The 1935 Hsinchu-Taichung Earthquake

The history of natural disasters in Taiwan has frequently been linked to the practice of historical preservation, archival science, oral history, and museum curatorship. All are collectively hallmarks of a broad range of activities that fall under the umbrella of public history. The problem for Taiwan, however, concerns the legitimacy. Taiwan does not have a single national narrative. It has been subjected to waves of colonialism since the seventeenth century and does not presently have a fully post-colonial narrative. The earthquakes discussed in this paper occurred in two different periods of colonisation.  In order to situate the history of earthquakes into a public history discourse, the field of earthquake-based research in Taiwan has to incorporate different audiences and integrate into a much broader understanding. By this, I mean that the present regimental academic disciplines in Taiwan need to be cross disciplinary, especially since public history is by its very nature collaborative. It illuminates a shared authority over a much wider area. It needs to. It is my argument that it is in digital humanities that Taiwanese academics work best in collaboration. Efforts have been made to digitise the personal experiences of those involved in typhoon reconstruction efforts. A natural synergy, therefore, for the understanding of earthquakes, as public history, is to emphasise access and broad participation in the creation of knowledge. Digital humanities enables this. Attention to this is particularly important in historical preservation of particular sites on an island that frequently develops and re-develops brownfield sites

Increased Trypanosoma brucei cathepsin-L activity inhibits human serum-mediated trypanolysis.

Most African trypanosomes, including the veterinary species Trypanosoma brucei brucei and T. congolense are susceptible to lysis by human serum. A recent study by Alsford et al. [PLoS Pathogens (2014) 10, e1004130] has identified a T. b. brucei lysosomal cathepsin with an inhibitory effect on human serum's trypanolytic action

The notion of coadunacy and the problem of self/other relationality in theology with special reference to Kant, Fichte, Hegel, Barth and Pannenberg.

SIGLEAvailable from British Library Document Supply Centre- DSC:D97349 / BLDSC - British Library Document Supply CentreGBUnited Kingdo

Subverting lysosomal function in Trypanosoma brucei.

In this issue of Microbial Cell, Koh and colleagues present data highlighting the utility of the lysosomotropic compound L-leucyl-L-leucyl methyl ester (LeuLeu-OMe) as an anti-Trypanosoma brucei agent, adding to the range of compounds that either directly target lysosomal enzymes or that can be used to subvert the function of the lysosome for parasite destruction

Sin as a problem of twentieth century systematic theology

The argument of my thesis concerns the understanding of the doctrine of sin in systematic theology, and, as a corollary of this, the scope of the doctrine in terms of its content. My argument is that the doctrine of sin is particularly prone to being defined with a strictness or narrowness which causes it to lose much of its meaning; that such limiting treatment tends to be accompanied by distorted relationships with, or over-determination by, other key doctrines, particularly that of salvation; and that it is helpful to see this tendency as a failure to see sin as a symbol with a complex of meanings, this complex being essential to the doctrine. A brief introductory survey of the usual perspectives on sin and of recent monographs firstly indicates the major issues raised by sin. Then more detailed analysis of the work of Barth, Brunner, Rahner, Pannenberg and Ricoeur provides examples of different methods of dealing with sin and leads to the conclusion that the tension between freedom and inevitability is essential to the doctrine of sin: it is part of sin's meaning and attempts to suppress, explain or relocate it lead to unacceptable tensions elsewhere. The use of Ricoeur's analysis of the symbolism of evil as a critical tool demonstrates the significance of the Adamic narrative for Christian doctrine, and the way in which its neglect can lead to the acquisition of ideas characteristic of non-Christian mythologies. The positive suggestion of the thesis is that sin should be seen as a tensive symbol incorporating a wide complex of meanings and involving a specific mythology of "the beginning" and that its paradoxical nature should be maintained as indicating a conflict within humanity, and seen in relationship to the suffering of God in Christ

We believe in life before death: the Christian aid movement in Taiwan, 1970-78

Christian Aid, a faith-based anti-poverty charity based in the UK, origins lie in the reconstruction of Europe following the Second World War. In 1948, the organisation regrouped under the title: Inter-Church Aid and Refugee Service and its focus shifted towards worldwide poverty. The 1970s saw the organisation directly funding over 100 development projects in 40 different countries and by the 1990s Christian Aid was campaigning on global political issues that included (but not limited to) South African apartheid, Stop Climate Chaos, fair trade and trade justice movements. Without representatives overseas, Christian Aid works entirely through local structures, mainly churches and/or voluntary organisations; relying heavily on regional screening of projects by local experts. The collection used in this paper comprises of correspondences, minutes and reports. It draws on primary sources material (in both English and Chinese) that include: the Taroko Mountain Village Development Programme in 1973; the typhoon relief in 1973-74; Leadership and Community Development for East Coast Aborigines in 1972; the Training Centre for Handicapped People (est. 1972-73); Health Education Programme for East Coast Aborigines (1970-72); Social Service Centre (1970-71); Lotung Student Centre (1974-75); Vehicle repairing courses for tribal people, 1972-76; Aboriginal Agricultural Development Project–1975-76; among others. The paper is framed in the context of civil movements (in particular relief programmes), with the Taiwan indigenous peoples as a representative case study. Its main contribution is as a historical source; a comparative for present-day civil movements that have their routes in grassroots issues. In the case of Taiwan, much of the literature on the 1970s has tended (and perhaps rightfully so) concentrated on the change in representation at the United Nations Security Council in 1971; the US establishment of diplomatic ties with the Peoples’ Republic of China (PRC) in 1972; the passing of the Taiwan Relations Act in ‘1979; the 1979 Kaohsiung Incident; and the death of Chiang Kaishek and power transfer to Chiang Ching-kuo in ‘75 and ‘78 respectively. Little is known on social movements and development projects among the indigenous peoples during this ‘decade of change’. By addressing this overlooked aspect of the history of Taiwan civil movements, this paper will greatly contribute to existing knowledge on social movements, rights discourses and citizenship