poet-shiv-kumar-batalvi-and-surjit-patars-poetry" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/35565.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">471</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">8</span> Close-Reading Works of Art and the Ideal of Naïveté: Elements of an Anti-Cartesian Approach to Humanistic Liberal Education</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Peter%20Hajnal">Peter Hajnal</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The need to combine serious training in disciplinary/scholarly approaches to problems of general significance with an educational experience that engages students with these very same problems on a personal level is one of the key challenges facing modern liberal education in the West. The typical approach to synthesizing these two goals, one highly abstract, the other elusively practical, proceeds by invoking ideals traditionally associated with Enlightenment and 19th century “humanism”. These ideas are in turn rooted in an approach to reality codified by Cartesianism and the rise of modern science. Articulating this connection of the modern humanist tradition with Cartesianism allows for demonstrating how the central problem of modern liberal education is rooted in the strict separation of knowledge and personal experience inherent in the dualism of Descartes. The question about the shape of contemporary liberal education is, therefore, the same as asking whether an anti-Cartesian version of liberal education is possible at all. Although the formulation of a general answer to this question is a tall order (whether in abstract or practical terms), and might take different forms (nota bene in Eastern and Western contexts), a key inspiration may be provided by a certain shift of attitude towards the Cartesian conception of the relationship of knowledge and experience required by discussion based close-reading of works of visual art. Taking the work of Stanley Cavell as its central inspiration, my paper argues that this shift of attitude in question is best described as a form of “second naïveté”, and that it provides a useful model of conceptualizing in more concrete terms the appeal for such a “second naïveté” expressed in recent writings on the role of various disciplines in organizing learning by philosophers of such diverse backgrounds and interests as Hilary Putnam and Bruno Latour. The adoption of naïveté so identified as an educational ideal may be seen as a key instrument in thinking of the educational context as itself a medium of synthesis of the contemplative and the practical. Moreover, it is helpful in overcoming the bad dilemma of ideological vs. conservative approaches to liberal education, as well as in correcting a certain commonly held false view of the historical roots of liberal education in the Renaissance, which turns out to offer much more of a sui generis approach to practice rather than represent a mere precursor to the Cartesian conception. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=liberal%20arts" title="liberal arts">liberal arts</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy" title=" philosophy"> philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=education" title=" education"> education</a>, <a href="https://publications.waset.org/abstracts/search?q=Descartes" title=" Descartes"> Descartes</a>, <a href="https://publications.waset.org/abstracts/search?q=naivete" title=" naivete"> naivete</a> </p> <a href="https://publications.waset.org/abstracts/47213/close-reading-works-of-art-and-the-ideal-of-naivete-elements-of-an-anti-cartesian-approach-to-humanistic-liberal-education" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/47213.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">191</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">7</span> Literary Theatre and Embodied Theatre: A Practice-Based Research in Exploring the Authorship of a Performance</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rahul%20Bishnoi">Rahul Bishnoi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Theatre, as Ann Ubersfld calls it, is a paradox. At once, it is both a literary work and a physical representation. Theatre as a text is eternal, reproducible, and identical while as a performance, theatre is momentary and never identical to the previous performances. In this dual existence of theatre, who is the author? Is the author the playwright who writes the dramatic text, or the director who orchestrates the performance, or the actor who embodies the text? From the poststructuralist lens of Barthes, the author is dead. Barthes’ argument of discrete temporality, i.e. the author is the before, and the text is the after, does not hold true for theatre. A published literary work is written, edited, printed, distributed and then gets consumed by the reader. On the other hand, theatrical production is immediate; an actor performs and the audience witnesses it instantaneously. Time, so to speak, does not separate the author, the text, and the reader anymore. The question of authorship gets further complicated in Augusto Boal’s “Theatre of the Oppressed” movement where the audience is a direct participant like the actors in the performance. In this research, through an experimental performance, the duality of theatre is explored with the authorship discourse. And the conventional definition of authorship is subjected to additional complexity by erasing the distinction between an actor and the audience. The design/methodology of the experimental performance is as follows: The audience will be asked to produce a text under an anonymous virtual alias. The text, as it is being produced, will be read and performed by the actor. The audience who are also collectively “authoring” the text, will watch this performance and write further until everyone has contributed with one input each. The cycle of writing, reading, performing, witnessing, and writing will continue until the end. The intention is to create a dynamic system of writing/reading with the embodiment of the text through the actor. The actor is giving up the power to the audience to write the spoken word, stage instruction and direction while still keeping the agency of interpreting that input and performing in the chosen manner. This rapid conversation between the actor and the audience also creates a conversion of authorship. The main conclusion of this study is a perspective on the nature of dynamic authorship of theatre containing a critical enquiry of the collaboratively produced text, an individually performed act, and a collectively witnessed event. Using practice as a methodology, this paper contests the poststructuralist notion of the author as merely a ‘scriptor’ and breaks it further by involving the audience in the authorship as well. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=practice%20based%20research" title="practice based research">practice based research</a>, <a href="https://publications.waset.org/abstracts/search?q=performance%20studies" title=" performance studies"> performance studies</a>, <a href="https://publications.waset.org/abstracts/search?q=post-humanism" title=" post-humanism"> post-humanism</a>, <a href="https://publications.waset.org/abstracts/search?q=Avant-garde%20art" title=" Avant-garde art"> Avant-garde art</a>, <a href="https://publications.waset.org/abstracts/search?q=theatre" title=" theatre"> theatre</a> </p> <a href="https://publications.waset.org/abstracts/157537/literary-theatre-and-embodied-theatre-a-practice-based-research-in-exploring-the-authorship-of-a-performance" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/157537.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">110</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">6</span> Ecological Crisis: A Buddhist Approach</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jaharlal%20Debbarma">Jaharlal Debbarma</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The ecological crisis has become a threat to earth’s well-being. Man’s ambitious desire of wealth, pleasure, fame, longevity and happiness has extracted natural resources so vastly that it is unable to sustain a healthy life. Man’s greed for wealth and power has caused the setting up of vast factories which further created the problem of air, water and noise pollution, which have adversely affected both fauna and flora.It is no secret that man uses his inherent powers of reason, intelligence and creativity to change his environment for his advantage. But man is not aware that the moral force he himself creates brings about corresponding changes in his environment to his weal or woe whether he likes it or not. As we are facing the global warming and the nature’s gift such as air and water has been so drastically polluted with disastrous consequences that man seek for a ways and means to overcome all this pollution problem as his health and life sustainability has been threaten and that is where man try to question about the moral ethics and value.It is where Buddhist philosophy has been emphasized deeply which gives us hope for overcoming this entire problem as Buddha himself emphasized in eradicating human suffering and Buddhism is the strongest form of humanism we have. It helps us to learn to live with responsibility, compassion, and loving kindness.It teaches us to be mindful in our action and thought as the environment unites every human being. If we fail to save it we will perish. If we can rise to meet the need to all which ecology binds us - humans, other species, other everything will survive together.My paper will look into the theory of Dependent Origination (Pratītyasamutpāda), Buddhist understanding of suffering (collective suffering), and Non-violence (Ahimsa) and an effort will be made to provide a new vision to Buddhist ecological perspective. The above Buddhist philosophy will be applied to ethical values and belief systems of modern society. The challenge will be substantially to transform the modern individualistic and consumeristic values. The stress will be made on the interconnectedness of the nature and the relation between human and planetary sustainability. In a way environmental crisis will be referred to “spiritual crisis” as A. Gore (1992) has pointed out. The paper will also give important to global consciousness, as well as to self-actualization and self-fulfillment. In the words of Melvin McLeod “Only when we combine environmentalism with spiritual practice, will we find the tools to make the profound personal transformations needed to address the planetary crisis?” <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=dependent%20arising" title="dependent arising">dependent arising</a>, <a href="https://publications.waset.org/abstracts/search?q=collective%20ecological%20suffering" title=" collective ecological suffering"> collective ecological suffering</a>, <a href="https://publications.waset.org/abstracts/search?q=remediation" title=" remediation"> remediation</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20approach" title=" Buddhist approach"> Buddhist approach</a> </p> <a href="https://publications.waset.org/abstracts/16713/ecological-crisis-a-buddhist-approach" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/16713.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">266</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5</span> The Need For Higher Education Stem Integrated into the Social Science</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Luis%20Fernando%20Calvo%20Prieto">Luis Fernando Calvo Prieto</a>, <a href="https://publications.waset.org/abstracts/search?q=Raul%20Herrero%20Mart%C3%ADnez"> Raul Herrero Martínez</a>, <a href="https://publications.waset.org/abstracts/search?q=M%C3%B3nica%20Santamarta%20Llorente"> Mónica Santamarta Llorente</a>, <a href="https://publications.waset.org/abstracts/search?q=Sergio%20Paniagua%20Bermejo"> Sergio Paniagua Bermejo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The project that is presented starts from the questioning about the compartmentalization of knowledge that occurs in university higher education. There are several authors who describe the problems associated with this reality (Rodamillans, M) indicating a lack of integration of the knowledge acquired by students throughout the subjects taken in their university degree. Furthermore, this disintegration is accentuated by the enrollment system of some Faculties and/or Schools of Engineering, which allows the student to take subjects outside the recommended curricular path. This problem is accentuated in an ostentatious way when trying to find an integration between humanistic subjects and the world of experimental sciences or engineering. This abrupt separation between humanities and sciences can be observed in any study plan of Spanish degrees. Except for subjects such as economics or English, in the Faculties of Sciences and the Schools of Engineering, the absence of any humanistic content is striking. At some point it was decided that the only value to take into account when designing their study plans was “usefulness”, considering the humanities systematically useless for their training, and therefore banishing them from the study plans. forgetting the role they have on the capacity of both Leadership and Civic Humanism in our professionals of tomorrow. The teaching guides for the different subjects in the branch of science or engineering do not include any competency, not even transversal, related to leadership capacity or the need, in today's world, for social, civic and humanitarian knowledge part of the people who will offer medical, pharmaceutical, environmental, biotechnological or engineering solutions to a society that is generated thanks to more or less complex relationships based on human relationships and historical events that have occurred so far. If we want professionals who know how to deal effectively and rationally with their leadership tasks and who, in addition, find and develop an ethically civic sense and a humanistic profile in their functions and scientific tasks, we must not leave aside the importance that it has, for the themselves, know the causes, facts and consequences of key events in the history of humanity. The words of the humanist Paul Preston are well known: “he who does not know his history is condemned to repeat the mistakes of the past.” The idea, therefore, that today there can be men of science in the way that the scientists of the Renaissance were, becomes, at the very least, difficult to conceive. To think that a Leonardo da Vinci can be repeated in current times is a more than crazy idea; and although at first it may seem that the specialization of a professional is inevitable but beneficial, there are authors who consider (Sánchez Inarejos) that it has an extremely serious negative side effect: the entrenchment behind the different postulates of each area of knowledge, disdaining everything. what is foreign to it. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=STEM" title="STEM">STEM</a>, <a href="https://publications.waset.org/abstracts/search?q=higher%20education" title=" higher education"> higher education</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20sciences" title=" social sciences"> social sciences</a>, <a href="https://publications.waset.org/abstracts/search?q=history" title=" history"> history</a> </p> <a href="https://publications.waset.org/abstracts/174076/the-need-for-higher-education-stem-integrated-into-the-social-science" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/174076.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">66</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">4</span> Reflections of Narrative Architecture in Transformational Representations on the Architectural Design Studio</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=M.%20Mortas">M. Mortas</a>, <a href="https://publications.waset.org/abstracts/search?q=H.%20Asar"> H. Asar</a>, <a href="https://publications.waset.org/abstracts/search?q=P.%20Dursun%20Cebi"> P. Dursun Cebi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The visionary works of architectural representation in the 21st century's present situation, are practiced through the methodologies which try to expose the intellectual and theoretical essences of futurologist positions that are revealed with this era's interactions. Expansions of conceptual and contextual inputs related to one architectural design representation, depend on its deepness of critical attitudes, its interactions with the concepts such as experience, meaning, affection, psychology, perception and aura, as well as its communication with spatial, cultural and environmental factors. The purpose of this research study is to be able to offer methodological application areas for the design dimensions of experiential practices into architectural design studios, by focusing on the architectural representative narrations of 'transformation,' 'metamorphosis,' 'morphogenesis,' 'in-betweenness', 'superposition' and 'intertwine’ in which they affect and are affected by the today’s spatiotemporal hybridizations of architecture. The narrative representations and the visual theory paradigms of the designers are chosen under the main title of 'transformation' for the investigation of these visionary and critical representations' dismantlings and decodings. Case studies of this research area are chosen from Neil Spiller, Bryan Cantley, Perry Kulper and Dan Slavinsky’s transformative, morphogenetic representations. The theoretical dismantlings and decodings which are obtained from these artists’ contemporary architectural representations are tried to utilize and practice in the structural design studios as alternative methodologies when to approach architectural design processes, for enriching, differentiating, diversifying and 'transforming' the applications of so far used design process precedents. The research aims to indicate architectural students about how they can reproduce, rethink and reimagine their own representative lexicons and so languages of their architectural imaginations, regarding the newly perceived tectonics of prosthetic, biotechnology, synchronicity, nanotechnology or machinery into various experiential design workshops. The methodology of this work can be thought as revealing the technical and theoretical tools, lexicons and meanings of contemporary-visionary architectural representations of our decade, with the essential contents and components of hermeneutics, etymology, existentialism, post-humanism, phenomenology and avant-gardism disciplines to re-give meanings the architectural visual theorists’ transformative representations of our decade. The value of this study may be to emerge the superposed and overlapped atmospheres of futurologist architectural representations for the students who need to rethink on the transcultural, deterritorialized and post-humanist critical theories to create and use the representative visual lexicons of themselves for their architectural soft machines and beings by criticizing the now, to be imaginative for the future of architecture. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=architectural%20design%20studio" title="architectural design studio">architectural design studio</a>, <a href="https://publications.waset.org/abstracts/search?q=visionary%20lexicon" title=" visionary lexicon"> visionary lexicon</a>, <a href="https://publications.waset.org/abstracts/search?q=narrative%20architecture" title=" narrative architecture"> narrative architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=transformative%20representation" title=" transformative representation"> transformative representation</a> </p> <a href="https://publications.waset.org/abstracts/115856/reflections-of-narrative-architecture-in-transformational-representations-on-the-architectural-design-studio" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/115856.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">141</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">3</span> Sustainable Mining Fulfilling Constitutional Responsibilities: A Case Study of NMDC Limited Bacheli in India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bagam%20Venkateswarlu">Bagam Venkateswarlu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> NMDC Limited, Indian multinational mining company operates under administrative control of Ministry of Steel, Government of India. This study is undertaken to evaluate how sustainable mining practiced by the company fulfils the provisions of Indian Constitution to secure to its citizen – justice, equality of status and opportunity, promoting social, economic, political, and religious wellbeing. The Constitution of India lays down a road map as to how the goal of being a “Welfare State” shall be achieved. The vision of sustainable mining being practiced is oriented along the constitutional responsibilities on Indian Citizens and the Corporate World. This qualitative study shall be backed by quantitative studies of National Mineral Development Corporation performances in various domains of sustainable mining and ESG, that is, environment, social and governance parameters. For example, Five Star Rating of mine is a comprehensive evaluation system introduced by Ministry of Mines, Govt. of India is one of the methodologies. Corporate Social Responsibilities is one of the thrust areas for securing social well-being. Green energy initiatives in and around the mines has given the title of “Eco-Friendly Miner” to NMDC Limited. While operating fully mechanized large scale iron ore mine (18.8 million tonne per annum capacity) in Bacheli, Chhattisgarh, M/s NMDC Limited caters to the needs of mineral security of State of Chhattisgarh and Indian Union. It preserves forest, wild-life, and environment heritage of richly endowed State of Chhattisgarh. In the remote and far-flung interiors of Chhattisgarh, NMDC empowers the local population by providing world class educational & medical facilities, transportation network, drinking water facilities, irrigational agricultural supports, employment opportunities, establishing religious harmony. All this ultimately results in empowered, educated, and improved awareness in population. Thus, the basic tenets of constitution of India- secularism, democracy, welfare for all, socialism, humanism, decentralization, liberalism, mixed economy, and non-violence is fulfilled. Constitution declares India as a welfare state – for the people, of the people and by the people. The sustainable mining practices by NMDC are in line with the objective. Thus, the purpose of study is fully met with. The potential benefit of the study includes replicating this model in existing or new establishments in various parts of country – especially in the under-privileged interiors and far-flung areas which are yet to see the lights of development. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ESG%20values" title="ESG values">ESG values</a>, <a href="https://publications.waset.org/abstracts/search?q=Indian%20constitution" title=" Indian constitution"> Indian constitution</a>, <a href="https://publications.waset.org/abstracts/search?q=NMDC%20limited" title=" NMDC limited"> NMDC limited</a>, <a href="https://publications.waset.org/abstracts/search?q=sustainable%20mining" title=" sustainable mining"> sustainable mining</a>, <a href="https://publications.waset.org/abstracts/search?q=CSR" title=" CSR"> CSR</a>, <a href="https://publications.waset.org/abstracts/search?q=green%20energy" title=" green energy"> green energy</a> </p> <a href="https://publications.waset.org/abstracts/167048/sustainable-mining-fulfilling-constitutional-responsibilities-a-case-study-of-nmdc-limited-bacheli-in-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/167048.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">75</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">2</span> Positioning Mama Mkubwa Indigenous Model into Social Work Practice through Alternative Child Care in Tanzania: Ubuntu Perspective</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Johnas%20Buhori">Johnas Buhori</a>, <a href="https://publications.waset.org/abstracts/search?q=Meinrad%20Haule%20Lembuka"> Meinrad Haule Lembuka</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Introduction: Social work expands its boundary to accommodate indigenous knowledge and practice for better competence and services. In Tanzania, Mama Mkubwa Mkubwa (MMM) (Mother’s elder sister) is an indigenous practice of alternative child care that represents other traditional practices across African societies known as Ubuntu practice. Ubuntu is African Humanism with values and approaches that are connected to the social work. MMM focuses on using the elder sister of a deceased mother or father, a trusted elder woman from the extended family or indigenous community to provide alternative care to an orphan or vulnerable child. In Ubuntu's perspective, it takes a whole village or community to raise a child, meaning that every person in the community is responsible for child care. Methodology: A desk review method guided by Ubuntu theory was applied to enrich the study. Findings: MMM resembles the Ubuntu ideal of traditional child protection of those in need as part of alternative child care throughout Tanzanian history. Social work practice, along with other formal alternative child care, was introduced in Tanzania during the colonial era in 1940s and socio-economic problems of 1980s affected the country’s formal social welfare system, and suddenly HIV/AIDS pandemic triggered the vulnerability of children and hampered the capacity of the formal sector to provide social welfare services, including alternative child care. For decades, AIDS has contributed to an influx of orphans and vulnerable children that facilitated the re-emerging of traditional alternative child care at the community level, including MMM. MMM strongly practiced in regions where the AIDS pandemic affected the community, like Njombe, Coastal region, Kagera, etc. Despite of existing challenges, MMM remained to be the remarkably alternative child care practiced in both rural and urban communities integrated with social welfare services. Tanzania envisions a traditional mechanism of family or community environment for alternative child care with the notion that sometimes institutionalization care fails to offer children all they need to become productive members of society, and later, it becomes difficult to reconnect in the society. Implications to Social Work: MMM is compatible with social work by using strengths perspectives; MMM reflects Ubuntu's perspective on the ground of humane social work, using humane methods to achieve human goals. MMM further demonstrates the connectedness of those who care and those cared for and the inextricable link between them as Ubuntu-inspired models of social work that view children from family, community, environmental, and spiritual perspectives. Conclusion: Social work and MMM are compatible at the micro and mezzo levels; thus, application of MMM can be applied in social work practice beyond Tanzania when properly designed and integrated into other systems. When MMM is applied in social work, alternative care has the potential to support not only children but also empower families and communities. Since MMM is a community-owned and voluntary base, it can relieve the government, social workers, and other formal sectors from the annual burden of cost in the provision of institutionalized alternative child care. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ubuntu" title="ubuntu">ubuntu</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20social%20work" title=" indigenous social work"> indigenous social work</a>, <a href="https://publications.waset.org/abstracts/search?q=african%20social%20work" title=" african social work"> african social work</a>, <a href="https://publications.waset.org/abstracts/search?q=ubuntu%20social%20work" title=" ubuntu social work"> ubuntu social work</a>, <a href="https://publications.waset.org/abstracts/search?q=child%20protection" title=" child protection"> child protection</a>, <a href="https://publications.waset.org/abstracts/search?q=child%20alternative%20care" title=" child alternative care"> child alternative care</a> </p> <a href="https://publications.waset.org/abstracts/172559/positioning-mama-mkubwa-indigenous-model-into-social-work-practice-through-alternative-child-care-in-tanzania-ubuntu-perspective" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/172559.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">67</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1</span> Kanga Traditional Costume as a Tool for Community Empowerment in Tanzania in Ubuntu perspective - A Literature Review</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Meinrad%20Haule%20Lembuka">Meinrad Haule Lembuka</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Introduction: Ubuntu culture represents African humanism with collective and positive feeling of people living together, interdependence, equally and peaceful etc. Overtime, Ubuntu culture developed varieties of communicative strategies to express experiences, feelings and knowledge. Khanga or kanga (garment) is among the Ubuntu cultural practice of Bantu speaking people along the East African coast following interaction with Arabs and Bantu speaking people to formulate Swahili culture. Kanga or Kanga is a Swahili word which means a traditional soft cotton cloths in varieties of colours, patterns, and styles which as a deep cultural, historical, and social significance not only in Tanzania but the rest of East African coast. Swahili culture is a sub culture of Ubuntu African culture which is rich in customs and rituals that serve to preserve goodness and life where Tanzania, like the rest of East African societies along the Indian coast engaged in kanga dressing custom under Swahili culture to express their feelings and knowledge sharing. After the independence of Tanzania (formerly Tanganyika) from British colonial rule, Kanga traditional dressing gained momentum in Swahili culture and spread to the rest of East Africa and beyond. To date kanga dressing holds a good position as a formal and informal tool for advocating marginalised groups, counselling, psychosocial therapy, liberation, compassion, love, justice, campaign, and cerebration etc. Methodology: A literature review method was guided by Ubuntu theory to assess the implications of kanga traditional dressing in empowering Tanzanian community. Findings: During slavery, slaves wore Kaniki and people despised Kaniki dressing due to its association with slavery. Ex-slave women seeking to become part of the Swahili society began to decorate their Kaniki clothes. After slavery was abolished in 1897, Kangas began to be used for self-empowerment and to indicate that the wearer had personal wealth. During colonial era, freedom of expressions for Africans were restricted by colonial masters thus Tanzanians used kanga to express the evils of colonialism and other social problems, Under Ubuntu value of unity and solidarity liberation and independence fighters crafted motto and liberation messages that were shared and spread rapidly in the community. Political parities like TANU used kanga to spread nationalism and Ujamaa policy. kanga is more than a piece of fabric-it is a space for women to voice unspeakable communication and a women-centred repository for indigenous knowledge, feminisms addressing social ills, happiness, campaigns, memories and reconciliation etc. Kanga provides an indirect voice and support vulnerable and marginalised populations and strongly it has proved to be a peaceful platform of capture attention of government and societies. Kanga textiles gained increased international fame when an Obama kanga design was produced upon the president’s election in 2008 and his visit to Tanzania in 2013. Conclusion: Kanga preserves and symbolises Swahili culture and contributes in realization of social justice, inclusion, national identity and unity. As an inclusive cultural tool, Kanga spread across Africa to international community and the practice has moved from being a woman domination dressing code to other sex orientations. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=African%20culture" title="African culture">African culture</a>, <a href="https://publications.waset.org/abstracts/search?q=Kanga" title=" Kanga"> Kanga</a>, <a href="https://publications.waset.org/abstracts/search?q=khanga" title=" khanga"> khanga</a>, <a href="https://publications.waset.org/abstracts/search?q=swahili%20culture" title=" swahili culture"> swahili culture</a>, <a href="https://publications.waset.org/abstracts/search?q=ubuntu" title=" ubuntu"> ubuntu</a> </p> <a href="https://publications.waset.org/abstracts/172583/kanga-traditional-costume-as-a-tool-for-community-empowerment-in-tanzania-in-ubuntu-perspective-a-literature-review" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/172583.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">68</span> </span> </div> </div> </div> </main> <footer> <div id="infolinks" class="pt-3 pb-2"> <div class="container"> <div style="background-color:#f5f5f5;" class="p-3"> <div class="row"> <div class="col-md-2"> <ul class="list-unstyled"> About <li><a href="https://waset.org/page/support">About Us</a></li> <li><a href="https://waset.org/page/support#legal-information">Legal</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/WASET-16th-foundational-anniversary.pdf">WASET celebrates its 16th foundational anniversary</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Account <li><a href="https://waset.org/profile">My Account</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Explore <li><a href="https://waset.org/disciplines">Disciplines</a></li> <li><a href="https://waset.org/conferences">Conferences</a></li> <li><a href="https://waset.org/conference-programs">Conference Program</a></li> <li><a href="https://waset.org/committees">Committees</a></li> <li><a href="https://publications.waset.org">Publications</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Research <li><a href="https://publications.waset.org/abstracts">Abstracts</a></li> <li><a href="https://publications.waset.org">Periodicals</a></li> <li><a href="https://publications.waset.org/archive">Archive</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Open Science <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Philosophy.pdf">Open Science Philosophy</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Award.pdf">Open Science Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Society-Open-Science-and-Open-Innovation.pdf">Open Innovation</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Postdoctoral-Fellowship-Award.pdf">Postdoctoral Fellowship Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Scholarly-Research-Review.pdf">Scholarly Research Review</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Support <li><a href="https://waset.org/page/support">Support</a></li> <li><a href="https://waset.org/profile/messages/create">Contact Us</a></li> <li><a href="https://waset.org/profile/messages/create">Report Abuse</a></li> </ul> </div> </div> </div> </div> </div> <div class="container text-center"> <hr style="margin-top:0;margin-bottom:.3rem;"> <a href="https://creativecommons.org/licenses/by/4.0/" target="_blank" class="text-muted small">Creative Commons Attribution 4.0 International License</a> <div id="copy" class="mt-2">© 2024 World Academy of Science, Engineering and Technology</div> </div> </footer> <a href="javascript:" id="return-to-top"><i class="fas fa-arrow-up"></i></a> <div class="modal" id="modal-template"> <div class="modal-dialog"> <div class="modal-content"> <div class="row m-0 mt-1"> <div class="col-md-12"> <button type="button" class="close" data-dismiss="modal" aria-label="Close"><span aria-hidden="true">×</span></button> </div> </div> <div class="modal-body"></div> </div> </div> </div> <script src="https://cdn.waset.org/static/plugins/jquery-3.3.1.min.js"></script> <script src="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/js/bootstrap.bundle.min.js"></script> <script src="https://cdn.waset.org/static/js/site.js?v=150220211556"></script> <script> jQuery(document).ready(function() { /*jQuery.get("https://publications.waset.org/xhr/user-menu", function (response) { jQuery('#mainNavMenu').append(response); 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