Gender and the Greening of Buddhism: Exploring Scope for a Buddhist Ecofeminism in an Ultramodern Age

Despite its popularity and appeal for many, ecofeminism has been criticized for essentializing and romanticizing women’s roles as close to nature, thereby reproducing colonialist and biologically determinist discourses that contribute to discrimination. In response there have been attempts to defend ecofeminism, arguing that such critiques are hyperbolic and that we need ecofeminism more than ever (Philips and Rumens 2016). In a climate of renewed interest in ecofeminism, I ask why is it that some faith traditions are represented to a far greater extent in ecofeminist literature than others? I pick up on this discrepancy within ecofeminism’s engagement between different religions through examining Buddhist responses to gender and ecology. In the article I adopt a theory of ultramodern Buddhism, developed by Halafoff and Rajkobal (2015), to understand Buddhism in the contemporary era. Three main research questions are addressed: (1) to what extent has ‘green Buddhism’ been gendered?; (2) why has there has been virtually no attempt to bring together feminist analysis with responses to Buddhism and environmentalism? Why have they been approached separately?; and (3) in what ways are Buddhist women (and men) combining gender analysis and environmentalism in practice in reference to or outside the framework of ecofeminism? To better understand why a Buddhist ecofeminism has not been named and claimed by Buddhists in either the West or Asia, there is a need for local-level empirical studies that examine subjective understandings of relationships between gender and environmentalism in the lives of ultramodern Buddhist practitioners rather than assuming a standard ecofeminist position as the primary reference point

Linguo-cultural competence as a cornerstone of translators' performance in the domain of intercultural business communication

Acknowledging language as an integral element of a sociocultural community highlights some sensitive areas in the realm of translation studies. Since the translator acts as a mediator between two unique cultures, the efficiency of cross-cultural interaction appears to be largely dependent on the quality of such intermediacy. The present paper aims to examine this culturally determined specificity of translation activity and consider lingua-cultural competence as a cornerstone of translators’ performance. The authors also contemplate the opposition of ‘accuracy’ vs ‘readability’ as a stumbling block for translator’s activity, and draw up a model of the lingua-cultural competence of translators specialising in intercultural business communication. Inferences made in the study rely on the data obtained from a questionnaire distributed among tutors and lecturers employed in higher educational institutions and involved in specialised translation training. The data collected were analysed based on statistical analysis that helped identify the importance of each separate skill incorporated in the lingua-cultural competence for the training of student translators specialising in intercultural business communication. This evidence was further utilised to elaborate on a set of methodological guidelines capable of developing the lingua-cultural competence of student translators specialising in intercultural business communication

Religion and the Sustainable Development Goals

© 2019, © 2019 Institute for Global Engagement. Religion is a major cultural, social, political, and economic factor in many official development assistance (ODA) recipient countries. After decades of being ignored by global development processes, greater portions of development aid are now channeled via faith-based organizations, and religion is increasingly recognized as a human resource rather than just an obstacle to development. This essay explores the role that faith actors are playing in the Sustainable Development Goals process. It is based upon findings from a research project funded by the UK Arts and Humanities Research Council (AHRC)—“Keeping Faith in 2030: Religions and the SDGs.”.AHR

Health, faith and therapeutic landscapes: Places of worship as black, Asian and Minority Ethnic (BAME) public health settings in the United Kingdom

Within the United Kingdom, there is evidence that faith-based affiliations, ideas, actors and organisations play a role in public health (PH) that has been neither properly recognised nor integrated into mainstream health systems (November, 2014). Discourses on faith and improving health outcomes have been particularly focused on 'seldom heard' groups, including 'Black, Asian and Minority Ethnic' (BAME) communities (November, 2014; Jain, 2014; Burton et al., 2017; Muhammad, 2018). In this paper we first present findings from a qualitative scoping study carried out in Leeds and Bradford, cities in the UK, between 2014 and 2015, which examined Places of Worship (PWs) as BAME PH settings. We carried out nineteen semi-structured interviews with purposively selected respondents, and three focus groups. Second, we develop a theory that originates from one in the sub-discipline of 'health geography' concerned with 'therapeutic landscapes', applying it to our research findings on PWs as BAME PH settings. The paper argues for the recentring of religion and faith settings back into the therapeutic landscapes literature, reflecting evidence that faith-based affiliations, ideas, actors and organisations are relevant to the pursuit of health and wellbeing. We also contend that a therapeutic landscapes framework provides a way of making the health relevance of PWs visible to both health practitioners and to members of PWs. We argue that PWs act as therapeutic places (i.e. specific transformative sacred sites) as well as therapeutic spaces (i.e. settings that provide adjuncts to formal PH promotion services), and are often part of therapeutic networks included in 'kinship groups and networks of care provided by family, friends, therapists and other agents of support' (Smyth, 2005: 490). This approach allows us to see how influences on health behaviour are not just confined to bio-medical settings, but that the 'healing process works itself out in places (or situations, locales, settings and milieus)' (Gesler, 1992: 743)

Religion, populism, and the politics of the Sustainable Development Goals

This article examines the Sustainable Development Goals (SDG) framework as a political project in tension with its universal and multilateral aspirations to serve as a counterbalance to narrow populist visions increasingly dominating global politics. Building upon Laclau and Mouffe’s theory of populism and their notion of ‘radical democracy’, we conceptualise the SDGs as a struggle for hegemony and in competition with other styles of politics, over what counts as ‘development’. This hegemonial struggle plays out in the attempts to form political constituencies behind developmental slogans, and it is here that religious actors come to the fore, given their already established role in organising communities, expressing values and aspirations, and articulating visions of the future. Examining how the SDG process has engaged with faith actors in India and Ethiopia, as well as how the Indian and Ethiopian states have engaged with religion in defining development, we argue that a ‘radical democracy’ of sustainable development requires a more intentional effort at integrating religious actors in the implementation of the SDGs

Secular-Religious Dynamics and their Effect on Humanitarian Norms Compliance

We propose a more nuanced examination of the powerful forces that play a role in shaping the view shared by many international humanitarians that religions have a predominantly negative influence. First, we examine the role of secularist underpinnings of humanitarian discourse in shaping secular-religious dynamics in the humanitarian sphere, and the intersection of this with other forces of power. We argue that analyses of secular-religious dynamics are essential to understanding the roles of and attitudes towards faith actors in humanitarian norms compliance as well as the actions and reactions of faith and humanitarian actors. Theoretically, we ground the article in an analysis of secular perspectives towards impartiality and neutrality, the observation of which is meant to secure humanitarian space. Interrogating secular perspectives on humanitarian action helps demonstrate how impartiality and neutrality can be used as reasons to avoid engagement with faith actors. A secular approach to humanitarian action tolerates religion with boundary-creation around what is permitted from faith actors, applying a reductive ‘good’/‘bad’ binary. We then examine the experiences of local faith actors (LFAs) in South Sudan in interaction with international humanitarians with respect to humanitarian principles. These examples demonstrate how LFAs comply with humanitarian principles and view this as part and parcel of their commitment to the values of their faith tradition. They also show how LFAs create space for humanitarian norms compliance of other actors through their peacebuilding work and have been relied upon to access parts of the country that are inaccessible to international humanitarians due to safety concerns

The CMS Tracker Readout Front End Driver

The Front End Driver, FED, is a 9U 400mm VME64x card designed for reading out the Compact Muon Solenoid, CMS, silicon tracker signals transmitted by the APV25 analogue pipeline Application Specific Integrated Circuits. The FED receives the signals via 96 optical fibers at a total input rate of 3.4 GB/sec. The signals are digitized and processed by applying algorithms for pedestal and common mode noise subtraction. Algorithms that search for clusters of hits are used to further reduce the input rate. Only the cluster data along with trigger information of the event are transmitted to the CMS data acquisition system using the S-LINK64 protocol at a maximum rate of 400 MB/sec. All data processing algorithms on the FED are executed in large on-board Field Programmable Gate Arrays. Results on the design, performance, testing and quality control of the FED are presented and discussed

Faith, bordering and modern slavery: A UK case study

In this paper we consider the imbrication of UK immigration and border controls into support environments of the anti-modern slavery sphere. We draw on the findings of a 3.5 years ESRC-funded study to explore how the increasingly strident government anti-migrant agenda - broadly seen in the ‘hostile environment’, a culture of disbelief and an overarching preeminence of border controls over human rights protections - is percolating into care providers in the modern slavery sector. Bordering in this sector has not had the same level of scrutiny as within the asylum sector, yet is a particularly interesting site to explore due to the confluence of caring and control impulses. The fresh insight we bring to this context is a focus on the notable presence of faith-based organisations in this sphere. We consider the implications of the relationships between faith, support and bordering - both for those subjected to immigration controls, and those working inextricably within them to support individuals exiting exploitation

Hard mtm_t Corrections as a Probe of the Symmetry Breaking Sector

Non-decoupling effects related to a large $m_t$ affecting non-oblique radiative corrections in vertices ($Z\bar{b}b$) and boxes ($B$-$\bar{B}$ mixing and $\epsilon_K$) are very sensitive to the particular mechanism of spontaneous symmetry breaking. We analyze these corrections in the framework of a chiral electroweak standard model and find that there is only one operator in the effective lagrangian which modifies the longitudinal part of the $W^+$ boson without touching the oblique corrections. The inclusion of this operator affects the $Z\bar{b}b$ vertex, the $B$-$\bar{B}$ mixing and the CP-violating parameter $\epsilon_K$, generating interesting correlations among the hard $m_t^4 \log m_t^2$ corrections to these observables, for example, the maximum vertex $Z b\bar{b}$ correction allowed by low energy physics is about one percent.Comment: LaTex, 8 pages, 1 postscript figure include