mysophobia 潔癖

In 1971, 0.9 per cent of the Indonesian population were Buddhists; 0.8 Confucians.
Between 1979 -1998 C was derecognized and the assimilation policy was intensified.
The 2000 Census: Buddhists constituted 0.84%; "other religions" (excluding the five religions) only accounted for 0.24%.

Indonesia
1971: 7.4% (of the total population) Christians
2000: 8.9% (of the total population) Christians
(Suryadinata 2005:89)

...繼續閱讀

Talisman樂團的ＣＤ真的好聽，收錄的是凱薩林女皇在位時公主們或女樂手親手寫的，日後被遺忘而少部分被重新發表的曲子。俄羅斯的七弦吉他讓十八世紀的宮廷音樂聽來好像西班牙鄉村樂曲。而且還有法文聲樂曲！

...繼續閱讀

還是第一張專輯封面好看點

This study of more than two thousand years of African social history weaves together evidence from historical linguistics, archaeology, comparative ethnography, oral tradition, and art history to challenge the assumptions that all African societies were patriarchal and that the status of women in precolonial Africa is beyond the scope of historical research. In East-Central Africa, women played key roles in technological and economic developments during the long precolonial period. Female political leaders were as common as male rulers, and women, especially mothers, were central to religious ceremonies and beliefs. These conclusions contribute a new and critical element to our understanding of Africa's precolonial history.
...繼續閱讀

Imperial mistress of the fur-clad Russ...no forest fell
when thou wouldst build; no quarry sent its stories
To enrich thy wall: but thou didst hew the floods,
And make thy marble of the glassy wave.
In such a palace Aristceus found
Cyrene, when he bore the plaintive tale
Of his lost bees to her maternal ear:
In such a palace Poetry might place
The armory of Winter; where his troops,
the gloomy clouds, find weapons, arrowy sleet,
Skin-piercing volley, blossom-bruising hail,
And snow, that often blinds the traveler's course,
And wraps him in an unexpected tomb.
silently as a dream the fabric rose...

Why does Cowper turn the poem against itself, canceling out some of its loveliest lines?
...繼續閱讀

Polygamy has been rarely practiced historically and cross-culturally among Muslims.

Bridewealth is presented as a dower by the groom to the bride, as required in Islam, although the bride's father sometimes takes part of the dower and holds it, theoretically, in "trust" for his daughter. Polygynous marriages exist but constitute a minority of cases. Divorce is not uncommon and is almost always initiated by the husband. Generally, adult men are always married; some adult women, especially divorcees and widowers, remain unmarried.


Author: Cole, Donald P.
Title: Culture summary: Libyan Bedouin
Publisher: New Haven, Conn.: HRAF, 1999:p8 ...繼續閱讀

"We’ve heard it many times: The Egyptian revolution was unexpected. Especially in Western countries, it is often called “Facebook Revolution". That is not only wrong but insulting as it renders invisible the previous demonstrations, strikes and other political activities, going back 10 years or even longer, said prominent blogger and activist Hossam El-Hamalawy who blogs at 3arabawy.

This political activism has gone unnoticed by many researchers and political analysts, especially in the West. Why? Because they’ve been too occupied studying the formal institutions and have been more interested in concepts and models than what is happening on the ground"

http://www.antropologi.info/blog/anthropology/2011/auc-tahrir-conference ...繼續閱讀

Holy Shit. It's not merely contemporary, it is also global. ...繼續閱讀

(cross-culturally), there is a constantly recurring notion that real manhood is different from simple anatomical maleness, that it is not a natural condition that come about spontaneously through biological maturation but rather is a precarious or artificial state that boys must win against powerful odds.
...繼續閱讀

The American Methodists at Old Umtali, the Anglicans at St Augustine's and the Mariannhill fathers at Triashill together produced Manyika; the Jesuits at Chishawasha, near Salisbury, produced Zezuru; the Dutch Reformed Church at Morgenster produced Karanga. Differences were exaggerated, obscuring the actual gradualism and homogeneity of the real situation.


...繼續閱讀

If the motive of military commanders is complex (they kill noncombatants but wouldn’t if they did’t have to), however, couldn’t the same be said of the terrorist whose killing of civilians is at once deliberate and yet coerced? He has reached the limit; he has no option left - or so he claims, when he argues that in order to try to prevent “the coercive transformation of (his people’s) way of life”, he must carry out immoral killings. If he kills enough civilians (so he reasons), perhaps those who are politically responsible will respod in the desired way.

So: it is not cruelty that matters in the distinction between terrorists and armies at war, still less the threat each poses to entire ways of life, but their civilizational status. What is really at stake is not a clash of civilizations (a conflict between two imcompatible sets of values), but the fight of civilization against the uncivilized. In that fight, all civilized rules may be set aside.

...繼續閱讀

Sêjatiné abót anggónku nindakaké pakaryan iki. Nangíng piyé manèh.
Aku múng sakwijiníng bawahan síng kudu loyal marang atasan. Kamångkå atasanku Drs Sêngkuni SH MBA wís nginstruksèkaké yèn proyèk iki kudu di-mark up.
實在沉重我的工作。然而又能怎麼辦。
我只是一個在下面工作的，只能對上司忠誠。而我的上司商學碩士森顧尼先生已經交代這個計畫必須要mark up了。

pakaryan?
(na) mung = hanya
kamangka = padahal = However
yen= bahwa

...繼續閱讀

Only certain things that can be said, but they never match what was waiting to be dissolved. Those undissolved feelings never get resolved.
...繼續閱讀

____How do we define agency? If agency is not resistance, what is it?
(Does Saba Mahmood fully play out Foucault and Butler's thesis of agency? What is her thesis in relation to Orientalism?)

____How about resistance? If resistance is not the antithesis of power, what is it?
(The dignified resistance may not lead us to the heroism of the resistors; it may well lead to a map of structures of power.
Resistance is diagnostic of power.)

____Violence against women occurs across the globe, across cultures, class and ethnicity. But we never blame "American culture" for domestic violence or gun violence in the US. We blame individual,the psycho-path, or poverty. Nobody would blame Christianity except some feminist/theologians. Why do we blame other cultures when we talk about violence? Why do we associate violence with OTHER cultures, and label certain cultures with violence? How did we create the quick bind between Islam and misogyny?
(Orientalism never finishes its reincarnation. The reprint of self-justification dies hard. )

...繼續閱讀

(Robert & Shana ParkeHarrison: Lucid Dream)

Dreams serve to fulfill latent wishes through displacing uncomfortable fears or desires onto safer terrain, in which contents and forms of the wish are distorted to dodge the censor of the Preconscious/Superego. Thus the manifestation, however weird, indirect or deviant, of the Unconscious in the semi-Conscious. (see The Interpretation of Dreams by Freud) ...繼續閱讀

Of all the great world religions past and present, Christianity has been by far the most intolerant. This statement may come as a shock, but it is nevertheless true. -- Perez Zagorin
...繼續閱讀

Interview with Judith Bulter on the New book, The Power of Religion in Public Sphere

JB:Israel, of course, is asking its Palestinian citizens to swear loyalty to a Jewish state, which is hardly a very secular thing to do. So, though Israel seems to support secularization in countries where Islam is predominant, it seems to except itself from that standard. This leads to a question of which religions are set in opposition to secularism and which are not? It seems to me that those who call for a secular state in Israel, which would mean separating citizenship from religion or religious status, are often accused of trying to destroy Israel. So we have to watch these debates carefully to see when and where secularism is treated as if it were the very sign of democracy, and when and where secularism is treated as if it were equal to genocide. Public discourse has yet to arrive at very consistent positions here.
...繼續閱讀

the cosmologies of micro-governance

http://econ.worldbank.org/WBSITE/EXTERNAL/EXTDEC/EXTRESEARCH/EXTWDRS/0,,contentMDK:20227703~pagePK:478093~piPK:477627~theSitePK:477624,00.html

2004 Making Services Work for Poor People ...繼續閱讀

...繼續閱讀