Martina Garcia de Cezar, Séverine Tomas, Bruno Cheviron
et al.
Accurately modelling urban microclimates is essential for developing effective mitigation strategies against urban overheating. This study assesses the potential of ANSYS Fluent to simulate an experimental urban canyon with vegetated planters, using three different simulation methods. The analysis focuses on accuracy, operational suitability, and an improved understanding of the physical mechanisms operating at the scale of an urban canyon. Numerical results related to radiative, thermal, and aerodynamic fluxes, are evaluated based on (i) experimental data obtained from a dense network of sensors and (ii) the physical consistency obtained in the spatial distribution of the variables analysed. Despite some discrepancies in spatial and temporal variations, the model demonstrated strong agreement with experimental data, with absolute errors in air temperature and relative humidity below 3 % on average (maximum 11 %). Radiation, as the most sensitive factor for daytime thermal comfort variation in the study area, highlights the importance of improving radiative exchange in the proposed models. While certain software limitations require user-defined functions, such as representation of average radiant temperature, thermal comfort indices and multiple vegetation heat source terms, the study underscores the tool’s capacity to generate detailed and high-resolution microclimate data. This rich numerical database improves our understanding of urban heat dynamics, paving the way for more efficient urban climate solutions.
Environmental sciences, Urban groups. The city. Urban sociology
Margaret Chauke, Raesetja G. Ledwaba, Jacomina M. Motitswe
Background: Teaching Deaf learners in multigrade classes contributes to learning challenges and requires implementation of curriculum differentiation. However, limited South African Sign Language (SASL) proficiency and learning resources hinder inclusive education in special schools.
Objectives: This study aimed to explore teachers’ perceptions in supporting Deaf learners in multigrade classrooms, focusing on challenges and teaching strategies for inclusive education.
Method: A qualitative approach with a descriptive phenomenological design was used. Six teachers from a special school were selected using purposive sampling. Data collection involved focus group discussions, classroom observations, document analysis, and field notes. Thematic analysis was employed to generate findings.
Results: Teachers face persistent challenges, including inadequate resources, limited SASL proficiency, and insufficient professional development. To address these challenges, they employ multimodal teaching strategies, advocate for enhanced SASL training, and integrate visual aids to foster inclusive learning.
Conclusion: Teachers used gestures, assistive technologies and visual aids in supporting Deaf learners. The Department of Basic Education should implement structured SASL training, expand access to assistive technologies, and develop an inclusive curriculum tailored to Deaf learners’ needs. Continuous professional development and systematic monitoring are essential for improving teacher effectiveness and promoting inclusive education.
Contribution: This study contributes to the understanding of teacher experiences in supporting Deaf learners in multigrade classes, systemic barriers and adaptive strategies they employ to manage multigrade deaf education. Furthermore, the findings of this study will inform future teacher training on the use of SASL and provide policy recommendations to improve curriculum differentiation.
Vocational rehabilitation. Employment of people with disabilities, Communities. Classes. Races
This study examines how Starbucks, as a global brand, employs glocalization strategies in its interior design by incorporating local architectural elements into standardized global formats. The primary objective is to analyze how local and global elements are integrated into the design of the second-wave coffee shops, a globally recognized brand, and to evaluate the balance between these elements from a design perspective. To achieve this, six Starbucks stores, selected as the sample for the current study, located in the EMEA (Europe, Middle East, and Africa), Asia-Pacific, and Japan regions were examined. The research focused on key interior design components, including vertical structural elements, flooring, ceiling features, openings, furniture, and decorative details, assessing them within the framework of local and global characteristics. A qualitative research approach was adopted, employing content analysis to systematically evaluate the selected stores. The originality of this study lies in its structured examination of how glocalization strategies manifest in interior spaces through regional variations. The findings reveal that local elements such as ceiling types, materials, and seating styles were consistently integrated to reflect regional identities, while standardized lighting and furniture layouts preserved the brand's global coherence. Thus, the findings show that integrating local motifs into spatial design enables global brands to establish a meaningful connection with the local cultural context while maintaining their global identity. This balance not only enhances user experience but also reinforces brand identity through culturally resonant spaces. Overall, the research underscores the significance of preserving cultural codes in interior design as a means of fostering commercial success for global brands. By offering a framework for incorporating glocalization strategies in spatial design, this study provides valuable insights for designers and brands aiming to achieve cultural sustainability while maintaining a strong global presence.
Nada Samir Farag, Gehan Elsayed Abd eldayem, Ahmed Saleh Abd Elfatah
Cities confront massive issues like Disasters, climate change, urbanization, population growth, and economic growth; it is necessary to reduce their impact to the minimum possible. To accomplish this, A smart, resilient society intended to manage cities using Big Data, the Internet of Things (IoT), and intelligent information technologies to improve the ability to resist, absorb, and adapt to external changes resulting in urban resilience. Beyond that, constructing a smart, resilient city is a more advanced strategy for reducing vulnerabilities to emergencies like the COVID-19 pandemic and natural disasters like earthquakes and tsunamis. This study proposes a conceptual design for smart resilience cities and explores how a system can improve risk reduction and adaptation approaches and natural disaster recovery. Using various examples, the various states how smart cities' characteristics help cities be more resilient to disasters. The paper explains the differences and similarities between a smart city and a resilient city.
Cities. Urban geography, Urbanization. City and country
Oksana Radchenko, Leonid Tulush, Serhii Leontovych
State security is the main guideline of state policy in the face of global challenges. For Ukraine, it is especially relevant, because during the period of the russian-Ukrainian war, its foundations and essence experience significant deformations. Since the risks and threats to national security have increased enormously in Ukraine under martial law, its financial component should be formed according to the tools corresponding to the challenges, even ahead of them, since, according to analysts, modern war is a war of finances. The problems faced by the state, the banking system, financial and commodity markets and institutions, corporations and households need new financial instruments to ensure flexibility in financing strategic goals. As of September, the losses of the Ukrainian economy from the war are estimated according to various estimates, from USD 105 billion, or 70% of the average annual GDP over the past 5 years, to USD 600 billion, and this exceeds the level of GDP in 2021 by 3 times. This actualizes the needs of the scientific study of financial instruments with the aim of effective state regulation and equalization in the face of limited and increasing losses of human and material resources, changes in the direction and speed of financial flows, their sources, structure, reproduction and reservation. The study examines financial instruments of a predominantly budgetary direction, as well as the components of national indicators of financial security. It is also important to analyze the share of the state in the economy, the size of which determines the speed of response and the completeness of resistance due to a threat to national security. To achieve the goals of the study, the main legally established risks of financial instruments of the national economy during the period of martial law are systematized. The indicators of the financial security of the state for the period of hybrid and military aggression of the rf (2013-2021) were assessed, and according to open sources of data, which are rather limited, a forecast of these indicators for 2022 was made. On the basis of the Financial Stability Report of the National Bank of Ukraine, the budget innovations of the period of martial law are analyzed. The sources of financing the state budget for the period of the legal regime of martial law and its main directions for 2023 are summarized. It is concluded that the financial system of Ukraine in a short time managed to organize financial flows in accordance with the needs of ensuring national security, form an optimal balance of resources, maintain the volume of financing of basic budget expenditures, attract donor resources and resist the inevitable decline of the economy during the war. The role of donor countries of economic and military assistance, in particular Latvia, in deterring military aggression and ensuring the stability of Ukraine's financial policy was emphasized.
Abstract As a result of the ongoing urbanization megatrend, cities have an increasingly critical role in the search for sustainability. To create sustainable strategies for cities and to follow up if they induce desired effects proper metrics on the inter and intra-urban development is needed. In this paper, we analyze the sustainability development in the 20 largest cities in Finland through a residential area classification framework. The results based on high-quality register data show concerning trends in some sustainability measures, and divergent trends between cities and residential areas within. Overall, while densities have increased modestly, we see no clear signs of decreasing car ownership rates. Further, also manifestations of social sustainability seem to be insufficient in many locations–especially in residential mid-rise areas from the '60s and '70s, and '80s and '90s.
Purpose The presence of women and people underrepresented in medicine (URiM) continues to be lower in radiation oncology (RO) than within the United States population, medical school graduates, and oncology fellowship applicants. The objective of this study was to identify demographics of matriculating medical students who are inclined to consider pursuing a residency in RO and identify barriers to entry that students may perceive before medical school training. Methods and Materials A survey of incoming medical students at New York Medical College was distributed via e-mail and assessed demographic background information, interest in and awareness of oncologic subspecialties, and perceived barriers to RO. Results Students of the incoming class of 2026 had a complete response rate of 72% (155 complete responses and 8 incomplete responses of 214 class members). Two-thirds of participants had prior awareness of RO, and half have considered pursuing an oncologic subspecialty, but less than one-fourth have ever previously considered a career in RO. Students responded that they need more education, clinical exposure, and mentorship to increase their chance of choosing RO. Male participants had 3.4 times the odds of having an acquaintance in the community tell them about the specialty and also had significantly greater interest in using advanced technologies. There were no URiM participants who had personal relationships with an RO physician compared with 6 (4.5%) non-URiM participants. The average response to “What is the likelihood that you will pursue a career in RO?” showed no significant difference between genders. Conclusions All races and ethnicities scored a similar likelihood of pursuing a career in RO, which differs greatly from the current RO workforce. Responses emphasized the importance of education, mentorship, and exposure to RO. This study demonstrates the need for support of female and URiM students during medical school.
Islamic fundamentalism has often been accused as a source of conflict so that it should be ended immediately. And the radical movement should put forward a complete understanding of diverse religions. Likewise, in every movement, it is necessary to keep the political and economic interests away from religion, because such factors triggers inter-religious conflict. The brutal act by a group of people who claims the most righteous by displaying the most sinister and frightening face of Islam, is really far from Islamic values. Islam is rahmatan lil ‘alamin, especially towards fellow Muslims who believe in the truth of Islam based on the Koran and the Sunnah as the main and first source of Islamic teachings. If this motto is implemented seriously, the conflicts that have occurred will not be repeated. In its further development, fundamentalism undergoes a change, a shift, and is further away from its origin. The discussion of fundamentalism today is more associated with a negative impression that Islam is a religion of violence, anti-progress and establishment, conservative, antiWestern, and always takes violence to achieve its goals. This labeling and stigmatization of course has greatly marginalized Islam in international relations. This kind of stigmatization can be understood by Muslims so that they also hold counters in various ways, including counter discourse. However, the efforts made by Muslims have not been able to change the world view of Islam, especially the Western world. Islam to this day is still perceived as a violent religion. ةيملاسلإا ةيلوصلأا نأب ، تاماهتا لكش في نايحلأا نم يرثك في اهنع يربعتلا متي ماك :صخللما لماكلا مهفلا ةيلاكيدارلا ةكرح ززعت نأ بجيو .روفلا لىع اهؤاهنإ بجيو عاصرلل ردصم 36 Al-Tahrir, Vol. 21, No. 1 Mei 2021 : 35-53 عونتلا نع يداصتقلااو سيايسلا ىوتحلما داعبإ بجي ، ةكرح لك في لثلمابو .نايدلأا فلتخلم نيذلا صاخشلأا نم ةعومجلم شيحولا لمعلا نإ .نيدلا مساب عاصرلا يرثي لماع اذه نلأ ، ديعب ملاسلإل ًافوخو ًاشر ثركلأا هجولا راهظإ للاخ نم حلاصلاب نورعشيو ناملأاب نورعشي ينملسلما مهناوخإ هاجت ةصاخو ، ينملأل ةمحر وه ملاسلإا .ةيملاسلإا ميقلا نع دعبلا لك لولأاو سييئرلا ردصلما اهرابتعاب ةنسلاو نآرقلا ساسأ لىع ملاسلإا ةقيقحب نونمؤي نيذلا تاروطتلا في .تثدح يتلا تاعازنلا رركتت نلف ، اذه حرط مت اذإ .ةيملاسلإا ميلاعتلل في ةيلوصلأا ةشقانم نإ .اهلصأ نع تدعبأو تلاوحتو تايريغت ةيلوصلأا تدهش ، ةقحلالا مدقتلل داعمو فينع نيد ملاسلإا نأب يبلس عابطناب ملاسلإاب ثركأ ةطبترم لياحلا تقولا اذه نإف عبطلابو .هفادهأ قيقحتل اًئماد فنعلا ذختيو برغلل داعمو ظفاحمو سسؤمو اومهفي نأ ينملسملل نكيم .ةيلودلا تاقلاعلا في اقًح ملاسلإا شمهي مصولاو ميسوتلا .داضلما باطخلا كلذ في ابم ، ةفلتخم قرطب اهل اودصتي ىتح مصولا نم عونلا اذه اومهفيو ةصاخو ، يملاسلإا لماعلا ةرظن يريغت لىع ةرداق نكت لم نوملسلما اهلذبي يتلا دوهجلا نأ لاإ .فنع نيد هنأ لىع ملاسلإا لىإ رظنُي لازي لا ، نلآا ىتح .بيرغلا لماعلا Abstrak: Seperti yang sering diungkapkan dalam bentuk tudingan, bahwa fundamentalisme Islam merupakan sumber konflik sehingga harus segera diakhiri. Dan gerakan radikalisme harus mengedepankan pemahaman yang utuh tentang beragam agama. Begitu pula dalam setiap gerakan, muatan politik dan ekonomi perlu dijauhkan dari keberagaman, karena inilah faktor yang memicu terjadinya konflik yang mengatasnamakan agama. Tindakan brutal sekelompok orang yang merasa paling aman dan merasa paling benar dengan menampilkan wajah Islam yang paling seram dan menakutkan, sungguh jauh dari nilai-nilai Islam. Islam adalah rahmatan lil ‘alamin, terutama terhadap sesama umat Islam yang meyakini kebenaran Islam berdasarkan Alquran dan Sunnah sebagai sumber utama dan pertama ajaran Islam. Jika ini dikedepankan maka konflik yang telah terjadi tidak akan terulang kembali. Dalam perkembangan selanjutnya, fundamentalisme mengalami perubahan, pergeseran, dan semakin jauh dari asalnya. Pembahasan fundamentalisme saat ini lebih banyak dikaitkan dengan Islam dengan kesan negatif bahwa Islam adalah agama yang kekerasan, anti kemajuan dan kemapanan, konservatif, anti Barat, dan selalu mengambil kekerasan untuk mencapai tujuannya. Pelabelan dan stigmatisasi 37 Deni, Arifin, The Relationship... ini tentu saja sangat memarjinalkan Islam dalam hubungan internasional. Stigmatisasi semacam ini dapat dipahami dan dipahami oleh umat Islam sehingga mereka pun mengadakan tandingan dengan berbagai cara, termasuk tandingan wacana. Namun upaya yang dilakukan oleh umat Islam belum mampu mengubah pandangan dunia Islam, khususnya dunia Barat. Islam hingga saat ini masih dipersepsikan sebagai agama kekerasan. Keyword: Islam, fundamentalism, radicalism, social conflict. INTRODUCTION Indonesian society is a plural society, both in national and regional scope with diverse culture, ethnicities, religions, races. Plurality is multidimensional in nature, some are caused by differences in ethnicities, social levels, political organizations, religions, and so on. Ideas for understanding the social system of a pluralistic society are in turn very important to foster national integration and to prevent disintegration and inter-group conflict,.1 Throughout the history, diversity has resulted in a very beautiful combination in various forms of the cultural mosaic. Various ethnicities, religions, customs, and cultures can coexist and have a very high negotiation space in everyday life. However, these beautifully woven varieties are now torn and torn apart by an exclusive understanding that grows from the narrow primordial roots of ethnicity, religion, and social class. This resulted in conflicts or riots occurring in several regions.2 The occurrence of these conflicts is generally attributed to the failure in managing diversities, even though there are certain factors directly cause the conflicts. The conflict is a product of the diversity of life philosophies and political ideologies that are popular in Western civilization and also the diversity of views about the ultimate values and goals of human life. For those who want to anticipate or perhaps want to 1 HM. Atho Mudzhar, Pendekatan Studi Islam Dalam Teori Dan Praktek (Yogyakarta: Pustaka Pelajar, 2002), 127. 2 Titik Suwartini, “Konflik-Konflik Sosial Bernuansa Agama Di Berbagai Komunitas (Kasus Kerusuhan Sosial Di Banjarmasin 1977)” Dalam Departemen Agama RI, Konflik Sosial Bernuansa Agama Di Indonesia (Jakarta: Badan Litbang dan Diklat Keagamaan, 2003), 1. 38 Al-Tahrir, Vol. 21, No. 1 Mei 2021 : 35-53 understand the discussion about the conflict in Islamic jurisprudence based on the above understanding of the conflict, they will likely feel disappointed, but may also feel relieved.3 This disappointment and relief come from groups that embraced jihadism. Today, religious life continues to be colored with acts of violence, radicalism, and especially the seeds of fundamentalism in practicing Islamic teachings. Undoubtedly, they do not stand alone; there is a reason that triggers a concerning thing to happen in social life.4 Violence and radicalization should not occur if they promote social interaction in the community. According to M. Qasim Mathar, in this day and age, social contact and interaction between people from different backgrounds unavoidable, even the intensity is getting higher. This social interaction occurs due to, among other things, the similarity of professions, neighbors, daily activities, and others, or due to certain inequalities such as political, economic, cultural aspirations which, among other things, develop into conflicts with ethnic and religious nuances.5 What M. Qasim Mathar stated was a social reality faced by society today as a result of the leaps of the times which changes rapidly, but sometimes is not accompanied by an awareness of social change. This means that the times have changed so rapidly, but the people are not able to keep up with the changing times. As a result, many people are not ready to embrace diversity, especially in religions or theology. Such people consider other people to be wrong, heretical, and misleading and even considered infidel if they do not believe they believe in and practice what they do, even though the understanding that is considered heretical has bases that refer to the al-Qur’an and hadith.6 3 Noel J. Coulson, Konflik Dalam Yurisprudensi Islam, terj. H. Fuad (Yogyakarta: Navila, 2001), 1. 4 Hery Sucipto, “Memahami Fundamentalisme Islam Kontemporer,” Dalam Hery Sucipto, ed, Islam Mazhab Tengah: Persembahan 70 Tahun Tarmizi Taher (Jakarta: Grafindo Khazanah, 2007), 33. 5 M. Qasim Mathar, “Kimiawi Pemikiran Islam, Arus Utama Islam Di Masa Depan” (Naskah Pidato Pengukuhan Guru Besar Filsafat Islam, Senin 12 Nopember 2007), 5. 6 Barsihannor, Haruskah Membenci Ahmadiyah (Yogyakarta: Kota Kembang,
Methodologically, Fiqh Sosial encourages the resolution of people's problems by using the qauli and manhaji schools of thought. The qauli school of choice takes precedence. If the qauli school is unable to provide a solution to the problems at hand, then the manhaji school of thought is used. Basically, the qauli school of thought is sufficient if it is used in solving basic pluralism problems. However, if the issue of pluralism has entered a more complicated domain, and the qauli school of thought is no longer sufficient, then the manhaji school of thought can be used. The implementation of the methodology of Fiqh Sosial in the issue of pluralism can be seen from the consistency of Kiai Sahal in harmonizing his thoughts and his daily life. Kiai Sahal shows an open mind in building relationships and collaborating with many people from various ethnic, religious and professional backgrounds. This paper is the result of research on pluralism in the perspective of Fiqh Sosial. This study aims to determine the concept of Fiqh Sosial regarding pluralism and the application of Fiqh Sosial methodology in responding to pluralism issues. This research is a qualitative research. This research is a literature study using descriptive methods. Keyword: Fiqh Sosial, Pluralism, Kiai Sahal Introduction Kiai Sahal, as a figure who sparked the idea of Fiqh Sosial, is known as an openminded scholar. This can be read from his writings in response to community problems. In addition to being progressive in thinking, Kiai Sahal is also known to have extensive associations. He networked with pesantren people and people from many different backgrounds. Kiai Sahal's interaction with different religions and professions is evident in his relationship with Sudhamek, a Buddhist ethnic Chinese leader. The two of them established good relations to become national figures. Apart from his attitude, Kiai Sahal's views on pluralism can also be seen from his writing entitled "Santri and Community Pluralism". This unpublished article was presented by Kiai Sahal in a seminar entitled "Santri in a Plural Society", at the Lirboyo Islamic Boarding School, Kediri, on June 7, 2002. In his writing, Kiai Sahal Pluralism in the Fiqh Sosial’s Perspective 18 Vol. 2 No. 1 June (2021) stated that the paradigm of pluralism in the frame of Islamic thought is actually very important. clear as the word of God in the Koran, surah al Hujarat, verse 13 (Mahfudh, 2002). It cannot be denied that this one earth is inhabited by humans who consist of various tribes, languages, professions, and different religions. Pluralism exists in various spaces of life, including in religious life. Plurality does not only occur in a large scope such as state society, but also in a small scope such as a household (A. M. Ghazali, 2009). Islam regulates all aspects of human life. Whether related to relationships to Allah SWT, fellow humans, as well as with nature and the environment. This is nothing but leads to one main goal that must be realized, namely the benefit of the people in this world and the hereafter (Solihin, 2020). Plurality is not to (and indeed impossible) to be avoided, but to be respected (Mahfudh, 2003). Indonesia as a country with a multireligious multicultural society, should also pay attention to this pluralism phenomenon (Janah, 2020). Based on the above background, this study will answer two questions. First, what is the concept of pluralism in the perspective of Fiqh Sosial? Second, how is the application of the Fiqh Sosial methodology in addressing the issue of pluralism? This study aims to determine the concept of Fiqh Sosial regarding pluralism and how to apply the methodology of Fiqh Sosial in addressing the issue of pluralism. This research is a qualitative research with limited targets but as much data as possible can be extracted (Bungin, 2013). This research is a library research using descriptive method. Data were collected through documentation and in-depth interviews with fiqh experts. This research is expected to contribute ideas about pluralism in the perspective of Fiqh Sosial. People and Pluralism Pluralism comes from the word 'diverse' which means many varieties, various. Linguistic pluralism is defined as 'diverse things' (Ministry of National Education, 2008). Meanwhile, 'religiousness' which has the root word 'religion' has a meaning as an attitude of life in religion. Etymologically, the word 'religion' does not come from Arabic. Rather, it is taken from Sanskrit which refers to the belief system in Hinduism and Buddhism in India. Religion consists of the word "A" which means "No", and "gamma" which means "chaotic". Thus, religion is a set of regulations that Tutik Nurul Janah & Umdah el Baroroh Santri: Journal of Pesantren and Fiqh Sosial 19 prevents humans from chaos, and brings humans to order and order (A. M. Ghazali, 2009) Pluralism and religiousness are often juxtaposed as sensitive issues under certain conditions. Although pluralism is not only related to religious matters. Pluralism also relates to ethnicity, language, religion, class, etc. Pluralism is essentially related to all forms of differences that are present as sunnatullah inherent in mankind. According to research, currently it is estimated that there are only 10-15 percent of countries in the world whose population has a homogeneous ethnic background (Salim HS & Suhadi, 2007). Allah created humans as diverse, tribal and national beings. God's message to mankind to appreciate pluralism is very clearly illustrated in the Koran, as Allah says in surah al Hujarat, Verse 13 which reads: ِّم مكُ ٰ َنقَْلخَ ا َّنِإ سُا َّنلٱ اھَ ُّیَأٓ ٰ َی ٱ َدنعِ مْكُمَرَكَْأ َّ نِإ ۚ ا۟وُٓفرَاَعَتلِ لَِئٓاَبَقوَ اًبوُعشُ مْكُ ٰ َنلَْعجَوَ ىَٰثنُأوَ رٍكََذ ن َّ نِإ ۚ مْكُىَٰقْتَأ ھِ َّلل ٌریِبخَ مٌیلِعَ َھ َّللٱ Meaning: "O people, we actually created you from a man and a woman and made you nations and tribes so that you would know each other. Surely the most noble among you in the sight of Allah is the most devout among you. Allah is All-Knowing, All-Knowing. " Apart from tribes and nationalities, language is a characteristic that distinguishes humans. Regarding the many languages or dialects of humans, the Koran describes its appreciation for the pluralism of languages and human skin colors (races). Al Quran recognizes the use of various spoken languages (Shihab, 2007), as stated in the al-Quran surah al Rum, verse (22) which reads: ْللِ تٍاَیلآَ كَلِ ٰ َذ يِف َّ نِإ ۚ مْكُِناوَلَْأوَ مْكُِتَنسِلَْأ فُلاَِتخْاوَ ضِرَْلأْاوَ تِاوَامَ َّ سلا قُلْخَ ھِِتاَیآ نْمِوَ َنیمِلِاَع Meaning: "And among the signs of His power is to create the heavens and the earth and different languages and colors of your skin. Verily in that there are really signs for those who know. " In the Indonesian context, pluralism is often used as a translation of pluralism. The Big Indonesian Dictionary defines pluralism as plurality, pluralism, or pluralism (KBBI, 2020). Pluralism is not only a social reality (plurality), but also as an idea, understanding, and the result of its thoughts. Pluralism has been going on for centuries, long before this country was formed (A. M. Ghazali, 2009). There is no contradiction between pluralism and the foundation of Islam (Ghanaoushi, 2007). Pluralism in the Fiqh Sosial’s Perspective 20 Vol. 2 No. 1 June (2021) Most countries in the world are ethnically pluralist, because they have a population consisting of more than one ethnic group. (Malik, 2007). Pluralism stands firmly when it is supported by various values which become the supporting pillars. The values which are the supporting pillars certainly do not stand apart. However, they have an interrelated relationship. If one of these pillars is missing, it can hinder the development and success of pluralism (Nafis, 2009). It is interesting to listen to M. Quraish Shihab's explanation that ukhuwah Islamiyyah in the context of human humanity is not just brotherhood between fellow Muslims. Shihab interprets the word 'Islamiyyah' as an adjective so that 'ukhuwah Islamiyyah' is more accurately interpreted as 'Islamic brotherhood', or 'Islamic brotherhood' (Shihab, 2014). Not only brotherhood between Muslims. However, the bonds of brotherhood between fellow humans are as per Islamic teachings, the message brought by the Prophet Muhammad. Equality in offspring results in brotherhood, likewise equality in traits can also lead to brotherhood (Shihab, 2014). This means that ukhuwah actually does not only refer to the similarity of blood, or the similarity of religion alone. However, something that contains equality and harmony can be a reason to continue to build ukhuwah. Interpreting ukhuwah Islamiyyah as ukhuwah which is Islamic in nature as described by the Quraish Shihab above is a form of the depth of Islamic teachings as a religion destined as a blessing for the universe. In this case, it is clear how a Muslim should position himself among the pluralism of mankind. Understanding ukhuwah Islamiyyah, in the sense of ukhuwah which is Islamic in nature, will motivate mankind to care for brotherhood with fellow humans regardless of the differences. According to Kiai Sahal, the factors that hinder the realization of Islamic brotherhood among Muslims are influenced by six things. First; ignorance. including ignorance here is ignorance or lack of understanding of Islamic teachings. Second; pettiness of thinking which is mostly caused by a lack of understanding or unwillingness to learn to understand the teachings of Islam itself. Third; blind fanaticism resulting from ignorance and pettyness and excessive pride in one's own group (sectarian). Fourth; lack of friendship and open dialogue. Fifth; Decreased morals of al Karimah. Sixth; lack of exemplary (Mahfudh, 1999). The six things that according to Kiai Sahal are the inhibiting factors for the Islamic ukhuwah above Tutik Nurul Janah & Umdah el Baroroh Santri: Journal of Pesantren and Fiqh Sosial 2
The word missionary is derived from the Latin word "missio". This word was translated into English and French as "mission". Mission lexically means duty, authority, power of attorney, and a special duty given to someone to do a job. In the most common and special sense, mission means to spread the Gospel to non-Christian people. In this context, a missioner refers to a person who is authorized, in charge, and committed to disseminating an idea. To become a big state, America initiated its attempts to conquer the Ottoman Empire internally by using its traders and missioners without violating the foreign policy principles it had newly adopted. The American Board was selected as a particular area for missionary activities and an area of education that could easily penetrate the society. The American Board headed towards constructions for missionary activities in the Ottoman lands and initiated official attempts to buy plots and lands to construct on and buildings from the state. The board began to get valuable properties in significant regions of the Ottoman Empire. It initiated missionary activities in the schools it opened in these properties. The American Board, which operated in the Ottoman lands, tried to instill the ideas of freedom in the students of different races and nationalities and arouse their national consciousness with the curricula followed and the books taught in classes. For example, Armenian and Armenian literature were taught in the curricula of Bebek College and Pera Boys' and Girls' Schools. Similarly, Greek education was also given in missionary schools. Students who graduated from these schools began to spread the ideas of independence among the people in their communities. The fact that Bulgaria's constituent statesmen studied at Robert College supports this issue. Likewise, administrators who led Arab nationalism were educated in the Syrian Protestant College. Keyword: Missioner, Ottoman Empire, The American Board 1 Bolu Abant İzzet Baysal Üniversitesi, Eğitim Fakültesi, cagridemirtas@ibu.edu.tr, https://orcid.org/0000-0002-7268-6545 2 Bolu Abant İzzet Baysal Üniversitesi, Eğitim Fakültesi, kilic_f@ibu.edu.tr, https://orcid.org/0000-0002-0882-5811 Çağrı DEMİRTAŞ, Fahri KILIÇ
Barbara Carolina Paris, Hitomi Mukai, Douglas André Roesler
Esta pesquisa realiza o estudo bibliográfico sobre jardins terapêuticos buscando a identificação de diretrizes projetuais que possam orientar a proposição desses espaços em ambientes hospitalares, contribuindo para a sua qualificação ambiental e, consequentemente, para a humanização do atendimento da saúde. Desenvolve-se a partir do seguinte questionamento: Quais são as diretrizes projetuais para um jardim terapêutico hospitalar? Para isso, objetiva definir o que é um jardim terapêutico; analisar as características de jardins terapêuticos hospitalares através de estudos de casos e demais publicações sobre o tema e identificar um conjunto de diretrizes projetuais para jardins terapêuticos hospitalares. Caracteriza-se como pesquisa qualitativa, de caráter exploratório e realiza a busca de dados em artigos revisados por pares, avaliações pós ocupacionais (APOs) e estudos de casos de jardins terapêuticos hospitalares. Ainda, relaciona os autores com suas contribuições por meio de tabelas, que foram divididas em diretrizes de jardins terapêuticos para trabalhadores da saúde, para pacientes adultos e seus acompanhantes/visitantes e para pacientes pediátricos e seus acompanhantes/visitantes. As diretrizes identificadas nessa pesquisa não têm o intuito de substituir ou sobrepor demais diretrizes projetuais, normas técnicas e leis, mas sim somarem-se a elas.
Architecture, Urban groups. The city. Urban sociology
The Morrill Act of 1862 and the second Morrill Act of 1890 helped establish the land-grant universities and the historically black colleges and universities in the United States, and changed the landscape of higher education in the United States by making agricultural and technical education accessible to a wider range of students. Today, postsecondary Science, Technology, Engineering, and Mathematics (STEM) education is critical for obtaining employment in these relatively higher-paying fields (e.g., Fayer, Lacey, & Watson, 2017; Langdon, McKittrick, Beede, Khan, & Doms, 2011). Yet, access to STEM education varies by student demographic characteristics, such as sex, race/ethnicity, social class, and geography, such that large segments of our society are underrepresented in STEM fields, and in engineering specifically (National Science Foundation, 2017; National Science Board, 2018). We propose that a new Morrill Act is vital to increasing access to STEM education in the 21st century and to helping our diverse citizens meet the new challenges emerging from the rapid rate of global economic and technological changes. We envision the next Morrill Act for the 21st century, which includes increased federal funding for public higher education, and we describe why it is important and how the discipline of engineering education could play a significant role in helping to meet the goals of the next Morrill Act. The Morrill Act of 1862 provided public lands and funding toward making agricultural and technical education accessible to the working class, local farmers, and people of all races—those who would otherwise not have been able to attend college at that time. The first Morrill Act (1862), the Hatch Act (1887), the second Morrill Act (1890), the Smith Lever Act (1914), and legislation in 1994 that extended land-grant status to tribal colleges in combination helped establish a public higher education system in the United States, which led to advances in agriculture and engineering—in effect, elevating the quality of life for many Americans and lifting college graduates into the middle class (Geiger & Sorber, 2017; Lee & Keys, 2013). Today, there are more than 100 land-grant institutions across the United States, each with a commitment to providing agriculture and mechanic arts education to all without excluding other scientific and classical studies (Integrated Postsecondary Education Data System [IPEDS], 2018). Figure 1 shows the number of engineering degrees awarded by land-grant institutions by state. PhD degrees in engineering education are now awarded at several land-grant institutions, including Clemson University, Purdue University, The Ohio State University, Utah State University, and Virginia Tech. Research conducted by members of the growing engineering education research community can play a major role in improving and broadening access to engineering education across the spectrum of public higher education institutions over the next century. Just as the Industrial Revolution spurred the first Morrill Act of 1862, the prevailing Digital Revolution, Information Age, and impending Fourth Industrial Revolution (Schwab, 2017) similarly call for new legislation to reaffirm our nation's commitment to making education accessible to its citizens and to meet the needs of the rapidly changing economy and workforce. Many believe that our nation is facing a skills crisis—that our country's education and job training programs have not kept pace with the rapid technological changes that we are facing and the emerging industries and workforce needs (Executive Order 13845, 2018; Fayer et al., 2017). Between 2005 and 2015, employment in STEM-related occupations grew at a faster rate than non-STEM jobs—24.4 versus 4.0%, respectively (Noonan, 2017). Nearly three-quarters of STEM workers have at least a college degree, compared to just over one-third of non-STEM workers (Noonan, 2017). Since their founding, America's land-grant universities have strived to fulfill their democratic mandate for openness, accessibility, and service to people. Michigan State University, one of the first federal land-grant institutions, for example, expressed its mission as to democratize higher education and expand its opportunities based on merit, not social class; to find practical applications for scientific research and technological innovations; and to make public service an essential part of higher education's mandate (Michigan State, 2018). It is therefore timely and necessary for the next Morrill Act for the 21st century to further support the ability of land-grant institutions to meet their missions, as well as to extend the reach to include all public higher education institutions. We propose this new legislation, the next Morrill Act for the 21st century, to increase public funding for all public higher education institutions toward strengthening STEM and liberal arts education. In the spirit of the first Morrill Act, the next Received: 25 August 2018 Revised: 14 March 2019 Accepted: 20 March 2019
A criação de uma legislação para empreendimentos de Habitação de Interesse Social (HIS) em São Paulo surgiu da necessidade de promover uma base legislativa para a política habitacional do município, a partir de 1992. São três os principais decretos do período entre 1992 e 2016: o decreto 31.601/1992, o 44.667/2004 e o 56.759/2016, que aconteceram em paralelo às discussões dos Planos Diretores Municipais, sendo os dois últimos sob a influência do Estatuto das Cidades. As duas primeiras versões mostraram significativos avanços no tocante à morfologia dos agrupamentos habitacionais, apostando na supressão dos conjuntos com grande extensão territorial em favor de habitação nas áreas centrais e na possibilidade de reurbanização dos assentamentos precários. No entanto, a cada atualização, lograram uma maior flexibilização em favor do setor privado, sob o discurso do déficit habitacional e da necessidade de provisão de unidades novas, em detrimento às ações voltadas à reurbanização e à regularização fundiária, o que modificou a intenção inicial do instrumento e os desígnios das políticas habitacionais do município.
Architecture, Urban groups. The city. Urban sociology
El presente artículo propone una interpretación contra la perspectiva de la simplificación o de la lógica herencia establecida para el peregrinaje que va del oficio de las Beaux Arts a la posterior colegiatura del Estilo Internacional. Las obras que Corina Kavanagh o que su hermano Diego con su socio Pablo Cárdenas (h) encargaron al estudio Sánchez, Lagos y de la Torre entre 1934 y 1936, cruzaron el programa de departamentos de lujo con la arquitectura moderna. Este rasgo no frecuente que no será dado por sentado, aportará los casos de estudio de los que el Edificio Kavanagh constituyó el ejemplo acabado de una modalidad de inversión durante un ciclo breve que duró hasta 1936. Tres de los casos estudiados destinados a edificios de renta ofrecen soluciones basadas en decisiones pragmáticas e innovadoras respecto de implantación en predios de esquina, con importantes consecuencias en la composición, la percepción visual y la distribución interior de los edificios.
Global warming and climate change, a multidisciplinary topic is a matter of international concern. There are some international environmental treaties related to global warming and climate change. The most significant international agreement in this area is - UNFCCC - the United Nations Framework Convention on Climate Change adopted at the Rio Earth Summit in 1992 and ratified by 195 countries. It mainly deals with greenhouse gases emissions mitigation, adaptation and finance starting in the year 2020. The Kyoto Protocol which extends the 1992 UNFCC mandates State Parties to reduce greenhouse gas emissions: its two basic premises are - global warming exists, and human-made CO2 emissions caused global warming. The Kyoto Protocol came into force in 2005 and each COP has served as the ‘meeting of parties’ to Kyoto Protocol such as COP13 (Bali, 2007), COP15 (Copenhagen, 2009), COP16 (Cancun, 2010), COP17 (Durban, 2011), COP18 (Doha, 2012), COP19 (Warsaw, 2013), COP21 and (Paris, 2015). There are other international legal instruments such as the 1979 Geneva Convention on Long-Range Transboundary Air Pollution. Against this backdrop, this paper will critically examine the existing international legal regime (treaties, conventions, agreements, etc.) on global warming and climate change.
En este artículo se analiza la relación entre los cambios en la distribución espacial de la población y la producción de edificios residenciales verticales en los distritos de São Paulo. Para desarrollar este análisis, utilizamos los datos del censo de 1991, 2000 y 2010 articulados con datos sobre la producción de edificios nuevos de apartamentos colocados a la venta durante el período entre 1998 y 2008. Estas bases de datos fueron utilizadas para el desarrollo de una metodología que permitió la construcción de la Tasa de Absorción de la Población por la Producción de Apartamentos (TAPPA). El TAPPA intenta estimar cuánto del Crecimiento de la Población (CP) en los distritos de São Paulo ocurrido entre 2000 y 2010 fue absorbido en los apartamentos colocados a la venta entre 1998 y 2008 por agentes del mercado inmobiliario. Para calcular la TAPPA se calculó el Crecimiento de la Población Potencial que há sido Absorbida por la Producción de Apartamentos (CPPAPA), calculado en base al número de residentes por apartamento extraído del Censo de 2010. Se concluyó que, de hecho, el segmento de la producción de edificios de apartamentos condiciona en gran medida a la distribución espacial de la población de São Paulo en los distritos centrales que tenían una inversión demográfica de perdida para aumentos de población en la transición de los años 1990 a 2000. No se notó el mismo fenómeno en las periferias de la ciudad.
Architecture, Urban groups. The city. Urban sociology