Limitations of rupture forecasting exposed by instantaneously triggered earthquake doublet

Earthquake hazard assessments and rupture forecasts are based on the potential length of seismic rupture and whether or not slip is arrested at fault segment boundaries. Such forecasts do not generally consider that one earthquake can trigger a second large event, near-instantaneously, at distances greater than a few kilometers. Here we present a geodetic and seismological analysis of a magnitude 7.1 intra-continental earthquake that occurred in Pakistan in 1997. We find that the earthquake, rather than a single event as hitherto assumed, was in fact an earthquake doublet: initial rupture on a shallow, blind 2 reverse fault was followed just 19 seconds later by a second rupture on a separate reverse fault 50 km away. Slip on the second fault increased the total seismic moment by half, and doubled both the combined event duration and the area of maximum ground shaking. We infer that static Coulomb stresses at the initiation location of the second earthquake were probably reduced as a result of the first. Instead, we suggest that a dynamic triggering mechanism is likely, although the responsible seismic wave phase is unclear. Our results expose a flaw in earthquake rupture forecasts that disregard cascading, multiple-fault ruptures of this type

Islamophobia, religious conversion, and belonging in Europe

Being German, Becoming Muslim: Race, Religion, and conversion in the New Europe, by Esra Ozyurek, Princeton, Princeton University Press 2015, 192 pp., ISBN: 9780691162799

The humanistic roots of Islamic administration and leadership for education : philosophical foundations for cross-cultural and transcultural teaching

For a number of decades, a humanistic approach has been a minor but persistent one in the Western field of administrative and leadership studies, and only recently has been broadening to include other humanist traditions (Dierksmeier et al., 2011) and has yet to be fully explored in educational administration and its pedagogy and curriculum although some foundational work has been done (e.g., Samier, 2005). The focus in this chapter is on the Islamic humanist tradition as it relates to the teaching of educational administration and leadership in a Muslim context, with implications for cross-cultural and transcultural use. The second purpose of the chapter is to show the correspondences that exist between the Islamic and Western humanist traditions in terms of human values, knowledge and educational ideal, which in this chapter are argued to be close to the Western Idealist tradition and the German Bildung conception of education as well as the strong interpretive and hermeneutic foundations that originated in the Islamic tradition and which influenced the foundations of many relevant European schools of thought, particularly in the Enlightenment.The initial section of the chapter is a comparative examination of the central principles of the Islamic humanist tradition from the classical through to contemporary times with the Western humanist tradition as they relate to conceptions of the good, ethics, the construction of meaning and a set of higher order values predicated upon human dignity, integrity, empathy, well-being, and the public good (Goodman, 2003) covering a number of important scholars like Al Farabi, al Isfanhani, and Edward Said (e.g., Kraemer, 1986). In both, professions are viewed as meaningful work that allow for large measures of decision making, and are grounded in human qualities and needs including autonomy, freedom and emancipation balanced with responsibilities, obligations and duties to society. These are compared with the corresponding principles of knowledge in Western humanism which includes a strong constructivist view of reality (Makdisi, 1990). Secondly, the chapter examines the principles of good or ideal leadership and administration that humanism aims at in its preparation of officials, including those in the educational sector in both the classical Islamic tradition (Hassi, 2012) and Western approaches to humanistic administration and leadership (Czarniawska-Joerges & Guillet de Monthoux, 1994; Gagliardi & Czarniawska, 2006; Leoussi, 2000). The third section focusses on close correspondences that exist between the Islamic (Afsaruddin, 2016; al-Attas, 1980; Yasin & Jani, 2013) and Western (Aloni, 2007; Veugelers, 2011) humanist education traditions in terms of educational ideal as well as the kind of teaching practices that distinguish these traditions (Daiber, 2013; Dossett, 2014) as they apply to educational administration and leadership (Greenfield & Ribbins, 1993). The chapter concludes with a discussion of how the Islamic humanist tradition can contribute to cross-cultural and transcultural graduate teaching in international educational administration (Khan & Amann, 2013)

Social anxiety symptoms in young children:Investigating the interplay of theory of mind and expressions of shyness

Children’s early onset of social anxiety may be associated with their social understanding, and their ability to express emotions adaptively. We examined whether social anxiety in 48-month-old children (N = 110; 54 boys) was related to: a) a lower level of theory of mind (ToM); b) a lower proclivity to express shyness in a positive way (adaptive); and c) a higher tendency to express shyness in a negative way (non-adaptive). In addition, we investigated to what extent children’s level of social anxiety was predicted by the interaction between ToM and expressions of shyness. Children’s positive and negative expressions of shyness were observed during a performance task. ToM was measured with a validated battery, and social anxiety was assessed using both parents’ reports on questionnaires. Socially anxious children had a lower level of ToM, and displayed more negative and less positive shy expressions. However, children with a lower level of ToM who expressed more positive shyness were less socially anxious. Additional results show that children who displayed shyness only in a negative manner were more socially anxious than children who expressed shyness only in a positive way and children who did not display any shyness. Moreover, children who displayed both positive and negative expressions of shyness were more socially anxious than children who displayed shyness only in a positive way. These findings highlight the importance of ToM development and socio-emotional strategies, and their interaction, on the early development of social anxiety

Missing non-Western voices on social justice for education : a postcolonial perspective on traditions of marginalized communities

This chapter reviews the theories and development of a number of non-Western philosophical and legal social justice traditions that have been marginalized in the literature, adopting primarily a postcolonial perspective on how they can contribute to education, transcending colonizer distortions of knowledge to present and draw implications from bodies of knowledge that have been removed from the dominating international literature. This approach is accompanied by a critique of globalization that has, according to many authors, created a hegemonic position for primarily Anglo-American systems in this respect including the view of “epistemicide,” imperialism, “symbolic violence,” and neocolonization, particularly in relation to the right to culture as a social justice principle. Various forms of colonization, including that under the current globalization period, produce cultural hierarchies of values and knowledge, or even expunge cultural and knowledge traditions. This chapter examines selected humanistic traditions of social justice that have existed for centuries, long pre-dating the modern period, focusing on those that have suffered an injustice in their suppression and distortion through a Bourdieuian “symbolic” violence applying not only to the knowledge that is suppressed, expunged, or lost through colonization and globalization and the cultural and intellectual capital they carry but also the identities, values, and traditional social institutions from which they are derived. The first section examines the conceptions and practices of social justice established in ancient Mesopotamia that provides the historical foundation to many later systems. The second presents the Confucian system of social justice as a foundation to the just society that has informed administration, education, and the principles of justice of a number of countries consisting of equitable distribution, equal opportunities, the rights of individuals and the principle of equity. The next section examines the Islamic social justice tradition consisting of distributive, retributive, and fairness and equity and the aim of piety to correct injustices, individually and collectively and establish equal rights for women and men in many spheres and the role of education in emphasizing the role of mind in its critical and reasoning capacities and reason in the formation of character, morality, and the human community with a strong emphasis on education and becoming learned. Finally, a representative selection of indigenous systems of social justice are examined where principles of individual rights and obligations to others and nature carried with them obligations in how others are treated and cared for due to stronger collective rather than individualistic values