Academic literature on the topic 'Rita Wong'

AbstractBoth Caroline Levine’s Forms (2015) and Rita Felski’s The Limits of Critique (2015) use Bruno Latour’s Actor-Network-Theory to help them theorize reading practices for analyzing the interrelationships between literature and sociopolitical experience. In doing so, both disavow powerful understandings of the “social” produced across race and gender critique in African American and ethnic literary studies. This essay traces a connection backwards from Latour to the sociologist Gabriel Tarde to critiques of sociology by W. E. B. Du Bois. Du Bois’s understanding of the social and literary dimensions of “environing” critique assumptions embedded in the idea of networks, highlighting crucial experiences of being made not to act as constitutive of the social. The argument turns to brief syntheses of work by Saidiya Hartman, Hortense Spillers, Lisa Lowe, and Sau-Ling Cynthia Wong for models of thinking literary and social experience, suggesting that they need to be brought into these discussions of the normative values and methods of literary study. The essay concludes by reconsidering Winfried Fluck’s examination of these normative values in relation to dominant philosophies of history and questioning his assumptions about conditions of unfreedom.

Poverty is the wide world problem to the present. Various programs arepresented in an effort to reduce and minimize the problem posed. This paperdescribed the approach based on Islamic teachings. It is the combination ofthe social contract, business, and cooperation. It starts from social akad,followed by the business and commercial contract, and the last is the risksolving the problem. A Comprehensive stage that cannot be directly implementedin stages, and it is good preparation. Meaning the poor in the hadith alsoindicates the importance of attention of all the parties is not limited to anymaterial deficiencies. Abolishing riba contracts become compulsory becausethe impact of usury posed for the poor. Pairing the word riba in Quran withthree words will inspire the solutions and replacement of such contract.Permasalahan kemiskinan adalah sebuah realitas yang dihadapi dalam dunia,dari sejak dahulu kala hingga saat ini. Berbagai program disajikan dalam upaya untuk mengurangi dan meminimalisir problem yang ditimbulkan. Dalam tulisan ini dipaparkan pendekatan yang bersumberkan dari ajaran Islam. Perpaduan antara akad sosial, bisnis dan kerjasama. Akad sosial menjadi sebuah permulaan, kemudian dilanjutkan dengan akad bisnis dan komersil serta pada tahap akhir diharapkan dapat menghadapi risiko. Sebuah tahapan yang komperhensif yang tidak bisa langsung dilaksanakan melainkan dengantahapan dan persi apan yang baik. Arti miskin dalam hadis juga mengindikasikan pentingnya perhatian segala pihak tidak hanya terbatas pada kekurangan materi saja. Pengganti dari akad riba adalah sebuah keharusan, karena dampak riba yang ditimbulkan buat sang miskin. Penyandingan kata Riba dalam qur’an dengan tiga kata yang menginspirasi akan solusi dan pengganti dari akad tersebut.

Of course we were delighted to have ‘won’ something for our efforts although neither of us really new what we had ‘won’. A trip to the ESIM Winter School in Riga, Latvia we were told was our prize courtesy of the Society for Acute Medicine (SAM). But what is ESIM? It stands for the European School of Internal Medicine (ESIM), an educational part of a larger organisation the European Federation of Internal Medicine (EFIM). We both have to confess we knew nothing about either organisation.

Costa Rica has won praise for its democratic traditions and social stability. Social scientists have attributed this to many factors: the country's benign colonial past, its small and relatively homogeneous population, the existence of a land owning peasantry, and the development, beginning in the 1930s, of a social welfare state. As it did elsewhere, the Great Depression marked a crossroads in Costa Rica's development. In response to the collapse of its international markets and the ensuing labour unrest, the state jettisoned its economic liberalism, and assumed an interventionist role in the management of the economy and labour–capital relations. This fundamentally reformist role developed through the 1930s and culminated in 1943 with the passage of a package of Christian-based social reforms including a comprehensive labour code under the administration of Rafael Calderón Guardia (1940–4).

International Business Research wishes to acknowledge the following individuals for their assistance with peer review of manuscripts for this issue. Their help and contributions in maintaining the quality of the journal are greatly appreciated.International Business Research is recruiting reviewers for the journal. If you are interested in becoming a reviewer, we welcome you to join us. Please find the application form and details at http://recruitment.ccsenet.org and e-mail the completed application form to ibr@ccsenet.org.Reviewers for Volume 11, Number 5 Abderrazek Hassen Elkhaldi, University of Sousse, TunisiaAnna Paola Micheli, Univrtsity of Cassino and Southern Lazio, ItalyAurelija Burinskiene, Vilnius Gediminas Technical University, LithuaniaCelina Maria Olszak, University of Economics in Katowice, PolandFawzieh Mohammed Masad, Jadara University, JordanFederica De Santis, University of Pisa , ItalyFevzi Esen, Istanbul Medeniyet University, TurkeyFilomena Izzo, University of Campania Luigi Vanvitelli, ItalyFlorin Ionita, The Bucharest Academy of Economic Studies, RomaniaFrancesco Ciampi, Florence University, ItalyFrancesco Scalera, University of Bari "Aldo Moro", ItalyGrzegorz Zasuwa, The John Paul II Catholic University of Lublin, PolandHanna Trojanowska, Warsaw University of Technology, PolandHung-Che Wu, Nanfang College of Sun Yat-sen University, ChinaImran Riaz Malik, IQRA University, PakistanJorge Mongay-Hurtado, ESIC Business and Marketing School, SpainKaren Gulliver, Argosy University, Twin Cities, USAM. Muzamil Naqshbandi, University of Dubai, UAEMaria do Céu Gaspar Alves, University of Beira Interior, PortugalMaurizio Rija, University of Calabria, ItalyMihaela Simionescu, Institute for Economic Forecasting of the Romanian Academy, RomaniaModar Abdullatif, Middle East University, JordanMohamed Abdel Rahman Salih, Taibah University, Saudi ArabiaMohamed Rochdi Keffala, University of Kairouan, TunisiaMuath Eleswed, American University of Kuwait, USAMurat Akin, Omer Halisdemir University FEAS – NIGDE, TurkeyÖzcan IŞIK, Cumhuriyet University, TurkeyPascal Stiefenhofer, University of Brighton, UKProsper Senyo Koto, Dalhousie University, CanadaRadoslav Jankal, University of Zilina, SlovakiaRiccardo Cimini, University of Tuscia, Viterbo, ItalyRoberto Campos da Rocha Miranda, University Center Iesb, BrazilShun Mun Helen Wong, The Hong Kong Polytechnic University, Hong KongValeria Stefanelli, University of Salento, ItalyVincent Grèzes, University of Applied Sciences Western Switzerland (HES-SO Valais-Wallis), SwitzerlandWanmo Koo, Western Illinois University, USAWing-Keung Wong, Asia University, Taiwan, China

In 1815 the Vicar Apostolic of the London District, William Poynter, became embroiled in a case of alleged demonic possession. In the face of considerable pressure from the family of Peter Moore, the alleged demoniac, Poynter prevented a proposed exorcism on the grounds that it would bring adverse publicity to the still fragile Catholic Church in England. Drawing on the surviving correspondence between Poynter and his officials and Peter Moore’s family, this article examines the stance adopted by Poynter on the issue of exorcism within the wider context of ‘Catholic Enlightenment’ thought on demonic possession, and argues that the political circumstances of Catholics in England ensured that Poynter’s cautious approach to exorcism ultimately won out against the desire of other Catholics—including another Vicar Apostolic, John Milner—to publicise the rite as a means of promoting the Catholic faith.

In this paper we shall focus on the two most well-known Russian versions of J. D. Salinger’s 1951 “The Catcher in the Rye”, produced by Rita Rait-Kovaleva and Maxim Nemtsov. Although Salinger’s magnum opus was rendered into Russian four times within only 12 years (1998–2010), it is in its old, yet still relevant Rait-Kovaleva’s version that Holden Caulfield’s voice resonates with the Russian reader. Moreover, none of the new translations has received enthusiastic reviews from interpreters or critics thus far. Nor has any of those updated and upgraded renditions won recognition of philologists. While Rait-Kovaleva’s “Over the Abyss in Rye” (back-translated) is by default considered more adequate, the comparative linguistic analysis tends to revolve around the single issue of the novel’s stylistically marked language. New versions often draw criticism due to the crude manner in which the outdated teenage slang is conveyed in them. That is especially true for Nemtsov’s version, which provoked furious public response when it came out, which is why we have opted for it to be compared against Rait-Kovaleva’s. No less significant, but more neglected is the question of the novel’s moral and philosophical value and the role it should be assigned in translation. The cognitive analysis of both texts, conducted with due regard to the original’s “stratum of schematized aspects” (R. Ingarden), has revealed conformity of Rait-Kovaleva’s text to the essential messages in Salinger’s novel. This proves she had succeeded in capturing the novel’s unfading merit. This assertion is substantiated by the comparative study of the two renditions, Rait-Kovaleva’s and Nemtsov’s. More importantly, the research has demonstrated the rightful priority the text’s moral and philosophical value should be assigned in translating a classic, which Salinger’s novel definitely is.

For the first time in Russian historiography, the discussion that flared up soon after the conclusion of the Riga Peace Treaty in the People’s Commissariat for Foreign Affairs and the People’s Commissariat of Trade on the possibility of granting Poland the right to transit trade with Persia and other countries of the East. It is noted that the head of the People’s Commissariat of Trade L.B. Krasin criticized the position of the plenipotentiary representative of the RSFSR in Warsaw L.L. Obolensky, who considered it possible to grant Poland the right of transit to the East and the most favored nation treatment in trade on reciprocity terms in order to strengthen Moscow’s position in the Polish-Soviet negotiations. It is shown that the People’s Commissariat for Trade did not consider such cooperation to be equivalent, since, according to L.B. Krasin, Poland needed more transit through the Soviet republics than the Soviet state needed transit through Poland. In the course of the study, it was found that the People’s Commissariat of Trade allowed such a situation only if Poland would additionally make political concessions, the nature of which had not yet been clear at that time. It is traced in the article how, as a result of the discussion, the line of the People’s Commissariat for Trade won and in fact the Soviet leadership adhered to it until mid-1923. The relevance and novelty of the research is due to the introduction into scientific circulation of archival materials declassified in the post-Soviet era and for the first time introduced into scientific circulation, which allow discovering new vicissitudes of Polish-Soviet relations, including the organization of transit trade.

This thesis investigates three contemporary Canadian texts— Ruth Ozeki’s A Tale for the Time Being, Margaret Atwood’s Oryx and Crake, and Rita Wong’s forage—that treat information as an object that can be wasted and recuperated. Using information theory and a new sub-field of critical waste theory called “Discard Studies,” I explore how the authors studied in this thesis place these two lines of thought alongside one another to examine how the concept of recycling information challenges the material, cultural, and ideological structures that distance humans from their waste. Specifically, I read the event of recycling as an interruptive act that triggers a reassessment of the (im)material connections that tether humans to their waste, vast (inter)national networks of exchange, and environmental crises related to our garbage.

Nos contextos de pesquisa sobre patrimônio imaterial da humanidade e sobre instituições educacionais e formação do indivíduo, e desejoso de contribuir com subsídios para a implementação da Lei 10.639/03, defino como objetivo da presente investigação verificar e descrever peculiaridades educacionais do iromb, rito de iniciação e passagem da adolescência para a vida adulta, praticado pelo grupo étnico wongo, da República Democrática do Congo (RDC). Enfatizo seu significado sóciocultural e o quadro de valores e virtudes por ele privilegiado. Os dados de pesquisa advêm de fontes bibliográficas e de fontes orais de informação. Os informantes foram entrevistados em Bandundu e Kinshasa, estados da RDC, por três pesquisadores a quem supervisionei via telefone, Internet e correio. Do vasto universo teórico utilizado para a análise e interpretação dos dados destaco a contribuição de Ki-zerbo (2006), Kisimba (1997), Kumarer (1979), Mudiji (1989), Mungala (1999), Martinez (1989), Hampaté Bâ (1982) e Vansina (1982). Tendo privilegiado o tema relativo ao significado sóciocultural do iromb e o quadro de valores e virtudes por ele privilegiado, concluo que esse rito de iniciação e passagem cumpre relevante papel na formação de indivíduos solidários e conscientes de seus deveres e direitos na coletividade por eles integrada. Ao nível individual o iromb pode ser visto como um conjunto de recursos que têm por finalidade orientar para o reconhecimento dos direitos e deveres de cada indivíduo em seu grupo; explicitar o status e os papéis que competem a cada um e, ainda, promover possibilidade de acesso a formas elevadas de espiritualidade e de criatividade. Ao nível grupal esse rito, realizado no interior de sociedades iniciáticas, promove um diálogo entre as forças do destino de cada um e as exigências da vida social, como se a sociedade tomasse em suas mãos os destinos individuais para melhor realização dos propósitos pessoais e coletivos. Caracterizado por um conjunto de procedimentos nos quais interagem o sagrado e o profano, o iromb visa assegurar unidade e continuidade ao grupo.
In the context of the researches about the immaterial heritage of the humanity and about educational institutions and individual formation, we would like to bring subsidies for the introduction of the brazilian law 10.639/03. The objective of this research is to verify and describe educational particularities of iromb, an initiation rite which is the passageway from teen to adult life practiced by the wongo ethnic group of the Democratic Republic of Congo (DRC). I emphasize its socio-cultural meaning, the values and vertues priveleged by the wongo people. The data are from bibliographic and oral sources. Our informers were interviewed by three researchers by phone, internet and by mail in Bandundu and Kinshasa, states of DRC. From the big theoretical universe used for our analysis and interpretation of our data, I would like to point out the contributions of the following authors: Ki-zerbo (2006), Kisimba (1997), Kumarer (1979), Mudiji (1989), Mungala (1999), Martinez (1989), Hampaté Bâ (1982) and Vansina (1982). As I have privileged the topic about the socio-cultural rite of iromb and its board of values and virtues, I conclude that this initiation rite and passage hás a very important function in the formation of supportive individuals, conscious of their rights and duties in their community. At the individual level, iromb can be seen as a collection of resources which intend to advise people about the recognition of their rights and duties in their community; it intends also to make clearer the status and the role of each other and even, to promote possibilities to get access to high forms of spiritualism and creativity. At the group level, as this rite is realized into initiatory societies, it promotes a dialogue between individual destiny forces of each group member and the requirements of social life, as if the society had taken into its hands the individuals destiny to make better the individual and common intentions. Characterized by a collection of procedures in which the holy and the non-believer interact, the iromb rite intend to ensure unity and continuation to the wongo group.

An examination of the symbiotic relationship that existed between the Hollywood film community and horse racing, primarily between 1930 and 1960, Hollywood at the Races explores the extraordinary participation of producers, directors, and actors in the sport of kings. All three of Southern California’s major racetracks were founded in part or in whole by Hollywood luminaries: Hal Roach was cofounder of SantaAnita; Bing Crosby founded Del Mar with help from Pat O’Brien; and the Warner brother founded Hollywood Park with assistance from dozens of people in the film community. Moreover, people like Crosby, Betty Grable, Mervyn LeRoy, and Don Ameche owned racehorses, while MGM’s chief of production, Louis B. Mayer, was one of the nation’s leading owner-breeders. Racing also had an interest in Hollywood, as evidenced by the exploits of breeder-owner Jock Whitney, who helped finance David O. Selznick’s productions of GonewiththeWind and Rebecca. A horse owned by Rita Hayworth (aka the Princess Aly Khan) nearly won Europe’smost important race, the Prix de l’Arc de Triomphe, and screenwriter- producer Gene Markey became the co-owner of Calumet Farm when he married his fourth wife.During this period, Hollywood produced at least 120 racing-themed films, among them A Day at the Races, National Velvet, and Thoroughbreds Don’t Cry. Thelast two starred Mickey Rooney, an inveterate horseplayer who, like Chico Marx and Jimmy Durante, lost a fortune at the track.The book concludes with an analysis of the twin declines of racing and cinema in America in recent decades.

With pari-mutuel wagering outlawed in California in the 1920s and early 1930s and Prohibition in effect throughout the United States, newly rich Hollywood types flocked to Tijuana, Mexico,where racing, gambling, drinking, and the nightlife thrived at the Hipodromo de Tijuana and at Agua Caliente, a hotel-casino complex that included thenightclub where Rita Hayworth wasdiscovered and a racetrack where Hollywood whet its appetite for horse racing. The Agua Caliente Handicap became the richest horserace in the world, won by both Phar Lap and Seabiscuit. A horse owned by director Raoul Walsh won the Agua Caliente Derby, and producer Joe Schenck once dropped $100,000 on a single race.It was all captured in a mural executed by bandleader Xavier Cugat depicting the Hollywood elite frolicking in Tijuana.

This chapter delves into the psyche of Costa Rica’s identity, providing a historical and sociological analysis of the creation of the dominant – tico – identity from 1870 to the present day, framing these around theories of colonial discourse. Considering work by postcolonial scholars such as Benedict Anderson, Frantz Fanon, Homi Bhabha, Gayatri Spivak, and Judith Butler, it explores how the discourse of centre and ‘Other’ has been created within the nation. It then provides a historical account of ‘Otherness’ within the nation, detailing the existence and rights won by Afro-Costa Rican, feminist, and LGBTQ+ groups, detailing a framework of hybrid subalternity which will be used to consider the challenges put forward to dominant national identity in chapters two and three.

<p>In 2018, Network Rail set out on a program of improving its offer of approved designs for the railway environment. The objective was to develop designs for railway stations that are accessible, user friendly and not too imposing. By the end of 2019, Network Rail oversaw the initiation and approval of two new footbridge designs, the Beacon and the Ribbon. A third design, the Frame, was completed in 2020.</p><p>The Frame design was a winner of Network Rail’s Station Footbridge competition [1] launched in collaboration with the Royal Institute of British Architects (RIBA) in 2018. Of the 120 designs submitted, http://www.ribacompetitions.com/networkrailfootbridge/long-listed.html the competition was won by Danish designers.</p><p>This is an account of developing the three distinctive designs from a common design brief.</p>